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           Title: Synthetic Bible Studies
      Creator(s): Gray, James M. (1851-1935)
          Rights: Public Domain
   CCEL Subjects: All; Bibles;
      LC Call no: BS591.G7
     LC Subjects:

                  The Bible

                  Works about the Bible

                  Study and teaching
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INTRODUCTION BY THE AUTHOR

   We are to engage in what is called the synthetic study of the Bible,
   which means, as we use the term, the study of the Bible as a whole, and
   each book of the Bible as a whole, and as seen in its relation to the
   other books. The word "synthesis" has the opposite meaning to
   "analysis." When we analyze a subject we take it apart and consider it
   in its various elements, but when we synthesize it we put it together
   and consider it as a whole, which is what we are now about to do in a
   certain sense with the Word of God.

The Value of the Plan.

   The value of the plan may be illustrated in different ways. Suppose you
   were about to study history, you would find it desirable to read first
   an outline of the world's history, a small book, but one which would
   give you almost at a glance a survey of the whole field. The impression
   might be dim, but you would feel a satisfaction in knowing that your
   eye had swept the horizon, and that afterwards everything you saw would
   be within those limits. Then you would take up in their order each of
   the three great divisions of history, ancient, medieval and modern, and
   study or read them more particularly. Following this you would
   concentrate your attention on one division, multiplying the books read,
   but limiting the range of thought and focusing the mind upon some
   special period or nation. It is thus you would become a master of the
   subject.

   Suppose it were geography instead of history. You would first look at a
   globe, or map of the world, and after that single, all-including
   glimpse, you could more intelligently consider the hemispheres,
   continents and states, and ultimately the mountain ranges, rivers and
   lakes. It would be tedious and difficult were you to begin the other
   way and work backwards, and yet that is the method many employ in Bible
   study, accounting in great measure for their lukewarmness in it and the
   meagre results.

   I have read of an English mountain climber who, whenever exploring a
   new region, always ascends the highest summit first. He thus gathers a
   bird's-eye view of the whole section, and can pursue the investigation
   of the lower levels with an understanding of their relativity that
   strengthens his grasp of the situation with every movement he makes.
   That plan needs to be applied for successful Bible study. Let us use
   the telescope first and the microscope afterwards.

What It Has Done.

   Just to interest you a little more and get you lovingly wedded to the
   idea, let me tell you some of the results this plan of Bible study has
   wrought. You will forgive a personal allusion, I trust. It is now many
   long years since the Holy Spirit impressed it upon my attention in
   answer to prayer for light upon the subject. The whole story would not
   be uninteresting were there time to tell it, but I can only say that
   from that day to this the blessing that has followed me has been like
   the mountain stream that increases as it flows towards the great ocean.
   First there came a strengthening of conviction as to the infallibility
   of the Bible -- every part of it, and this was followed by a deepening
   of my own inner spiritual life, then a broadening of my mental vision
   so that I came to have an interest in the pursuit of related studies
   such as never before, and finally a lightening of my labors in the
   ministry that made previous drudgery a present delight. Oh, how easy it
   is to get sermons, and how rich, and helpful and attractive they are to
   both sinners and saints when you know how to find them in the Bible!
   Here is a hint surely not only to pastors and evangelists, but
   Christian workers of all classes who have religious talks and addresses
   to make, and public meetings to conduct. How glad you are to do it, but
   how difficult and unsatisfactory the work seems! How you long to get
   hold of the Word of God in such a way as to put yourself and others at
   ease in engaging in such service!

   Shortly after applying this method of Bible study in my own case I
   began to experiment on others, some theological students who were under
   my care, with like blessed results. Then the plan became introduced to
   different Bible institutes and at least one theological seminary. Here
   two classes of minds were met; those with a university training and
   others with scarcely more than a common school education, but the
   effect was the same in both cases, and now not only hundreds but
   thousands of such students, some of them in the uttermost part of the
   earth, are praising God for having revealed to them His Word in this
   simple way.

   Out of these institute classes gradually grew popular evening classes
   in different parts of our country and Great Britain. In several
   instances these have reached a membership of 1,000 to 2,000 or more,
   held weekly both summer and winter, with a sustained interest and
   enthusiasm.

How To Do the Work.

   The first thing expected of you is that you will read the Scripture
   covered by lesson assigned. Little can be gained in any kind of Bible
   study without this, and especially under the present plan. Its great
   advantage lies in getting the people to read the Bible for themselves.
   You are not asked to memorize what you read, or tax your energies in
   any other way than by the simple reading. Let the task be made in that
   respect just as easy and pleasant as possible.

   The second rule is, read the Scripture lesson continuously. By this I
   mean two things. In the first place, always read the lesson through at
   a single sitting. Do not read part of it now, and part some other time,
   but if it be possible read it all at once. In the second place, do not
   be influenced by the Bible chapters and verses when you read. They are
   valuable for reference, but often hinder in other respects in getting
   at the mind of the writer. This rule is necessary to be observed with
   great particularity, since it is only by the continuous reading of a
   given book that we can grasp the central line of thought, the pivotal
   idea, which is so essential to the understanding of the others related
   to it.

   The third rule is, read the lesson repeatedly. Even if it is needful to
   read it more rapidly than you would otherwise wish to do, for the
   present purpose it is better to read it several times rapidly than only
   once slowly. You will appreciate the reason for this better as we
   proceed, but just now please take it on faith. The first time you go
   over the lesson in this way you may see nothing in it that your mind
   takes hold of in the way of an outline, but the next time you will see
   a little, and the next more, and so on till the complete outline stands
   out clearly before you. By God's blessing this will demonstrate what
   you can yourselves do in mastering His Word, and it will greatly
   increase your sense of spiritual power and joy.

   The fourth rule is, read the lesson independently. Do not go to the
   commentary and Bible "help" for assistance till you have finished the
   lesson yourself. This is not to depreciate such assistance but to
   emphasize what was said above. To master the Bible you must begin by
   getting your own individual impression of the contents or outline of
   each book. This, even if out of the way, is better for a learner than
   the ready made impression of some one else who is nearer correct. The
   drill of changing and qualifying what you obtained is of great value in
   the end. Moreover, you will not fall so wide of the mark as you may
   imagine. You will be delightfully surprised at your success.

   The last rule, but not the least by any means, is to read the lesson
   prayerfully. There are two reasons for this: In the first place, the
   Bible can not be studied "just like any other book," because it is
   unlike every other book in the world. It is God's own Book. The Holy
   Spirit wrote it through holy men of old (2 Peter 1:21), and its Author
   is its only true and safe interpreter. Coleridge said: "The Bible
   without the Holy Spirit is a sun-dial by moonlight," and a greater than
   he said: "We have received, not the spirit of the world, but the Spirit
   which is of God, that we might know the things that are freely given to
   us of God" (1 Corinthians 2:12).

   But then the other reason is this: Do we not desire our Bible study to
   be something more than a feast of intellect? Do we not desire Him whom
   our soul loveth to tell us where He feeds His flock, where He maketh
   them to rest at noon? (Song of Solomon 1:7). Do we not wish to lie down
   in the green pastures and be led beside the still waters? Do we not
   desire a rich blessing in our souls? But how can this be without the
   power of the Holy Ghost through the Word, and how shall we obtain this
   power except as we ask? (Luke 11:13). Cultivate prayer, I beseech you.
   Punctuate the reading of every book, and chapter and verse with it if
   you would have this study to be a real delight.

   James M. Gray
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Old Testament
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LESSON 1. GENESIS, CHAPTERS 1-11

   The object now before us is to get hold of the facts of these chapters
   of Genesis. We shall not do much in the way of their interpretation,
   indeed that is not our thought in any of these lessons. The facts must
   come first and interpretation afterwards. To a great extent if we get
   the facts the interpretation will take care of itself, for the Bible is
   wonderfully self-interpretative. Moreover, until the facts are clearly
   seen, we are not ready for interpretation. This latter also can be
   gathered from books which will be suggested as we go along perhaps. but
   the facts, the basis of all Bible study, can only be obtained by the
   synthetic reading of the Bible itself.

   And it is only the great outline facts we are seeking. To have too many
   of them in our minds would defeat one of the purposes in view, which is
   not only to obtain, but to retain what we get. And then, too, it will
   be found that if the reading be done as requested in the introduction,
   the great facts will easily suggest and bring to mind the lesser ones
   related to them. Of this we shall be persuaded as we advance.

   The Word Outline.

   What then is the first great fact in the book of Genesis? At once, you
   respond, "The creation of the world." What are its chapters? 1 and 2.
   Now give the next great fact. "The fall," chapter 3. The next "The
   deluge," chapters 5-9. And the last, so far as this lesson is concerned
   "The dispersion of the nations," chapters 10, 11.

   The following then is our word outline of the lesson: Creation, 1, 2.
   Fall, 3. Deluge, 5-9. Nations, 10, 11.

   Only four words, but if we have done the reading asked they will
   suggest to us the general details that group themselves under each one.
   Let us see if this is not true.

   The First Great Fact.

   What does the word "creation" suggest? Can you state the events of the
   six days in their order? Here they are: Light . Firmament. The Dry
   Land. Light-holders. Fish and Fowl. Cattle and Man.

   Notice, that light was created four days before the sun. Objectors to
   the Mosaic record used to laugh at that, and say there could have been
   no light before the sun, since the sun was the source of light. But
   later scientific discoveries indicate that there is a light separate
   from the sun -- that the earth itself is luminous. This gives authority
   for the use of the word "lightholders" as applied to the creation of
   the fourth day.

   Notice, that the word "firmament" means the expanse or atmosphere that
   is around the earth supporting the clouds.

   Notice, that in the case of "the dry land" the herb and the tree came
   first and the seed in each case afterwards, different from what we
   observe now, and yet as science shows, inevitable at the beginning.
   Here again we have a comparatively recent confirmation of the authority
   and inspiration of the Mosaic record.

   The Law of Recurrence.

   But this does not exhaust the word "creation." What have we in chapter
   2 different from chapter 1? After referring to the hallowing of the
   seventh day, the writer describes more in detail one of the acts of
   creation spoken of only in a general way before. What act is it? "The
   creation of man." Here then we meet for the first time a peculiarity of
   the rhetoric of the Holy Spirit with which it is necessary for us to
   become acquainted at once. We shall need to recognize it many times in
   the course of our work, especially in the more difficult books of the
   prophets, and to understand it is vital either to get at their facts or
   the interpretation of them. This peculiarity is defined as the "law of
   recurrence." Look at the name well, and get it fastened on your mind.
   Now, what is the law of recurrence? It is that peculiarity of the Holy
   Spirit as an Author by which He gives first the outlines of a subject,
   and then recurs to it again for the purpose of adding details. To quote
   the language of a great authority on Bible exegesis, "Many have quite
   overlooked this, and read Scripture as if the order of narration were
   always the order of accomplishment, and, as if consecutive chapters
   were necessarily consecutive as to time. But if Scripture be read so,
   confusion and mistakes are certain."

   In the first chapter then, we have the account of creation in outline,
   and in the second, part of the same account in detail. The part thus
   given in detail concerns the creation of man. There is a reason for
   this detail about man in all that follows, for the Bible is not a
   history of the world, but a history of man, especially the redemption
   of man. But what are these details about the creation of man? There are
   at least four, (1) the nature of his being, verse 7, (2) the location
   in which he was placed, verses 8-14, (3) the moral test laid upon him,
   verses 15-17, and (4) the help-meet given him, verses 18-25.

   Notice, that the nature of man seems to be three-fold. There was first
   his body made of the dust of the ground, then the breath or spirit of
   life put into it, and finally the combining of these two forming a
   third, so that "the man became a living soul." (Compare 1 Thess. 5:23).
   It is said, Genesis 1:26, that God made "man in his own image," and
   morally that is explained in part by such a passage as Colossians 3:10,
   but constructively, if one may use such a word in this connection, it
   is explained by the fact that God Himself is a Trinity in unity, and
   has given us this reflection and proof of Himself in our own nature.

   Notice, that the whole description of the location of man in Eden
   carries on the face of it the idea of historicity. Eden and the story
   associated with it can hardly be a myth when we see the Holy Spirit
   laboring, so to speak, to identify its whereabouts not only by the
   names of the rivers flowing out of it, and the countries they watered,
   but even the very nature of the soil of those countries.

   Notice, that Adam was a highly intelligent man to be able to name every
   living creature brought before him, and that this fact has a bearing
   upon the assumption of some that man is a development from a lower
   animal.

   The Second Great Fact.

   As we have thus divided the word "creation" into its lesser facts, let
   us do the same for the word "fall." Can you recall the details of the
   chapter for which it stands?

   Name the events in their order, thus:

   The temptation of the serpent, verses 1-5.

   The fall of the woman and the man, verses 6-8.

   The appearance of the Lord God, verses 9-13.

   The pronouncement of the curse, verses 14-19.

   The provision of a covering, verse 21.

   The exclusion from the garden, verses 22-24.

   Notice verse 15 especially, and familiarize yourself with the language
   of the first promise of hope and redemption for fallen man, because
   that promise is historically the source of all the other promises of
   Christ in type and prophecy with which the Old Testament abounds.

   Notice, that the "serpent" represented more than a mere "beast of the
   field," judging by his reasoning faculties as well as power of speech,
   and compare that conclusion with Revelation 12:9, and 20:2, where the
   Holy Spirit plainly identifies him with Satan.

   Notice, the plan adapted in the temptation of the woman as outlined in
   verse 6, and compare it with 1 John 2:16, which indicates it to be the
   representative plan by which Satan tempts every man; and then examine
   the record of Christ's temptation in the wilderness (Luke 4), to
   discover that it signally failed in the case of the second Adam.

   Notice, that verse 21 contains a suggestion in miniature of the whole
   plan of redemption through the shed Blood of a substitutionary victim.
   The "coats of skins" could not have been obtained without the death of
   an innocent animal, while the covering of our first parents with them
   naturally suggests such a passage as Isaiah 61:10, or Romans 3:22, or 2
   Corinthians 5:21. May not such an interpretation of this verse throw
   light on Hebrews 11:4? What was that as to which Abel had "faith," if
   not this previous revelation of the necessity of a sacrificial victim
   and a mediator through whom to approach God? Was it not Cain's
   rejection of God's way of access that led to his own rejection?

   Notice, that the expulsion of the guilty pair from Eden was not an act
   of judgment unmitigated by mercy, for as they had now "obtained the
   knowledge of good and evil without the power of resisting evil," it
   would have added to their calamity if, by eating of "the tree of life,"
   they had rendered that state everlasting.

   The Third Great Fact.

   The third word in our word outline suggesting the third fact is
   "Deluge," chapters 5-9. It may be asked, Why include chapter 5? But
   only those who have not read as they were requested to do will be
   likely to ask that question, for it will be seen that on the principle
   of "the law of recurrence" that chapter was written for the purpose of
   calling particular attention to the genealogy of Noah, whose name is
   practically synonymous with that of the deluge. It may be well to read
   chapters 4 and 5 over again that one or two things may be pointed out.
   After Cain is brought conspicuously before us by the murder of his
   brother, his issue is traced for a little way until the line ends in
   another murderer, his great-grandson Lamech (vs. 18-23). Then the Holy
   Spirit seeks to interest us in another kind of man altogether, the
   third son born to Adam and Eve, named Seth (vs. 25, 26), in whose line
   came Noah, Shem, Abraham, Jacob, and by and by, Jesus Himself, the seed
   of the woman who bruised the serpent's head. In order to fix attention
   on Seth, and thus on Noah, the divine Author recurs at the beginning of
   chapter five to the original account of the creation of man, traces the
   history of Adam briefly, and then gives in detail the line of Seth.

   Now we are ready for details under the word "deluge." What is the rough
   analysis of chapters 5-9?

   The genealogy of Noah, 5.

   The building of the ark, 6

   The occupancy of the ark, 7.

   The departure from the ark, 8.

   The covenant with Noah, 9.

   Notice, the marked distinction between the Cainites and the Sethites,
   who, even at that early day, represented the world and the church. The
   first built cities, invented arts and devised amusements to palliate
   the curse on sin (chap. 4), but the second seemed more meekly to follow
   God in His directions for getting rid of sin. It is to the latter the
   words at the close of chapter 4 seem to apply. The word "LORD," in
   capitals, indicates the name "Jehovah," the covenant name of God, that
   name which they know and love who believe and have hope in His promise
   (3:15). Is it not something more than curious that Lamech, the seventh
   from Adam in the line of Cain, was "a polygamist, murderer, and
   worshiper of the god of forces," while the seventh in the line of Seth
   (Enoch), was a man who "had this testimony that he pleased God"
   (Hebrews 11:5)? The Sethites were corrupted by and by through evil
   associations, but yet their line was preserved in Noah.

   Notice carefully the causes leading up to what has been called "the
   antediluvian apostasy," and observe that the fearful progress of
   wickedness was coincident with a rapid advance in civilization
   (4:16-22), and that the female sex came into peculiar prominence in
   connection with the disregard of the primal law of marriage (6:1, 2).
   For a startling analysis of the conditions of the period the student is
   recommended to a volume entitled, Earth's Earliest Ages, by G. H.
   Pember. Interest in such a study is stimulated by the fact that "as it
   was in the days of Noah, so shall it be also in the days of the Son of
   man" (Luke 17:26, 27).

   Notice, that the number of living creatures entering the ark may not
   have been as large as some suppose, since "it has been calculated that
   there are not more than three hundred distinct species of beasts and
   birds."

   Notice certain changes made in the covenant with Noah as distinct from
   that made with Adam. (1) Man's dominion over the inferior animals is
   now based on their dread of him, where probably love ruled before. (2)
   Man is now permitted, indeed commanded, to eat animal food, the blood
   only restricted. A possible reason for the command is suggested in the
   volume referred to above. (3) Man is now put under human law as well as
   divine (9:5, 6). All this seems to be in keeping with man's
   deterioration from what God made him at the beginning.

   Notice the pledge of peace. Some think from Genesis 2:5, 6, that it had
   never rained upon the earth till the flood, and that the rainbow was a
   new phenomenon. If so, with what joy it would be welcomed whenever,
   thereafter, showers began to fall!

   The Fourth Great Fact.

   The last word in our outline is "Nations," verses 10, 11, where we
   again have something corresponding to the law of recurrence. That is,
   the reading of these two chapters discloses that the first treats of
   the dispersion of the nations in general, and the second in detail, or
   the first tells "how" and the second "why" they were divided.

   Examining chapter 10, on what basis were the nations divided? According
   to the sons of Noah. A map will be useful here, and you will probably
   find one in the back of your Bible. Fasten in mind the names of some of
   the sons and grandsons of Japheth, and then look at the map in the
   region of the Black and Caspian seas, and also a little further to the
   left toward Greece, where the same names occur. Do the same with the
   names of Ham's descendants and look for them in the region of Canaan,
   Egypt and Africa. Trace Shem's line in the same way through Assyria,
   Persia, etc., thus discovering by a comparison of ancient geography an
   ethnology, that the first-named settled in the north and northwest, the
   second in. the south and southwest, and the third, while remaining near
   the starting point, diverged a little to the south and southeast.

   What are the details of chapter 11? Recall them from memory if
   possible, and then write them like this:

   The unity of speech.

   The settlement in Shinar.

   The building of the city and tower.

   The anger and judgment of God.

   The dispersion abroad.

   Notice the illustration of the law of recurrence here, and how that
   according to our style of writing, the contents of chapter 11 would
   naturally precede those of chapter 10, but that the Holy Spirit
   reverses the order and tells how the nations were divided to the
   different points of the compass first, and then explains in detail why
   the transaction took place.

   Notice the prophetic outline of the history of the three sons of Noah
   (9:19-27). The curse on Canaan has been fulfilled in the destruction of
   the Canaanites, the degradation of Egypt, and the slavery of the
   Africans. The blessing on Shem has been seen in the special watch-care
   over Israel and the establishment of the church in Jesus Christ, while
   the enlargement of Japheth is illustrated in the activity and
   enterprise of the European nations. That Japheth should dwell in the
   tents of Shem is seen politically, in the fact that India, whose people
   came from Shem, is ruled by Great Britain, and indeed the larger part
   of Asia is controlled by Europe. But it is seen religiously, and from
   quite a different point of view in the further circumstance that Shem
   has been a benediction to Japheth in giving him his knowledge of God.
   The sacred oracles were committed to the line of Shem, and Europe is
   indebted to Asia for Christianity. There is a difference of opinion as
   to which of the two views of this particular prophecy is to be
   entertained.

   Notice the name of the city in this chapter, Babel, or Babylon, which
   means confusion or mixture. Observe the name and the worldly spirit of
   its founder as indicated in 10:8-11. This is interesting in the light
   of Babylon's subsequent history as told in the books of Kings and
   Chronicles, and the Prophets, and especially in the light of what we
   read about it as yet to come to pass perhaps, in Revelation, chapters
   17 and 18.

   Notice, that as by "one miracle of tongues men were dispersed and
   gradually fell from the true religion, by another (Acts 2), national
   barriers were broken down that all might be brought back to the one
   family of God."
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LESSON 2. GENESIS, CHAPTERS 12:1-28:15

   These opening chapters of Genesis are historical, but the events are so
   far away that some people think they never really occurred, and that
   they are only myths and legends. To offset this foolish wisdom, God has
   been sending some of His servants with pickaxes and spades to dig up
   the old buried cities of Bible lands, and let men see what their
   excavated records have to testify about the truth of these things.
   These records include rock inscriptions found sometimes on high roads,
   and sometimes on the faces of great mountains, also inscriptions on the
   walls and columns of famous temples, funeral tablets like slabs in our
   own cemeteries, papyrus rolls taken from great libraries, coins, seals,
   pottery, etc. Learned men have interpreted these inscriptions at great
   pains and with much cost of time and money, and the results of their
   researches are given in more books than there is space to mention. We
   thus obtain corroborative testimony to a primeval revelation, the
   Mosaic account of creation, the fall of man, the deluge, the dispersion
   of the nations, and the facts in the lives of the patriarchs about
   which we are now to study, as surprising as it is confirmatory to
   faith.

   The Word Outline.

   Now for our lesson. What is the next great fact in Genesis after the
   dispersion of the nations? At once you reply, "The call of Abraham."
   Right, but suppose we simply say, "Abraham," including in the name the
   whole story of his life that follows and which we will analyze in a
   moment. If then "Abraham" states in a word the fifth great fact in
   Genesis, what is the sixth? Whose life follows his, constituting the
   limit of our present lesson? Isaac? Let us then write down one word
   outline of Genesis 1-28, like this: Creation; Fall; Deluge; Nations;
   Abraham; Isaac.

   The History of Abraham.

   We thought out and stated the great outline facts one by one, and then
   went over them again in lesson one, to see whether, as the result of
   our synthetic reading, they would naturally recall the secondary facts
   that were grouped around them. We will do this with our present fact,
   Abraham. Can you recall the leading circumstances in his life that are
   called up by his name? We have, (1) his call into Canaan which
   naturally includes his answer thereto and entrance thereupon (12:1-9);
   (2) his sojourn in Egypt, together with what happened there (12:10-20);
   (3) his separation from Lot including his subsequent deliverance of the
   latter from his foes (chaps. 13, 14); (4) his reception of the covenant
   and justification by faith (chap. 15); (5) his concubinage with Hagar
   (chap. 16); (6) the circumcision of his household as a sign of the
   covenant (chap. 17); (7) his intercession for Sodom (chap. 18); (8) his
   sojourn at Gerar (chap. 20); (9) his blessing in the birth of Isaac
   (chap. 21); (10) his sacrifice of Isaac (chap. 22); (11) his choice of
   a bride for Isaac (chap. 24); (12) his offspring by Keturah (chap. 25);
   (13) his death (chap. 25).

   Notice, that the call of Abraham and the nation of Israel of which he
   was the founder, was for purposes of blessing, not upon him or them
   alone, but through them upon the whole world. In chapter 11 we saw all
   mankind practically turning their backs upon God as before the flood.
   They had forgotten Him, and His truth and name were likely to be lost
   to humanity. Israel, through Abraham, is chosen as a repository of His
   truth, and a channel through which the promised seed of the woman, the
   Redeemer of the world, could be born and identified when He came.
   Definite views about this will prevent our charging God with
   partiality; they will aid us the more to appreciate His grace, and give
   us a better estimate of the regard we should have for the race thus
   highly honored by God, and which has been made so useful to us.

   Notice particularly Abraham's dealings with Melchizedec in the light of
   what we read of him as a type of Christ in Psalm 110, and Hebrews,
   chapter 7.

   Notice the ground on which Abraham was accounted righteous, and compare
   carefully the New Testament teaching on the subject in Romans 4.

   Notice that the word "Lord" in chapter 18 is printed in small capitals,
   indicating that this is Jehovah. One of the three who there appeared to
   Abraham was He. But as we gather from a study of other portions of the
   Bible it is the second person of the Trinity who thus in the Old
   Testament appears to men -- Jehovah-Jesus. These appearances are
   sometimes spoken of as "theophanies" or "Christophanies,"
   manifestations of God or of Christ.

   Notice the remarkable illustration of the doctrine of substitution we
   have in the ram offered in the stead of Isaac, and how Abraham seemed
   by faith to anticipate such a substitute in the reply to his son, "God
   will provide himself a lamb for a burnt offering."

   How to Prepare Bible Readings.

   Now we know the facts in Abraham's life. What shall we do with them?
   This suggests another line of benefit it is hoped these lessons will
   subserve, viz: the preparation of Bible readings. Biographical subjects
   are always interesting, and if we were about to give a Bible reading or
   address on Abraham, the first thing to do would be to rehearse the
   story of his life just as we have done, only a little more at length.
   It would not be very difficult for one to keep the dozen great facts of
   his life in mind, and state them in such a way as to hold the attention
   of an audience. The next thing is to show what these facts suggest,
   either as to the character of the man, or the character of God in
   dealing with him, or both. And finally, apply their practical teachings
   to the different classes of hearers. "Yes, but how shall I go to work
   to do this?"

   First, write down the facts on a sheet of paper, put equal marks
   against each one of them, and then think and lift up your heart to the
   Holy Spirit for help. What does his "call" suggest as to his character?
   Obedience, growing out of faith. What does his experience in Egypt
   suggest? Fear growing out of unbelief. His dealings with Lot?
   Unselfishness, and generosity and personal courage. Follow this process
   through the whole list, and then on another sheet of paper place a
   summary of his good points and bad points in two parallel columns. You
   will thus find that his good points outbalance his bad ones, and will
   be curious to know the secret of strength and weakness in each case.
   But with these two lists before you it will not be difficult to see
   that the secret of one was faith and the other unbelief. Every good
   feature in Abraham's life was the direct result of his faith in God,
   and every bad feature equally the direct result of unbelief. This
   corroborates what Paul says by the Holy Ghost, in Romans 4:20. And now
   when you have gotten this far, can you not easily go on to make the
   application?

   Isaac a Type of Christ.

   We will now analyze the second great fact in our lesson suggested by
   the name Isaac. But for the sake of variety let us adopt another plan.
   Isaac has sometimes been called a type of Christ, and there are many
   points of similarity in the lives of the two. Shall we then carefully
   recall the different incidents we have read about him, and as each one
   comes into mind, consider if in any way it suggests the person or work
   of our Lord?

   Singularly enough, the first fact in Isaac's life is his name. Unlike
   most of us, he was named before he was born. Who gave him his name, and
   what does it suggest as to Jesus Christ? Compare Genesis, chapters
   17-19, with Matthew 1:21. What is the meaning of his name? See the
   margin of your Bible, and compare it with Luke 2:10. The next fact is
   his birth. What similarity impresses you? It was a supernatural birth,
   and also a predicted birth. Compare 17:17 with Luke 1:30-35, and 17:16
   with Acts 10:43. The next fact is his sacrifice, because although he
   did not actually die, yet in the mind and intent of his father he was
   really offered on the altar. And what are the features of his sacrifice
   that bear a likeness to Jesus Christ? These suggest themselves to me,
   and others may come to you; for example, he was offered by his father,
   he was an only son, compare John 3:16, and he voluntarily submitted
   himself (Isa. 53:7, Heb. 10:5-7, etc). His restoration to life suggests
   Jesus' resurrection and ascension, while his marriage with Rebecca is
   regarded by many as a striking type of the union of Christ and His
   church. These particulars will fasten themselves on your minds with
   reference to this latter incident: His bride was selected by his father
   (compare such passages as John 6:44, and Eph. 1:3, 4); the invitation,
   or offer of marriage was brought to her by a third person, the steward
   or messenger of Abraham, representing the work of the Holy Spirit in
   testifying of Christ (see John 15:26, and 16:13-15). Isaac's going out
   to meet his bride and bringing her into his mother's, Sarah's, tent, is
   emblematical of Christ coming out from Heaven to meet the church, and
   the rapture of the latter in entering with Him into millennial glory,
   as we find in such places as John 14:1-3, and 1 Thessalonians 4:13-18.

   We will not pursue the story of Isaac further, as some of the later
   facts in his life will be referred to in the next lesson, but let us
   notice how the Holy Spirit applies that part of his history in which he
   first comes into relation with Ishmael, in Galatians 4:21-31. Some very
   helpful thoughts on the subject will be found in Notes on Genesis, by
   C. H. M., chapter 21, in which he shows how perfectly it illustrates
   the truth of the two natures in the Christian believer. These Notes on
   the whole of the Pentateuch will be a great blessing to any who will
   read them. While not very critical they are nevertheless deeply
   spiritual.

   Notice the incidental evidence to the truth of the Bible narrative in
   that it spreads before us the sins of God's people as well as their
   virtues. Abraham and Isaac were sinners saved by grace. This is
   comforting to us as well as glorifying to God.

   Notice that when it reads, "God did tempt Abraham," i. e., to offer
   Isaac, it simply means that God tried his faith, tested it. He tested
   him to see whether his love toward Him was all-including, or whether he
   loved his son more. And this was a great honor to Abraham. As C. H. M.
   says, "We never read that the Lord did tempt Lot; no, Sodom tempted
   Lot," and tempted him, we may add, with a different motive and purpose.

   Notice the employment of this act of Abraham by the apostle James
   (2:20-24). This does not contradict what Paul says (Rom. 4), but only
   supplements or explains it. Paul gives us the inward principle in
   Abraham, and James the outward development of it.
     __________________________________________________________________

LESSON 3. GENESIS, CHAPTERS 28-50

   If "Isaac" is the sixth great fact in Genesis what is the seventh?
   Jacob? And the eighth? Joseph? Just add then these two names to the
   word outline of the last lesson, and you will discover that the whole
   of this long book can be easily kept in mind in eight words. I mean as
   to its great leading facts, of course. How this simplifies Bible study,
   and stimulates us to go on from book to book!

   The History of Jacob.

   Now please recall the great facts in the life of the patriarch Jacob as
   in the previous cases, and put them down somewhat like this:

   (1) Birth, chapter 25.

   (2) Purchase of the birthright, chapter 25.

   (3) Deception of his father, chapter 27.

   (4) Flight to Haran, chapter 28.

   (5) Marriage and prosperity, chapters 29, 30.

   (6) Return to Canaan, chapters 31-35,

   It will not be difficult to hold these six details in memory, and if
   you have read the chapters as requested the minor matters can also be
   recalled. For example, ask yourself these questions: Who, besides
   Jacob, was responsible for fact number three? What was the chief event
   in fact number four? How was Jacob himself wronged in fact number five?
   What four events give the chief interest to fact number six?

   What We May Learn from Jacob.

   Jacob is not the least interesting of the patriarchs. While not so
   grand as Abraham or docile as Isaac, he is more like the average man,
   and that makes his life-story full of peculiar meaning to us.

   Notice how it illustrates the sovereignty of God. Compare Malachi
   1:1-4, and Romans 9:10-13. But let us not charge God foolishly in this
   case. Remember that the choice as between Jacob and Esau did not
   necessarily terminate on their heavenly life, but earthly life. It was
   a question simply of the earthly birthright. Both may be in Heaven for
   aught we know. Nor did Esau suffer anything serious so far as
   temporalities were concerned. He was also blessed and led the kind of
   life he doubtless enjoyed. Nor was God merely arbitrary in His choice
   and acting without moral reasons. On the contrary what He did greatly
   magnified His grace, and when rightly viewed, contributes to the hope
   and comfort of poor lost sinners such as we all are. The word "hate" as
   applied to Esau in the passages compared, must not be taken in the
   common sense of that term, but only as a Hebrew idiom intensifying the
   idea of choice. We shall have occasion to look into this farther when
   we reach the Scriptures referred to.

   Notice how it illustrates the grace of God. Here is rich material for a
   Bible reading. Think of the: love that chose such a man, bore with him,
   prospered, protected, and guided him, revealed God to him, and
   sanctified him. The Almighty sometimes speaks of Himself as "The God of
   Jacob," and is there any title that goes very much deeper in sounding
   the depths of His condescension and willingness to bless! And His grace
   is brought out all the stronger by Jacob's plotting and scheming to get
   that which God had promised him, and would have given him without it.

   Notice how it illustrates prevailing prayer. Its secret is not strength
   but weakness. Jacob was not wrestling with some one, but some One was
   wrestling with him. God was bringing him to see what a poor, worthless
   creature he was in himself. As C. H. McIntosh says, it was not until
   the seat of his strength was touched, his thigh put out of joint, that
   he learned to say, "I will not let thee go."

   The new era in his history began then. Up until that time he had held
   fast by his own plans and schemes, but after that he was ready to hold
   fast by God. Now he receives the name "Israel," one who has prevailed
   with God.

   Joseph a Type of Christ.

   There are many points of similarity between Joseph and Christ, and as
   in the previous lesson it will be found fruitful to trace the parallel.
   Consider the meaning of his name as indicated in the marginal
   references of your Bible, 30:24, i. e., "adding," or "increase," or
   "fruitfulness," and compare Isaiah 9:6, 7; Luke 1:31-33; John 3:30.
   Consider the effect of his birth upon Rachel, taking away her reproach
   (30:24), and ask yourself in what particulars Christ hath taken away
   reproach? He took away the reproach of sin, did He not? (Col. 2:13-15;
   Rom. 8:1). And also the reproach of the law (Isa. 42:21), for He
   fulfilled it and kept it, and in so doing showed it to be holy, and
   good and true, notwithstanding that men, through sin, had condemned and
   trampled it under foot. What is the next great fact in Joseph's life
   suggesting a likeness to Christ? The peculiar love of his father for
   him, suggesting Proverbs 8:30, Isaiah 42:1, Matthew 3:17. And the next
   fact? The sufferings endured through the hatred of his brethren,
   including the sale into slavery, imprisonment in Egypt, etc., bringing
   into mind Psalm 69:4, and John 15:25. And the next fact? His
   deliverance from prison and exaltation to the throne of Pharaoh, as
   foreshadowing in some degree Christ's resurrection and ascension into
   glory (compare Acts 2:22-24). And the next fact? His marriage to a
   stranger, as indicating Christ taking to Himself the church to be His
   bride, composed of both Jews and Gentiles, and sharing with Him at once
   both His rejection and His glory (compare Eph. 1:3, 4; 2:4-7; 3:1-6;
   5:24, 32). And the last fact? His interview with, and revelation of
   himself to his brethren beautifully typical of Christ's dealings with
   Israel in the latter day (Zech. 12:10; 13:1).

   Gather these facts into orderly shape, and a most helpful and
   stimulating Bible reading will spring into life under your hands.

   The Prophecies of Christ.

   Having now finished the word outline of the book, let us go over it
   again for the purpose of bringing into one view its Messianic
   references, and at the same time fastening the details still firmer in
   mind. What prophecies of Christ does Genesis contain? In answering the
   question, you are not called upon to read the book again, but only
   mentally review the facts already emphasized. Recall the eight words of
   the outline. Dwell on each one sufficiently long to refresh your
   recollection as to its details. Take the word "creation," which covers
   chapters 1 and 2. As you think over the work of the six days in chapter
   1, and the fuller account of the creation of man in chapter 2, no
   prophecy occurs to you. But when you come to the next word, "fall,"
   instantly "the seed of the woman," 3:15, flashes into your mind. Pursue
   the thread through the other words, "deluge," "nations," "Abraham," and
   there again you meet such a prophecy in 12:3 and 17:7, compared with
   Galatians 3:16. In the same way, "Isaac" yields nothing, but "Jacob" in
   the blessing on his sons, refers to the coming One in chapter 49:10.
   Observe in this connection the development of Messianic truth. At first
   He is the seed of the woman simply, rather indefinite and undetermined;
   in the second place, the range is narrowed to a particular race of the
   woman, the line of Abraham; and in the third place, the line is drawn
   still closer to include only the tribe of Judah. Thus will it be found
   as we proceed, that the features of the Saviour's personality become
   more and more clearly indicated and defined by the various prophets,
   not only stimulating expectation with every generation, but increasing
   the means by which He may be identified when He comes.

   The Human Types of Christ.

   I would now suggest that we again run over the eight words of the
   outline in order to gather together the human types of Christ. Under
   the word "creation" Adam suggests himself, for whose typical relation
   to Christ see such places as Romans 5:12-21, and 1 Corinthians 15:21,
   22, 45-49. Under the word "deluge" we think of Noah, whose typical
   relation is somewhat weaker, except as we think of him in the light of
   a preacher of righteousness to a gain-saying generation. Under the word
   "Abraham" we have already spoken of Melchizedec. Add to these Isaac and
   Joseph, whose histories have been treated somewhat at length, and we
   have the principal characters who are referred to in this typical
   connection, although their number might be multiplied.

   The General Types of Christ.

   I would ask you to go over the eight words a third time in the same
   way, to ascertain the general types of Christ as distinguished from the
   human. For example, under the word "creation," we at once think of
   light as such a type, compare John 9:5. Under the "fall," we think of
   the coats of skins previously spoken of. "Deluge" suggests the ark as a
   type of Christ in whom we are saved (Acts 4:12). The word "Abraham"
   brings to mind the ram caught in the thicket. "Jacob," the ladder to
   which Christ Himself refers (John 1:51). These then are the chief
   Messianic references: --

   Prophecies. -- The seed of the woman. The seed of Abraham. The seed of
   Judah.

   Human Types. -- Adam. Noah. Melchizedec. Isaac. Joseph.

   General Types. -- Light. Coat of skins. Ark. Ram. Ladder.
     __________________________________________________________________

LESSON 4. EXODUS, CHAPTERS 1-19

   Genesis has sometimes been called the book of beginnings, which is the
   real meaning of the word, because of the nature of its contents, which
   give the origin of things. We have in it the beginning of the world, of
   man, of the Sabbath, marriage, sin, prophecy, and sacrifice, as well as
   the beginning of the nations and Israel. This brings us down to the
   twelfth chapter, but after that practically there are no beginnings,
   but only a recurrence of :what has gone before.

   Exodus in the same way has sometimes been called the book of the
   departure or the going out, from the etymology of the word, and also
   because it gives the history of the departure of the Israelites from
   Egypt.

   The Israelites entered Egypt when Joseph was in power, seventy souls in
   all (Gen. 46:27). They left there 215 years afterward, according to the
   chronology in the margin of our Bibles, when their men of war alone
   numbered 603,550, not counting women and children, not counting men
   under 20, and also leaving out of consideration the whole tribe of Levi
   (Num. 1:44-50). During this period their experiences had varied. While
   Joseph lived and the Pharaohs of that period, they were happy and
   prosperous in the land of Goshen. But by-and-by a change of dynasty
   occurred, and political revolution took place, and the new government
   viewed their increasing numbers and influence with alarm and jealousy.
   In consequence they began to subject them in every possible way, and it
   is at this point in their history the book of Exodus begins (1:7-10).

   Proof from Recent Explorations.

   Allusion was made in an earlier lesson to the way in which recent
   explorations in Bible lands throw light upon these historical
   statements in the Word of God, and this is particularly true of the
   present period. "It would be easy," says an authority on the subject,
   "to multiply illustrations from the ancient records of Egypt of many
   circumstances in the life of Joseph." The situation and limits of the
   land of Goshen are now known, as well as the history of the dynastic
   changes that resulted in the exodus of the Hebrews. It is ascertained
   that Rameses II, the Pharaoh of Moses' time, was, like his predecessor,
   a great builder, corroborating 1:11. His mummy has recently been
   discovered as well as that of his daughter, the princess who saved the
   infant Moses from perishing in the river Nile, and brought him up as
   her own son. How near these circumstances seem to bring the history of
   that time, and how real it is made to appear!

   In like manner, careful examinations have now "put the route of the
   exodus beyond all reasonable doubt." We know also the real character of
   the desert through which the Hebrews passed. Shur is a rolling plain
   where shrubs and herbs give pasturage to cattle. Water courses cross
   it. Charming spots like Elim are found here and there, indicating how
   they found sustenance during that period. There is a plain at the foot
   of Sinai now called Er-Rahah, two miles long, and half a mile wide,
   where a multitude of 2,000,000 souls could easily have assembled, and
   the sights and sounds described could easily have been seen and heard
   by all. The site of Kadesh-Barnea too, is now definitely settled. Thus,
   without going further into detail, is the accuracy of the story we are
   about to consider wonderfully confirmed.

   The Facts of the Chapters.

   We are now ready to consider the facts of the chapters, which will be
   brought before us in a series of questions. The first great fact is
   clearly suggested by the one word, "bondage." But what were the
   sub-facts that entered into this bondage, what are its elements
   referred to in the text? Were there not chiefly two, their rigorous
   service under the hard task-masters, and the decree for the destruction
   of male issue?

   What is the next fact? The birth of Moses. But that naturally includes
   the further facts of his life to the time when he has fled from Egypt
   and Pharaoh's palace.

   The third fact: His call, including the story of the burning bush, the
   revelation to him of the Lord, his hesitancy to respond, and the
   collaboration of Aaron.

   The fourth fact is the story of the plagues, including what led up to
   them in the return to Egypt, the demand on Pharaoh, and his obduracy.

   The fifth fact is the Passover, growing out really from the last
   plague; the sixth is the crossing of the Red Sea; the seventh, the
   entrance upon the wilderness journey.

   This last fact might be subdivided for convenience by the number of
   places at which they stopped. Try to recall them, and the circumstances
   occurring at each. You will be aided here as in the instance of the
   dispersion of the nations, by consulting the map in the back of your
   Bible. It is described as the "Peninsula of Sinai." Observe Marah, and
   why it was so called. Elim. Rephidim. What great miracle occurred after
   leaving Elim, and in the neighborhood of Rephidim? What miracle at the
   last-named locality? What battle was fought there? Who commanded the
   forces? What was done to relieve Moses of care? At whose suggestion?

   Perhaps we would better make a separate fact of their arrival at Sinai.
   Whither is Moses now called? What distinction does the Lord bestow on
   Israel? (19:5, 6). Describe what was seen and heard on and about the
   mount.

   Things to be Explained.

   The class understands that interpretation and explanation are not among
   the things promised in these lessons for many reasons, but that does
   not exclude an allusion thereto if necessity seems to compel and space
   permit. For example, 4:24 and the following verses, may puzzle many who
   have no commentary at hand to examine. The idea there seems to be that
   some great mental distress or physical illness came upon Moses which he
   recognized as a chastisement for the neglect of the circumcision of his
   son. This neglect perhaps was occasioned by his wife's aversion to the
   act, who now overcame her maternal feelings sufficiently to perform it
   herself, and thus bring relief to her husband. This critical experience
   was doubtless not only of value to Moses' own inner life, but had its
   influence upon him as the leader of and legislator for Israel in after
   years. Especially would it stir him to enforce the law of circumcision
   which was so peculiarly the mark of distinction for that people.

   The hardening of Pharaoh's heart, 4:21, and other places, is apt to be
   a stumbling-block to some, but it must be remembered that the divine
   messages and judgments were not the cause, but only the occasion of
   that hardening. Such passages must be interpreted in the light of the
   divine character and the Holy Scriptures taken as a whole, and we know
   therefrom that God never deals unjustly or arbitrarily with His
   creatures, whose own free actings are always the cause of their
   downfall and punishment (2 Thess. 2:11, 12).

   The borrowing of the Egyptian jewels by the Israelites has given rise
   to questioning, but the word "borrow" in that instance means to demand
   or require. The Israelites who had been kept in great poverty and
   denied their just wages by their persecutors, now insisted upon full
   remuneration for their labor which was thus paid in silver articles
   adapted for convenient carriage. The dread of them inspired in the
   Egyptians by the Lord made it comparatively easy to obtain what they
   asked (Gen. 15:13, 14; Ps. 105:37; Ezek. 39:10).

   Exodus 12:40 presents a difficulty where the period of their sojourn is
   given as 430 years, while as we have seen the Bible chronology calls
   for only 215 years spent in Egypt. Galatians 3:16, 17, throws some
   light upon it as showing that the period began to be reckoned from the
   date of the promise to Abraham, which makes precisely 430 years. As
   bearing upon this the Septuagint (Greek) translation of the Old
   Testament, makes that verse read, "The sojourning of the children and
   of their fathers, which they sojourned in the land of Canaan and in the
   land of Egypt."

   Things to be Noticed.

   In all our studies thus far the attention of the reader has been called
   to certain special features which it were well to particularly notice
   by way of suggestion, even though their explanation were not called
   for. In the present instance the promptings of faith on the part of
   Moses' parents as well as himself should be dwelt upon (Heb. 11:23-29).
   There was nothing haphazard either in the hiding of the babe in the
   Nile, nor in his own renunciation of Egypt afterward. The whole thing
   was profoundly religious and born of the same undoubting belief in God
   that justified Abraham.

   Notice again the command for Moses to write certain things in a book
   (17:14; 34:27). This has an important application to the theory of some
   that Moses is not the author of the Pentateuch or the first five books
   of the Bible. If you carefully observe the number of times in which he
   is said to write this or that, or in which the statement is made that
   the Lord spoke directly to him, you will perceive that to remove those
   passages from the Pentateuch would be to leave little as a remainder.
   The inference is very plain -- to plain people.

   Notice, too, the typical character of the Passover. The Passover itself
   is a remarkable type of redemption through Christ, while the central
   feature of the Passover, the lamb, is equally impressive as symbolizing
   Christ Himself (1 Cor. 5:7, 8). We shall enlarge upon this later.

   Notice finally, certain important particulars about the miraculous
   plagues. There are two kinds of miracles, absolute and providential.
   The latter are those which are not miraculous in themselves, but in the
   circumstances attending their performance. Such were some of the
   plagues of Egypt. They were the natural phenomena of that land, only in
   this instance they came at an unusual season and in an unusual degree
   of intensity, as well as in immediate response to the prophet's
   command. The Nile which was turned into blood was the patron god of the
   Egyptians, a fact which greatly added to their humiliation in that
   circumstance. The same thing was true in some measure of several of the
   other plagues; one of their gods, for example, was represented with a.
   frog's head. They also worshipped flies, reared temples in honor of the
   ox and the cow, and idolized the sun which was turned into darkness.
   Observe the reference to the magicians in this case, found in 2 Timothy
   3:8. That they represented Satan as Moses represented God, there can be
   little doubt. Their defeat under the circumstances was an impressive
   illustration of the supremacy of the latter, which they themselves
   acknowledged (8:16-19). While they appeared by their enchantments to be
   able to reproduce two of the plagues on a small scale, it is notable
   that they attempted to go no further, and that even in those instances
   they could not undo what they had done as in the case of Moses.

   The Passover a Type of Redemption.

   The next chapter will deal with the types more particularly, but we
   shall avail ourselves of the present opportunity to dwell on the one
   most distinctive and comprehensive type of redemption found in the Old
   Testament. What are the points of similarity that suggest themselves?
   Be careful to begin at the beginning, and school yourself to think
   orderly and logically throughout. We may differ as to what constitutes
   the beginning here, but it strikes me that the need of the Passover is
   the first thing. What was its need? The condition of the people, their
   bondage and suffering. The analogy between their condition and that of
   the sinner in bondage to sin, Satan and death, and the suffering
   entailed, is not difficult to trace. What then is the next thought? The
   origin of the Passover. It originated in God, in His mercy and purpose
   to deliver. Its revelation as well as inception was divine, bringing to
   mind the fact that we are not only indebted to God's grace for our
   deliverance from sin, but for the inspired Word and authenticated
   messengers through which the same has been ministered to us. The next
   thought might be the means of the Passover with all the suggestiveness
   of the slaying of the lamb and the sprinkling of its blood, as brought
   before us in New Testament teaching in 1 Corinthians 5:7, 8; Romans
   3:24-26; 1 Peter 1:18-20, and other places. Another thought might be
   the effects of the Passover, seen to be at least threefold, e. g.,
   salvation from death, deliverance from bondage, and entrance into
   Canaan, symbolizing at once salvation both from the guilt and power of
   sin, and rest in the fullness of Christ. And then there is a final
   thought in the application of the matter, since the effects or
   blessings of the Passover were for all who believed and obeyed God in
   making the necessary provisions in the slain lamb and sprinkled blood,
   without reference either to the question of character or the degree or
   quality of faith. The New Testament Scriptures which form the parallel
   to this are, of course, very numerous and familiar. "Whosoever
   believeth," "Whosoever will may come," "Not by works of righteousness
   which we have done," etc. For such places as these consult the marginal
   references in your Bibles Or Cruden's Complete Concordance.
     __________________________________________________________________

LESSON 5. EXODUS, CHAPTERS 20-40

   There were two further observations on the subject matter of the last
   lesson I should like to have made, had it not been already somewhat
   extended. The first was the "difference" which God put between the
   Egyptians and Israel (11:7). Notice that it was the difference between
   "life" and "death," and its determining point was the sprinkled blood
   of the lamb. Teachers who are conducting classes will, it is hoped,
   seize upon such opportunities to illustrate and emphasize the
   distinction between the saved and the unsaved as based on faith in the
   atonement of Jesus Christ.

   The second observation refers to "the beginning of months" (12:1, 2).
   This is interesting not only as bearing on the fact that the Jews have
   a religious as well as a civil year, the one beginning in the spring
   (March-April), and the other in the autumn (September-October), but
   also as showing that their deliverance from Egypt marked a new era in
   their history. Henceforth in their relations to the Lord, the past was
   to be regarded as a blank. The suggestion is obvious that "redemption
   is the first step in real life."

   Our New Work.

   You have already recalled that the last word in the word outline of the
   previous lesson was "Sinai." Now what occurred at Sinai? It is easy to
   reply that there the Israelites received the revelation of the law, the
   tabernacle and the priesthood. There were two other events, for
   example, the idolatry of the golden calf, and the building of the
   Tabernacle, after its pattern had been shown to Moses in the mount.
   Nevertheless, the first three mentioned constitute the outline, which
   might read thus:

   Sinai.

   (1) Law, 20-24.

   (2) Tabernacle, 25-27, 30, 31.

   (3) Priesthood, 28, 29.

   Let us analyze a little what is found under the word "law." Observe
   that we have here a remote application of the law of recurrence
   hitherto explained. That is, we have first, the law in general as set
   forth in the ten commandments (20:1-17), and then in detail in what
   follows to the close of chapter 24. In the first, God lays down certain
   fundamental principles, so to speak, and in the second, shows certain
   applications of those principles to ordinary, everyday life. It might
   be illustrated, perhaps, by the distinction between the constitution of
   a state, and the enactments of its legislators from year to year, the
   latter in a sense growing out of the former.

   Notice the frequent allusions to the fourth commandment. Since the
   original institution of the Sabbath, which means "rest" (Gen. 2), it
   has been referred to at least five or six times. Observe the reason for
   the keeping of this day as stated, 23:12.

   Notice the revelation of the character of God afforded in the law. His
   condescension is seen in occupying Himself with the details of daily
   life, the death of an ox, the loan of a garment, the loss of a tooth.
   What a motive for holiness, what a source of comfort this affords! His
   justice is seen in the even balance held between the rich and the poor,
   the punishment for bribery, defalcation, etc., penalty on the guilty
   and protection for the innocent. Remember in the same connection that
   this is the law which will maintain in the millennium about which we
   are to study later on. God has doubtless given this law to be obeyed by
   all men on the earth, and His purpose in that matter will not
   ultimately be defeated.

   Notice the revelation of the character of man afforded in the law. The
   fact that such law must be enacted shows that such crimes will be
   committed. He is right who says that the most refined member of the
   human family carries about in his bosom the seeds of the darkest and
   most horrifying abominations (Rom. 2:1; 3:23; Mark 14:18, 19).

   Notice particularly the place the law is said to occupy in the scheme
   of redemption (Gal. 3:24). It brings us to Christ in the sense that it
   shows us what sin is in God's sight, how far off we are from being what
   God requires, and how absolutely essential is a Saviour of God's
   providing.

   The Tabernacle.

   The divine sense of the importance of the revelation of the Tabernacle
   is seen in the preparation for it (24:15-18). Let the subject receive
   the most prayerful attention. Carefully note each article referred to.
   Beginning with chapter 25, what four articles of furniture are
   mentioned in succession? At chapter 26 the framework of the building is
   spoken of. What was the material and predominating colors of the
   curtains (vv. 1-6)? How many coverings were to be made and of what
   materials (vv. 7-14)? How were the two parts of the building proper
   separated, and by what names were they distinguished (vv. 31-33)? What
   articles were placed in the most-Holy place? What in the Holy place?
   What part of the Tabernacle is spoken of in 27:9-19? What specific
   article for the outer court is mentioned in the preceding verses of
   that chapter? What subject interrupts the revelation of the details of
   the Tabernacle in chapters 28, 29? In returning to the Tabernacle what
   is its next article of furniture mentioned? In which of the three
   places, the most Holy, the Holy, or the outer court, was it to be
   placed? What precise position was it to occupy? What was the last
   article named, and in which of the three places was it to stand
   (30:17-21)? What provision was made for the financial support of the
   Tabernacle service (30:11-16)? What prohibition was laid upon the
   people with reference to the composition of the ointments and perfume
   (30:22-38)? What provision did God make for the execution of His plans
   in the erection of the Tabernacle (31:1-11 )? What chapters contain the
   account of their execution? When were they completed (40:17)? How did
   God show His approval of the work (40:34)? What was to be offered on
   the brazen altar twice every day (29:38, 39)? What kind of offering was
   this to be (v. 42)? How in this same verse does God indicate that He
   will bless the people? How is the same idea expressed in verses 45, 46?
   Indicate the divisions of the building thus:

   The outer court. The Holy place. The most Holy place. The furniture of
   the outer court; the brazen altar, the laver. The furniture of the holy
   place; the table of shewbread; the golden candlestick; the altar of
   incense. The furniture of the most holy place; the ark of the
   testimony; the mercy seat.

   It will greatly aid the student if he can examine a drawing or picture
   of the Tabernacle and its contents. Such will be found in a good Bible
   dictionary, such as Smith's, which ought to be in every well-equipped
   private library. Then there are special books on the Tabernacle
   treating of its typical character which are highly useful from a
   spiritual point of view. Some are large and expensive, but I here
   mention others within easy reach, such as The Tabernacle and
   Priesthood, by H. W. Soltau; All of Blue, by Frank White; Mosaic
   Institutions, by W. G. Moorehead; and Shadow and Substance, by George
   C. Needham.

   The Tabernacle -- A Type.

   The deep significance of the revelation of the Tabernacle doubtless
   lies in these two mysterious facts, (1) it was a pattern of things in
   the heavens, and (2) it was to be the dwelling place of God on earth.
   As to the first fact little can be known at present, but the Christian
   should dwell upon it in the light of the Epistle to the Hebrews,
   especially such passages as 8:1-5; 9:11, 12, 22-28; 10:11-14.

   As to the second fact, God made the Tabernacle His dwelling place in
   the sense that His visible glory abode there (Ex. 40:34-38), and there
   He met the people and communed with them in the person of the high
   priest (25:22). But in this particular it becomes a wonderful type of
   the person and work of the Lord Jesus Christ (John 1:14), in whom God
   dwelt among us. And not only is the Tabernacle itself such a type, but
   every article in it, and every part of it points to Him in some
   particular way. For example, take the ark and mercy-seat together, the
   latter resting upon the former, in the one we have Christ in His life
   fulfilling the law on our behalf, and in the other we have Christ in
   His death becoming a propitiation for our sins. Here mercy and truth
   meet together, righteousness and peace kiss each other. It is a
   beautiful thought that in 1 John 2:2, the word "propitiation" is
   precisely the same in its meaning as the word "mercy-seat." If you will
   read that precious verse in that way it may reveal Jesus to you in a
   new light.

   Coming out of the most Holy into the Holy place, we have the altar of
   incense symbolizing Christ's intercession; the table of shewbread,
   representing Him as our food; and the golden candlestick as our light.
   In the outer court He is in the brazen altar our sacrifice for sin, and
   in the laver our cleanser or regenerator.

   Even the different parts of the sacred building suggest Him. The "fine
   twined linen" of the curtains expresses His spotless manhood; the
   "blue," His heavenly character; "purple," His royal position;
   "scarlet," His human sufferings upon the cross. Their measurements,
   number, couplings, loops and taches all find a significance in Him. The
   coverings of goats' hair, rams' skin, and badgers' skins are not
   without their meaning also, as will be seen by a perusal of some of the
   books referred to above. At first it may seem to some as if these
   points of suggestion were somewhat strained, but as one grows "in grace
   and in the knowledge of our Lord and Saviour Jesus Christ," he comes to
   recognize Him more frequently in the Word, and to rejoice in Him as the
   One ever in His Father's eye, and the alpha and omega of all that He
   has to reveal to man. One needs to be very careful, however, not to be
   led astray here by fanciful and unwarranted interpretations of some of
   these things, the only safeguard against which is constant dependence
   upon the teaching and guidance of the Holy Ghost.

   Nor should we forget that the tabernacle foreshadows in some sense that
   blessed truth to the true believer, of God's indwelling him (1 Cor.
   6:19; John 14:15-23). And then what shall we say of Revelation 21:2-5?
   Is it possible that the original Moses saw in the mount, whose pattern
   he set up in the wilderness, is that which God hath prepared aforetime
   to be His habitation in the new earth throughout the age of eternity?
   Such hints as these should quicken our interest in the study of the
   subject of the Tabernacle.

   The Priesthood.

   When we approach the revelation of the priesthood, perhaps the first
   thing that strikes us is its position, cutting in two as it does the
   revelation of the Tabernacle. But remember that the Holy Spirit is the
   Author of the Word, and that He makes no blunders. Even though we do
   not always understand the meaning of such things, it is our duty to
   regard them as divine and seek light. A very probable reason for this
   proceeding is suggested in C. H. M.'s Notes on Exodus, referred to
   before, pages 263-265, and 289-291.

   You will observe that the two chapters containing the revelation of the
   priesthood are naturally divided by the subjects of which they treat.
   What is the subject of each? Be careful to identify each of the
   garments, remembering that the high priest especially is a type of
   Christ, and that each has a significance in its teaching concerning His
   work for us. After the general statement (28:4, 5), the details follow
   to the end of that chapter. Take time to. write them down.

   The ephod is named first. The material, coloring, shoulderpieces and
   breastplate are all significant, and particularly, of course, the names
   of the tribes of Israel engraven in the precious stones. "The strength
   of the priest's shoulder and the affection of his heart were wholly
   devoted to the interests of those he represented. This typified in
   Aaron, is actualized in Christ." The girdle is the symbol of service.
   "Urim and Thummim" which mean "lights and perfections," is peculiarly
   mysterious, but seems to be "connected with the communication of the
   mind of God on various questions of detail in Israel's history." See
   the marginal references or concordance for other places where the words
   are used. The application to Christ is clear, who, by His Word and Holy
   Spirit, communicates the counsels of God to us (John 12:49, 50; Acts
   2:32, 33). Observe the bells on the hem of the ephod and the reason for
   them (v. 35). Our High Priest has passed into the heavens, but those
   whose ears are chastened to the sound, have daily evidence that He ever
   liveth. Observe the engraving on the plate resting upon Aaron's
   forehead and the meaning assigned to it, "It shall be always upon his
   forehead, that they may be accepted before the Lord" (v. 38). Wonderful
   demonstration in type that Christ's holiness is ours, and that because
   of it God looks on us with complacency! Do not fail to observe that
   Aaron's sons are not forgotten, and that coats and bonnets and girdles
   and breeches are ordained for them in their particular ministry (vv.
   40-43). If the high priest (Aaron) typifies Christ, his sons, the
   priests, are regarded as typifying, first, Israel itself (19:6), and
   afterwards the church (1 Pet. 2:9), and, of course, every individual
   member of the church. These garments, therefore, may represent those
   qualities and graces with which the true people of God and members of
   Christ are endued in their own sphere for worship and service.

   Reaching chapter 29, observe the preparation for the consecration of
   Aaron and his sons. The washing (v. 4), the anointing (v. 7), the
   sacrificial offerings (vv. 10-18), the consecrating act (vs. 19-21),
   etc., all of which, of course, illustrate the fundamental truths of the
   Gospel concerning our standing in, and relationship to Christ.

   The Types in Exodus.

   Exodus, unlike Genesis, contains no distinct prophecies of Christ, but
   its typology in that respect as already seen, is very abundant. And
   there are other types than those which apply only to the person of
   Christ. As in the case of Genesis, so here, I would ask you to recall
   the words of the outline of the book, with the subdivisions under them,
   for such suggestions as may come to you. For example, "bondage"
   contains no type of primary importance, nor "birth of Moses." But when
   we come to "call of Moses," the burning bush comes into view. Here we
   are furnished with a type of Israel, which, although in the furnace of
   Egypt, was not consumed because God was there. It becomes in the same
   way, and for the same reason, the type of the church, and of the
   individual believer in Christ. Material for a Bible reading will be
   found in the treatment of such a theme. The word "plagues" suggests no
   type, but the next word, "Passover," brings before us the great type of
   redemption already treated of, and in the paschal lamb a remarkable
   type of the Redeemer Himself. "Red Sea," we need not dwell upon, but
   the word "Wilderness," and especially "Rephidim," one of the
   stopping-places therein, produces at least two types of Christ, the
   manna and the smitten rock. When we reach the last word, "Sinai," we
   have the tabernacle itself, and for that matter every part of it, and
   every article of furniture it contains, the daily lamb spoken of in
   chapter 29, and the priesthood of Aaron. It is not assumed that these
   are all the types by any means, but the principal ones, and those upon
   which the church at large is generally agreed.
     __________________________________________________________________

LESSON 6. LEVITICUS

   We have found a secondary name for each of the other books already
   studied, one which more plainly suggests to English readers the general
   character of its contents, and we may do the same for Leviticus. It
   might be called the book of the laws. Not law, but laws. The Book of
   the Law is a title frequently ascribed to the Pentateuch, but "The book
   of the Laws" well describes the third division of the Pentateuch,
   because it is a divine revelation of the laws which were to govern the
   priests chiefly, in their administration of the Tabernacle service, and
   their care of the people both materially and spiritually. Remember that
   the latter are still at Sinai, that Leviticus was given to Moses at
   that place, and that it is in its nature a supplement to, really a part
   of, the preceding book of Exodus.

   Regarding it, therefore, as a book of laws, what is the first great
   fact, or law, it contains? No difficulty is experienced in answering,
   "The law of the offerings." How many chapters are taken up with the
   consideration of this law? 1-7 inclusive. What is the law of the
   offerings? In other words, how many distinct kinds of offerings are
   enumerated? Five: Burnt, meal, peace, sin, trespass.

   You will observe that I have written the name of the second "meal,"
   instead of meat, as being the designations given in the Revised
   Version, the more correct rendering of the word, and the more befitting
   the nature of the offering itself, which contains no meat in the sense
   of flesh as we now use that term.

   The Significance of the Offerings.

   Many offerings and sacrifices are referred to in the history of Israel,
   but it will simplify matters very much and save confusion, if we
   remember that they all fall under this law, they are always one of
   these five. It does not matter whether they are offered for the priest
   himself, the nation, a ruler of the nation, or a common person; it does
   not matter whether the offering is a bullock, a sheep, a goat, a
   turtle-dove or a pigeon, in any case it is one of these five. In
   chapter 7, reference is made to offerings for vows, and thanksgiving,
   and voluntary offerings, but they are simply different aspects of the
   one trespass offering.

   It must not be supposed, of course, that these offerings in themselves
   satisfied God (Heb. 10:4). Their importance lay in what they
   symbolized, viz.: the person and the work of the Lord Jesus Christ. The
   careful study of the offerings will do more to exalt Him in our eyes,
   and teach us the real character of His vicarious life and death, than
   any other part of the Bible. C. H. M.'s Notes on Leviticus will afford
   help, and also Mosaic Institutions, by Moorehead, spoken of in a
   previous chapter. The best book, however, is entitled, The Law of the
   Offerings, by Andrew Jukes. It is small and inexpensive, but fuller
   than any of the others. A good volume, or commentary, on the whole book
   of Leviticus is found in the Expositor's series, written by the late
   Professor S. H. Kellogg, D. D.

   These offerings do not represent in every case the same aspect of
   Christ's person and work, but different aspects. In the burnt and meal
   offerings we see His consecration, in the peace offering His communion
   and fellowship with God, in the sin and trespass offerings His atoning
   sacrifice. In all these particulars, however, it is not Christ alone
   who is thus seen, but we (who are believers) in Christ. Nothing will
   strengthen our assurance of salvation, or melt our hearts in love
   toward Him, or awaken our adoration of His character and grace, like an
   understanding of our position in Him as set before us in this wonderful
   revelation.

   The Second of the Laws.

   After passing from the law of the offerings, what is the next great
   fact in Leviticus? The consecration of Aaron and his sons, chapters
   8-10. The law about this consecration was really given in Exodus as we
   saw, and in the present instance we have the first execution of that
   law; but to accommodate ourselves to the secondary name of the book,
   let us call it "The law of consecration." It will be observed that the
   details of the consecration occupy chapters 8, 9, and are in accordance
   with the previous commands received. But when we reach chapter 10,
   whose content really belongs to the present division of the book, an
   exception occurs.

   To understand what follows in the death of Aaron's sons, notice
   carefully the last verse of chapter 9, which speaks of the sacrifice on
   the brazen altar in the outer court, and holy fire from the Lord
   consuming it. It was this fire, the same that consumed the sacrifice,
   that should have been employed in the censers to burn the incense
   before the Lord. Nadab and Abihu neglected this, and offered "strange
   fire," and were instantly slain.

   This looks like a terrible punishment for a slight offense. But the
   offense was not slight. It was a flagrant disobedience of a plain
   command, several commands, in short. Not only did they disobey in the
   matter of the fire (see 16:12), but also it would seem, in performing
   an office which belonged only to their father, the high priest, for, as
   some think, they went into the Holy of holies. Moreover, two went in
   where only one was permitted. Furthermore, the offense was committed at
   a very critical moment in the history of the people, at the very
   beginning of their covenant relationship to God. It suggests a somewhat
   similar occurrence in the opening era of the Christian church (Acts
   5:1, 2). In both cases a signal manifestation of the divine displeasure
   was necessary for the sake of impressing the lesson upon the whole
   nation in the one case, and the whole church in the other. It need not
   be supposed, however, that this punishment involved the eternal loss of
   the souls of these men. That question need not be raised in this
   connection at all. It was a case of God's judging in the midst of His
   people, not a case of His actings among "them that are without." It
   affords a solemn warning, however, to any within the visible church who
   would depart in their worship from the plain revelation of God, and to
   any without, who would seek to approach Him in some other way than the
   prescribed one. (John 14:6; Acts 4:12).

   The Third of the Laws.

   The next law will be found to include the contents of several chapters,
   11-22 inclusive, omitting perhaps 16, which treats of a separate
   subject of much importance. The name usually given to this law (11-22),
   is that of "The clean and the unclean," and will be found to include
   such subjects as the creatures that may, or may not, be eaten (11), the
   ceremonial purification of women (12), the detection and purification
   of leprosy (13, 14), personal uncleanness (15), the prohibition
   concerning blood (17), incestuous connections (18), purification of the
   priests (21, 22), while chapters 19, 20 repeat certain laws given
   before, doubtless for the purpose of emphasizing them, and the specific
   punishments attached to them. The three main subjects of the law may be
   characterized as follows: 1. Food; 2. Disease; 3. Personal habits.

   Of course, one reason for the enunciation of these laws concerned the
   health and the morals of the people, and to this day, notwithstanding
   their imperfect obedience thereto, the Hebrews remain the healthiest
   and most moral of all races. But a broader reason points to the design
   of God to keep the nation separate from every other (20:25, 26). This
   applies to all the laws of this book, and has a bearing on what was
   said in an earlier lesson as to God's purposes in calling Israel to be
   His special people. They were to be peculiar for the world's sake, as a
   source of blessing to the whole earth. Nor should it be overlooked that
   there is a deep spiritual and special significance to many, if not all,
   of these distinctions and prohibitions. Of those concerning leprosy is
   this particularly so. It is a striking representation of sin, and will
   well repay a careful study as the basis of a Bible reading on that
   subject.

   Amid so many things to be specifically noticed, it is difficult to
   distinguish. But notice the allusion to these laws in Acts 10:11-16,
   and see how God raises the thoughts of the apostle, and through him the
   whole church, far above their Levitical application. See how he teaches
   that the true cleanness these things typified, was that accomplished
   through being washed in the blood of the Lamb.

   Notice that class of laws which brings out the thought of God's
   tenderness and care, 19:9, 10, compared with Ruth 2:14-16, also 19:13
   compared with James 5:4. What live topics these furnish for the times
   in which we live, and how they indicate that the Bible is the source of
   the true sociology as well as soteriology! This is the book for the
   modern social and political reformers as well as the preacher.

   Notice the teaching in chapters 21, 22 concerning the priestly
   position, which has such a practical bearing on the standing of
   believers in Christ in the light of the last lesson. The sons of Aaron
   were priests by birth, and nothing could break that relationship. There
   were many things which might interfere with the full enjoyment of their
   privileges, but the relationship remained. The spiritually-minded
   student will easily see the application of this to the doctrine of
   assurance on the one hand, and the distinction between salvation and
   fellowship or communion on the other.

   The Fourth of the Laws.

   To return to chapter 16, What is its subject? Shall we identify it as
   "The law of the Day of Atonement"? Observe when it was given (v. 1). It
   seems to be recorded out of its due order, and yet there must have been
   some reason for it. Observe that this was the only occasion when the
   high priest entered the Holy of holies (v. 2). What change took place
   in his customary garments (v. 4)? Were these simple garments more in
   accord with the character of the day as one of sorrow, penitence and
   humiliation, or since the offerings of that day were entirely expiatory
   did the garments better typify the holiness of Him who became our
   atonement? For whom did the high priest present a sin-offering as well
   as for the nation (v. 5)? What peculiar offering was presented for the
   people on this day (vv. 5-10)? What special act of the high priest
   conveyed the idea of the transfer of Israel's sin to the scape-goat
   (vv. 20-22)? At what time of the year did this day, (corresponding
   pretty nearly to the close of our September or beginning of October),
   come (vv. 29, 30)? The chief features of this law might be thus
   specified:

   (1) Once a year.

   (2) Two goats.

   (3) Holy of holies.

   (4) Complete expiation.

   Notice in regard to 4 that the design of the Day of Atonement was the
   putting away of all the sins of the people from the highest to the
   lowest, that they may have committed through the whole year. Incidental
   and occasional sin-offerings during the year, had, it may be,
   overlooked much of which the people were ignorant, but on this day
   there was a general clearing-up of everything so that nothing remained
   to be atoned for. Blessed be God for a Saviour thus typified, whose
   blood cleanseth us from all sin (1 John 1:7).

   Notice the word for scape-goat in the Revised Version (Azazel), one
   which gives great difficulty to expositors. Some think that as the
   slain goat represented Christ satisfying divine justice by laying down
   His life, the scape-goat represented Him burdened with our sin,
   deserted by His Father for a season, and delivered for His "bruising"
   into the hand of the prince of darkness. The goat led into the
   wilderness brings to mind Matthew 4:1. Others ignoring the difficulty
   about Azazel, speak of the slain goat typifying Christ's death as
   glorifying God with respect to sin in general, vindicating His
   character and meeting all the claims of His law, even though no sinners
   were saved (Isa. 49:1-3; John 12:27-31; 13:31, 32). While the
   scape-goat gives us the application of His death to the sins of the
   people. Where are our sins who believe in Christ? God is glorified in
   putting them away forever through the sacrifice of His Son, "as far as
   the east is from the west."

   Notice the distinction pertaining to the people of God under the Gospel
   as compared with the law, in Hebrews 7:26-28; 9:6-14, 24-26; 10:1-4,
   19-22.

   The Fifth of the Laws.

   What is the theme of chapter 23? Read carefully, and write down the
   names of the various feasts: Sabbath, verse 3; Passover, verse 5;
   unleavened bread, verses 6-8; first-fruits, verses 9-14; Pentecost,
   verses 15-22; trumpets. verses 24, 25; Day of Atonement, verses 27-32;
   tabernacles, verses 33-44.

   As the "Day of Atonement" was a fast rather than a feast, it is not
   enumerated in the above list, though its chronological place is
   indicated.

   Notice that the Sabbath was always a holy convocation, suggesting that
   meetings for public worship are an essential feature of the observance
   of one rest day in seven.

   Notice that the passover (1 day) immediately followed by the feast of
   unleavened bread (7 days), made a single feast of 8 days coming in the
   spring. The first-fruits followed in early summer, the waving of the
   sheaf signifying the presentation to the Lord of the whole harvest as
   His, a beautiful type of Christ in the resurrection (1 Cor. 15:20). The
   Pentecost, from a Greek word meaning fifty, was sometimes called "the
   feast of weeks" (Ex. 34:22), occurring as it did 7 weeks after the
   feast of unleavened bread, and "the feast of harvest" (Ex. 23:16),
   since it celebrated the ingathering in the autumn. The feast of
   trumpets was really the New Year feast (about the last of September or
   first of October), reminding them that all their times were in God's
   hands; while that of the tabernacles following it so closely, and
   lasting 8 days, was to commemorate the wilderness journey and the
   dwelling in booths.

   Notice, that some of these feasts must have been ordained only with
   reference to their observance in the land of Israel after the people
   had become settled in their national abode.

   Notice also that they involved the gathering together of the people, at
   least the males, in some central place, and for the same object, at
   least three times a year, and while they were in the nature of joyous
   excursions, they also contributed to the maintenance of a spirit of
   fellowship, patriotism and worship. Surely God is a wise Legislator, a
   benevolent Ruler, and a loving Father!

   Notice that the typical and spiritual significance of these feasts must
   be very rich, though we can not dwell upon it. One who has given
   particular thought to it speaks of the Passover, the first of the
   annual feasts, as typifying redemption, the Tabernacle, the last in the
   list, millennial glory, while between the two we have the resurrection
   of Christ in the first-fruits, the calling out of the church in the
   Pentecost, and the ultimate conversion and restoration of Israel in the
   trumpets, and Day of Atonement.

   The Law of the Sabbatic Year.

   The next great law is found in chapter 25, the name of which is at the
   head of this paragraph. How often did the Sabbatic year come (v. 4)?
   What was to rest in that year (v. 5)? What use might be made of the
   natural increase of that year (vv. 6, 7)? What provision was made for
   their support the following year (vv. 20-22)?

   If it be asked what was the object of this law, two or three thoughts
   suggest themselves. It would be a good thing for the land to lie fallow
   a year. It would remind the people of God's ownership of everything,
   and their stewardship only. It would also quicken their trust in and
   thanksgiving to God for His benefits. It is well to observe, however,
   that the law was neglected and proved a contributing cause to their
   subsequent captivity in Babylon, see 2 Chronicles 36:21, in the light
   of the immediate context.

   The Law of the Jubilee Year.

   How often did the Jubilee year come (v. 10)? How and when announced (v.
   9)? Who and what was set free in that year? Individuals that had come
   into bondage and land that had been sold, verses 10, 13-17, 23-28,
   39-42, 47-55. On what principle of equity were these transfers to be
   made (vv. 14-17, 25-27, 50-52)? On what ground were they to be jealous
   of oppressing one another (v. 17)? What reward promised to obedience
   (vv. 18, 19)? Why could not the land be sold out-right (v. 23)? What
   does this suggest as to the probable future return of Israel to that
   land (Isa. 11:10-16; Jer. 32:36-42; Ezek. 34:11-15)? What exceptions
   are made to the return of property in the Jubilee (vv. 29, 30, 32, 33)?
   It has been suggested that this provision was made to encourage
   strangers to settle among them. They could not purchase land, but might
   purchase houses in walled cities as convenient for purposes of trade,
   etc. What prohibition is laid in the matter of slavery (vv. 39-42)?

   It is unnecessary to point out that the Jubilee must have been "the
   most soul-stirring and enrapturing" of all the Jewish solemnities. It
   was connected with the Day of Atonement and based upon what it
   effected. Redemptive joy comes through the shed blood of the great
   Substitute. The feast bore witness to the glad day spoken of for Israel
   by all the prophets.

   The Types of Christ.

   Leviticus is so full of precious suggestions of the person and work of
   Christ, that to enumerate them would be to repeat a large part of what
   has been said. But the three most conspicuous types are: The offerings.
   The priesthood. The two goats
     __________________________________________________________________

LESSON 7. NUMBERS, CHAPTERS 1-19

   A secondary name for Numbers might be "The book of the journeyings,"
   since it gives the story of Israel from the departure from Sinai to the
   arrival at Moab on the border of Canaan. If you examine the
   chronological hints in the margin of your Bibles, you will see that the
   period covered by Exodus and Leviticus was not more than a year or two,
   while that of Numbers was about 38 years. A map in the back of your
   Bible will be an aid in mastering this book. You will see the course of
   the journey was first northeast as far as Kadesh, then south again to a
   fork of the Red Sea, and finally northeast as before, around the land
   of Edom to Moab. The outline is not unlike the form of a somewhat
   irregular "W." We shall study the book in accordance with a
   geographical outline, considering first the principal events or facts
   at Sinai before they started, then what occurred between Sinai and
   Kadesh, and then between Kadesh and Moab.

   This book might almost be called the book of the "murmurings," as well
   as the "journeyings," for from beginning to end it is pervaded with the
   spirit of rebellion against God, justifying a sort of abstract given of
   the period in Psalm 95:10, "Forty years long was I grieved with this
   generation." Let us not forget also that while the annals of many
   powerful nations of that same period are entirely lost to the world,
   these of a comparative handful of people are preserved, because of the
   relation they bear to the redemption of the world through Jesus Christ.
   This, as well, accounts for the divine long-suffering towards them, and
   for all the exhibitions of divine love which the book contains. In 1
   Corinthians 10, we learn that the things that happened to them were
   "examples" unto us, in other words, their history throughout was a sort
   of object lesson illustrating God's dealings with us today in a
   spiritual sense, and in no part of their history is this more true than
   in Numbers.

   At Sinai, Chapters 1-10.

   What are the chief facts, or events, associated in this book with
   Sinai? The reading in accordance with the prescribed rules will make it
   easy to reply:

   1. Numbering and arranging the tribes, chapters 1, 2.

   2. Choosing and assigning the Levites, chapters 3, 4.

   3. Special laws and regulations, chapters 5-10.

   What was the value or necessity of fact one? Doubtless that every
   Israelite might know his own tribe or family, especially that the
   genealogy of the promised Messiah might be ascertained. And then, too,
   for convenience on the march, and the better preparation for conflict
   with enemies.

   Which tribe was omitted from the numbering, and why (1:47-53; 3:5-13)?
   Which tribe was multiplied by two to thus fill the vacancy in the
   original number (1:32-35)?

   Into how many divisions were the Levites classified, and what general
   duties of the Tabernacle were assigned to each (3:17, 25, 26, 29, 31,
   33, 36, 37)? What relative position in the camp was occupied by the
   Levites (2:17)? Who encamped closest to the Tabernacle on the east
   (3:38)? What special instructions were given for the sons of Kohath
   (4:1-15)? What was the law for the cleansing and subsequent
   consecration of the Levites (8:5-22)? By what symbolic act did Israel
   identify itself with the Levites as a substitute (8:10, 11)? Compare
   also the following verse. What did God do with the Levites which Israel
   gave Him, and how does His action illustrate the way in which He still
   uses His people's gifts (8:18, 19)?

   Things to be Noticed.

   Notice the illustration of God's power and wisdom in sustaining such a
   host for 40 years, in a country where there was neither bread nor water
   to be obtained -- no transports, no supply trains, no friendly nations
   to contribute anything. God was in the midst of them. He was all, but
   He was enough (Deut. 2:7; 8:4).

   Notice the typical position of the Levites. Their calling for such a
   special and elevated service was not of debt but of grace, if we
   consider their ancestry (Gen. 34 and 49). But observe their preparation
   for it (8:5-8, 12) -- "the blood of atonement, the water of cleansing,
   the razor of self-judgment." And if we ask whether there were anything
   antecedent to this which marked them for this selection, perhaps we
   find the answer in the surrender of their wills to God as indicated in
   Exodus 32:25-29, with which compare Deuteronomy 33:8-11, and Malachi
   2:4-6.

   The Minor Regulations.

   Under the head of fact 3 attention should be called to the exclusion of
   the unclean from the camp as bearing on our obligation to put away sin
   from our individual lives not only, but also the exercise of discipline
   in the church. Compare Joshua 7:11, 12, and 1 Corinthians 5.

   Attention should be called as well to the further allusion to the
   trespass offering, originally spoken of in Leviticus, to emphasize the
   two features of confession and restitution, since it is only thus the
   believer can enjoy Paul's experience (Acts 24:16).

   Nor is the law about jealousy without its significance to us. See the
   divine care to maintain the integrity of. the innocent as well as to
   punish the guilty (5:14, 28). Typically, Jehovah Himself is the
   husband, Israel the wife proven unfaithful, alas! The application can
   be made to Christ and the church, or the individual believer in place
   of the church. Sin is spiritual adultery.

   The law of the Nazarite is full of interest. Here one sets himself
   apart to God in a special manner, temporarily or permanently. He
   separates himself from things lawful in themselves, but calculated to
   interfere with his deeper communion and blessing. He is peculiarly a
   type of Christ as suggested in such words as John 17:16-19, but an
   example to every believer who desires to come into the place of
   spiritual power. Study such New Testament passages as, "Mortify
   therefore your members which are upon the earth," "Ye are bought with a
   price, therefore glorify God in your body," "Come out from among them
   and be ye separate."

   From Sinai to Kadesh, Chapters 10-19.

   The outline of this part of their journey may be marked by the various
   "murmurings" or rebellions recorded of them, for example: Taberah,
   11:3; Kibroth, 11:34; Hazeroth, 12:15, 16; Kadesh, 13:26.

   When did they start (10:11)? Who accompanied them, and why invited (vv.
   29-32)? What form of prayer was associated with each stage of the
   journey (vv. 35, 36)? Is the cause of their first complaint mentioned
   (11:1)? What was the punishment in this case? As to the precise nature
   of this "burning" nothing is known, some regarding it as external, and
   analogous to that which destroyed Nadab and Abihu, while others regard
   it as internal, i. e., some kind of "a wasting effect of the Lord's
   displeasure." It is also proper to say here, that the exact localities
   of these places referred to cannot be defined with certainty.

   We call the next stopping-place Kibroth, although the proper word as
   you perceive is somewhat longer. The shorter term, however, will answer
   our purpose better, as easier to remember. To what was this
   "murmuring," in part attributable (11:4)? To what divine appointment or
   institution did it lead (vv. 16, 17, 24-30)? What is the name of the
   New Testament council of which it may have been the origin? With what
   particular ceremony were they set apart (v. 17)? What was the immediate
   result of this anointing (v. 25)? What was the special cause of
   murmuring in this case (v. 18)? Does the faith of Moses seem to have
   been equal to this emergency? What explanation of verse 31 is given in
   the Revised Version, showing that the quails flew that high, but were
   not so thick on the ground? How did this gratification: of their desire
   become a judgment on them?

   Spiritual Lessons.

   Notice the impressive warnings this affords about worldliness. We long
   for its gratifications, forgetting its slavery. We are led astray in
   that direction through our association with false professors or "people
   of mixed principles."

   Notice God's dealings with Moses. How gently He passes by his
   exhibition of infirmity, and notwithstanding this lapse, bears
   testimony to his faithfulness (12:7). And yet how impartial in
   chronicling his faults, thus giving us another incidental proof of the
   truth of this record!

   Notice the secret of a ministry of power. The appointment of the rulers
   in Exodus as compared with the elders here, illustrates the contrast
   between a ministry exercised in human strength and in the divine
   strength (Zech. 4:6; Luke 4:18; Acts 2).

   Notice the meaning of the word "prophesied" (11:25). Its importance for
   this particular lesson is not so great, but for other reasons it is
   well to know that the usual Hebrew word for "prophet" is of passive
   import, and implies not so much a speaker as one spoken through. Nor is
   it restricted in meaning to the foretelling of events, but implies any
   kind of utterance prompted by divine influence, without reference to
   time. All this has a very important bearing on the doctrine of
   inspiration, especially the interpretation of such a passage as 2 Peter
   1:20, 21, showing that the historical as well as the prophetical books
   so called, are equally inspired.

   What is the event at Hazeroth as given in chapter 12? What gave rise to
   this spirit of rebellion? What punishment fell on Miriam? Why not on
   Aaron (v. 11)? How is the greatness of the character of Moses shown in
   this incident? Of course, the practical lesson from this is the
   seriousness of speaking against God's servants (see such a passage as 1
   Thess. 5:12, 13); but there is also a typical light in which some have
   viewed it. Moses is regarded as representing Christ in being rejected
   by his people, who thrust him out of Egypt into Midian. His Ethiopian
   bride, is the church, composed chiefly of Gentiles. Aaron and Miriam
   are the Jews opposing this union. The leprosy is the divine judgments
   on the Jews, who are nevertheless interceded for by those they oppose,
   the Christian church. But as Miriam was shut out from the camp only for
   a season. so when the "seven days" of Israel's rejection are run out,
   she will be restored again to her land and her God in Jesus Christ.

   What is the great event at Kadesh, chapters 13, 14? How many spies were
   sent out? How many reports brought back? What difference is seen
   between the majority and minority reports? In what did they agree or
   disagree? To which report gave the people heed? What two men protested
   against their conduct? How is Moses' jealousy for God exhibited? His
   love for the people? His own greatness of soul (v. 12, last clause)?
   What is the great hope set before us in verse 21? What punishment was
   visited on the rebellious? What happened to the men who brought the
   false report? How does verse 30 illustrate 2 Peter 2:9? What showed the
   impenitence of the nation (vv. 40-44)? What further punishment overtook
   them? With whom did this whole plan of the spies originate (Deut.
   1:19-24)? Does Numbers 13:3 necessarily contradict this? May not God
   have permitted it merely, when He saw them bent on the purpose? May not
   the commandment, in other words, have been based on the moral condition
   of the people? (1 Sam. 8:22).

   Notice that the great lesson of this section is one of warning about
   unbelief. When at Kadesh there were but a few leagues to travel and
   they would be in Canaan. Why did they fail? Take God's answer for it in
   (Heb. 3:19).

   The Rebellion of Korah.

   Chapter 16, which we will not dwell on particularly, is an impressive
   illustration of divine grace in the light of the previous conduct of
   the nation. Its renewed reference to offerings and sacrifices when they
   came into the land, shows God's purpose still to make good to them (i.
   e., to their children who should actually possess Canaan) all His
   previous promises. Particularly touching is the allusion to sins of
   ignorance in verses 22 and 28, with which should be contrasted,
   however, the warning about presumptuous sins (vv. 30, 31), of which an
   illustration is afforded in the verses immediately following. How
   strange the happenings of the next chapter in the light of all this!

   What two tribes were chiefly represented in this rebellion (v. 1)? How
   numerous the ring-leaders (v. 2)? What their animus (v. 3)? To whom
   does Moses first address himself, and why (vv. 6-11)? What made Korah's
   conduct particularly reprehensible? Of what base falsehood were the
   sons of Eliab guilty (vv. 12, 13)? What suggests the possible extent of
   this rebellion (v. 19)? How once more is the magnanimity and mercy of
   Moses exhibited (vv. 20-22)? What punishment fell upon the ring-leaders
   (vv. 32-35)? What illustrates the blind passion of the people at this
   time (v. 41)? What punishment befell them?

   What further miraculous evidence does God give as to the authority of
   Moses and Aaron in chapter 17? How does He offset any tendency to
   connect in Aaron by the commands of chapter 18:1-7?

   The recent death of so many Israelites had put a large part of the
   nation in a state of legal uncleanness, which greatly alarmed them
   (17:12, 13). What standing ceremony is now enacted for the purification
   of such uncleanness in chapter 19? What evidence have we that this
   sacrifice, like all the others, pointed towards our Lord Jesus Christ
   (Heb. 9:11-13)? Why so much should be said about uncleanness from
   contact with the dead is not clear, except as natural death shadows
   forth spiritual death and the deadly pollution of sin which occasions
   it. There may also have been sanitary reasons, however, although in the
   nature of the case they could not have been the more supreme.

   Notice the many deep lessons of this section. For example, the
   wonderful mercy of God towards men who have forfeited all claim upon
   it. The nation had no right to Canaan, but God brings them in, and this
   for his own glory's sake.

   Notice how much is said about the "stranger" in chapter 15, and compare
   it with Paul's teaching about the Gentiles (Rom. 9-11 ).

   Notice that sins of ignorance cannot be passed over. "While grace has
   made provision for them in Christ, holiness demands that they be judged
   and confessed." Notice in what presumptuous sin consist (15:31), and be
   warned against it. "As the study of the Word is the safeguard against
   the former, subjection to the Word is the safeguard against the
   latter."

   Notice the folly and peril of envy, jealousy and pride, and familiarize
   yourselves with such teachings and exhortations as Romans 12:3-8; 1
   Corinthians 3:3; Philippians 2:3-8, etc.

   Notice the provision, ample and royal, which God makes for His own, as
   illustrated in His care for Aaron and his house (18:8-32). Who loses
   anything when he relinquishes the world for Christ?
     __________________________________________________________________

LESSON 8. NUMBERS, CHAPTERS 20-36

   In beginning this lesson we reach the third and last of the
   geographical divisions of Numbers. But a question may be raised here
   about the locality. In 14:45, the people were driven by the Canaanites
   from Kadesh unto Hormah, after they had presumptuously tried to enter
   their land without the approval of God. How then do we find them at the
   former place again? The theory of some is that about 38 years have
   elapsed since that occurrence, during which time they have been
   dwelling at different places, of which no record has been kept, and
   that now for some peculiar reason they have returned to Kadesh. Others
   would solve the difficulty by saying there were two places of that
   name. But perhaps the most likely solution is that chapter 20 really
   follows chapter 14 chronologically, and that up to this time they had
   not left the immediate neighborhood of Kadesh. To go into particulars
   would not be a wise disposition of our time just now, and we will
   proceed to divide up and consider the following events without further
   reference to this question. From any point of view it seems proper to
   say they were now starting from Kadesh, and with that understanding we
   may map out the events of the itinerary thus: Kadesh. Mount Hor. Moab.

   What notable event is mentioned in verse 1? What further ground for
   "murmuring" is referred to? What was Moses directed to do in this case
   as distinguished from a somewhat similar action at Rephidim, recorded
   in Exodus? How did he and Aaron fail to sanctify God in this case? What
   punishment was inflicted on them therefore? How is their offense spoken
   of (Ps. 106:32, 33)? How does the New Testament refer to this rock or
   that at Rephidim (1 Cor. 10:4)?

   It is worth while to observe that since this rock symbolized Christ,
   the offense of Moses was of a deeper and more serious nature than ever
   appears. This can be said even though Moses may have been ignorant of
   that fact. The two rocks indeed, like the two goats in Leviticus, are
   taken together to symbolize two aspects of His work. The smitten rock
   at Rephidim is representative of His sacrifice for us; the rock to be
   spoken to at Kadesh, of His intercession on our behalf. "Speak ye unto
   the rock," brings to mind such a passage as 1 John 1:9, which appeals
   to Christians rather than the unconverted, and on the basis of their
   previous acceptance of the atoning work of Christ. To smite the rock
   the second time, instead of simply speaking to it, would seem (in
   type), to deny to Christ the full efficacy of His work, and rob the
   believer of the joy and comfort of it.

   At Mount Hor.

   What event seems to have made it necessary for the people to journey in
   this direction (see intervening verses)? What notable event occurred
   here (v. 28)? What occasioned the "murmuring" here (21:4)? What
   punishment followed? What was the means of their deliverance therefrom?
   How does our Lord speak of its typical significance (John 3:14, 15)?

   If anyone desires material for a discourse on the very heart of the
   Gospel, they will surely find it here. The whole human family have felt
   the serpent's sting (Rom. 3:23). The very image of that which did the
   mischief was the channel through which deliverance came (Rom. 8:3, 4).
   Faith is the instrument, look and live (Isaiah 45:22). Look not to
   ordinances, or churches, or men, or angels, or even your own character,
   or penitence, or prayers, but to Jesus Christ (John 3:16). Each one had
   to look for himself. Salvation is a personal matter.

   But let us not leave Mount Hor without speaking further of the cause of
   the people's discouragement. Observe that the Edomites descended from
   Esau (Genesis 36), illustrating that he that is born after the flesh
   still persecutes him that is born after the Spirit. It affords a good
   figure of the hostility of the world to the church. Observe, too, that
   the main judgments of the prophet Obadiah are denounced against Edom,
   and because of this very treatment of his brother Israel in his
   emergency. And further, that although God could easily have made a way
   for them through Edom, He tried the patience of the one people, and
   delayed His vengeance on the other, by leading Israel a circuitous way.
   What an illustration it affords, furnished by the divine hand itself,
   as to what the right path may be even though it has many windings, and
   is encumbered by numerous conflicts!

   At Moab.

   If the book of Numbers has been read carefully, you will recall that
   this section of our lesson practically includes all the rest of its
   contents. Please locate the country on the map, and see how close it is
   to Canaan on the east, since from that point the entrance upon the land
   was ultimately undertaken.

   It might be interesting to notice the number of stopping-places spoken
   of in chapter 21, and the particular record of the conquest of the
   Amorites, and the possession of their land. Now begin those
   exterminating wars which Israel undertook at God's command, and as the
   expression of His wrath against the guilty nations of Canaan, till all
   should be cut off. Observe that the victory is ascribed to God. Compare
   Genesis 15:16; Deuteronomy 2:32-33; Judges 11:21; Psalm 135:10, 11;
   Amos 2:9.

   What prophet comes prominently before us at chapter 22? So conspicuous
   is he, and so much space is given him, that we may attach his name to
   the next great fact in the book. By what nation were his services
   engaged? What other people seem to have been affiliated in the scheme?
   Does it appear that Balaam had any knowledge of the true God? How would
   you harmonize the fact that God permitted him to go, and was
   nevertheless angered at his going? What super-natural event occurred on
   the journey? What peculiar prophecy of Balaam about Israel has been
   strikingly fulfilled before our eyes (23:9)? How many distinct efforts
   were vainly made to curse the people? How does the first part of verse
   21 illustrate the believer's position through the righteousness of
   Christ? How does verse 23 illustrate the Christian doctrine of
   assurance? Name the verses in chapter 24 that refer to Christ, and,
   apparently, His millennial reign? How does the conduct of Moab in this
   case fulfill Deuteronomy 2:25?

   The Story of Balaam.

   Curiosity may be roused concerning Balaam. He was a stranger to the
   commonwealth of Israel, which suggests questions as to the source of
   his knowledge of God, and the meaning of God's dealings with him. But
   remember that while God had special dealings with Israel He never
   limited the revelation of Himself to that people. Such characters as
   Melchizedec and Job in the Old, and Cornelius in the New Testament,
   afford parallels. Recall also that God made Himself known to heathen
   kings through the prophets Jonah, Jeremiah and Daniel.

   If anyone is troubled at the apparent contradiction between God's
   permission to Balaam, and his subsequent punishment for what he was
   permitted to do, remember that God looketh at the heart. A careful
   study of these chapters is hardly necessary to show that he was a
   double-minded man, hoping against hope always that God would give him
   his own way. Use your concordance here to see what the Holy Spirit says
   about Balaam and "Balaamism" in other places of the Bible.

   Minor Events.

   If what follows in the book is classed as "minor events," it does not
   mean that they are less important in themselves necessarily, but only
   that they take up less room comparatively.

   It will be seen from chapter 25, that what the Moabites could not
   accomplish against Israel by war or magical incantation, they came very
   near doing by more insidious means. What is the name of the idol
   mentioned in verse 3?

   Baal was a general name for "Lord," and Peor for a "mount" in Moab.
   Another name for this "Lord of the mount" was Chemosh, whose rites were
   accompanied by the grossest obscenity. These lessons cannot do much in
   the way of explaining such matters, but the Bible dictionary heretofore
   recommended will come in place here. Which seems to have been chief in
   the trespass in this case, the people of God or the heathen (vv.
   16-18)? And yet observe from the preceding verses that the one was
   punished as well as the other. Compare carefully 31:1-20. What warnings
   these lessons give about sin!

   What, in a word, is the subject of chapter 26? What qualification of an
   earlier supposition is found in verse 11? On what basis was the land to
   be divided (vv. 53, 54)? What word of God had been fulfilled prior to
   this numbering (vv. 64, 65)?

   If one has a taste for figures, it will be seen that the people had
   multiplied greatly, notwithstanding the devastating judgments on them.
   It will be seen, too, that the more sinful tribes diminished, while the
   others increased, so that the division of the land on the basis of
   populousness was a direct reward to some and punishment to others. To
   him that hath shall be given, but in the grace and providence of God
   the one that hath is the one who obeys and pleases Him. While the land
   was divided by lot, what shows that the matter was still under the
   control of God (Prov. 16:33)? How were the rights and privileges of the
   female sex to be regarded in the distribution (chap. 27)?

   Who is chosen to succeed Moses? What expression (v. 16) indicates God's
   ability to discriminate among men in assigning them their tasks? How is
   Joshua differentiated from others (v. 18)? What shows his need
   nevertheless, of special direction from the word of the Lord (v. 21)?

   It will not be especially needful to dwell on the repetition of the
   several laws about offerings and vows, chapters 28-30. This was made
   necessary, no doubt, by the fact of their approaching entrance into the
   land where those laws could be observed more strictly than in the
   wilderness, and because a new generation had sprung up since their
   first enactment. But let us pass on to the closing events which
   culminate in the appointment of the cities for the Levites, and
   especially, from among them, the

   Six Cities of Refuge.

   For whom were these cities appointed (v. 6)? What qualification of this
   appointment is contained in verse 11? And in verse 12? How were these
   cities located with reference to the Jordan? How comprehensive was this
   appointment (v. 15)? For how long a period was the confinement
   necessary in order to safety (v. 25)? What were the names of these
   cities when subsequently selected (Josh. 20)? The subject of the cities
   of refuge affords suggestive material for a Bible reading. They may be
   considered a type of Christ in the following particulars: Origin
   (divine); Necessity; Accessibility; Sufficiency; Security;
   Applicability.

   In working out the details it might be well to show that like our
   salvation in Christ, their value was limited to those that remained in
   them. "Abide in me." Also, point the contrast, that whereas they were
   restricted to the innocent man-slayer, Christ receives the guilty. The
   man-slayer had to be judged first; we believers are already judged,
   condemned, and yet free in Christ.

   The Types in Numbers.

   1. Types of the church.

   (1) The priests typify the church in worship.

   (2) The Levites typify the church in service.

   2. Human type of Christ -- Joshua.

   3. Ideal type of Christ -- the Nazarite.

   4. General types of Christ.

   (1) Rock.

   (2) Brazen serpent.

   (3) Cities of Refuge.

   The great prophecy of Christ in this book is that of the star spoken of
   by Balaam.
     __________________________________________________________________

LESSON 9. DEUTERONOMY

   A book has been written by Canon Bernard, entitled, The Progress of
   Doctrine in the New Testament, in which he shows not only that the
   contents of those books are inspired, but that their present
   arrangement and order are also of the Holy Ghost. The same thing might
   be said of the Old Testament, especially of the Pentateuch which we are
   at present considering. It has been pointed out that the purpose of the
   Bible is to give us the history of redemption through a special seed.
   In Genesis, therefore, we have the election of that seed (Abraham), in
   Exodus their redemption, in Leviticus their worship, in Numbers their
   walk and warfare, and in Deuteronomy their final preparation for the
   experience towards which all has been directed. (C. H. M).

   The Book of Review.

   A secondary name for Deuteronomy might be "The book of review." The
   word comes from two other Greek words, deuter, which means "the
   second," and nomos, "law," the second law, or the repetition of the
   law. And yet your reading of the book has made it clear that it is more
   than a repetition of the law. In the first place, it repeats, or
   reviews, the history of the previous journeyings, and when it comes to
   renewing the law it adds certain things not mentioned previously
   (29:1). Compared with the other books also, it is characterized by a
   rather warm and oratorical style, and is more spiritual and ethical in
   its tone. The one great lesson it contains is that of obedience
   grounded on a known and recognized relationship to God through
   redemption. We will study it in four great divisions.

   I. The Journeyings Reviewed, Chapters 1-4.

   Mark the locality (1:1-5), compared with the Revised Version. This will
   show that the contents of the book were given to Moses at the place
   where we left him in Numbers. Mark the time (1:3), just at the close of
   the wanderings, so-called, and before Moses is removed, and Joshua
   prepares to lead the people across the Jordan. At what point does the
   review begin (v. 6)? To what appointment does Moses refer in verses
   9-18? To what does he allude at verse 37? What nations were they to
   omit from their conquests, and why (2:9-19)? Whose history illustrates
   that God sometimes punishes by letting men go their own way (vv.
   24-30)? What other king does Sihon recall? What allusion is contained
   in 4:10-13? What motive is ascribed to God in His dealings with Israel,
   verses 37, 38?

   Notice as you pass along, some of the many expressions illustrative of
   the spiritual glow of this book, such as 1:11, 31; 2:7; 3:24; 4:7; etc.
   Preachers will find rich as well as fresh material in this precious
   book for texts and themes of sermons. The "Homiletic and Practical"
   part of Lange's commentary will be found very helpful here (pp. 79-84).

   II. The Laws Reviewed, Chapters 5-26.

   At what point does Moses begin this review (v. 2)? With what reverence
   was this law to be regarded (6:6-9)? What caution is emphasized (vv.
   10-12)? What secret of blessing (vv. 18, 19)? How does 7:1-6 illustrate
   2 Corinthians 6:14-18? Compare in the same way verses 7, 8 with Titus
   3:5-7, and 8:3 with Romans 8:28. By whom, and under what circumstances,
   do we find 8:3 quoted in the New Testament? The same question may be
   asked with reference to verse 5. What summary of the divine
   requirements is recorded in 10:12-13? What points to a central place of
   worship to be established in Canaan (12:5-14)? Compare 14:23-26. What
   instruction is given with reference to false prophets and lying wonders
   (13:1-4)? What teachings of Christ about discipleship is based
   apparently on 13:6-8? What promise looks towards the national supremacy
   of Israel (15:6)? How were they taught benevolence (15:7-l1)? What
   words of 1 John does this recall? What directions are given about a
   king (17:14-20)?

   Spiritualism.

   We have seen that this book contains several matters relatively new,
   but nothing yet touched on possesses a more "live" relationship to
   current religious events than the contents of chapter 18, beginning at
   verse 9. Observe the "abominations" they were to avoid, verses 10, 11.
   Observe what they cost the Canaanites (v. 12). The commission of these
   wickednesses was not the only cause of their extermination as was seen
   previously, but it was one of them, and a serious one. It is not within
   the province of Our present work to examine the different shades of
   meaning in the words, "divination," "observer of times," "enchanter,"
   "consulter with familiar spirits," etc., but one is not far wrong who
   describes them as identical in spirit with what we call
   fortune-telling, clairvoyance, lucky and unlucky days, mesmerism, and
   perhaps certain forms of hypnotism, and especially all that class of
   phenomena known as spiritualism. How God hates it! How plainly He warns
   against it! Let teachers not fail to emphasize what He says. A book
   recommended in an earlier lesson will be a valuable aid here, Earth's
   Earliest Ages, by Pember. The author shows the connection between these
   things now being done, and those for which the Canaanites were
   dispossessed, and the antediluvians swept away. Demon Possession, by
   Rev. John L. Nevius, D. D., is also to the point, and for pamphlets on
   the subject, cheap of price and easy to read, write the Scriptural
   Tract Repository, (H. L. Hastings), 47 Cornhill, Boston. Christians
   should be fortified on such subjects.

   The Prophecy of Christ.

   It is not a little strange, and worthy of careful thought, that the
   chapter which contains these allusions to the "lying wonders" of a
   false Christ, should also contain the clearest prediction of the true
   Christ we have yet met. It has always seemed to me like this: -- The
   Israelites might be afraid that when Moses left them, they would be
   driven by the necessity of the case to do what the Canaanites did in
   the matter of worship. They would have no leader such as he, what else
   then could they do? The answer to meet their case is in verse 15. To
   whom does Moses refer approximately? To whom ultimately? For the answer
   to this last question consult the marginal references to John 1:45 and
   Acts 3:22, 23. This clear and definite prophecy of Christ affords an
   opportunity to speak of another law of the rhetoric of the Holy Spirit
   of importance to be understood. The first law thus emphasized was
   called the law of recurrence, but this will be known as

   The Law of Double Reference.

   Now, what is "the law of double reference"? It is that peculiarity of
   the writings of the Holy Spirit, by which a passage applying primarily
   to a person or event near at hand, is used by Him at a later time as
   applying to the person of Christ or the affairs of His kingdom. It is
   not claimed that the human writers had this two-fold sense in mind
   always, even if at all, but that this was the mind of the Holy Ghost,
   in inspiring their words. As one of the ancient commentators puts it,
   "God, as the original Author of both Testaments, shaped the Old in
   relation to the New." Or, as Alford says, "No word prompted by the Holy
   Ghost had reference to the utterer only. All Israel was a type. * * * *
   Christ is everywhere involved in the Old Testament, as He is everywhere
   evolved in the New." To get hold of this principle of interpretation is
   vital, especially in the study of the Psalms and prophetical books. In
   the present instance, the primary reference to Joshua, and the ultimate
   to Jesus Christ is only a representation of what will be found to occur
   again and again as we proceed.

   Do not leave this prophetic allusion to Christ, without observing the
   marked advance it indicates in the clearness of the conception of the
   coming One. Compare the previous allusions to Him, and see how the
   material for His identification grows. He is not only to be of the seed
   of Abraham, and the tribe of Judah, but He is to be a Prophet like unto
   Moses.

   III. The Future History of Israel, Chapters 27-30.

   The next general division of the book is peculiarly fascinating as
   containing one of the most notable prophecies in the whole Bible. It
   will be seen to give a forecast of the early history of Israel almost
   from the time they entered Canaan until the present period. Let us
   observe how the subject is approached.

   What was one of the first things to be done on crossing the Jordan
   (27:1-8)? What else is commanded (vv. 11-13)? What outline of the
   curses is given (vv. 14-26)? Observe the number and character of the
   blessings to be bestowed on the ground of obedience (28:1-14). Observe
   particularly in what these blessings would eventuate (v. 13). Compare
   the previous allusion to their national supremacy, as all these
   intimations in that direction have an important bearing on our later
   study of the prophetical books.

   At what verse are the curses on disobedience renewed? Follow them along
   as far as verse 36, and there pause a moment. From your general
   knowledge of Israel's later history, when would you say this
   prediction, at least the first part of it, was fulfilled? Does it not
   seem to point very unmistakably to what we call their Babylonian
   captivity, say about 600 B. C.? Compare 2 Kings 25.

   Now follow your eye along the succeeding curses until you reach verse
   49. What still later incident in their history does it recall? Was not
   the "nation from far, whose tongue they did not understand," the Latin
   nation? Does not this point to the destruction of Jerusalem by Titus,
   the Roman general, A. D. 70? Read carefully the horrible details of the
   siege in the verses that immediately succeed, and compare them with
   Josephus' History of the Jews. This last-named book should be owned and
   read by every Christian, if for no other reason than the demonstration
   it affords of the literal fulfillment of prophecy, and especially this
   prophecy.

   But read further still until your eye rests, let us say, at verse 64.
   What have we here and in the following verses? Is not this a sad, but
   true forecast of the condition of the Jews in our own time? We only
   need to read the current newspapers to answer that question.

   But is there no gleam of hope for this people, so beloved and blessed
   of God? Read chapter 30, especially verses 1-10. In the light of such
   promises should not we Gentiles be more sincere and importunate in
   prayer for the Jews than many of us are? Read Psalm 122, particularly
   verse 6, to see what blessing we may expect if we do so.

   I am led to close the consideration of this lesson with an extract from
   Dr. Gosman, the translator of Lange's commentary on this book. It is a
   little out of the line of the particular work before us, but its merit
   and timeliness are its justification. He says: "This chapter, in its
   prophetic declarations, which have been so strikingly fulfilled,
   contains clear proof of the divine foreknowledge, and of the
   inspiration of Moses. This is all the more clear since the prophecies
   relate mainly and in their extreme and awful particularity, to the
   curses which should rest upon the unfaithful people. Moses does not
   spare his own people, but holds before them the glass of their future
   defection and sufferings, as he foresaw them. There might have been a
   motive for dwelling particularly upon their prosperity, but there is no
   assignable motive for the character of this discourse, unless it is
   found in the clear foresight given to him of what was to occur."

   IV. The Close of Moses' Life, Chapters 31-34.

   The general title at the head of this paragraph will answer for the
   fourth and last division of the book. It may be subdivided thus:

   The charge to Joshua, chapter 31.

   The song of remembrance, chapter 32.

   The blessing on the tribes, chapter 33.

   The burial on Mount Nebo, chapter 34.

   Why was Moses as a leader, not absolutely essential to Israel (31:3)?
   To what virtue are they exhorted (vv. 6, 7)? What authority attached to
   the words of this book (vv. 9-13)? What was done with it (vv. 24-26)?

   Why was the song written (vv. 19-21)? Observe its spirit of adoration,
   so different from many of our songs and prayers (32:1-4). Observe the
   touching and poetic allusion to God's providential care (vv. 9-14).
   Observe the allusion to their position of privilege (vv. 29-31). While
   it speaks clearly of awful judgments on account of sin, what gleam of
   hope does it contain (v. 43)? How tersely are they taught the value of
   obedience (v. 47)?

   Observe the precious promises in chapter 33, verses 3, 12, 23, 25, 27.
   How these have comforted the saints in all ages! How they enhance the
   value of this book! How we should praise God for them!

   Who wrote the account of Moses' death, chapter 34? Some think he wrote
   it by inspiration, prior to the event. Some ascribe it to a successor,
   perhaps Joshua. It is hardly necessary to the maintenance of the Mosaic
   authorship of the Pentateuch to suppose that Moses wrote it himself.
   See the interest taken in the body of Moses, Jude 9. See the honor put
   upon Moses, Luke 9:28-36, also Revelation 15:1-3. Some students of
   prophecy regard him as one of the two witnesses of Revelation 11, and
   think that in company with Elijah, he will appear in the flesh in
   Jerusalem in the culminating days of the present age. He is a striking
   type of Christ, whose personal history will well repay prayerful study
   from that point of view. We part from him with sadness, but shall see
   him face to face one of these days, when, with ourselves he shall be
   found casting his crown at the feet of Christ, who loved him and gave
   Himself for him.
     __________________________________________________________________

LESSON 10. JOSHUA

   Joshua might be called "The book of conquest and division," with
   reference to the events in Canaan it records. According to the marginal
   chronology it covers a period of how many years? Its character is that
   of a military campaign, and I have read a criticism of it from that
   point of view, which places Joshua in the very first rank of military
   commanders, classing him with the Caesars, and Hannibals, and
   Napoleons, and Wellingtons, and Grants of all ages. We know, of course,
   whence he secured his wonderful equipment, and are not surprised at
   this estimate of him, but it is interesting to have it come to us from
   another source. The first great fact in the book might be described as

   I. The Command to Joshua, Chapter 1.

   Observe the renewal of the gift of the land, (v. 4), and compare the
   marginal references to the same matter; for this is not a dead issue,
   but a very live one, and one that is coming up again in the settlement
   of "the Eastern question." Observe the promise (vv. 5, 6) and the
   conditions of blessing (vv. 7, 8). Also the promptness and leadership
   of Joshua (vv. 9-15). Suppose we call the second great fact

   II. The Spying of the Land, Chapter 2.

   As this was not disapproved of God, we may assume it has His sanction,
   and shows that, notwithstanding His promise to Joshua, the latter was
   to use the ordinary methods of warfare except where specially
   instructed otherwise. The use of means is not dishonoring to God, nor
   does it discount faith in any way, sometimes indeed the very opposite
   is true. It may exhibit weaker faith to be straining after the
   marvelous always, than to be willing to carry on the work of God with
   the common agencies at hand.

   It need not be supposed that God commended Rahab's falsehood by what we
   read in Hebrews 11:31, or James 2:25, any more than that He commended
   her other sins. Those allusions are to call attention to her faith, a
   living faith which took hold of God and saved her, sinner as she was.
   Indeed this story of Rahab is in several points a suggestive type of
   redemption, and can be employed as a sermon or Bible reading. Observe:
   Her abode, a condemned city; her character; her faith; the promise she
   received; the token she displayed; her deliverance (chap. 6); her
   interest in saving others. All these particulars can easily be wrought
   out into a most helpful and soul-stirring discourse.

   III. The Crossing of Jordan, Chapters 3, 4.

   Let the title at the head of this paragraph identify the third great
   fact. See the preparation for it, (3:1-5), observe the particulars,
   (3:14-17), and memorials of the event, (4:8-9). Dwell especially on
   3:15, which shows it to have been all the more extraordinary because of
   the time it took place. The locality named in verse 16 was about 30
   miles from their encampment.

   This event has always seemed to me an impressive type of the
   mediatorial or intercessory work of Christ on behalf of His people. The
   priests standing in the river-bed until every member of the host had
   passed over in safety, strangely yet blessedly, brings to mind Hebrews
   7:25. F. B. Meyer, in Joshua, and the Land of Promise, suggests many
   spiritual analogies of this kind, helpful not only to the quiet reader,
   but also to one who is teaching the contents of the book to others.

   IV. The Conquest of Jericho, Chapters 5-7.

   As usual, locate the facts, beginning with those immediately preceding
   the event itself, the circumcision, the passover, the appearance of the
   captain of the Lord's host. Observe that the act of circumcision
   indicated a gracious renewal on the part of God of His covenant with
   the children whose fathers had sinned against Him, and perished in the
   wilderness. In this sense verse 9 may be explained. What indicates the
   captain of the Lord's host to be a divine person? How do His name and
   equipment indicate His interest in and approval of the invasion taking
   place? With what other Christophanies have we met previously?

   There must have been a strategic reason for first attacking Jericho,
   and the plan seems to have been by its destruction to effectually
   separate the northern foes in Canaan from those in the south, and thus
   prevent a military coalition. Observe the particular directions to
   Israel. No battlements, but a promenade! How foolish it must have
   seemed not only to their enemies, but even to some of themselves!
   Compare such a passage as 1 Corinthians 1:17-31. To what is this
   victory ascribed (Heb. 11:30)? Dwell on the marked illustration it
   affords of saving faith. The Israelites did nothing, and yet they did
   everything. They did the most they could do in the fact that they
   absolutely surrendered themselves to God, obeying Him to the last
   degree. Does not the man who truly accepts Jesus Christ do this? Dwell
   on the illustration it affords of conquering faith. Hearts are shut up
   like Jericho (6:1), but God gives them to His servants who obey Him.

   The utter destruction referred to in verse 21, seems horrible in our
   eyes, but two or three things are to be kept in mind in judging of it.
   In the first place, it is the teaching of the Bible itself that has
   made such an act horrible to us. In the second place, it was in perfect
   accord with the usual methods of warfare in those times. In the third
   place, and this is the all important thought, it was God's judgment on
   sin. Sin is unspeakably awful, and we must not minimize it. All through
   the Old Testament these object lessons are given us, which in the
   goodness of God, are intended to be deterrent both for nations and
   individuals, and which in the opposite event, only become types of the
   universal judgments or judgment to come. The death of the Son of God to
   put away the consequences of sin must have been vitally necessary to
   men. Let these Old Testament facts be used to impress this truth on
   those we teach. and lead them to the Saviour.

   V. The Defeat at Ai, Chapters 7, 8.

   This next great fact, will be found to emphasize what has just been
   said about sin, and to bring out one or two new thoughts about it. The
   former illustration applied to sin in the world, but this to sin in the
   church, or in the individual believer. Here "the children of Israel
   committed a trespass" (v. 1). See the consequences which befell all for
   the folly of one (vv. 2-5). Compare James 2:10, for an individual
   application. Joshua's ignorance of the cause of defeat (7:6-15) has a
   deep lesson likewise which may bring to mind 2 Corinthians 6:14; 7:1,
   and kindred passages. Mr. Beecher once said that half of our troubles
   were just God dragging us; they would depart if we stood on our feet
   and went whither He desired. This story of Joshua's discouragement is
   in that line. Let verses 16-21 be used as an illustration of the deep
   principle in Numbers 32:23, last clause. Let it be remembered in
   Achan's case as in that of Nadab and Abihu, that it is not a question
   of the eternal damnation of his soul, but of God's earthly judgments
   among His people. Let the victory recorded in chapter 8 illustrate the
   power over spiritual enemies which becomes theirs who are living in
   obedience to God's commands.

   VI. The Rescue of Gibeon, Chapters 9, 10.

   This fact brings us to the most interesting part of the book, as it is
   also the most critical moment in the present history of Israel. Observe
   the wiles of the Gibeonites (9:3-13), and the failure of Israel to ask
   counsel of God before entering into a covenant with them (vv. 14, 15).
   Observe, too, the relation which the Gibeonites ever after sustained
   towards Israel (vv. 22, 27). Observe the confederation of the five
   kings against Gibeon, and the reason for it (10:1-5). Study the
   location of the kingdom or cities represented by these kings, and
   observe that they were all in the southern part of Canaan. Their
   destruction, therefore, in a bunch, meant the conquest practically of
   the whole of that region. Observe the supernatural phenomena associated
   with the battle, e. g., the Lord's special encouragement to Joshua (v.
   8), the visitation of hail-stones (v. 11), the remarkable prayer (v.
   12), and more remarkable answer (vv. 13, 14), and finally, the issue of
   the contest (42).

   Did the Sun and Moon Stand Still?

   This miracle shares with that in the book of Jonah, the distinction of
   being more "spoken against" than any other in the Old Testament. Joshua
   speaks in verse 12, and the historian in verse 13 in the popular
   language of men referring to the heavenly bodies. It seems to a
   spectator on the earth's surface as though they moved, while in reality
   the earth moves with reference to them. This miracle, therefore,
   literally construed, was the cessation of the earth's revolution on its
   axis by the space of a day. Men say this could not be, but they forget
   who God is, and what He has done. Given a God who can create the earth
   and set it rolling on its axis, and it can not be too hard for Him to
   stop it twenty-four hours without allowing it, or the universe of which
   it is an important part, to get out of order.

   All the supernatural phenomena attendant on this battle, and its prime
   importance to Israel at that particular juncture, and hence to the
   plans and purposes of God in the earth, prepare us to accept this view
   of the case. In addition to this there is other corroborative evidence
   which may, or may not, be regarded as having value. For example,
   Professor C. A. Totten, a mathematician, and at one time professor of
   military science in Yale College, has made and published calculations
   to show that one day in the earth's history was 48 hours long. A
   tradition to the same effect is held by the Egyptians and Chinese.

   These things are not stated for the purpose of maintaining a theory, or
   defending a principle of exegesis, or opposing Christians who take
   another view of the matter, but simply to express a personal opinion.
   Men whom we all love and respect hold differently. For example, F. B.
   Meyer, in the book previously referred to, speaks of this incident
   thus: "God could make the clock of the universe stop if it were
   necessary. But it is not necessary to believe that He did this. By some
   process, the laws of which are at present unknown to us, but of which
   we get glimpses, in refraction, in the afterglow of sunset, God was
   able to prolong the daylight until Israel had made an end of slaying
   their foes."

   VII. The Close of the War, Chapter 11.

   The seventh great fact in the book may be stated in the words at the
   head of this paragraph, and requires the briefest treatment. Examine
   the map, and observe that the names of the places mentioned in the text
   bear out the general statement as to locality, in verse 2. Locate the
   particular field of battle (v. 5). Observe the vastness of the
   combination against Israel (vv. 1-4), and the thoroughness of the
   victory (vv. 8, 10, 12). Observe that this did for the northern part of
   Canaan what the previous victory secured for the south. Observe the
   reference to the conclusion of the campaign (v. 23), to which allusion
   will be made again in the study of the next book.

   Verse 20 may trouble some, but it must be remembered that when such
   "hardening" is spoken of, it always presupposes conduct on the part of
   the people obstinately opposed to God's will. This was dwelt on in the
   case of Pharaoh. Such hardening is a divine judgment on men for wicked
   actions freely indulged in on their part. Compare 2 Thessalonians 2,
   especially verses 10-12. Is there any evil of the present day, of a
   religious character, which these verses bring to mind? What of
   Christian Science, for example? Let us beware of it.

   VIII. The Division of the Land, Chapters 12-21.

   In the consideration of this event there are certain especially
   interesting features to be observed. In the first place, the conclusion
   of the campaign noticed in the last chapter must be qualified to our
   understanding (13:1). The land was conquered in a general sense, but
   not in detail. The first settlers in this country conquered the land
   when New England was settled, but there was a great deal of conquering
   done afterwards before the Pacific coast was reached. The land was ours
   in one sense, and it had to become ours in another sense. Observe that
   the separate tribes were not as eager for this conquest as might have
   been expected, and that personal ease and advantage soon began to
   supersede zeal for God (16:10; 18:3, etc). Observe the fulfillment of
   earlier instructions concerning Caleb and Joshua (14:6-14; 19:49, 50),
   the setting up of the Tabernacle (18:1), and the assignment of the
   cities of refuge (chap. 20).

   IX. The Altar of Witness, Chapter 22.

   Observe the commendable fidelity of the two and a half tribes (vv.
   1-6), and the commendable action of patient inquiry and investigation
   (vv. 11-33) on the part of the other tribes. Individuals have sustained
   "strained" relations with one another for years, and nations have gone
   to war for the lack of observance of such an example (Matt. 18:15).
   Observe the value of public memorials of great men and great events.
   How often have such memorials been referred to thus far in our studies!
   What statutes, or monuments or tablets of this kind are in your town?
   What are you yourself doing personally, to instruct and benefit later
   generations in this way? Especially, how is the memory of God's great
   goodness being perpetuated in a public way? Is the Sabbath observed,
   Thanksgiving Day, or fast day? Is God publicly recognized and honored
   among us as He ought to be? Do our children thus hear us rehearse His
   wondrous acts of old time? Should not Washington's birthday, and the
   Fourth of July be holy days before the Lord, for His sake and our
   children's sake? What great memorial or "altar of witness" has God
   Himself set up for us in His church to keep perpetually before us and
   our children the wonderful sacrifice of His Son? All this is aside
   somewhat, but may be suggestive in the use of this chapter in preaching
   and teaching.

   X. The Renewal of the Covenant, Chapters 23, 24.

   In what solemn and important act does Joshua now engage before his
   death? What commandment does he lay upon the people (23:6-8)? With what
   promise does he assure them (v. 10)? What warning does he give them
   (vv. 12, 13)? What seems to be his feeling as to their future conduct,
   as expressed in the general tenor of his words? What does he set before
   them (24:15)? What obligation do the people lay upon themselves in the
   verses that follow? What testimony to the authenticity of this book is
   contained in verse 26? At what age did Joshua die? Point out in these
   two chapters the ways in which he kept his own merit in the background
   and exalted God.
     __________________________________________________________________

LESSON 11. JUDGES AND RUTH

   The story of the book of Judges is something like this: While Joshua
   and the elders of that generation lived, (those who had personally
   known the wonders of the Lord), the people continued in measurable
   obedience to the divine law. But when they died, and another generation
   came on the scene, there was a steady decline. They had made the way
   easy for this, by failing to drive out all the Canaanites from amongst
   them, as we saw in the last chapter. The proximity of these corrupt
   heathen people began to act like leaven in the dough. Israel
   intermarried with them, and by degrees was led into idolatry by them.
   This weakened their power so that from conquerors they became the
   conquered. They turned their back upon God, who, in a sense, turned His
   back upon them, allowing them to be taken captive by their enemies, and
   sorely oppressed.

   In their distress they would repent and cry out unto Him, when He would
   deliver them through the instrumentality of some man, miraculously
   endued, called a judge. As long as this man lived they would be held in
   obedience, but on his decease a relapse into sin would follow, and the
   same round of experience be repeated.

   The Preface to the Book.

   The story as told above is outlined for us very distinctly in 2:6-19,
   which takes the place of a preface to the whole book, and suggests that
   a spiritual outline of its contents might be held in mind in four
   words: Sin, punishment, repentance, deliverance.

   If you will look at the chronology suggested in the margin at chapter
   1, and again at chapter 16, you will perceive it to be estimated that
   about 300 years was the period covered by the judges; to which should
   be added, however, the years of Eli and Samuel (also judges), in the
   following book, and which increases the time to 330 years, more or
   less. And yet this does not agree with Paul's words in Acts 13:20. A
   perfectly satisfactory explanation of this cannot as yet be given, but
   it should content for the present to know that the data in Judges are
   somewhat obscure, and that the calculations of our commentators as
   indicated in the marginal chronology may have to be changed. This
   matter of Bible chronology will be referred to more particularly later
   on.

   The Number of Judges.

   How many judges are named in the book? At first you may reply 13, but
   the usurped rule of Abimelech, the fratricide, chapter 9, is not
   usually counted, thus limiting the number to 12. Take a sheet of paper
   and write down for yourself the name of each judge and the name of the
   people from whom he delivered Israel, and also some peculiarity in his
   history that will differentiate him from the others in your thought,
   and aid you to recall him.

   Familiarize yourself especially with the names of the leading judges,
   those to whose doings the largest space is given, i. e., Othniel,
   Deborah, Gideon, Jephthah and Samson. And, in addition, acquaint
   yourself thoroughly with the names of the heathen nations referred to
   -- Mesopotamia, Moab, Philistia, Canaan, Midian.

   Now look on the map, or examine a Bible dictionary, and see where these
   peoples were located with reference to Israel -- on the north, east,
   south and west. This raises one or two questions: Was the whole of
   Israel in captivity to each of these peoples at different times, or
   only those tribes of Israel in closest proximity to each? And if the
   latter be our conclusion, as seems likely, did each judge rule over the
   whole of Israel at any one time, or only over so many of the tribes as
   were by him delivered from bondage? The latter seems the more probable
   idea, and gives a different conception to the period altogether. It
   indicates that the periods of these judges were not necessarily
   successive, and two or more may have been ruling at the same time in
   different parts of the land. It was this unsatisfactory state of
   things, as we shall see, that was instrumental finally, in moving the
   people to demand a king.

   The Division of the Book.

   The peculiar nature of this book does not lend itself easily to
   divisions as in the other cases, but your reading may have led you to
   recognize an outline not unlike the following:

   1. Introductory, 1:1-3:4.

   2. History of the judges, 3:5-16:31.

   3. Particular details of evil, 17:1-21:25.

   In the introductory portion, which tribe is given the distinction after
   the death of Joshua? What statement in chapter 1 repeatedly illustrates
   the lack of faith and obedience on Israel's part? What punishment fell
   on them for this (2:23)?

   Under the second general division there are several things to dwell
   upon. For example, the deed of Ehud. It makes the blood run cold to
   read of it, but remember he was not a murderer, but a warrior. The
   whole world has always made a distinction between these two. Was it an
   act of personal revenge, or patriotic and religious fervor? Is the deed
   approved in Scripture? This question brings up an important
   qualification that should be applied in countless instances in the
   Bible, of a similar character. A distinguished commentator justly calls
   attention to the fact that there hangs a shadow over the official
   career of this man. His name is not praised in Israel, nor is it said
   the Spirit of the Lord Was upon him, nor that he judged Israel. These
   omissions may be without significance, but are they not noticeable? It
   has been stated that while his cause was pure, the same cannot be said
   of any other such assassination in history.

   To a certain extent these qualifying remarks in the case of Ehud's act
   may be applied to that of Jael under the judgeship of Deborah. I cannot
   but agree with others that while she acted under a divine commission,
   and is, in fact, commended, yet she appears to have transcended proper
   limits in the means employed. These are questions, however, too deep
   for my soul to fathom, and I would be careful not to be found replying
   against God.

   Material for a Bible Reading.

   Pursuant to our custom, when opportunity offers we want to indicate
   good material for young preachers and others to use in the conducting
   of religious meetings. The history of the next judge, Gideon, furnishes
   such material. The theme might be styled "The Gospel in the History of
   Gideon's Judgeship." Carefully review the facts, and observe how they
   illustrate the following points:

   1. Punishment follows sin (6:1-6).

   2. Repentance precedes deliverance (6:7-10).

   In this case note that a prophet was sent to Israel before a deliverer,
   and that the whole tone of his message was intended to convince of sin.

   3. Deliverance is wholly through faith, as indicated,

   (1) in the selection of an obscure and uninfluential leader (6:14-16);

   (2) in the insignificant army (7:1-7);

   (3) in the foolish weapons (7:16-23).

   4. Faith rests upon evidence, as indicated in the signs and tokens
   given to Gideon:

   (1) the fire out of the rock (6:21, 22);

   (2) the dew and the fleece (6:36-40);

   (3) the dream of the Midianite (7:9-15).

   It will be easy to show how under the Gospel, God does not call on men
   to accept Jesus Christ for salvation without affording abundant
   evidence on which their faith may rest. Let us get hold of these facts
   in Israel's history in order to use them for God's glory and the good
   of souls in this way.

   Did Jephthah Slay His Daughter?

   The chief interest for us in the history of the next most prominent
   judge is perhaps stated in the preceding question, which presents
   another of the exceptional occasions when we might step aside from the
   main purpose of these lessons to explain a difficulty, or interpret an
   expression. It is to be wished that the turning aside in this case
   could settle anything, but it cannot. Opinions about Jephthah's act
   have always differed, and always will, and the circumstance only
   affords another illustration of the wisdom of concentrating attention
   upon more profitable things. On the face of it, the record gives
   justification to the belief that he actually sacrificed his daughter,
   "impelled by the dictates of pious but unenlightened conscience," and
   so many commentators believe. And yet, happily, there is another view
   to be taken, which, without serious violence to the text, puts all
   concerned in a very different light, and supposes that the fulfillment
   of the vow consisted in the consignment of the maiden to a life of
   perpetual maidenhood. Those who have access to Lange's commentary, or
   the Schaff-Herzog Encyclopedia (article "Jephthah"), will find in
   either a very satisfactory treatment of the case. Perhaps the wish is
   father to the thought, but so far as the opinion of the writer is worth
   anything, it seems inclined towards this latter view.

   Was Samson a Suicide?

   The question about Jephthah is nearly matched by this concerning the
   succeeding judge, which, however, is capable of a more satisfying
   answer. That he was not a suicide is evident from his penitent and
   prayerful spirit at the last, from the fact that he was acting as a
   public magistrate in what he did, dying for his country and his God,
   and yet not seeking death except as it was the inevitable consequence
   of duty done. Hebrews 11:32, honors him in the ranks of the noble
   witnesses to faith.

   The history of Samson, like that of Gideon, is very rich in spiritual
   teaching, and material for Bible readings and addresses. The fact that
   he himself was a Nazarite brings forward a typical relation to Christ
   (Matt. 2:23). His history identifies another of the manifestations of
   Jesus in the Old Testament (13:3-23). Verse 23, just referred to is a
   text full of meat for a good sermon on such a theme as "God's Love for
   Man Demonstrated by His Acts." Verse 25 of the same chapter illustrates
   the anointing of the Holy Spirit for service as distinguished perhaps
   from the infilling of the same Spirit for holiness. Of course the
   remarkable physical power of Samson is only to be accounted for in this
   way. It was not in his hair, else there would have been no need that
   the "Spirit of Jehovah" should come upon him. The growth of his hair
   was only a token of his consecration, not the consecration itself, and
   when he failed to withstand Delilah, it was the surrender of the latter
   rather than the former that brought evil upon him.

   Particular Details of Evil.

   This division will require no particular explanation further than the
   statement that it traces the evils of the time incident to the absence
   of a fixed and strong government, or more truly, the absence of
   obedience to God (21:25). We see the decay of the priesthood, the
   growth of the spirit of individualism, and the spread of licentiousness
   and passion. The two events are (1) the history of Micah's idolatry
   (chaps. 17, 18), and (2) the history of the crime at Gibeah (chaps.
   19-21).

   The Book of Ruth.

   The contents of this book are very simple, and tell their own story.
   During what period did the event occur (1:1)? The authorship is
   supposed to be the same as Judges, and attributed to Samuel. The chief
   interest in the book for us, outside of its own intrinsic beauty, is
   found in the genealogical table at the end, quoted by Matthew, and
   showing Ruth to have been an ancestress of Christ. As without this
   little book that fact would have remained unrevealed, we see a
   sufficient reason why the Holy Spirit should have caused it to be
   placed in the sacred canon.
     __________________________________________________________________

LESSON 12. I SAMUEL

   There are five leading characters in First Samuel, see if you can name
   them without assistance. What shall we call the first fact? The birth
   and call of Samuel? This may be said to cover chapters 1-3. Give the
   names of his parents. Give the meaning of his name. How did Hannah
   celebrate his birth (chap. 2)? Of what New Testament song does this
   remind you? What beautiful promise of guidance and preservation is
   found in verse 9? How was Hannah rewarded for her gift to the Lord (vv.
   20, 21)? How does this illustrate verse 30, last clause? What New
   Testament promises does it illustrate? How are Eli's sons described,
   and on what ground? Who is held responsible for them, and what judgment
   is pronounced against him? With whom might he be contrasted (Gen.
   18:19)? Compare also 1 Kings 2:27. What shows that God can teach His
   will to a little child? How does 3:19, 20 illustrate Isaiah 44:26,
   first clause? It is to be observed that Samuel is the true founder of
   the Old Testament prophetic order (Acts 3:24). Soon after his call, as
   our next great fact discloses, the ark was lost to Israel for a while,
   the Tabernacle, therefore, ceased to have its significance as a center
   of worship, the high priest's functions were suspended, and the
   mediatorship between God and the people rested altogether in the
   prophet. Let us call the next great fact

   The Loss of the Ark, Chapters 4-7.

   What nation is Israel's particular enemy at this time? What mistake was
   made in bringing the ark into the battle? How can this error of
   trusting in the symbol instead of the One symbolized, be shown to be
   paralleled by any in our day? What prophecy was fulfilled in 4:11? What
   is the meaning of Ichabod? Was the possession of the ark a curse or
   blessing to its captors? How were their idols put to ridicule? How does
   6:10-12 attest the supernatural? What judgment befell the Bethshemites,
   and why? Where, and for how long a period did the ark subsequently
   rest? How would you account for the changed condition of affairs in
   chapter 7? Examine prayerfully verses 4, 6 and 12. What was Samuel's
   "circuit" (v. 16)?

   Note that Israel's conduct about the ark was not justified by such
   passages as Numbers 10:35; 14:44, or Joshua 6:4, because they had not
   sought counsel of God through His prophet. It is more likely they were
   following the example of their heathen enemies, who carried their idol,
   or its symbols, with them to battle, believing power to be in
   separately associated with it. By permitting the capture of the ark,
   therefore, God sought two ends, the discipline of Israel, and the
   vindication of His supremacy over the gods of the nations.

   In this connection a question may be raised about the great number
   slain, 6:19, as being too many for the probable size of the place. All
   the authorities consulted seem to regard it as an error of the copyist
   in some way, but are unable to remove the difficulty. The literal
   rendering is "70 men, 50,000 men," and the problem is how to connect
   the two expressions to make good sense.

   In referring above to the time of the ark's abode in Kirjath-jearim,
   attention should have been called to 2 Samuel 6, and 1 Chronicles 13,
   which indicate that a much longer period elapsed before its removal.
   But the explanation probably is that the twenty years passed before the
   people "lamented after the Lord," and the revival sprang up.

   The Call of Saul, Chapters 8-12.

   Although it had been clearly predicted in Deuteronomy (17:14-20), that
   they would have a king, yet observe how naturally it came about that
   the prophecy should be fulfilled. There was no collusion on the part of
   any of God's agents to bring it about, but the free acting of the
   people themselves. Thus has it been always under such circumstances,
   furnishing one of the incontrovertible evidences of the divinity of the
   Word.

   How does 8:7 show the identity of God with His servants? What parallel
   do we find in Acts 9:4? What lesson about making requests of God may we
   learn from verse 9? Who originally chose Saul to be king (9:15-17)? By
   what divine ceremony was he set apart for the office (10:1)? What
   divine testimony was given to confirm his faith (10:10-13)? Of which of
   the judges does this experience remind us? Who now chooses Saul to be
   king (10:24)? How does this illustrate the relation between divine
   foreknowledge and human free agency? What beautiful text for a
   discourse on the church does verse 26 contain? What parallel as between
   Saul's experience and that of Christ, is furnished in the next verse?
   (Compare the parable of the nobleman, Luke 19:14). Under what
   circumstances was the kingdom finally established to Saul (chap. 11,
   especially vv. 14, 15)? What illustration of God's merciful kindness is
   found. in chapter 12, especially verses 12-15? On what ground was this
   kindness shown (v. 22)? Have you ever noticed what it is that God does
   for His own sake? (Ps. 23:3; Isa. 43:25; Eph. 1:6, etc). How does verse
   23 impress Christians with the obligation of intercessory prayer? (Eph.
   6:18).

   The Rejection of Saul, Chapters 13-15.

   Of what presumptuous sin was Saul guilty (13:9)? Did he show a penitent
   spirit, or a self-justifying one? What striking text for a discourse on
   the world-spirit in the church is found in verse 12? How is Saul's
   successor described (v. 14)? It might be well to pause here long enough
   to inquire how a sinner like David could be so described. One part of
   the answer is found in a comparison between the two men, Saul and
   David. Both were sinners indeed, but while the latter was a
   regenerated, converted sinner, the former apparently was not. The
   present instance affords such a point of comparison, for David, when
   rebuked for sin, as we shall see further on, is always humble and
   penitent, while Saul never is. (Isa. 66:2).

   Under what circumstances was the rejection of Saul subsequently
   confirmed (chap. 15)? How does he justify himself in this case (vv. 15,
   21)? What fundamental and universal principle is enunciated by Samuel
   in verse 22? How does verse 30 indicate the superficiality of Saul's
   humility? If you will carefully peruse the preceding chapter again,
   verses 47-52, it will probably appear that several years had passed in
   successful military operations before this second test of Saul's
   character Godward was applied to him. It may be that an opportunity was
   thus given to retrieve his former error by an exact obedience. Who can
   tell how different it may have been with him had he improved it? It
   will be well for us to notice as we pass along, how frequently this
   occurs in the history of God's dealings with men and nations. He gives;
   them tests now and then, not surely that He may discover what kind they
   are, for He knoweth all things, but that they may be discovered to
   themselves, and in the presence of His judgments stand self-condemned
   (Ps. 51:4; Rom. 3:19; Rev. 15:3). How much we need the aid of the Holy
   Spirit to endure what God may thus send upon us! (James 1:12).

   Observe that all through this business Saul follows his own ideas and
   wishes rather than God's decree, showing a selfish, arbitrary temper,
   and, as another expresses it, "An utter unfitness to perform the duties
   of a delegated king in Israel." Steps are now taken to indicate his
   successor, and as David is kept prominently before us in most of the
   following chapters, and especially in connection with Saul's treatment
   of him, let us designate the fifth great fact in the book as

   The Persecution of David, Chapters 16-26.

   What gave rise to Saul's jealousy (18:6-9)? Who comes prominently into
   view as David's friend (19:1-7)? Who else stands by him (vv. 18-24;
   also 21:1-9)? How does Ahimelech suffer for his kindness (22:6-23)?
   Where is David's hiding-place at this time, and who are with him (vv.
   1, 2)? What city of Judah does he deliver (chap. 23)? How does God
   interpose on his behalf? Under what circumstances does David spare
   Saul's life (24:4-7)? And again (26:5-25)?

   David Compared with Saul.

   It might be well to pause again at this point for a further comparison
   between these two men. Does not Saul know that David has been chosen of
   God as his successor (20:30, 31)? And yet observe how he seeks in every
   way to destroy his life and thwart God's purposes. How different in the
   case of David! Twice is Saul in his power, and though strongly and
   plausibly urged to slay him (24:4), yet does he refuse to do it. And
   why does he refuse? Is he afraid of Saul, or his bodyguard, or the
   anger of the nation? Is his hand restrained by the fear of man, or the
   fear of God (vv. 5-7)? What further light this sheds on that
   expression, "a man after God's own heart!" David knew he was to receive
   the kingdom, but his choice was to receive it in God's own way and time
   (26:7-11).

   To what alien people does David finally flee for refuge (chap. 27)?
   What city is given him to dwell in (v. 6)?

   Some Things Hard to Understand.

   In Peter's second Epistle he speaks of some things in Paul's writings
   as "hard to be understood," and there are things of that kind here
   also. But it is a great thing for a teacher to have courage enough to
   say to his class that he "doesn't know," sometimes. Do not be afraid to
   say that to those whom you teach, when it is true. It will not weaken
   but rather increase their respect for you. And yet on the other hand,
   let it not put a premium on laziness. Do your best to find out, but
   when your best fails, own it frankly.

   One of the things in the present case hard to understand is the
   apparent irreconcilableness of 16:14-23 and 17:55-58. Must not Saul
   have known David in the first instance? How then had he forgotten him
   in the second? Let us remember that David doubtless had been at home a
   good while, and grown from a boy to a man, that Saul had rarely seen
   him before except in moments of madness, and that possibly Abner had
   been absent from court when David was there. Let us remember also that
   these old narratives give very brief and partial views of certain
   occurrences, making it necessary sometimes for us to suspend judgment
   in the absence of more light.

   Another "hard thing" is the allusion to the Spirit of the Lord
   departing from Saul, and an evil spirit from the Lord troubling him
   (16:14, etc). As to the first, it must be kept in mind that there is a
   difference between the Spirit of the Lord coming into a man in the
   sense of regenerating him, as we have it expressed in the New
   Testament, and that same Spirit coming on a man in the sense of enduing
   or equipping him for some special service. The former transaction would
   seem to be an enduring one, and when the Holy Spirit comes to us at
   regeneration, He comes to abide forever (John 14:16); but the latter
   may be a changing experience, and as true of a man who is not a child
   of God as of one who is. You can easily recall men already treated of,
   who received the Spirit of the Lord in this sense. Balaam, for example.
   May we not believe that He came and went on him the same as on Saul?

   But what about the evil spirit from the Lord? Well, that is deep and
   mysterious surely. But this is not the only place where such allusions
   occur (Job 1:6; 1 Kings 22:19-23). Some would resolve this whole
   circumstance into an experience of melancholy on Saul's part, but the
   narrative clearly speaks of an objective spiritual wicked power that
   had control over him. But how did this come from the Lord? Only in the
   same sense that Pharaoh's heart was hardened by the Lord. "The Lord
   gave him over to the power and might of this spirit as punishment for
   his disobedience and defiant self-will."

   The Close of Saul's Life, Chapters 28-31.

   We may now return directly to the consideration of Saul's history
   again. David's persecution at his hands is over, but his persecution of
   himself continues. What is the great fact in chapter 28? How is Saul's
   spirit of rebellion still evinced in this act? What chapter in
   Deuteronomy contains a solemn warning against it? As you read the text,
   do you think Samuel was actually brought up? May not the witch have
   been deceived (v. 12)? May not Saul have been deceived (v. 14)? But
   what about the words of the inspired historian (vv. 15, 16)? Do not
   these make for a belief in the actual appearance of the prophet?

   Did Samuel Appear?

   Suppose we admit this, what then? Will it stultify God's teachings in
   Deuteronomy 18? Will it give countenance to spiritualism? I think not.
   First, it may be lawful for God to do a thing, which He will not permit
   man to attempt to do. We cannot deny God the right or the power to
   bring back the spirits of the dead if He shall so please. But this is
   not to say that spiritualistic mediums possess either the right or the
   power to do this. How, then, shall we explain the phenomena in their
   case? Is spiritualism all fraud? Have mediums no communication with
   spirits? It is possible, and quite probable that at times they have
   such communication; but we must bear in mind that there is an important
   distinction between evil spirits as such and the spirits of the dead.
   The first are demons, angelic beings, wicked in nature, like their
   head, Satan; but the second are still human beings, separate and
   distinct from them, always have been, and always will be. These demons
   may sometimes personate the dead, deceiving the mediums as well as
   their clients, it may be, and furnishing another argument why we should
   have nothing to do with them, but they are not the dead whom we knew
   and loved.

   Was Saul Regenerated?

   We now come to the last act in Saul's life (chap. 31). What kind of
   death did he die? Poor fellow! we instinctively say. What a contrast
   his life shows between the first time he appears before us, and the
   last! His life-story furnishes suggestive, if sad, material for a
   strong sermon to young men. Picture how favored he was. Favored in his
   personal appearance, his family influence, his selection as the first
   king of Israel; favored in his counsellors; favored in his association
   with Samuel; favored in his acceptance by the people, and in his
   earlier victories at arms. Favored all the way along in one grand
   career of triumph, till when? Show what was the turning point in his
   life, and how he then began to go down hill, almost without stopping,
   till he reached the foot of it, and ended his life practically by his
   own hand!

   It is this that suggests the question at the head of this section. Some
   will answer, "Yes, Saul was regenerated, 'converted,' as we may judge
   from such a passage as 10:9; but then, there was his disobedient and
   unholy life, and finally his awful death. How can these things be
   harmonized?" For one, I do not think chapter 10:9 is conclusive as to
   Saul's regeneration. The language is peculiar. "God gave him another
   heart," not a "new heart," or a. "clean" heart, but another heart. That
   is, He qualified him for his work or office, as king. I think Matthew
   Henry is about right, whose comment is, "He has no longer the heart of
   a husbandman, but that of a statesman, a general, a prince." But what
   about Samuel's words (28:19), "To-morrow shalt thou and thy sons be
   with me"? "Was not Samuel in Heaven," some one may say, "and do not his
   words indicate that he expected Saul soon to be there?" It is doubtful
   if God's people went to Heaven prior to the resurrection and ascension
   of Christ. They went to "Sheol," a Hebrew term for the place of the
   dead considered generally. A place this, apparently of two
   compartments, one for the righteous, and one for the unrighteous dead.
   Saul might have been with Samuel in Sheol, but not in that particular
   part of Sheol where Samuel was. The writer has a little booklet on this
   general subject. published by Revell, entitled, Progress in the Life to
   Come, which some may be interested to read.
     __________________________________________________________________

LESSON 13. II SAMUEL

   In the Jewish canon, First and Second Samuel were regarded as one book;
   but it is obvious that Samuel was not its author beyond chapter 25. The
   remainder has been ascribed to different authors, but common consent, I
   believe, has fastened on Nathan or Gad (1 Chron. 29:29). Do not leave
   the consideration of Samuel altogether, without engaging in a character
   study of that wonderful man. One of the greatest in the Bible is he.
   See how God Himself estimated him in Jeremiah 15:1.

   The book now under contemplation is chiefly concerned, as you have
   discovered, with the history of David, the facts of whose life need to
   be gotten well in mind for two reasons. (1) Because of the large place
   he occupies in sacred story as the great ancestor and type of Christ,
   and (2) in order to understand and utilize the Psalms. One-half of the
   book of Psalms at least, was written by David; and written with
   reference to various occasions and experiences in his life. To
   understand many of their allusions, therefore, how needful to
   understand the circumstances giving rise to them? Moreover, unless we
   understand those allusions how can we extract the real comfort from the
   Psalms either for ourselves or others? The titles of some of the Psalms
   tell us when they were written, and this, of course, is a great aid;
   but in many cases the origin or connection only can be grasped by
   carefully reading the Psalm in the light of the whole story of David's
   life. As a single illustration of the latter circumstance, read over
   again the story of David's connection with the city of Keilah in 1
   Samuel, and then compare Psalm 31 for a possible likeness.

   For the above reasons, it would be advisable to review 1 Samuel,
   especially chapters 16 to 26, which treat so largely of David's early
   history. For example, become familiar with his genealogy and connected
   topics. What was his father's name? The name of his tribe? His
   birth-place? What were the facts or incidents of his anointing? Go over
   again the larger events under the head of his persecution. Recall
   Goliath, Jonathan, Ahimelech, Adullam, Keilah, Saul's deliverances at
   his hands, Ziklag, etc.

   The Exaltation of David, Chapters 1-5.

   The persecutions of David at the hands of Saul are over, and now what
   follows? What shall we call the first great fact in book two? Over
   which tribe is David first anointed as king? How long does he reign
   over this tribe alone, and in what place? Who leads the struggle of the
   house of Saul against David? How does Abner meet his death? How long is
   David said to have reigned over the united tribes (5:4)? What was the
   capital of Israel (v. 5)? What other name was given it (v. 9)?

   Notice the principle on which David still continued to act, as shown in
   the execution of the murderers, chapters 1 and 4. He will take no step
   towards the attainment of dominion except as led by God. A further
   illustration this, of the sense in which he might be called "a man
   after God's own heart."

   The Messianic Covenant, Chapters 6, 7.

   There are certain chapters in the Bible that might be called the Alpine
   heights of revelation. Get hold of their facts, and see their relation
   one to another, and you have come into possession of the whole range of
   divine truth. We have noticed some of them, e. g., Genesis 3, which
   gives the account of the fall, Genesis 12, the call of Abraham, Exodus
   12 and 20, Leviticus 16, Deuteronomy 18, etc. Among these should be
   counted 2 Samuel 7, of which we are now to treat.

   But let us see what leads up to it. Where had the ark been deposited
   (see marginal note on 6:2)? What circumstances led to its being there?
   According to the book of Numbers, chapters 3 and 7, what tribe should
   have carried the ark? Which division of that tribe? How should it have
   been carried? What mistake did David make in the matter? How was that
   mistake corrected on the second attempt? (Compare chapters 6, 12, etc.,
   with 1 Chron. 15). Does the dancing of David on this occasion give
   precedent for the modern amusement of that name? Where did David dance,
   in a ball-room, or the open air? Did he dance with a companion, or
   alone? What was the motive or spirit actuating him, physical pleasure
   or the divine glory?

   Let not this circumstance of the mistake in bringing up the ark be
   entirely passed over, without calling attention to the lesson it
   teaches about service. David's motive in the matter was right -- the
   ark should have been brought up. But his method was wrong -- the ark
   should not have been brought up on a cart. God desires us to serve Him
   not only in the right spirit, but in the right way. This principle
   observed would keep many individual Christians and churches from being
   led astray in the execution of questionable plans for the carrying on
   of the Lord's work. Its violation now and again may explain the absence
   of divine approval and blessing on some of those plans which were
   nevertheless entered into apparently with an honest purpose and a good
   heart.

   The Prophecy of Christ.

   This brings us to the center of this event. Now that the ark is safely
   in Jerusalem, what further Godward thought comes into David's mind?
   What specific reason is assigned against his execution of this purpose
   (1 Chron. 22:8, 9)? What new blessing does God promise him however
   (7:11, last sentence)? To whom immediately did the promise in verse 12
   apply? What expression in verse 13 points to the law of double
   reference hitherto explained? How does verse 10 also point to a time
   perhaps still future? What is the first sentence in verse 14? How is
   this shown definitely to apply not to Solomon but Christ (Heb. 1:5)? In
   this last-named passage, Hebrews 1:5, the apostle is comparing Christ
   with angels, showing his superiority thereto; and in the course of his
   argument explains, "To which of the angels said God at any time, I will
   be to him a Father and he shall be to me a Son?" The inference is (1)
   that God never said this to any angel, but (2) that He did say it to,
   or of, His Son. And yet the place in which the expression is used in
   the Bible is this at 2 Samuel 7:14. Therefore putting this fact
   together with others, it seems to place these words in Samuel in the
   category of distinct Messianic prophecies. It is thus evident that when
   God tells David He will build him a house, He is referring not to a
   material building, such as David contemplated for the ark, but a
   dynasty, a kingdom, and one that should be set up, not in Solomon
   indeed, but in Christ.

   Before leaving verse 14, I want to call attention to another rendering
   of the latter part of it, not only beautiful in itself, but adding very
   much to the proof of the Messianic character of the whole. It is that
   of Bishop Horsley, an English prelate of an earlier generation, and a
   Hebraist of acknowledged ability, who translates it thus: -- "When
   iniquity is laid upon Him I will chasten Him with the rod of men." Thus
   is it not only made to apply to Christ, but to emphasize that
   particular feature of His work for man, His substitutionary sufferings,
   which gives the power and value to all the rest. It is of additional
   interest to know that this translation is corroborated by that of the
   great Methodist divine, Adam Clarke, who renders it much in the same
   language.

   Did David Foresee Christ?

   Our present chapter contributes something also to answer this question.
   For example, what was the effect of Nathan's message on David? As we
   read verses 18 and 19, it seems that he was overwhelmed with the
   feeling of God's wonderful purpose of honor and grace toward him, and
   compares the divine dealing with that of man to the disparagement of
   the latter. But the two Hebrew scholars already quoted give a different
   rendering of verse 19, which will be appreciated, I feel sure. It is
   this: -- "O Lord God, Thou hast spoken of Thy servant's house for a
   great while to come, and hast regarded me in the arrangement about the
   MAN that is to be from above, O God Jehovah!" According to this, David
   clearly apprehended Christ's day, as the latter said Abraham did, and
   was glad (John 8:56). This view of the case is corroborated to a
   certain extent by Romans 4:5-8. It may seem strange at first that such
   a different combination of words could be gotten out of verse 19, but
   if you will turn to the corresponding passage in 1 Chronicles 17:17,
   you will discover how much more nearly it agrees with the English in
   that case. The Hebrew of 2 Samuel 7:19, is evidently peculiar,
   affording some justification, even in its English dress, and in so far
   preparing us for that thus given. It is these considerations, among
   others, that led to the reference to this chapter as one of the more
   important in the Old Testament, and which will plead, excuse for the
   space thus given to it.

   The Great Downfall, Chapters 11, 12.

   The intervening chapters between the last great fact and this tell of
   David's many victories in the extension of his kingdom, illustrating
   God's interest in him (8:6-14), his own appreciation of it all (v. 11),
   and his righteous standards of government (v. 15), and natural goodness
   of heart (chap. 9). But this only serves to deepen the shadow that now
   falls upon his history. Who will dare trust himself in the light of
   what follows? There is very little here that needs to be explained to
   hearts that are naturally corrupt, such as ours, but there is much that
   needs to be impressed in the way of spiritual instruction. See such
   passages as James 1:13-15, and 4:7. Contrast the dalliance of David
   with the brave flight of Joseph in Potiphar's house. Observe how one
   sin leads to another in the attempt to cover up adultery with murder.
   Verse 6 and the following leave David without excuse. No wonder the
   chapter ends in the way it does.

   But see the kindness of God towards them whose hearts are right toward
   Him, even though they fall into sin, and black sin! What endeavor is
   now made to bring David under conviction for this sin (12:1-12)? How
   does verse 13 illustrate the contrast already spoken of between David
   and Saul? What shows that though our iniquity may be put away so far as
   eternal condemnation is concerned, yet earthly chastisement may follow
   (vv. 10-12, 15-18)? Compare also 1 Corinthians 11:32. What suggestion
   is found in verses 12 and 14 (of the lesson) as to a possible reason
   for God's acting in such a way? How does verse 25 show the perfect
   reconciliation which may take place with God on the ground of removal
   of sin? Read this verse in the Revised Verison., but look in the margin
   of the King James for the meaning of Jedidiah. Does verse 23 indicate
   that David believed in the immortality of the soul, and the re-union of
   beloved ones in the future life? How may the last phrase in that verse
   be qualified by 1 Thessalonians 4:14?

   Almost all Christians know that the Fifty-first Psalm was written by
   David as expressive of his penitence at this time and it should be
   re-read and analyzed in connection with this part of our lesson. The
   Thirty-second Psalm also is supposed to have been written at the same
   time, to show forth his gratitude for sin forgiven and joy restored.
   Let it be read as well, noting the Psalmist's experience under
   conviction (vv. 3, 4), the effect of confession (v. 5), the testimony
   to others (v. 6), the joy and peace expressed (v. 7), and the comfort
   and counsel of Jehovah in reply to him (vv. 8, 9). This will make a
   helpful Bible reading in connection with the story of the Psalmist's
   sin.

   The Rebellion of Absalom, Chapters 15-20.

   The words of chapter 12:10-12 now begin to be fulfilled, and sadness
   and trial follow David to the end of his life. There had been a
   triumphant note in the first part of his career notwithstanding his
   persecution by Saul, but the minor chords predominate after this.
   Baseness and beauty have often been combined in the same person since
   the days of Absalom, but his ingratitude and treachery will never be
   forgotten. Read the story of David's escape from Jerusalem (15:10-16,
   30) in connection with the Third Psalm. This will afford a good
   illustration of the way to really learn David's character. The Psalms
   show us his heart. The feelings expressed in this Psalm doubtless arose
   at the point indicated in 2 Samuel 15:12, 13. See where the source of
   his comfort lay, his confidence in God, his hope and courage as brought
   out in the Psalm. How helpful is such a revelation of his inner life to
   us at similar crises!

   Observe how trial enables one to test people. Read chapter 16 carefully
   with a view to character study -- Ziba's meanness, Shimei's cowardice,
   Abishai's courage, David's humility, Hushai's friendship. What an
   interesting personality is Joab! Separate what is said about him from
   all the rest, that you may obtain the real picture of the man.

   After Absalom's death what steps lead up to David's return (chap. 19)?
   What interesting text in verse 10 might be used for a discourse on the
   second coming of Christ? Whose character most impresses you in chapter
   19? Which tribe takes the initiative for the king's return? To what
   feeling does this give rise (vv. 41-43)? Can you give the details of
   Sheba's rebellion? How all these burdens falling on David corroborated
   the saying in Proverbs 13:15!

   The Conclusion of David's Life, Chapters 22, 23.

   While the record of David's last days and death is found in the next
   book, yet all will agree that the song of thanksgiving (chap. 22), and
   the postscript following in chapter 23, really bring the story of his
   life to a climax. Amid so much that is beautiful and uplifting in the
   highest degree consider especially the declaration in 22:36: "Thy
   gentleness hath made me great." Are not these words fit for the song of
   the redeemed around the throne? And the words in 23:2: "The Spirit of
   the Lord spake by me, and His Word was in my tongue." Where in all
   Scripture can be found a clearer definition of verbal inspiration?
     __________________________________________________________________

LESSON 14. I KINGS

   In studying Kings it is recommended that after the first general
   reading of the book, you make a rough diagram of the rulers of the two
   kingdoms after the time of Solomon. Beginning with him as practically
   the last king of the united tribes, place in parallel columns under his
   name, and facing one another chronologically, the names of his
   successors in Judah and Israel, somewhat like this:

   Solomon

   Rehoboam, 17 years.

                         Jeroboam, 22 years.

   Abijam, 3 years.

   Asa, 41 years.

                         Nadab, 2 years.

                         Baasha, 24 years.

                         Elah, 2 years.

                         Zimri, 7 days.

                         Omri, 12 years.

   Jehoshaphat, 25 years.

                         Ahab, 22 years.

   Jehoram, 8 years.

                         Ahaziah, 2 years.

   The figures in the above diagram indicate the period of each reign. It
   would be well if, in addition, you were to write the names of the
   corresponding prophets. For example, the prophet of Jeroboam's time was
   Ahijah. He was followed by Jehu in Baasha's reign, and he by Elijah in
   Ahab's time. This is not to say that there were no other prophets than
   they, but that they were the ones chiefly mentioned. It will be noticed
   that scarcely any mention is made of prophets in Judah, but this is not
   to say that there were none. As a matter of fact, there were many, as
   the books of Chronicles, and the books of the prophets themselves
   indicate. The fact, however, that God did not forget Israel in this
   matter, notwithstanding their great unfaithfulness, and notwithstanding
   that He did not have the same covenant obligation to them as to Judah,
   is an impressive demonstration of His character of goodness and
   long-suffering patience. To get the line of the prophets in mind as
   well as that of the kings, will be a practical help to us by and by, in
   conceiving the place of the different prophets whose books we are soon
   to study.

   Besides writing the names of the prophets on your diagram, write also
   some catchword or phrase that will stamp the history of each king on
   your mind, and help to bring before you the prevailing characteristics
   or predominating feature of his period. In this connection it might be
   further observed that a table or diagram of these kings is doubtless to
   be found somewhere in the back of your Bible; but you are urged not to
   examine it till after you have completed your own. This is in
   accordance with the fourth rule laid down at the very beginning of our
   work, viz: to read independently. It is hoped you examine these rules
   once in a while, or more properly, examine yourselves to see if you are
   faithfully complying with them. Much of your interest and success
   depends on it.

   After this general introduction to our book, let us spend a little time
   together in considering some of the more important characters or events
   brought before us by the Holy Spirit in its pages.

   Solomon, Chapters 1-11.

   Of which wife of David was Solomon the offspring? Considering the large
   place he occupies in history, God's peculiar favor toward him, and his
   typical relation to Christ (Psalm 72), does it not seem remarkable that
   he should have been born of that union? But look back again at 2 Samuel
   12:25, and the note upon it in the last lesson, and see the reconciled
   relation in which David was now living with God. Oh, He is a God of
   mercy and grace! Read Psalm 103 again, and consider whether David had
   not just cause to write it.

   Was Solomon crowned before or after the death of David, and what
   circumstance necessitated it? How does this further illustrate the
   sorrowful character of the latter half of David's life? How many
   visions of Himself does God vouchsafe to Solomon? How does this fact
   add to Solomon's later culpability (11:9)? Note in this verse a
   striking text for a discourse on "Responsibility Proportioned to
   Privilege." What do you understand to be the character of that "wisdom"
   for which Solomon asked (chap. 3)? Judging by his career was it what we
   know as spiritual wisdom, or that which he required for the conduct and
   administration of the earthly kingdom only? What does this teach young
   people as to the way in which they should improve their great
   opportunity to make their requests known unto God (Phil. 4:6, 7)? What
   particular illustrations can you mention of Solomon's great wisdom and
   prosperity (chap. 4)? How does 4:32 prepare us to accept the hypothesis
   that he wrote Proverbs, Ecclesiastes, and the Song of Solomon?

   How long was he in building the Temple? His own house? What chapter
   contains his wonderful prayer? How does Jesus utilize the visit of the
   queen of Sheba (see marginal reference)? What was the nature of
   Solomon's guilt? What previous folly led him into it? What earthly
   judgments made his life unhappy toward the last? Who predicted the
   division of the kingdom after his death?

   The Division of the Kingdom, Chapters 12-14.

   What do you recall in Solomon's reign that added to the taxation of the
   people? Wherein did his successor exhibit foolishness? While Rehoboam
   and his counsellors acted with perfect freedom, what shows God's hand
   to have been in the whole matter ( 12:22-24)? What event does this
   recall in 1 Samuel? Compare also Acts 2:23. Does this diminish the
   culpability of the wrong-doing in any case? What comfort, nevertheless,
   may God's people draw from it (Romans 8:28)?

   What was Jeroboam's motive in setting up the golden calves, religious
   or political? Wherein did he show an utter lack of faith (11:37, 38)?
   Did he intend to throw off the worship of Jehovah altogether, or was it
   his thought still to have Him worshiped through a different medium?
   Which of the first two commandments, therefore, did he break? But did
   not the violation of the second involve that of the first? Compare the
   marginal reference to 13:2, and observe the literal fulfillment of that
   prediction. Such solemn facts are good to store away for illustrative
   purposes in your teaching and preaching, and have more power usually
   than others gathered outside of the Bible. How does the beguilement of
   the man of God (chapter 13) illustrate or intensify the warning of
   Matthew 24:24? Does Jeroboam profit by the advice received (vv. 33,
   34)? What punishment followed (compare 14:14-16, with 15:25-30)? Notice
   the prophecy of the captivity of Israel (14:15) 300 years before the
   event.

   The Wickedness of Ahab, Chapters 16-22.

   The next matter of supreme importance to be noticed is that indicated
   at the head of this paragraph or section. We have seen Jeroboam's house
   cut off in the death of Nadab by the usurper Baasha. Although a usurper
   in one sense, yet was he the executioner of God in another (16:1-4).
   But he learned nothing from the history of his predecessors, nor did
   any of the kings that followed him. Their continuance in evil,
   notwithstanding the object lessons before their eyes is a moving
   demonstration that "it is not in man that walketh to direct his steps"
   (Jer. 10:23), and that "except a man be born again he cannot see the
   kingdom of God." It is not evidence or education that men want, but
   life from above (John 5:40). Hence Baasha's line is cut off in Elah who
   reigns but 2 years, and at length, after the brief interregnum of the
   traitor and suicide Zimri, the house of Ahab comes into power in the
   person of his father Omri.

   The Nature of His Sin.

   Read carefully 16:30-33, and observe the feature in which Ahab's evil
   exceeded that of Jeroboam. The last named broke the second commandment,
   and the first only indirectly, but Ahab broke the first of set purpose.
   It was his determination, under the domination of his wicked wife, to
   dethrone Jehovah in Israel altogether. Even His name was not to be
   mentioned. Baal, Bel, or Belus, as we may learn from a Bible
   dictionary, means lord, or master, the three names being merely as many
   forms of the one name of the supreme male divinity of the Phoenicians
   and Canaanites, as Ashtoreth was that of their supreme female divinity.
   The common opinion is that they represent the sun and moon, though some
   say Jupiter and Venus. The licentiousness demanded by their worship
   gave it attractiveness to poor lost and ignorant people. The word Baal
   is sometimes used in its plural form, Baalim, which indicates the idol
   to have been worshiped under different modifications. Baal-Berith means
   covenant lord (Judg. 8:33). Baal-Peor, the lord of the opening (Num.
   25:3, etc)., Baal-Zebub, the lord of the fly (2 Kings 1:2, etc).. Human
   victims were sometimes offered to Baal (Jer. 19:5), and elevated places
   selected for the worship. An acquaintance with these few facts may
   illuminate the pages of Ahab's history, justifying God's dealings with
   him and the nation at this time, and explain some of the otherwise
   difficult features in Elijah's ministry.

   Be careful to identify Syria on the map. This nation with which Israel
   is in conflict so much just now, becomes her wicked ally later on, and
   plays an important part in bringing about her captivity for that very
   reason. Moreover, we need to clearly identify her from Assyria, a
   greater nation on the east which became in time not only her mistress
   but that of Israel too. Do not miss these geographical and historical
   data if you wish to steer a clear course when we come into the study of
   the prophets.

   The Story of Elijah.

   The wonderful record of Elijah will make a grand subject for a Bible
   reading or address. Eliminate the facts, and make them stand out by
   themselves. A single catchword here and there ought to bring the
   details to mind with sufficient clearness if you have read the book
   properly. For example: Cherith; Zarephath; Obadiah; Mt. Carmel; Horeb;
   Elisha; chariot of fire. You observe I have gone into the second book
   of Kings for some of the facts in order to group the events of his
   whole life together. These few words carried in your mind, or on a card
   in your pocket, to refresh your memory occasionally during the day, are
   enough to start you off on a train of thought of great value in
   preaching or leading a religious meeting. They may be dwelt on from two
   points of view, (1) what they teach of the character of Elijah, or (2)
   what they reveal of the character and power of God. Each fact suggests
   a separate idea or more, and all taken together will supply a rich
   feast. All of us cannot be eloquent orators in the pulpit or elsewhere,
   but we can thus learn to bring things new and old out of the storehouse
   (Matt. 13:52), and be useful ministers of God saving and building up
   souls in the truth. Elijah the Tishbite, by F. W. Krummacher, is an old
   book as they are counted nowadays, but will never be surpassed either
   for exegetical or devotional purposes. It is to be obtained only in
   second-hand stores, but will prove a valuable aid. F. B. Meyer's work
   on the same prophet is of a somewhat similar character, and as more
   recent, can be purchased at any bookstore, and is inexpensive.

   Jehoshaphat the Worldling.

   This general view of 1 Kings should not conclude without some reference
   to this king of Judah, who from primitive times has been seized upon by
   teachers and preachers as an Old Testament type of the Christian
   worldling. A good king you found him to be, and yet the friendship and
   flattery of Ahab were too much for him. Study chapter 22 in connection
   with the record found in 2 Chronicles. See the king's thoughtlessness
   (v. 4), his compunctions of conscience nevertheless (vv. 5-8), his
   narrow escape (vv. 30-32), etc. A good text might be found in verse 44.
   There is a sense in which he should not have made peace with Israel, as
   there is also one in which Christians should not make peace with the
   world (Gen. 3:15; John 15:19; 2 Cor. 6:14-18; Gal. 4:28, 29).

   Observe the literal fulfillment of prophecy in the death of Ahab, as
   mentioned in this chapter, verses 37, 38.
     __________________________________________________________________

LESSON 15. II KINGS

   I would recommend in this case as in that of the book just studied that
   you make a careful diagram of the kings of both kingdoms. Leaving you
   to fill in the period of each reign, and such catch-words as may seem
   useful to recall the predominating characteristics, I will place the
   names of the kings before you in parallel columns, and as nearly as
   possible in chronological order. They run thus:

   Kings of Judah

                       Kings of Israel

   Ahaziah

                       Jehoram

   Athaliah

                       Jehu

   Joash

   Amaziah

                       Jehoahaz

   Azariah, (or Uzziah)

                       Joash

                       Jeroboam II

                       Zechariah

                       Shallum

                       Menahem

                       Pekahiah

   Jotham

                       Pekah

   Ahaz

                       Hoshea

   Hezekiah

   Manasseh

   Amon

   Josiah

   Jehoahaz

   Jehoiakim

   Jehoiachin

   Zedekiah

   An examination of the above will reveal one or two things to be
   especially noted. In the first place, your reading of the details has
   shown that while many changes of dynasty have occurred in the kingdom
   of Israel absolutely none have taken place in Judah. While the history
   of the first-named presents a constant succession of usurpations,
   revolutions and the like, that of the second is comparatively peaceful,
   and the kingly line has been kept intact in the tribe of Judah and the
   family of David to the end. Indeed, after the captivity also, as we
   shall see later on, the genealogical records were carefully examined
   and purged with the same intent. The reason for this is very clear when
   we remember the early promises touching the coming of the Messiah in
   the line of Judah and David. It was vital to His identification and
   acceptance that the descent be demonstrated unmistakably.

   Another fact to be noticed is the longer life granted to the kingdom of
   Judah before the period of captivity. Examine the marginal chronology
   and satisfy yourselves as to the length of time that elapsed between
   the removal of Israel by Assyria, and that of Judah by Babylon. Locate
   each of these heathen nations on the map, and observe that the one
   conquered and succeeded the other in power between the two captivities.

   The Kings of Israel.

   Of the kings of Israel there are three it might be well especially to
   notice -- Jehu, Jeroboam II, and Menahem. The first named was the
   executioner of divine punishment on the wicked house of Ahab and the
   Baal-worshipers, whose zeal for himself, however, exceeded that for
   God. This is evident from 10:29. Observe God's readiness to commend him
   for what had been done and reward him for it (v. 30) -- a verse one can
   scarcely read without wishing in his heart that Jehu had gone further
   and gained more. Why should not his children have sat on the throne of
   Israel forever instead of the fourth generation only? Would it not have
   been so, if Jehu had been out and out for God? Teachers of classes have
   here an excellent opportunity to impress the lesson of what we all miss
   in the way of blessing through our own selfishness. Like many another
   great man before and after him, in Israel and out of it, Jehu put
   politics before God, and was the loser by it.

   The reign of Jeroboam II is especially notable for its prosperity
   (14:23-29). He enjoyed the longest reign of any of the kings of the ten
   tribes; his arms were successful, his coasts enlarged, and he had the
   further encouragement of seeing prophecy fulfilled in his day, as a
   further evidence of the Lord's favor and willingness to bless. It was a
   golden age for Israel but, as in the days of Egypt under the Ptolemies,
   Rome under Augustus, France under Louis XIV, and England under
   Elizabeth, it was an age of great profligacy, as we shall see in the
   study of Amos the prophet of the period, and was the time which marks
   the beginning of the rapid decline of the nation culminating in its
   captivity 60 or 70 years later.

   Menahem's reign is of importance as that in which the great nation of
   western Asia; Assyria, first came against the land (15:19, 20). This
   nation was reaching out for world-dominion, the great rival of Egypt,
   eager to command the Mediterranean Sea. At this time she got her first
   "grip" on Israel, which she never slackened until the end. As she
   followed up her success in the case of Israel with attacks on Judah we
   shall have more to do with her at a later period.

   The Samaritans.

   The captivity of Israel is another way of referring to the deportation
   of that people into foreign countries, which was part of the military
   and governmental policy of Assyria at that time, as well as her
   successor in power (Babylon). This was regarded as the easiest and
   cheapest way of controlling a subjugated people, since in a strange
   land and under new surroundings insurrections against authority could
   not be so successful. Observe that the same treatment was meted out to
   other captives who were brought to fill up the vacated cities of Israel
   (17:6, 24). These people came to be known as the Samaritans. Samaria
   was originally the name of the capital of Israel. When, and by whom was
   it thus founded (1 Kings 16:23, 24)? But subsequently the name came to
   be taken by a large province of Israel of which it was the center. Read
   carefully in the present lesson (17:25-41) to obtain an idea of the
   religious history and character of these people, since it explains in
   part such later allusions as Ezra 4:1-6; John 4:9, etc. Another item of
   interest in this connection is the further fact that the cities of
   Israel thus occupied by another people could not have been re-occupied
   by Israel if they had as a nation returned to their land. Not so in the
   case of Judah, however. No mention is made that the Babylonian
   government filled up their cities with other people. Hence, after a
   time, it was possible for Judah to return as it was not for Israel. In
   all this how plainly is seen the hand of God! The prophets Isaiah and
   Jeremiah had distinctly prophesied the national restoration of Judah,
   giving the very time and other detailed circumstances of the event
   (Isa. 44:28; Jer. 29:10), but no such prediction had gone forth
   distinctively for Israel (the ten tribes as such).

   The Kings of Judah.

   Which would you single out as the particularly good or wicked kings in
   this list? Of the first-named, the story of Joash is interesting
   because of the conspiracy against him at his birth (chap. 11). What do
   you know of the history of Athaliah, the wicked grandmother of this
   king? Of what stock did she come? How long did she unlawfully reign
   over Judah? To what two persons did Joash owe his accession to the
   throne? How old was he at this time? What great religious event
   characterized his reign?

   What would you say of Ahaz, was he good or wicked? What two people
   besieged Judah in his time (16:5)? To what great nation did he turn for
   aid? Please remember this incident, as it will throw much light on
   Isaiah 7-9. It was as unfortunate in the end for Judah herself, as it
   now was for her enemies that she thus entered into confederacy with
   that heathen people. Assyria thus obtained a hold upon her which
   threatened her life. In whose reign, and by what miracle was Judah
   subsequently delivered from her power (chap. 19)? Speaking of Hezekiah,
   what great prophet comes into view in this day? Wherein does he fail to
   honor God, and what prediction grows out of the event (chap. 20)? Note,
   that Babylon was a comparatively insignificant power at this time,
   which made the prediction all the more remarkable.

   What later king compares favorably with Hezekiah? What notable
   discovery helped forward the revival in his reign? What irrevocable
   purpose of God is made known to the nation at this time (22:16, 17)? By
   what king was Josiah slain (23:29, 30)? This brings us to a historical
   event of much importance. Egypt which comes prominently into view here,
   after so long an interval, is contending with Assyria for the
   world-dominion. Judah lies between the combatants geographically, and
   is, in a sense, their battleground. This seems to account. in part. for
   the conflict recorded in this chapter, which in its consequences brings
   Judah for a while under the sway of Egypt. Whom does Pharaoh now put on
   the throne (23:31, 33)? To what nation, however, does he afterward
   become a vassal (24:1)? Observe his rebellion against Nebuchadnezzar,
   resulting as we see from Daniel 1 in a preliminary captivity of the
   people. Notice a second captivity in the following reign, at which
   time, doubtless, another great prophet was removed, see Ezekiel 1.
   Zedekiah, however, who is now placed in authority by Nebuchadnezzar,
   manifests the same spirit of insubordination both to the will of
   Nebuchadnezzar and the will of God, and brings upon his nation what had
   been foretold by all the prophets from Moses to Jeremiah.

   The Prophets of the Period.

   I would like the class to give some attention at this point to the
   succession of the prophets. Who was the last great prophet in Israel we
   have studied, and who was his immediate successor? Following Elisha
   comes the list of those whose deeds and discourses have been recorded
   and transmitted to us in books separate from the record of the kings.
   The earliest of these seems to be Jonah. See 2 Kings 14:25. He was
   followed by Amos, who perhaps was contemporaneous with him for a time
   (Amos 1:1). The successor of Amos was Hosea who may also have been
   partially contemporaneous with him (Hosea 1:1). The last named
   continued from the time of Jeroboam II to the captivity, a period of
   between 60 and 70 years, the longest in the annals of the prophets.

   To return to Judah, the first named of the prophets whose separate book
   has been handed down to us is possibly Joel, and then Isaiah, who
   entered on his office in the reign of Azariah or Uzziah, and was
   contemporaneous therefore with Hosea in Israel (Isa. 1:1). He was
   followed by Jeremiah, who began to prophesy in the reign of Josiah and
   continued to the captivity of Judah (Jer. 1:1-3). These last two
   prophets were doubtless of great aid to Hezekiah and Josiah in the
   carrying out of their plans of political and moral reform. The great
   mission of Jeremiah, especially in the latter part of his ministry, was
   to instruct and exhort Judah to submit to the Babylonian yoke as
   conforming to the will of God. The explanation of this comes out
   clearly in Daniel. The people and their rulers were unwilling to
   comply, however, and the hatred which, in consequence, was entertained
   for Jeremiah caused him the great suffering which makes his life story
   so full of touching interest. It was the unwillingness of the nation to
   yield compliance, however, that brought upon them all their distress at
   the hands of Babylon. A diagram of the prophets of 2 Kings might be
   arranged thus:

   Kingdom of Judah

                   Kingdom of Israel

                   Elisha

                   Jonah

   Joel

                   Amos

   Isaiah

                   Hosea

   Jeremiah
     __________________________________________________________________

LESSON 16. 1 AND 2 CHRONICLES AND ESTHER

   I and II Chronicles.

   There seems to be no particular necessity to present an outline of the
   two books of Chronicles, because although they record some facts not
   found in the Kings, yet to a certain extent they cover the same ground.

   In the Jewish arrangement of the Old Testament certain books were
   grouped together like 1 and 2 Samuel, and 1 and 2 Kings, and known as
   one book, instead of two as with us, a fact true of Chronicles which
   originally went by the name of the "Diaries" or "Journals," because
   composed, as it was thought, from the diaries or court records of the
   different kings. They are of a date later than the captivity, and
   although their author is unknown, yet their object seems to have been
   to show the division of families and possessions before that critical
   event in order to restore the same after the return. Emphasis, as you
   will find, is laid on the history of Judah rather than Israel, because
   of the Messianic expectations in that line. Certain apparent
   discrepancies between Chronicles and Kings may be accounted for in at
   least two ways: (1) the former omits what the latter gives in
   sufficient detail and vice versa; and (2) the former being written much
   later doubtless than the latter, the names of certain localities, etc.,
   may have undergone a change.

   It will have been observed that these books dwell particularly on the
   more glorious periods of the theocracy, depicting its bright scenes,
   and treating as briefly as possible those of the opposite character.
   For this reason the reigns of David, Solomon, Asa, Jehoshaphat, Joash,
   Hezekiah and Josiah occupy more space relatively than others; and for
   this reason also it will be found that these books contain more
   spiritual nourishment for the downcast and the fearful than perhaps any
   other of the historical books of the Old Testament. I look back to
   testing times in my own Christian life when the Holy Spirit was pleased
   to use the two books of Chronicles to encourage me in disappointment
   and guide me in perplexity, with something of that restful delight one
   finds in recalling the picturesque scenery associated with the first
   visit to a new land. No books in the Bible I was using devotionally at
   that time are more marked than these, and with that recollection in
   mind, I would call my readers' attention to such nuggets of gold as are
   found in the following verses: -- 1 Chronicles 4:10; 5:20; 9:13, 20;
   11:9; 12:32; 14:14, 15; 15:13; 19:13; 28:20; 2 Chronicles 14:11;
   15:1-15; 25:9; 31:10; 32:8, 31, and many more.

   The Book of Esther.

   At this point we deviate a little from the arrangement of the books as
   found in the Bible, in order to defer our treatment of Ezra and
   Nehemiah until we reach the later or "post" Babylon prophets, to which
   period those books belong.

   The second of the poetical books, excluding Ruth, of which we treated
   earlier, is Esther, which belongs to the period of the exile, and which
   tells its own simple and yet thrilling story of God's providential care
   for His people Israel at that time. It requires little or no analysis
   or explanation, but a paragraph or two as to its authorship or
   authenticity may be profitable. Its authorship is unknown, though
   variously ascribed to Ezra, Nehemiah and Mordecai, with the
   preponderance of opinion, I believe, in favor of the last named. It
   bears evidence also of being taken from the records of the Persian king
   of that period, Ahasuerus, a fact which does not necessarily militate
   against its inspiration and authority since the writer or compiler may
   have had as direct guidance in the selection of the materials from that
   source as if they were immediately revealed from heaven.

   As others have pointed out, its historical character is undoubted,
   since, "besides many internal evidences, its authenticity is proved by
   the strong testimony of the feast of Purim, the celebration of which
   can be traced up to the events described in the book." The history of
   the Jewish nation and the Christian church in all the centuries
   confirms its claim, as does also the purpose of the book itself, which
   is to show the superintending care of God over His chosen people at a
   very critical period in their history.
     __________________________________________________________________

LESSON 17. JOB

   All questions concerning the historicity and antiquity of the book of
   Job, will have to be passed over in our present work for the want of
   space, but the reader may be referred for them to the author's Primers
   of the Faith.

   While some ascribe the authorship to Job himself, and some to Elihu,
   others, and their number is large, think it was written by Moses. But
   the question is indeterminable. The book is poetical in literary form,
   with the exception of what might be called the prologue, chapters 1 and
   2, and the epilogue, 42:7-17, which are prose.

   The theme of the book seems to be the meaning and object of evil and
   suffering under the government of a holy, wise and merciful God, and
   may be outlined thus:

   The prologue Chapters 1, 2

   The dialogue Chapters 3-31

   The words of Elihu Chapters 32-37

   The words of the Almighty Chapters 38-41

   The response of Job 42:1-6

   The epilogue 42:7-17

   The Key to the Book.

   The key to the book is found, I think, in the first chapter, which,
   after an introductory testimony to the character of Job, translates the
   reader to heavenly scenes (v. 6). The "sons of God" referred to in this
   verse are angelic beings who are represented as bringing in their
   reports to God, the mystery being that Satan is found "also among
   them." How, or in what sense, or on what ground, the prince of darkness
   is thus granted access to God is a question these lessons cannot take
   the space to discuss; but we accept the fact and draw certain
   inferences therefrom. He is seen here in his scriptural attitude of the
   accuser of the brethren (Rev. 12:10); and when God taunts him, if one
   may so say, with the uprightness of Job whom he has been unable to
   corrupt, he at once charges him with a mercenary spirit, and declares
   that if God were to take his temporal blessings away from him he would
   be as bad as the rest. God accepts the implied challenge in these
   words, and puts His servant into the hands of Satan for a limited
   period, and the exercise of a terrible but limited power on Satan's
   part, that it may be seen if the charge be true. In other words, it is
   not Job so much who is on trial here, as God. It is not a question of
   Job's loyalty so much as it is one of God's power. Is the grace of God
   able to keep one of His servants loyal and faithful to Him, even though
   he be stripped of everything which men count dear in this earth? The
   outcome was victory for God and discomfiture for Satan under
   circumstances calculated to prove a great comfort and blessing to God's
   people in every generation. It is this thought that is suggested to me
   by the prologue, and which, kept in mind, lightens up the meaning of
   the whole book.

   The Discussion.

   The dialogue proceeds on the determination of the question as to
   whether great suffering such as Job's be not an evidence of great sin
   on his part, Eliphaz, Bildad and Zophar affirming, and Job denying. The
   dispute is carried on in a series of three acts, each act containing
   three arguments of the "friends," and as many defenses by Job, until
   the last, when Zophar is silenced and Job triumphs.

   Job's defense would seem to be based on two grounds: (1) the admitted
   prosperity of the wicked (chap. 21), and (2) his own personal
   righteousness (chaps. 29-31). It would seem at first that his friends
   sincerely intended to comfort him, but were finally driven to
   accusation by the caustic character of his replies, caused in part, no
   doubt, by his intense suffering. Whether his friends were sincere or
   insincere at the beginning of the dialogue must be determined by the
   view taken of chapter 4. It can be so read as to suggest either view.

   The words of Elihu also suggest a series of three acts, out or which we
   gather that he rebuked both parties to the debate (32:1-3), the friends
   for their accusations which were unwarranted in great measure, and Job
   for his self-righteousness, equally unwarranted. His philosophy of the
   sufferings differs from that of the others in that he believes they
   were sent for the good of the sufferer (33:28-30). The first part of
   his speech is addressed to Job (chaps. 32, 33), the second to the three
   friends (chap. 34), and the last again to Job (chaps. 35-37). As he
   closes he perceives a thunderstorm gathering, whose description forms a
   grand and fitting climax to his address, and out of which the voice of
   the Almighty is now heard. The discussion thus far had been one-sided,
   confined to the mystery of evil, and the balance is now restored by
   considering the mystery of good which the Almighty reveals. It is
   notable that He gives no explanation of Job's suffering. renders no
   decision on the subject in debate, and offers no hint of compensation
   to His servant for what he has endured. The pervading idea of His
   wonderful revelation is that of power, absolute sovereign, as though
   His design were to overwhelm Job and effect his unconditional
   surrender. The crisis in Job's life was something like that of Moses as
   he stood in the cleft of the rock (Ex. 33, 34), or Elijah at Horeb (1
   Kings 19), or Paul on his way to Damascus (Acts 9), and the result in
   Job's case is not unlike that in their cases.

   Sober meditation on the book leads to the inevitable conclusion that
   such experiences as those of Job (and they come in kind, only in a
   lesser degree, to about every true child of God), may be for discipline
   indeed, and to teach the lesson of submission so vital to be learned,
   but also to serve a divine purpose far exceeding human knowledge, in
   the superhuman world. Compare such passages as John 9:3; 1 Corinthians
   4:9; Ephesians 3:10; and 1 Peter 1:12. What a dignity such a thought
   adds to the suffering for righteousness' sake!
     __________________________________________________________________

LESSON 18. PSALMS (IN GENERAL)

   The book of Psalms has sometimes been classified according to authors.
   As, for example, the titles indicate that seventy-three were written by
   David, fifty are anonymous, twelve have the name of Asaph, and ten that
   of Korah, or the sons of Korah, attached to them, two are associated
   with the name of Solomon, one Moses, one Heman, one Ethan. A comparison
   of Acts 4:25 and Hebrews 4:7 shows that Psalms 2 and 95 respectively,
   were also written by David, though not ascribed to him by title in the
   book, and the question naturally arises whether he may not have been
   the author as well of a still larger number of the anonymous Psalms. As
   some of those with the name of the sons of Korah were evidently written
   for them, may he have been their author as well? The same query arises
   about the Psalm 72, which is one of the two to which Solomon's name is
   attached. I might add here that the titles of the Psalms are regarded
   by many expositors as of equal authority with the text itself, and
   hence if we can ascertain what the title really is we may venture to
   build conclusions upon it.

   The Subjects of the Psalms.

   The book of Psalms again, has been classified sometimes accounting to
   the subject of the Psalms. Angus, in his Bible Handbook, has a
   convenient classification of this character which I copy in part,
   giving the subject, and in each case the number of a few Psalms
   illustrating it. For example there are Psalms of:

   Instruction, like 1, 19, 39; trust, 3, 27, 31, 46, 56, 62, 86; praise,
   8, 29, 93, 100; distress and sorrow, 4, 13, 55, 64, 88; thanksgiving,
   30, 65, 103, 107, 116; aspiration, 42, 63, 80, 84, 137; penitence, 6,
   32, 38, 51, 143; history, 78, 105, 106; prophecy (Messianic) 2, 16, 22,
   24, 40, 45, 68, 69, 72, 97, 110, 118.

   The Books of the Psalms.

   It may seem strange to some to speak of the "Books" of the Psalms, but
   that expresses another kind of classification sometimes made. The whole
   book has been divided into five books, each ending with a similar
   doxology, as follows:

   Book I, Psalms 1-41.

   Book II, Psalms 42-72.

   Book III, Psalms 73-89.

   Book IV, Psalms 90-106.

   Book V, Psalms 107-150.

   Notice the close of each of these books for the doxology spoken of.

   There are those who question the truth or value of this division,
   however, on the ground, first, that the title of the book itself in the
   Hebrew (Sepher Tehillim), is singular rather than plural. It is not the
   "books" but the book of Psalms. Secondly the numbers of the Psalms
   continue unbroken from the beginning to the end of the book. Thirdly,
   there are other doxologies than those especially referred to, e. g.,
   Psalms 117 and 134.

   The view of these others, therefore, is that the Psalms compromise but
   one book with an order and unity throughout, the key to which is found
   in its final application to the millennial age and establishment of the
   kingdom of God on the earth. According to these expositors, and I am
   strongly of their feeling in the matter, this explains what are known
   as the imprecatory or cursing Psalms. These Psalms have greatly puzzled
   many, but when we come to consider them as terminating on that period
   when the era of mercy for the Gentile nations closes, and the time of
   their judgment begins, it lightens their problems very much. In the
   same connection we want to remember that the author is speaking in the
   prophetic spirit, and that the enemies are conceived of as enemies of
   God Himself, whose permanent rejection of Him is implied. This view of
   the Psalms in their ultimate and millennial application, moreover,
   explains those like the ninety-first, which promise exemption from such
   things as pestilence and war. This ninety-first Psalm was written
   doubtless on the occasion of Israel's deliverance from Egypt, but its
   language seems to indicate that it is a type of their greater and
   permanent deliverance in the time to come. This view of the
   ninety-first Psalm is strengthened if we conceive of the preceding
   Psalm as giving a picture of Israel to-day, as many do conceive of it.
   I may add further, that the opinion which sees the key to the
   interpretation of the Psalms in their ultimate millennial application
   furnishes further, an explanation of the frequent New Testament
   references to Christ which are found in the Psalms where we would least
   expect them. It will come in the way of our later studies to point
   these out.

   Analysis of Particular Psalms.

   What we now propose is to analyze a few particular Psalms as samples of
   their class. We shall begin with the Davidic Psalms, by which we mean
   specifically, those in which the human author is very evidently
   speaking of himself and his experiences. Our object in this particular
   case is simply to assist in the understanding of such Psalms for our
   own personal comfort and the use we may make of them in teaching others
   in the way of Bible readings, etc.

   Psalm 3 is the first of this kind that comes before us. What does the
   title say as to the occasion in David's life when it was written?
   Examine the marginal reference for the chapters in 2 Samuel where the
   story of Absalom's rebellion is told. It has always seemed to me that
   the Psalm belongs at about the place indicated at 15:10. Keeping these
   two passages of Scripture before you, 2 Samuel 15:10-30, and Psalm 3,
   ask yourself such questions as these, finding the answers in the Psalm:
   To whom does David appeal from his conspirators (2 Samuel 15:12, 13,
   with the first verse of the Psalm)? What insinuation did they raise
   against David (Ps. 3:2)? What great sin had David committed previously
   giving the thoughtless some reason to feel that Absalom's rebellion was
   thus a judgment of God upon him? What does Psalm 51 testify as to
   David's repentance for this sin? What does Psalm 32 testify as to his
   forgiveness? On the ground, therefore, of that known forgiveness, how
   does David express his faith and confidence in God in the present
   crisis (Ps. 3:3)? In what was his strong assurance based (v. 4)? Do you
   suppose he was here referring to his experiences in Psalms 51 and 32?
   The story in 2 Samuel shows us David and his few faithful followers
   traveling over the Mount of Olives pursued by Absalom and the other
   conspirators. How does his faith in God affect his nervous and physical
   condition (Ps. 3:4)? Does he attribute his rest to natural or
   supernatural causes (same verse, last clause)? How did he feel in the
   morning, with what courage did he awake (v. 6)? How does he express his
   confidence as to the outcome of the present rebellion (v. 7)? With what
   general declaration and counsel to us does he conclude his Psalm?

   We thus see how easy it is to draw intelligent comfort and aid from the
   Psalms of David when we understand their historical connection. We see
   also how necessary it is to understand the Psalms in the light of their
   history in order to understand David himself. In 1 and 2 Samuel we have
   the outside of the man. but in the Psalms we have the inside, and it is
   necessary to put the two together to appreciate how he could have been
   "a man after God's own heart."
     __________________________________________________________________

LESSON 19. MESSIANIC AND MILLENNIAL PSALMS

   We closed our last study in the Psalms with an analysis of one of the
   Psalms of David -- an instance in which the title indicated its
   occasion. But the question arises whether any of the other Davidic
   Psalms can be traced by their contents to their occasion in the same
   way? I think this is possible in many cases to those who make a careful
   study both of them and of the history of David, diligently comparing
   the two. Take Psalm 31 as an illustration. This indeed is ascribed to
   David, but there is no intimation in the title as to when he wrote it.
   I have always thought, however, that it was penned with reference to
   his experience at Keilah, for which you are referred to 1 Samuel 23.
   Read the first half of that chapter carefully and then observe such
   likely references to it as are found in verses 4, 7, 8, 11, 13, 14, 15,
   and 21, of the Psalm. Such an exercise as this will be highly
   beneficial intellectually and spiritually.

   We hasten on to consider the Psalms of prophecy and especially those
   described as the Messianic Psalms. These latter are Psalms in which not
   only is the Messiah referred to, but in which He Himself in the Spirit
   is heard to speak. It is His feelings and experiences that are being
   expressed rather than those of the human author. We have said
   previously, that to know David it is necessary to study the Psalms as
   well as the historical books that refer to him, but this is even more
   necessary in the case of Jesus. In the Gospels we read what He said and
   did and what was said and done to Him; in other words, we obtain a view
   of the outside of His life, but in the Psalms we see the inner side,
   and learn how He felt and how He lived in the presence of His God and
   Father. To quote the language of M. E. Guers, a French writer on the
   subject: "Elsewhere the sacred authors speak to us of Jesus -- of His
   vicarious sufferings and His bitter agony; but here it is Himself whom
   we hear. It is He who complains, who sighs and groans beneath the hand
   of the 'prince of the power of the air,' and of his instruments; it is
   He who trembles beneath the weight of God's anger; it is He, Himself,
   who initiates us into all His fears, all His alarms, all His terrors,
   and all His moral and physical tortures. In the New Testament we see
   only glimpses of the terrible combats of His soul; in the Psalms we see
   all His anguish."

   The Psalm of the Lord's Anointed.

   We begin with the second Psalm, which is shown to be Messianic by a
   reference to Acts 4:23-28. That reference might lead some to suppose
   that the Psalm found its complete fulfillment in the rejection and
   crucifixion of Christ at His first coming. But such is not the case. It
   belongs still more to His second coming, as a further consideration of
   its contents shows. The application to His first coming is a sort of
   adumbration of what will take place at His second coming. The prophets
   will teach us by and by that the nations will be gathered together
   against Jerusalem at that time and taking counsel against the Lord and
   His anointed (Christ) with the Antichrist at their head, and that the
   Lord will then "vex them in his sore displeasure." In fact, this Psalm
   is one of the many millennial Psalms spoken of at the beginning.

   What does Jehovah do in that day notwithstanding the tumult and
   opposition of the nations (v. 6)? Observe now how the Messiah Himself
   speaks in the verses following. What decree hath Jehovah made unto Him
   (v. 7)? A reference to the New Testament passages indicated in the
   margin (Acts 13:33; Heb. 1:5), will show the "begetting" of the Son
   herein mentioned to apply to His resurrection. "He was declared to be
   the Son of God with power by the resurrection from the dead" (Rom.
   1:4). He was the Son of God eternally; He was the Son of God again as
   conceived by the Holy Ghost of the virgin Mary, the Son incarnate and
   Saviour of the world; but in the resurrection from the dead He is set
   before us as the Son of God in a new light, and with reference to His
   mediatorial kingship, as the God-man. How is this thought expressed in
   verse 8 of the Psalm? The word "heathen," you will observe, means
   "nations", as meaning not only the heathen nations so-called, but the
   nations of Christendom as well if not especially. But how does the next
   verse show that the beginning of this reign at least will be signalized
   with awful judgment on those nations because of infidelity and sin?
   This agrees perfectly again with what the prophets will have to teach
   us later on, and shows that the ultimate fulfillment of the Psalm is
   neither past nor present, but future. With what advice to the kings and
   judges of the earth does the Psalm conclude?

   The Psalm of the Resurrection.

   The next of the Messianic Psalms I will call your attention to is the
   sixteenth, sometimes called the Resurrection Psalm from the nature of a
   part of its contents. It will be found quite different in its analysis
   from the preceding one.

   But first, how do we show its Messianic character? By comparing verses
   8-11 with the New Testament passages indicated in the margin, viz.:
   Acts 2:22-36, especially verses 25-28. Having established these last
   verses as the words of the Messiah rather than David, many expositors
   are of the opinion that we are justified in regarding the whole Psalm
   in that light. If so, then the Psalm presents itself to our
   understanding as one of the prayers of Jesus. Often it is recorded of
   Him in the Gospels that He prayed to His Father -- spent whole nights
   in prayer, but no intimation is given of the substance of His prayers.
   Here in the Psalms, however, some of these secret prayers are, as it
   were, published in advance! The Psalms, indeed, have been called the
   prayer-book of Jesus. This is deeply interesting surely, and full of
   spiritual suggestion and comfort for us.

   Let us then, considering this Psalm as one of the prayers of the man
   Christ Jesus, observe:

   Its spirit of confidence in God, verse 1.

   Loyalty to God, verse 2.

   Love toward the saints, verse 3.

   Separation from the world, verse 4.

   Contentment with His lot, verses 5, 6.

   Obedience, verses 7, 8.

   Hope, verses 9, 10.

   Expectation, verse 11.

   Those who are on the lookout for themes for Bible readings will find
   such a Psalm as this prolific in suggestion. To fully appreciate the
   sense in verses 2 and 3 it will be needful to read them in the Revised
   Version.

   The Psalm of the Cross.

   I feel a strong desire before leaving this branch of our subject to
   speak of Psalm 22, sometimes called the Psalm of the Cross or the
   Crucifixion Psalm. That it is Messianic is not only assured by the
   first verse, whose words were repeated by Christ on the cross, but by
   the whole of its contents, which describe the experiences of no man on
   earth except Jesus Christ, and which perfectly describe His at
   Golgotha.

   Looking at the Psalm in this light, we observe (1) our Saviour's cry of
   distress (vv. 1, 2); (2) His trust and appeal to His Father's goodness
   (vv. 3-5); (3) His description of His tormentors as He hung upon the
   Cross (vv. 6-8); (4) His plea for help (vv. 9-11); (5) His renewed
   description of His persecution and sufferings (vv. 12-18); (6) His
   renewed plea for help (vv. 19-21); (7) the answer which has come to Him
   from His Father's throne, bringing hope (v. 21, last clause, and 22);
   (8) His testimony to all the saints of God as based on the experiences
   He has passed through (vv. 23, 24); (9) His prophecy concerning the
   future (vv. 25-31). In this last division we behold His conviction of
   His resurrection from the dead (v. 25), the ultimate conversion of the
   world (v. 27), and the millennial kingdom (vv. 28-31). The closing
   words of the last verse have a special interest attaching to them. The
   last word "this," being in italics, indicates that it is not in the
   Hebrew text, but added by the translators to better express the sense
   of the passage in English. If we omit it altogether everyone will be
   struck with the similarity of the ending with the words "It is
   finished," which were the last words heard from Jesus on the cross. The
   thought goes to sustain the idea that the words of this Psalm
   throughout were repeated by Jesus during the agony of His crucifixion.
   It shows us His tried but trusting heart at that crisis, and comforts
   us very much in the conviction it begets that however the Father's face
   may have been averted from Him at the beginning, it shone upon Him
   again at the end, and that His life went out in victory.

   The Millennial Psalms.

   Before concluding our consideration of the Psalms, I should like to
   speak further of their millennial character. Take for example, the
   first Psalm: It announces judgment, a gathering together of the
   righteous in which no sinner shall be found. The reference is evidently
   to the resurrection, and to that called in Revelation 20, the first
   resurrection, the one which will take place when Jesus comes for His
   saints (1 Thess. 4:13-18). Verse 5 of the Psalm tells us, for example,
   should read, "The ungodly shall not 'rise' in the judgment." Moreover,
   the word "judgment" is emphatic in the Hebrew as if it were preceded by
   the definite article in capitals, "THE judgment," associating it with
   that period spoken of by all the prophets as the time of Messiah's
   manifested power.

   We have already considered Psalm 2 from the millennial point of view,
   and may now pass to the eighth which from the use made of it by the
   Holy Spirit in the New Testament we gather that "stupendous volumes of
   glory for Christ underlie its beautiful but simple language." Verses 5
   and 6, for example, are quoted three times in the New Testament and
   applied to Christ (Heb. 2:6-8; Eph. 1:22, and 1 Cor. 15:24, 25). In
   these verses we may trace the four stages of our Lord's marvelous
   career as man: (1) "Thou madest him a little lower than the angels,"
   referring to His earthly birth and life of suffering. (2) "Thou hast
   crowned him with glory and honour," referring to His present personal
   exaltation. (3) "Thou didst set him over the work of thy hands,"
   referring to His coming kingdom in Israel on the earth. (4) "Thou hast
   put all things under his feet," referring to His universal reign in the
   postmillennial new heavens and new earth -- George F. Trench in After
   the Thousand Years.

   The ninth Psalm is very suggestive along the lines of millennial
   interpretation. It is a "Psalm of David," and yet the language fits
   perfectly only on the lips of the nation of Israel in the day when the
   words of the prophets that we shall soon study shall be fulfilled, and
   Israel shall be redeemed and have become the earthly center of the
   millennial power of Christ. The Psalm opens with rejoicing (vv. 1, 2);
   this rejoicing is for deliverance from enemies (3, 4); but these
   enemies are not individuals but nations, which are not only overcome
   for the time being, but practically for all time. Their name is blotted
   out forever (vv. 5, 6). The word "heathen" is translated "nations" in
   the Revised Version, and indeed may be used interchangeably with that
   word or with the word "Gentiles." It does not always and necessarily
   mean the heathen, but as we shall discover later, it includes so-called
   Christian nations. These have persecuted Israel more or less for
   nineteen hundred years, and at the end will be gathered against her
   with more violence than ever before. These are the nations as well as
   the distinctively heathen that are to be overcome. That the millennial
   period is meant seems clear from verse 7, which speaks of the Lord
   "sitting as King" (R. V.), which He will never do in the case of this
   earth till then. The thought is corroborated by verses 9-14, where the
   Lord is seen judging and comforting the oppressed, and the latter
   putting their trust is Him and singing His praises.

   I would suggest that a study be made of the following Psalms in this
   connection, -- 46, 47, 52, 67, 72. In the first mentioned Israel is
   seen to be in great trouble, but firmly trusting in God (vv.1-5). The
   cause of the trouble is the gathering of the nations against her (v.
   6). But God is with her and overcomes the nations, visiting them with
   judgment (vv. 7, 8). Following these judgments there is peace over all
   the earth (vv. 9-11). This is clearly millennial in its ultimate
   application. Psalm 47 is of the same general character. The
   fifty-second Psalm can hardly be read by anyone familiar with the later
   revelations of the Bible concerning the Antichrist without thinking of
   that arch-despot. He is seen to be overcome by the Lord (v. 3), and
   exalted over by the righteous (vv. 6, 7), whose trust in the mercy of
   God has not been in vain (vv. 8, 9).

   The sixty-seventh Psalm is exceptionally interesting as showing the
   time when the original promise to Abraham shall have been completely
   fulfilled, and through him all the nations of the earth blessed. How is
   the faith of Israel expressed (v. 1)? Why do they ask that God shall
   cause His face to shine upon them, (v. 2)? What will be the character
   and consequences of the "saving health" of God among the nations (v.
   4)? What will be the extent of this blessing to the nations (v. 7)? The
   seventy-second Psalm is very clearly and entirely millennial, showing
   the King reigning in His kingdom.
     __________________________________________________________________

LESSON 20. PROVERBS

   Following the book of Psalms, of which David was the principal author,
   come the three books usually ascribed, to his son Solomon. Of these,
   Proverbs is the first. That Solomon was the principal author is
   indicated therein by 1:1, and 25:1, compared with 1 Kings 4:29-32. The
   last two chapters, however, seem to be the work of other authors to
   whom reference is made in the text. Perhaps it is not necessary to
   suppose that Solomon collected and edited the whole book, indeed, it
   contains a plain statement that this was not true of a portion of it
   (chaps. 25-29).

   A proverb is a short sentence conveying moral truth in a concise and
   pointed form, instruction by which means was common in the early
   history of nations in the East. It is the view of some that in
   Solomon's day there was a new and distinct class of leaders in the
   nation known as "teachers of wisdom," of which he, the king himself,
   was the most conspicuous; a supposition which gives countenance to the
   further thought that the usual form of address in Proverbs, "My son,"
   is not that of a father to a child, but a teacher to a pupil. See
   Lange's Introduction. It is remarkable that most of the proverbs seem
   based merely on considerations of worldly prudence, which was quite
   like Solomon; but considering the Holy Spirit as the real Author of the
   book, we must believe that faith is the underlying motive productive of
   the conduct to which the reader is exhorted. Indeed, this is expressed
   in several instances, and to be presupposed when not expressed. The
   instances are 1:7; 5:21; 15:11; 23:17-19; 26:10.

   Outline of the Book.

   It is not easy to speak of the divisions of this book as, in the nature
   of the case, it does not lend itself to any very orderly or logical
   classification. The following has been suggested:

   1. The superscription, 1:1-6.

   2. The introduction; proverbs on the nature and advantage of wisdom,
   with the dangers that threaten it, 1:7-9:18.

   3. A group of proverbs illustrating wisdom and the fear of God in
   contrast with folly and sin, chapters 10-24.

   4. A group of proverbs selected by the men of Hezekiah's reign, chiefly
   comparisons and antitheses, chapters 25-29. Both of these groups are of
   proverbs very loosely connected, whose principle of unity is not very
   clearly defined.

   5. A group of supplemental proverbs of Agur and Lemuel, chapters 30,
   31.

   Particular attention is called to the personification of wisdom in the
   eighth chapter of the book, where the spiritually-minded reader will
   have little difficulty in identifying the voice of his Lord.
     __________________________________________________________________

LESSON 21. ECCLESIASTES

   The ground for ascribing Ecclesiastes to Solomon is fourfold: (1) The
   indirect claim of the book itself, (1:1, 12); (2) the general opinion
   of Jews and Christians from the earliest times; (3) the fitness of
   Solomon to write it; (4) the lack of agreement among critics as to any
   other author or period.

   The design of the book seems to be to show the insufficiency of all
   earthly objects to confer happiness, and thus prepare man to receive
   the true happiness in Christ when presented to him. It is not affirmed
   that this was the design present in the mind of the human writer, but
   that it was the design of the Holy Spirit who inspired the writing.

   There are many different plans or theories of the book. In the first
   place, there are those who conceive of it as a formal treatise on the
   vanity of human affairs. There are others who think it merely a
   collection of disconnected thoughts and maxims. A third class speak of
   it as a kind of sustained dialogue between a teacher and his pupils, as
   suggested in the introduction to the book of Proverbs in our last
   lesson. A fourth regard it as a biography of Solomon's own life, and a
   fifth, as an ideal book of the experience of the natural as
   distinguished from the spiritual man. This last does not necessarily
   exclude any of the others, but rather explains, perhaps, why anyone of
   them may be taken as the correct view.

   They who hold to the first idea of a formal treatise recognize four
   distinct discourses, e. g., chapters 1, 2; 3-5; 6:1-8:15; 8:16-12:7.
   They who hold to the fourth idea think that the book not only records,
   but re-acts the secrets of Solomon's own search for happiness, making
   of it a kind of dramatic biography. In other words, Solomon becomes
   himself again in the writings of the book, the various phases of his
   former self, having fits of study, luxury, misanthropy, etc., all
   ending in disappointment. In this case it is important to note that the
   word "wisdom" as used in Ecclesiastes means "science," while as used in
   Proverbs it means "piety."

   They who hold to the last-named conception of the book are best
   represented as far as I know, by W. J. Erdman, D. D., whose concise
   work, entitled Ecclesiastes, cannot be too highly commended.

   The Book of the Natural Man.

   By "the book of the natural man" is meant man as he is "under the sun,"
   compared with the man spoken of by Paul whose "citizenship is in
   heaven." The first proof presented is that the only divine name used in
   the book is the "natural" name, God (Elohim), the significance of which
   all will recognize from our reference to it in the study of Genesis.
   Jehovah, the name associated with the covenant of redemption, is not
   once employed in the book of Ecclesiastes; hence man is seeking what is
   best "under the sun," but not seeking Him who is above the sun.

   A second proof is the frequent use of that phrase just referred to,
   "under the sun." As Dr. Erdman says, "Man is looking up but not knowing
   what is beyond, except judgment." A third proof is this, viz.: that all
   the experiences and observations of the book are bound together by the
   one question: "What is the chief good?" "Is life worth living?" While
   the answer is sought amidst general failure, contradictions, and
   half-truths, because man is out of Christ, and yet face to face with
   the mysteries of God and nature.

   A fourth proof is what the book itself styles "the conclusion of the
   whole matter" (12:13, 14), which, the more you think about it, the more
   you perceive to be that of the natural man only. "To fear God and keep
   His commandments," is right, but the author of Ecclesiastes confessedly
   has not done so, and yet he sees judgment in the distance and has not
   preparation to meet it. "Where man ends therefore, God begins." The
   book of the natural man concludes where that of the spiritual man
   begins. The all-in-all of man under the sun, the first Adam, convicts
   him of failure and guilt in order to lead him to the all-in-all of the
   man above the sun, the second Adam, who bare our guilt in His own body
   on the tree.

   This conception of the book easily explains why some of its conclusions
   are only partially true and others altogether false, such as 2:16;
   3:19; 9:2, etc. And if it be asked, How then can the book be inspired?
   The answer is that in contending for the inspiration of the Bible we do
   not claim the inspiration of the men, but the writings; while in the
   latter case it is not meant that every word thus written is true, and
   in that sense God's Word, but that the record of it is true. That is,
   God caused it to be written that this or that man felt this or that
   way, and said thus and so, and hence the record of how he felt and what
   he said is God's record, and in that sense true and inspired.
     __________________________________________________________________

LESSON 22. SONG OF SOLOMON

   Of all the books of the Old Testament I feel myself least competent to
   speak of the Canticles, or the Song of Solomon. I am not ignorant of
   what others have thought and written about the book, but personally I
   have not grasped its contents as in the case of some of the other
   books. Under the circumstances, therefore, the best I can do just now
   is to give in substance what other teachers have said. I think Angus'
   Bible Hand-Book is a good guide, and I will draw chiefly from that
   source.

   Internal evidence seems to confirm the voice of antiquity that Solomon
   wrote the book (1 Kings 4:32). As it is called the Song of Songs, the
   title carries with it the idea that it is the best of all his songs.
   Moreover, although it is not quoted in the New Testament, yet it always
   formed part of the Old as far as we have record, and was in the canon
   of sacred Scripture which Jesus and His apostles recognized as such.

   When it was written is not known, but its imagery seems to be drawn
   from the marriage of Solomon either with Pharaoh's daughter or some
   native of Palestine, espoused some years later, of noble birth, though
   inferior to her husband. For the first idea compare such places as 1
   Kings 3:1; 7:8; 9:24, with chapters 1:9, and 6:12 of the Song, and for
   the second, look at the language of the Song, 2:1, 7:1; 1:6.

   There are two characters who speak and act throughout, Shelomoh, a
   masculine name, meaning "peaceful," and Shulamith, a feminine form of
   the same name, (1:6; 3:11; 6:13; 8:12). There is also a chorus of
   virgins, daughters of Jerusalem, (2:7; 3:5; 5:8, 9). Towards the close
   two brothers of Shulamith appear, (8:8, 9; 1:6). As in most of the
   Hebrew poetry, and indeed all ancient poems, there are no breaks to
   indicate change of scene or speakers, which is to be determined partly
   by the sense, but chiefly by the use of the feminine and masculine
   pronouns.

   The whole book, as our author and many others believe, is to be
   regarded as a description of wedded love; and yet, of course, it has a
   higher aim. It is noticeable that there is a sudden change from the
   singular to the plural pronoun in 1:4, which seems to indicate that
   Shulamith must be taken collectively; a fact which, put together with
   some other things gives credence to the idea both of Jews and
   Christians that the story should be applied to the history of God's
   chosen people and their relation to Him. Every reader of the Bible
   knows that the union of Jehovah with Israel. and that of Christ and His
   church are represented under the same figure of marriage. See such
   passages as Psalm 45; Isaiah 54:5, 6; Jeremiah 2:2; Hosea 2:14-23;
   Matthew 9:15; John 3:29; Ephesians 5:23-27, etc.

   Outline of the Book.

   The following is Angus' outline of the Song of Songs:

   1. Shulamith speaks, 1:2-6; then in dialogue with Shelomoh; Shul., 1:7;
   Shel., 1:8-11; Shul., 1:12-14; Shel., 1:15; Shul., 1:16-2:1; Shel.,
   2:2; Shul., 2:3.

   2. Shulamith now rests, sleeps and dreams (Shelomoh addressing the
   daughters of Jerusalem, and charging them not to wake her, 2:7; 3:5);
   2:4-6, 8-3:4.

   3. The daughters of Jerusalem see a nuptial procession approaching
   (3:6-11).

   4. Dialogue between Shelomoh and Shulamith. Shelomoh speaks (4:1-16)
   (as far as "flow out"), Shul., 4:16; Shel., 5:1.

   5. A night scene: Shulamith seeking for Shelomoh; meets and converses
   with the daughters of Jerusalem; Shul., 5:2-8; daughters of Jerusalem,
   5:5-9; Shul., 5:10-16; daughters of Jerusalem, 6:1; Shul., 6:2, 3.

   6. Morning scene; Shelomoh visits his garden early, and meets
   Shulamith; Shel., 6:4-10; Shul., 6:11, 12; the dialogue continuing to
   8:8.

   7. The brothers of Shulamith are introduced and speak: 8:8, 9;
   Shulamith answers them, 8:10-12; Shelomoh speaks, 8:13; and Shulamith
   answers, closing the scene, (8:14).
     __________________________________________________________________

LESSON 23. INTRODUCTION TO THE PROPHETIC SCRIPTURES

   Dr. Samuel J. Andrews in God's Revelation of Himself to Man, remarks
   upon the fact which every student of the Bible has observed, that none
   of the prophets in Judah or Israel from the time of Solomon down to the
   time when they began to write their prophecies, i. e., for two
   centuries, make any mention of the Messiah or His kingdom. And he
   accounts for this on the ground that at no time after the division of
   the kingdom could the coming of the Messiah have been to the nation at
   large an object of true spiritual desire or hope, for the reason that
   the moral conditions were wanting. The promises respecting Him appealed
   to faith, and it was "only as the people were faithfully fulfilling
   their duties to Jehovah as the theocratic king that they could
   understand the nature of the higher blessings of the future kingdom and
   truly desire them." In other words, the prophets could not speak of
   future spiritual blessings to those who had no ear to hear. It was
   their immediate duty, therefore, to convince the people of their sins
   and seek to bring them to repentance; see for example the character of
   the utterances of Elijah and Elisha in the northern kingdom. As the sin
   had been national, so the repentance must be national, which was never
   the case. The Psalms, many of which were written at this period, bear
   witness to the fact that there were individuals who appreciated the
   Messianic hope, and longed for its fulfillment, but this was not the
   case of the nation at large.

   Why Written Prophecy?

   Written prophecy, which does not become a factor in revelation until
   about the eighth or ninth century B. C., was not really in accord with
   the true idea of the theocracy, as our author states, and its first
   appearance at about the date indicated marks an epoch in God's dealings
   with His people. "His presence among them theretofore, assured them of
   the continued communications of His will as there might be need (Ex.
   25:22)," and one way in which those communications were conveyed was
   through the words spoken by the prophets (Deut. 18:18-22), whose
   utterances were for their own day and generation, and hence were not
   necessary to be written down. When their utterances, however, came to
   be written down, and the transient word took on a permanent form, the
   change was very significant and ominous. It spoke of a future
   withdrawal of Jehovah's presence, a consequent cessation of prophetic
   utterances, and hence a delay or postponement respecting the setting up
   of the Messianic kingdom. Compare Amos 8:11, 12, and Lamentations 2:9.
   The prophet's words now were preserved for future generations, for it
   had become evident that both kingdoms, Judah and Israel, "though with
   unequal steps" would go steadily downward. The kingdom of Israel was
   overthrown and carried into captivity by the Assyrians about 722 B. C.,
   not to return again as yet to their former land in any national
   capacity. The crisis in the kingdom of Judah approached less rapidly,
   but 140 years later she too was carried away by the Babylonians. It is
   true that members of the tribes of Judah did after 70 years again
   return to the Holy Land, and with them, as well, representatives of the
   other tribes, and that Judah in that sense was restored to something
   like her former national life. But it must be remembered that it was
   only "something" like it and not the thing itself, inasmuch as she was
   always thereafter a vassal of one or the other of the ruling Gentile
   powers down until the day when, because of her crucifixion of the
   Messiah, she was at length scattered again, this time among all the
   nations of the earth, awaiting the consummation of those things spoken
   concerning her future in the prophets which we are soon to study.

   The prophets, it will be seen, had a twofold mission, i. e., one for
   the immediate present, and the other for the remote future, their
   messages revolving around three points, viz: (1) "the blessings
   temporal and spiritual given by God to His covenant people if faithful;
   (2) the judgments coming upon them if unfaithful; (3) the renewed grace
   to them when repentant." There is, moreover, great variety in the
   detail with which they speak, but their chief points of agreement are
   (1) that a day of righteous retribution is impending, the end of which
   will bring repentance, and prepare the way for the Messianic kingdom;
   these judgments affect Israel chiefly, but also the Gentile nations
   throughout the whole earth. (2) The tribes of Israel will be
   regathered, and a remnant purified by discipline shall form the nucleus
   of the reconstituted nation, among whom Jehovah will again dwell with
   blessings, temporal and spiritual. (3) This reconstituted nation of
   Israel will be the germ, so to speak, of the Messianic kingdom and
   extend over the whole earth.

   Why Address the Gentiles?

   "But written prophecy embraces God's words addressed to many heathen,
   i. e., Gentile peoples also. These words could not in the nature of the
   case always have been spoken to them, and even so, they have long since
   ceased to exist as peoples. Why, then, written down and preserved? Not
   simply that we of these latter days may see their fulfillment, and thus
   have our faith confirmed, for their fulfillment cannot in many cases be
   proved because of our historical ignorance. They were written rather
   because the purpose of God in the Jews as a people, as wanderers and
   when restored and dwelling in their own land, brings them into
   continued relations to other peoples, and especially to those dwelling
   immediately around them; and although the earlier peoples, as Edom and
   Moab, Syria and Egypt, may cease to exist, yet other peoples arise, and
   the same relations, in substance. continue. As His own chosen nation,
   through whom He will reveal Himself to the nations, the Jews hold
   through all historical time an official position, and have a sacred
   character, and in the day of their restoration and of the judgment of
   the nations, the great question will be, How far have the other nations
   regarded them as His people, and so treated them?"
     __________________________________________________________________

LESSON 24. JOEL

   Joel was probably the earliest of all the prophets whose writings have
   descended to us. His personal history is unknown further than the bare
   statement (1:1). His field of labor, however, was presumably Judah
   rather than Israel, the southern rather than the northern kingdom,
   because of allusions to the center of public worship which was at
   Jerusalem, (1:9, 13, 14; 2:15), and because of non-allusions to Israel
   distinctively. Such places as 2:27, and 3:16, which you may have
   noticed, are thought by most expositors to mean Israel as inclusive of
   Judah, i. e., the whole united nation. Although it is assumed, that
   Joel was the earliest of the prophets, yet the evidence therefore is
   inferential rather than direct. He is presumably earlier than Amos who
   is known to have prophesied somewhere about the close of the eighth
   century B. C., because he seems to be quoted by Amos 5:16-18. He also
   refers to the same heathen nations as Amos 3:4-6, and to the same
   physical scourges as prevalent in the land, (1:4, 17, 20). All the
   foregoing references are to Joel, a comparison of whose marginal notes
   will show the corresponding passages in Amos.

   General Outline of the Book.

   As to the book itself we might outline the contents of its chapters
   thus:

   Chapter 1:

   Introduction, verses 1-3

   Announcement of a coming judgment of locusts, verses 4, 5

   Announcement of a coming judgment from the heathen nations, of which
   that of the locusts is a kind of type, verses 6, 7

   A lamentation of sorrow, verses 8-12

   A call to repentance, verses 13-20

   Chapter 2:

   A recurrence to the same judgments, verses 1-3

   A description of their executioners in which there is a blending of the
   idea of the locusts with that of the warriors. The picture is made more
   vivid by the use of the present tense as seen in the Revised Version,
   verses 4-11

   A call to repentance, verses 12-17

   A promise of future blessing, verses 18-32

   The enemies overthrown, (vv. 18-20)

   The land blessed, (vv. 21-27)

   The Holy Spirit poured out, (vv. 28-32)

   Chapter 3:

   This chapter recurs to the future blessing spoken of in the preceding
   chapter, for the purpose of amplifying some of its features, a
   peculiarity of all the prophets, as was indicated in one of our
   earliest lessons:

   The overthrow of the enemy, verses 1-15

   The deliverance of Jerusalem, verses 16, 17

   The blessing on the land, verse 18

   The permanency of the restoration, verses 19, 20
     __________________________________________________________________

LESSON 25. JONAH

   The reason for placing the study of Jonah next to Joel is simply, that
   as near as we can gather the two were probably contemporary, the one in
   Judah as we have seen, the other in Israel. There is, indeed, however,
   only a single reference to any prophesying of Jonah in connection with
   his own people, and that is found in 2 Kings 14:25. A prediction he had
   made concerning the restoration of the coasts of Israel had been
   fulfilled in the reign of Jeroboam II, somewhere about 800 B. C.,
   showing that Jonah must have flourished at an earlier date, though how
   much earlier, no one knows. Of his personal history nothing more can be
   told than that recorded in the same verse with the exception of what we
   find in his written book.

   That book contains the record of his special mission to the great
   Gentile city of Nineveh, the Assyrian capital, a story as familiar as
   that of any of the old patriarchs. Everyone knows how Jonah refused to
   comply with the divine command, the punishment which befell him in
   being swallowed by the great fish, the repentance which followed, his
   subsequent obedience and the result of his commission both on Nineveh
   and on himself.

   Of course, the question will not down, Is this historic? The evidence
   for the actuality of the whole transaction is found: (1) in the way in
   which it is recorded, there being not the slightest intimation in the
   book itself, or anywhere else in the Bible, that it is a parable. (2)
   In the almost unbroken evidence of tradition, the whole of the Jewish
   nation practically, accepting it as historic. (3) But especially in the
   testimony of Christ as recorded in Matthew 12:40 and parallel places.
   There are those who are able to read these words of the Saviour in the
   light of the argument of which they form a part, and say that they
   allude only to what He knew to be a parable, or an allegory, or a myth,
   but I am not of their number. Jesus would not have used such an
   illustration in such a connection, in my judgment, if it were not that
   of a historic fact.

   Before leaving this part of our subject, however, there are two or
   three other points which it might be well to speak of. In the first
   place, we might note as a reason for Jonah's indisposition to obey the
   divine command, though not as an excuse for it, that he was moved by
   patriotic motives. As a prophet, and a student of the Word of God, he
   knew what was to befall his nation sooner or later at the cruel hands
   of Assyria, and we can readily understand how he must have shrunk from
   going on an errand to that people which might result in sparing them to
   be the scourge of Israel, as it did.

   Another thing to notice is that great and astounding as was the
   physical miracle of Jonah's preservation in the fish's belly, it was as
   nothing in comparison with the moral miracle of sparing a whole nation
   of confessed sinners simply on their repentance and giving heed to the
   message of the prophet!

   Nor let us conclude our meditations either without observing how the
   history of Nineveh in this case illustrates the principle of God's
   dealings with all the heathen nations as laid down in Acts 10:34, 35.

   Jonah a Type of Israel.

   A dispensational significance in the book of Jonah, and one which
   itself is a contribution to its historicity, is found in its
   allegorical or typical relationship to the history of Israel as a
   nation. To illustrate:

   1. Jonah was called to a world mission and so was Israel.

   2. Jonah at first refused compliance with the divine purpose and plan,
   and so did Israel.

   3. Jonah was punished by being cast into the sea, and so was Israel by
   being dispersed among the nations.

   4. Jonah was not lost, but rather especially preserved during this part
   of his experience, and Israel is not being assimilated by the nations,
   but being kept for God.

   5. Jonah repentant and cast out by the fish, is restored to full life
   and action again, and Israel repentant and cast out by the nations
   shall be restored to her former national position.

   6. Jonah, obedient, goes upon his mission to Nineveh, and Israel,
   obedient, shall ultimately engage in her original mission to the world.

   7. Jonah is successful in that his message is acted upon to the
   salvation of Nineveh, so Israel shall be blessed in that she shall be
   used to the conversion of the whole world.
     __________________________________________________________________

LESSON 26. AMO

   Read 1:1 and gather out what it teaches of the personal history of the
   prophet. In what town did he dwell? What was his original occupation?
   To which kingdom was he commissioned as a prophet? Who was the king of
   Israel at the time?

   Now turn back to the time of that king (Jeroboam II), as recorded, 2
   Kings 14:23-29. You will recall what was said in an earlier lesson
   about its being a golden age of Israel. What made it so? In the first
   place, the long reign of the king, the longest of any in the annals of
   the kingdom. How long was it? In the second place, the victories and
   gains on the battlefield. How are they alluded to? In the third place,
   the evidence of God's interest in their affairs as shown in the
   fulfillment of prophecy. Whose prophecy is referred to?

   But though it was a golden age in one sense, it was leaden in another.
   As the study of Amos reveals, their outward or political prosperity was
   associated with a gross inward or moral corruption, as has been the
   case with many another nation down to our own time.

   Discourses Concerning the Nations, 1:3-2:3.

   Returning to the book of Amos, observe that its first natural division
   (after the introduction in vv. 1 and 2), consists of discourses
   concerning the Gentile nations. While the Old Testament is concerned
   chiefly with God's peculiar people, the Jews, and for the reasons
   already outlined more than once, it must not be forgotten that He never
   left Himself without witness to the other nations as well. In this
   connection read Acts 10:34, 35. Sometimes these Gentile nations were
   used of God as scourges upon Israel for her sins, but when they in
   their wickedness and greed followed out their own bent, and went
   further in that affliction than He desired, the rod sooner or later was
   laid upon their own backs. Read Zechariah 1:14, 15. These discourses in
   Amos we are now considering carry our thoughts in this line. How many
   such nations are addressed? Of what nation was Damascus the capital?
   And Gaza? Examine the map, and locate the different nations
   geographically, as a quickener to your interest. What peculiar phrase
   introduces each discourse? This does not mean that the given nation had
   sinned only three or four times, but is a Hebraism indicating that the
   transgression had been innumerably often.

   There are one or two observations of a general character that apply not
   only to these discourses, but to all in this book, and for that matter
   to all the books of the prophets. We are not to suppose, for example,
   that these are all the discourses concerning the nations which the
   prophet ever delivered, or that we have the whole of any one discourse
   in these records; but only so much of the given matter as the Holy
   Spirit deemed necessary to transmit to later generations. It is not
   affirmed that this is absolutely the case, but only that there is no
   obligation upon us to believe otherwise.

   Discourse Concerning Judah, 2:4, 5.

   Tekoa, where Amos lived, and where probably he was born, was a city of
   the kingdom of Judah, as the map or the Bible dictionary will disclose;
   but notwithstanding that, he was not commissioned to his own people, as
   we have seen, but to the sister kingdom of Israel. An interesting
   allusion to that fact will be considered again when we reach chapter
   7:12, 13, which please examine in connection with the context. This is
   the only discourse to Judah (2:4, 5) contained in the whole book, and
   need not arrest our attention now, as so much of the other books of the
   prophets deals with that kingdom.

   Discourses Concerning Israel, 2:6-9:15.

   You will have noticed that from verse 6 of chapter 2, till the end or
   the book Amos is dealing only with Israel. Here are doubtless the
   synopses of several discourses, and it will be seen that they are built
   up and put together on as regular a plan as any of the orderly
   discourses of our own time. We will outline one or two of them as
   samples of the whole. Most of the commentators regard the first
   discourse as ending with the chapter, since the following chapter
   begins abruptly with another command to "Hear." This first discourse,
   therefore, is composed of three divisions:

   1. Their sins are charged against them (1:6-8).

   2. Their mercies and blessings are recalled (1:9-12).

   3. Their punishment is announced (1:13-16).

   Notice that their sins were in the nature of oppression of the poor,
   lust, idolatry, and greed. The obscurity of verse 8 is removed somewhat
   by the Revised Version. The mercies and benefits referred to should be
   fresh in our minds after the recent study of the Pentateuch, but the
   marginal references will refresh the memory where anything has been
   forgotten. Verse 13 should be read as it is in the Revised Version. The
   punishment spoken of may be said to have reached a climax in the
   vicissitudes coming upon them through Assyria, and their final
   captivity, as we have seen. Re-examine 2 Kings 15-17.

   One more discourse may be selected for analysis before we proceed,
   because of its reference to

   The Prophet's Call, 3:1-8.

   You will remember the circumstances of the divine call of Moses,
   Samuel, Elisha and other of the prophets; and how, in one way or
   another they were afterwards obliged to demonstrate their authority to
   the people. Moses' rod turned into a serpent is in point. Read also 1
   Samuel 3:19,20, and Matthew 21:23. All the prophets more or less, were
   thus obliged to give an account of themselves, and no wonder, when we
   consider the serious and startling nature of their messages at times.
   Amos is no exception to this rule, and in the chapter before us
   proceeds to give an account of his call, only he does so in oriental
   fashion and in a very roundabout way. In the realm of nature a certain
   effect always follows a given cause, and his point is that God's
   command was the cause in this case, and his prophesying the effect. In
   a word, he prophesied because he could not help himself, he could not
   do otherwise under the circumstances. Read especially verse 8, but in
   connection with the preceding verses 3-7, where each interrogation
   assumes a negative reply.

   This introduces us to the second of the discourses concerning Israel,
   of which the first division may be designated as the prophet's call.
   The second division (vv. 9, 10), is an indictment against them on
   account of sin, and the third (vv. 11-14), their punishment is
   announced as in the former instance.

   Read verse 12 carefully, and observe the figure of a shepherd engaged
   in a personal encounter with a wild beast in order to rescue a sheep of
   his flock, an experience evidently not uncommon in the East (1 Sam.
   17:34-37). But in this instance the destroyer gets almost the whole;
   almost, but not quite. How much does the valiant shepherd secure in
   either case? Very little indeed, but something. There would no
   significance attach to this of a prophetic character, were it not for
   the plain statements in other places that, although Israel would be
   severely punished, yet she would not as a nation be utterly and forever
   exterminated. A remnant would be saved, and this rather graphic figure,
   suggested by what Amos had himself seen or experienced as a caretaker
   of a flock, seems intended to foreshadow it. The purpose of calling
   attention to it just now is to prepare the class for similar allusions
   later on, which finally, in the aggregate, assume the proportions of a
   demonstration of the fact referred to -- Israel's preservation and
   restoration in the latter days.

   The Prophetic Visions, Chapters 7-9.

   It is hardly necessary to continue the analysis of subsequent
   discourses, which are all of the same general character until we come
   to the last three chapters of the book. Here we have a series of
   visions which in the estimation of some were each expanded into a
   discourse. You will observe three of these visions in chapter 7, at the
   beginning of the chapter, one in chapter 8, and another in chapter 9.
   In the case of the first two, the judgments of the grasshopper and the
   fire (the meaning of which is very apparent to the prophet as
   signifying chastisement for his people), his intercessions on their
   behalf are represented as successful (7:3, 6), but in the following
   instances such is not the case (7:7-9, also 8:3; 9:1-4). Bear in mind
   the time of Amos' prophecy, 70 or 80 years prior to the Assyrian
   captivity, in which sad event these predictions had their fulfillment,
   approximately at least, however Israel's present condition may be
   regarded as a farther and more complete fulfillment.

   Opposition Expressed, 7:10-17.

   At the risk of breaking into the continuity of our thought just here,
   let us follow the course of the sacred record itself in noticing the
   opposition presented to the prophet's ministry. Who is the official
   opponent here? What was the object of worship at Bethel (1 Kings 12)?
   What language indicates the effect of Amos' messages? How bold and
   direct were his utterances (v. 11)? What shows his personal courage (v.
   13)? What further details of his history does the incident bring to
   light (vv. 14, 15)? What special punishment is now predicted upon the
   wicked and God-defying priest (vv. 16, 17)?

   Your particular attention is called to verses 14 and 15, referring more
   at length to the prophet's early occupation and circumstances of his
   call. In the second book of Kings, allusion now and again is made to
   the "schools of the prophets," and the "sons of the prophets," of whom
   Elijah, and afterwards Elisha, was at the head. Nothing definitely is
   known of the origin or history of these schools, though it is supposed
   they were instituted by Samuel (1 Sam. 7:15, 16), something on the idea
   of our theological seminaries, for the training of consecrated youth in
   the knowledge of the law and the prophets. It is evident that the
   religious teachers of Israel at this time were largely drawn from these
   sources, but it is also evident that then, as now, God was pleased to
   go outside of the regular order occasionally in the calling and
   equipping of His servants, in order, doubtless, that the cause might
   not be lost sight of in the result, and that His glory might not be
   given to another (Zech. 4:6). There are some who will read this to whom
   it may be a comfort, even if to others it should be a rebuke.

   The Promises for Israel, 9:11-15.

   It is the characteristic of all the books of the prophets that no
   matter how much rebuke and threatened punishment they contain as
   against Israel or Judah, they always see a better time ahead, when the
   people shall have learnt their severe lessons and profited by them, and
   God can be glorified in them. We have already seen a reason for this in
   the fact earlier discussed, that Israel was, is, and is to be, the
   channel of blessing to the whole earth.

   To begin with, look at verses 8 and 9 of the last chapter. God will
   destroy the sinful kingdom, but will it be utterly destroyed? He will
   sift Israel among all the nations, as He is surely doing now, but will
   there be nothing left in the sieve? How do these two verses agree with
   our conception of 3:12?

   But to come now to the plainer and more specific declaration of verses
   11-15 of the last chapter.

   What are these promises?

   The restoration of the kingdom, 11.

   The possession of the nations, 12.

   The prosperity of the land, 13, 14.

   The perpetuity of the possession. 15.

   Is the kingdom of Israel some day to be restored? Is that people to
   bear sway on the earth? Will the land be fruitful as of old, and even
   more so, and the cities be built up and inhabited by them again? Will
   it be a time of rest for them from enemies and war? Such seems to be
   the literal construction of these verses. To be sure, James' words in
   Acts 15:13-17 are to be reckoned with, which seem to imply a spiritual
   fulfillment of these promises in the history of the Christian church.
   But at the risk of stepping aside for a moment from our prescribed path
   of synthetic teaching to that of interpretation, let us look carefully
   at those two words, "After this," in Acts 15:16. James has just said
   that God was now visiting the Gentiles "to take out of them a people
   for His name," i. e. (as many understood it), God is calling out the
   church from the world to become the body of Christ; and when this is
   done, when the church or body of Christ is completed and caught up to
   meet Him in the air (1 Thess. 4:16, 17), then "agree the words of the
   prophets, as it is written, After this, I will return, and will build
   again the tabernacle of David, etc." The thought is that Israel's
   restoration will be literal, as Amos prophesies, but that its time will
   be after the second coming of Christ, and what is called the "rapture"
   of the church. The reader will please not understand me to be
   dogmatizing on this point, or insisting upon any particular theory of
   interpretation. But there is so much of this kind of teaching found in
   the prophets to follow, that it seemed necessary at the beginning, and
   in order to clear the atmosphere somewhat, to present both sides of the
   case. As we proceed in the other instances you will thus be the better
   able to form your own intelligent conclusion. May we all be much in
   prayer for the enlightenment of the Holy Spirit, without which our own
   wisdom at the best is but foolishness.
     __________________________________________________________________

LESSON 27. HOSEA

   Read 1:1 for something of the personal history of the prophet Hosea.
   Whose son was he? In whose reigns did he prophesy? The allusion to four
   kings of Judah, and but one of Israel, might lead us to suppose that
   Hosea was a prophet of the first-named kingdom; but the contents of the
   book show differently, and the four kings of Judah are doubtless
   referred to for other reasons. If, however, Hosea began to prophesy
   when Jeroboam II was king of Israel, and continued till Hezekiah was on
   the throne of Judah, it is evident that his ministry covered a period
   of 60 or 70 years, ending only with the captivity of his people.
   Compare your diagram of 2 Kings for corroboration of this.

   The Character of the Times, 2 Kings 15-17.

   It is always well to acquaint oneself with the history of the period of
   a given prophet when one can do so, for obvious reasons. Read afresh,
   therefore, the three chapters in 2 Kings mentioned above, and observe
   the unsettled and iniquitous condition of Israel at this time. It was a
   golden age no longer, and their sun was setting under a dark and heavy
   cloud. Zechariah is slain, but the regicide rules only a month in his
   place until he, too, is slain. Menahem becomes a vassal to Assyria, and
   levies exacting taxes on the people to meet the tribute necessary to be
   paid. His son reigns but two years until he is murdered by one of his
   own military officers who usurps the authority of the throne. Now the
   king of Assyria begins to foreclose his mortgage on the land and the
   people, and the first installment of the captivity takes place. Another
   murderer comes on the throne, and finally, after a siege of three
   years, Samaria succumbs to her stronger mistress, and the whole nation
   is removed far away. Please do not be satisfied with this limited
   sketch of the period, but by your own diligent reading master the facts
   for yourselves. If you do so, you will be impressed anew with the
   wonderful patience and love of God as illustrated by His message to
   such a people through the lips of our prophet. Hosea is pre-eminently a
   prophet of love and tenderness, whose characteristics in that respect
   are simply the reflection of the divine mind, the pulsation of the
   divine heart; but to be appreciated must be seen and weighed in
   comparison with the environment in which he lived.

   An Example of Object Teaching, Chapters 1-4.

   We hear much in these days about object teaching and the kindergarten
   system, but it is not so modern or so strictly mundane a method of
   instruction as might be supposed. God taught His people Israel in that
   way, of which we have already seen many illustrations in type and
   symbol. But we come now to one of a kind different from anything yet
   met. For example, God would sometimes call upon His prophets to do
   strange things, to act in a manner out of the ordinary. But as they
   were conspicuous and important personages in the land, such conduct
   would naturally excite inquiry, and this, in turn, would open the way
   for the prophet to give the particular instruction to the people which
   his action or conduct symbolized or figuratively portrayed.

   In the present instance what strange thing is Hosea commanded to do
   (1:2)? Of course, though strange, it was not wrong for him to do. God's
   command to do it removes any thought of that character. Moreover, the
   prophet's motive in marrying the woman was a pure and lofty one. He was
   to give her his name, and his protection, and lift her out of her
   former life of moral degradation unto the same high plane as that on
   which he lived. But why was he to do this? That is, what great
   historical fact in His own relationship to Israel did God intend to set
   before them in this domestic history of His prophet? What does the last
   clause of verse 2 say? Is it not clear that Hosea's marriage with this
   unchaste woman illustrates Jehovah's marriage with an unchaste people?
   Where in this book does God call Himself the husband of Israel? But did
   Israel have anything more to recommend her to God's love and care when
   He took her to Himself, than this woman had when Hosea married her
   (Deut. 9:4-6; and Isa. 51:1, 2)?

   Observe farther the object teaching in the very names of the children
   born of this union (vv. 3-9). The meaning of these names will be found
   in the margin.

   Observe a peculiarity of prophetic teaching illustrated in verse 4.
   There are two distinct prophecies there, but at the first glance it
   reads like only one. You would think that the avenging of the blood of
   Jezreel on the house of Jehu and the cessation of the house of Israel
   were one and the same thing, and took place at one and the same time.
   But look back at 2 Kings 15:8-12 for the fulfillment of the first, and
   2 Kings 17 for the second. How long a period elapsed between the two,
   represented by that punctuation mark after "Jehu," in verse 4? This
   offers a fitting opportunity to remark that the prophets saw the future
   in space rather than in time. The perspective is regarded rather than
   the actual distance. As another expresses it, "They speak of things
   future as a common observer would describe the stars, grouping them as
   they appear, but not according to their true position." Other
   illustrations of this principle will be noted further on, but let us
   fasten the fact on our minds now for future use.

   While Hosea is speaking of Israel especially, what side reference is
   made to Judah in verse 7? See the application or fulfillment of these
   words as recorded in Judah's history sometime after Israel has been led
   into captivity (2 Kings 19, especially v. 35). In all such cases, form
   the habit of examining the marginal references in your Bible, which are
   a commentary and concordance in one. The above-named reference will be
   found there.

   But is there no hope at all for Israel? Read verse 10. What is the
   blessing spoken of? In what place will it be realized? Will there be
   two kingdoms then, or only one (v. 11)? What other prophet, with whom
   Hosea thus agrees, has held out a like prospect?

   An Unfaithful Wife, Chapter 2.

   We now reach a second chapter in the book, and a second in the domestic
   experience of the prophet. It is a very bitter one. It would appear
   that notwithstanding the love of Hosea for his wife, as evidenced among
   other ways in his bountiful provision for her needs; and
   notwithstanding she had become the mother of his children, yet she
   turned her back upon him and them; went after her former lovers and
   companions in sin, and from an unchaste woman became now a faithless,
   an adulteress wife.

   The chapter containing this story is like a dissolving picture, making
   it difficult to determine just where the record ceases to speak of
   Hosea's wife and begins to speak directly of Israel's unfaithfulness to
   God. We will dismiss the first idea, therefore, and confine ourselves
   to the second, where the intention is very plain. The teaching clearly
   is, that notwithstanding God's goodness to Israel, calling them to be
   His people, providing for and protecting them when they had no more
   claim on His bounty than that unchaste woman had on Hosea's love, yet
   they had abused His kindness and committed spiritual adultery with
   idols, especially in Baalim worship.

   What command is laid on the prophet (vv. 1, 2)? What charge is laid at
   the door of Israel (v. 5)? What is predicted as the outcome of her
   iniquity (vv. 6, 7)? What was the ground or origin of her sin (v. 8)?
   What shows her culpability for this ignorance (vv. 8-13)? How do these
   verses indicate her punishment? To what particular period do verses
   11-13 refer? May they also, according to the law of double reference,
   find an application in her history at the present time? What allusion
   to the extent of her punishment (in time) is found in verse 13? With
   what verse does the usual vision of hope appear? Does verse 18 apply to
   the present or the coming millennial age? What language agrees with the
   idea already expressed of Jehovah's (marriage) union with Israel? How
   does that language show that a great moral change must precede or
   accompany Israel's restoration? What language in verse 19 agrees with
   the last promise in Amos?

   A Faithful Husband, Chapter 3.

   Perhaps the third chapter in this interesting history is the most
   impressive of all. The prophet's wife has deserted him, but he is
   commanded still to love her, notwithstanding her conduct. And he is to
   enter into an arrangement with her, by which a certain provision is to
   be given her by him for her necessities, on condition that for the time
   being she shall no longer live adulterously with other men. He, too,
   will keep himself from becoming husband to another woman. It does not
   seem that they were to live together in their former relationship, but
   to be kept one for another in this separated state (vv. 1-3).

   And now how plain is the application made by the Holy Spirit in the two
   following verses! To what period in Israel's history can verse 4 apply
   any more truly than the present? And on such a conclusion what
   inference may be drawn from verse 5? It might be well to read this
   verse in connection again with Amos 9:11-15.

   A Sermonic Hint.

   Preachers and others looking for themes and texts of discourses along
   deeply spiritual lines, will not neglect the precious opportunity here
   presented. What an analogy we have here to our own standing before God
   in Christ! When we were first called of God, were we not spiritually
   just what this woman was morally, when Hosea married her? Had we
   anything to commend us to Him? Was not His acceptance of us an act of
   pure grace on His part? And since that time, with so much more to
   praise Him for as His benefits have been bestowed on us, how often have
   we treated Him like this unfaithful wife! Is not every act of
   disobedience on our part a kind of spiritual adultery? Yet has God
   discarded us? Has He cast us away? Are not His gifts and calling
   without repentance? Does He not bear patiently with us? Does He not
   still supply our need? Does He not call us back to Him again? Does not
   His Spirit work in us repentance not to be repented of? And shall we
   not be His forever? Thus we see that although primarily, or
   historically, the application of these chapters is to Israel in the
   flesh, yet in an accommodated and spiritual sense it belongs to us. If
   we are thus always careful to distinguish between these two things, the
   historical and the spiritual, there is no reason why we may not employ
   much of the Old Testament in this way. Indeed doubtless, it is so
   intended to be employed.

   General Discourses, Chapters 4-13.

   The first three chapters of the book, already considered, form its
   first natural division, which may be distinguished by the term
   "Historico-prophetic." They are historic as alluding to the personal
   life of the prophet, but prophetic, as pre-figuring God's relations to
   and dealings with Israel. The second division of the book may be
   described as at the head of this paragraph. By "General Discourses," is
   meant such as we have already studied in Amos, and which it will not be
   necessary to especially consider here. They give in detail what the
   first three chapters give in outline, so to speak. That is, they speak
   of Israel's departure from God, and describe more particularly the
   forms it took, viz: falsehood (4:1), licentiousness (4:11), murder
   (5:2), robbery (7:1), oppression (12:7), etc. Unlike the book of Amos,
   however, the discourses in Hosea are not very distinctly defined one
   from another. The chapters have more the form of one continuous
   prophecy, and it is thought by some that the prophet himself probably
   gathered into one discourse the substance of what he had delivered in
   the whole course of his ministry. The name "Ephraim" so commonly used
   in the book, taken from one of the chief tribes, is synonymous, or used
   almost interchangeably, with "Israel." As "Judah" is the title given to
   the other kingdom, though composed of Judah and Benjamin, so Ephraim is
   used here as including the other nine tribes.

   Your attention was called to the fact that in each of the first three
   chapters, after rebuke, and warning and prediction of coming suffering,
   the discourse ended with the promise of future blessing. So now at the
   close of these "General Discourses," the last chapter (14) concludes in
   the same way. This further illustrates the law of recurrence which was
   defined at the beginning of our lessons, and which is a marked
   peculiarity of much of the prophetic writings. For example, the ground
   covered in the first chapter of this book, is practically gone over
   again in chapter two, or chapters two and three taken together. The
   Holy Spirit thus "recurs" to the subject for the purpose of bringing
   out certain details, or calling attention to certain features not
   mentioned before, or if so, in only a very general or incidental way.
   And so it is with reference to the rest of the book. From chapters 4 to
   14 the Holy Spirit is simply "recurring" to the main theme of the
   earlier chapters. He is not going over new ground, and the matter does
   not represent what we call progress of thought. The last chapter of the
   book now to be considered is speaking of the same circumstances, and
   the same period of time practically, as the last verses of chapters 1,
   2 and 3, and all that has intervened has been is the nature of
   amplification of the other verses of those chapters. The importance of
   seizing upon such a simple principle as this in interpreting the
   prophets is too apparent to require emphasis.

   The Future Hope, Chapter 14.

   Let us remember, therefore, that the viewpoint of this chapter is about
   the same as that of 1:10, 11; 2:14-23, and 3:5. With that
   understanding, let us divide it into its several parts, finding in it
   material for another discourse or Bible reading.

   The gracious appeal, verses 1-3.

   The promised blessing, verses 4-8.

   The practical application, verse 9.

   Observe in the appeal that the very words are put on Israel's lips with
   which they are to return to God. Observe the freeness of God's blessing
   to them on the ground of repentance and faith (v. 4). Observe the
   figurative allusions to the source and character of these blessings in
   that day (vv. 5-7), fully agreeing again with Amos 9:11-15. Verse 8
   might be considered as a future dialogue between Ephraim and Jehovah.
   Verse 9 justifies us, as was said before, in employing the whole
   subject in a spiritual sense and applying it to the present church
   period in which we dwell.
     __________________________________________________________________

LESSON 28. MICAH

   There are three prophets who now form a group by themselves, Micah,
   Nahum and Isaiah. These all lived and prophesied at about the same
   time, the first of whom will be considered in this lesson.

   The little known of the prophet Micah is briefly stated. From what town
   did he originate as gathered from chapter 1, verse 1? Calling himself a
   Morasthite probably indicates Moresheth, or Mareshah, as his birthplace
   in the southwestern part of Judah, near Gath. The time of his
   prophesying is shown in the same verse by the reference to the kings of
   Judah, as between 758 to 700 B. C. He seems to have been the writer of
   his own book, if we may judge from the personal allusions in 3:1, 8,
   and to have finally died in peace, judging by Jeremiah 26:18, 19. He is
   frequently referred to as a prophet, and his utterances quoted, not
   only in the instances above given, but in Isaiah 2:2-4, and 41:15;
   Ezekiel 22:27; Zephaniah 3:19; Matthew 2:5, and John 7:42. Jesus quotes
   him in Matthew 10:35, 36. For further reference to his period, see the
   following chapter on Isaiah.

   I. A Description of Judgment.

   The book of Micah, which contains but seven chapters, might be
   conveniently divided into three parts:

   Chapters 1-3 contain a description of the approaching judgment on both
   kingdoms -- Israel and Judah. How do verses 1 and 5 of chapter 1
   indicate that both kingdoms are under consideration? Which of the two
   receives the earlier attention (vv. 6-9)? What towns of Judah are
   particularly mentioned in the conclusion of that chapter? Please look
   upon the map and observe that these are all in the neighborhood of the
   prophet's home town, thus suggesting a reason for their specialization.

   Pursuing the analysis of this division further, notice the order in
   which the three classes of the prophet's hearers are addressed:

   (1) He rebukes and threatens the people at large -- this is in chapter
   2.

   (2) After rebuking and warning the people, he addresses the princes in
   the same way (3:1-4).

   (3) He now addresses himself to the false prophets (3:5-8).

   Unfortunately the nation or the church ruled over by unjust and
   unfaithful men, is usually obliged to share their punishment. This idea
   is brought out by what follows. The prophet recapitulates his charges
   against the people, the princes and the priests in verses 9-11,
   concluding this part of his prophecy with a further and particular
   announcement of the judgment about to fall on the whole nation.
   According to verse 11 what seems to have been the most crying and
   general sin of all? And yet notwithstanding their covetousness and
   greed, how did they show either their gross hypocrisy or gross
   ignorance of God (same verse, last part)? It is at this point that the
   declaration of judgment is expressed, and in language which has been
   most literally fulfilled (v. 12).

   II. A Vision of Hope.

   Chapters 4 and 5 unfold the future and happier, because holier,
   experience of the nation. I ought to say just here that the first four
   verses of chapter 4 are quoted almost verbatim in Isaiah 2, unless we
   shall reverse the order and say that Micah quoted Isaiah, which may
   indeed be the case, though probably it is not.

   At what time are these better things to come to pass according to the
   beginning of this chapter? That expression "the last (or latter) days,"
   we shall come to recognize more, and more clearly as pointing to the
   end of the present Christian age, which is to be followed by the
   millennial age. How are these better things figuratively expressed in
   verse 1? It is not difficult to recognize in these figures of speech
   the exaltation of Jerusalem and Judah over all the nations in that day.
   But how does verse 2 show that that exaltation will not be exacting and
   tyrannous over the nations, but the opposite? What language in the
   verse shows beyond peradventure that the millennial age is referred to,
   and no period which has yet appeared in the history of the world? How
   do verses 3 and 4 strengthen this conviction? What expression in verse
   7 almost directly states this to be the case? In the prophet Joel we
   saw that prior to Israel's deliverance, and, indeed, as incident
   thereto, the Gentile nations of the earth will be besieging Jerusalem
   and desirous of seizing her, and that Jehovah will interpose on her
   behalf. How do the closing verses of this chapter parallel that
   prophecy?

   Addressing ourselves to chapter 5, we discover what in a greater or
   less degree is the common teaching of all the prophets that this
   deliverance, and these good times coming for Israel and Judah are
   connected with the person and work of the Messiah. For example, how is
   that fact led up to in verse 2? To be sure, these words are so quoted
   in Matthew 2, as to apply to the first coming of Christ, but that does
   not exclude the fact of His second coming. Indeed, His second coming
   may be said to be conditioned on His first coming. Moreover, all the
   succeeding verses in this chapter point to events which did not occur
   at His first coming, but will be found to be uniformly predicated of
   His second coming.

   Let us look at some of them: Verse 3 refers to the time when "she which
   travaileth hath brought forth," i. e., the time when Israel shall be
   delivered out of her great tribulation at the end of this age. Verse 4
   speaks of the Lord as feeding His flock and being "great unto the ends
   of the earth." Verse 5 speaks of Him as the "peace" of Israel, "when
   the Assyrians shall come into our land," an allusion not to the
   invasions of the prophet's own time but that of the latter days as is
   clearly seen from a comparison of verse 6. In this verse, Israel is
   seen to be delivered from the Assyrians by the power of God, which was
   not true at the time of the invasions past, but shall only be true at
   the time of the invasion yet to come. If it be objected that Assyria as
   a nation has passed away, the answer is either that it shall experience
   some kind of a revival in the future, or else it stands as a type of
   that Gentile power which shall rise up as the last enemy of Israel
   before her final deliverance into the place of power and triumph during
   the millennial age. If this proposition, or either of them, seems
   strange or unlikely to any of us just now, let us possess our souls in
   patience till the constant repetition of it in the prophets convinces
   us of its truth.

   We need not pursue the analysis of these verses further, as even the
   cursory reading of them indicates that the period in mind is that when
   Israel shall have a place of power among the nations, her enemies
   overcome, and her own sins and idolatries forever put away.

   III. A Contrast Drawn.

   Chapters 6 and 7 have been described as presenting a "contrast between
   the reasonableness, purity and justice of the divine requirements, and
   the ingratitude, injustice and superstition of the people which caused
   their ruin." The conclusion of the book is in the spirit of
   encouragement based on the unchanging truth and mercy of God.

   The closing chapter is peculiarly affecting, presenting us with a kind
   of soliloquy of repentance on Israel's part. The better element, the
   right-spirited ones among the people, are shown as confessing and
   lamenting their sinful condition in verses 1-6, but expressing the
   utmost confidence in God's returning favor (vv. 7, 8). Putting all the
   circumstances together, there are few verses in the whole Bible more
   expressive of profound and quiet hope and trust than these. It is
   beautiful indeed to see the spirit of humble confession and submission
   in verse 9, and the certainty of triumph over every foe (v. 10).
   Observe particularly how Jehovah Himself speaks through the prophet in
   verses 11-13 (R. V.). See the promise of supernatural interposition on
   Israel's behalf in that day (v. 15); and the confusion of the Gentile
   nations at their triumph, and their own discomfiture (vv. 16, 17). Of
   course, the temporal blessings thus coming upon Israel are all
   predicated of their return to the Lord and His forgiveness of their
   sins (vv. 18, 19). Nevertheless these things will all take place on the
   ground of the original promise to Abraham (v. 20).
     __________________________________________________________________

LESSON 29. ISAIAH

   Read Isaiah 1:1 to learn something of the prophet's personal history.
   Whose son was he? To which kingdom was he commissioned as a prophet? In
   whose reigns did he prophesy? Compare Hosea 1:1, and observe that the
   two prophets were contemporary.

   History of the Period.

   Turn again to 2 Kings, chapters 15-20, and refresh your recollection of
   the history of the period. Little attention need be given to Uzziah's
   reign because the prophet began his work near its close (Isa. 6:1). The
   chief event in Jotham' s reign was the military combination of Syria
   and Israel against Judah. The reign of Ahaz is chiefly notable for his
   confederacy with Assyria against these combined enemies. This
   confederacy proved nearly as fatal to Judah in the end as it had to
   Israel formerly in the time of Menahem. From a friend Assyria soon
   turned to be an enemy, destroying many cities of Judah, and prevented
   from capturing Jerusalem itself in the reign of Hezekiah, only by the
   supernatural interposition of God (2 Kings 18, 19). In the reign of
   Hezekiah the political situation is precisely reversed, and through the
   faith and piety of that good monarch, Jehovah is honored and Assyria is
   overcome. An acquaintance with these facts, especially those in the
   time of Ahaz, is necessary to the elucidation of certain discourses of
   the prophet, especially in his earlier chapters.

   Discourses Concerning Judah, Chapters 1-5.

   The discourses in this division of the book are similar in character to
   those already considered in the previous prophets. If we analyze one it
   will answer for all. The first discourse is generally thought to be
   comprehended in chapter 1. Observe the indictment against the people
   (vv. 2-9), the threat (vv. 10-15), the exhortation (vv. 17-20), and the
   customary promise of purification and blessing (vv. 25-27). The second
   discourse seems to cover chapters 2-4 inclusive, while the third in
   this section is in the nature of a parabolic song (chap. 5). Your
   attention is called again to the law of recurrence. For example, the
   space of time covered by the first discourse is inclusive of all the
   discourses following. The point of view of its beginning is the
   prophet's own time, and that of its ending is the millennium. Within
   this same cycle the thought of all the subsequent discourses revolves.
   The Holy Spirit simply recurs to it again and again, in other
   connections, and for the purpose of emphasizing particular incidents or
   events intervening.

   The Prophet's Call, Chapter 6.

   We have spoken previously of the demand made on the prophets to
   announce their authority, and dwelt somewhat at length on the call of
   Amos. We now reach the similar circumstances in the history of Isaiah
   as described in chapter 6. When did he receive his call (v. 1)?
   Describe the vision in connection with it (vv. 1-4). What was the
   immediate effect upon the prophet (v. 5)? What symbolizes the removal
   of his iniquity (vv. 6, 7)? What is the particular language of his
   divine call (v. 8, first part)? In what words does he give utterance to
   his consecration (v. 8, last part)? What is his commission (vv. 9, 10)?
   Is it encouraging or discouraging at first? Is it discouraging or
   encouraging in the end (vv. 11, 13)? It will thus be seen that the
   prophet's commission ends as the discourses usually end, in hope for
   the people. It will be desirable to read these concluding verses in the
   Revised Version. It is hardly necessary to suggest that this chapter
   offers a good opportunity for a Bible reading on the individual
   spiritual life. We have here the conviction of the sinner, his
   repentance and confession of sin, his forgiveness and cleansing, his
   call into the Master's service, his consecration of himself, and the
   character of the work he is expected to do.

   Judah and Assyria, Chapters 7-9.

   We here reach one of the most interesting discourses in the book, not
   only because of its historical features, but the one or two
   illustrations it affords of the law of double reference hitherto
   explained. Observe that the cause giving rise to it (7:1, 2), is the
   war against Judah, and the latter's confederacy with Assyria, recorded
   more at length in 2 Kings 16. Observe the gracious and encouraging
   commission of the prophet to King Ahaz (vv. 3-9). Observe in connection
   with that commission another illustration of that object-teaching
   spoken of in Hosea. For example, the name of the prophet's son whom he
   takes with him is a synonym of hope (see definition in the margin).
   Observe further, the sign granted to Ahaz (vv. 10-16). It is here we
   have the first illustration of the law of double reference (v. 14). The
   virgin here referred to may in the first instance mean any ordinary
   maiden of Judah, subsequently to be married and give birth to a child.
   But it is evident from Matthew 1:23, that in the mind of the Holy
   Spirit it applied ultimately and completely only to Christ.

   The prophet foresees the purpose of Ahaz to disregard Jehovah and
   pursue his own plans with Assyria, and in this connection gives
   utterance to a forecast of the punishment coming upon Judah in
   consequence (7:7-8:22). Observe that the nation on which they now
   leaned would become the means of their punishment (7:17-20). Observe
   the extent of that punishment (8:7, 8). Observe that nothing but the
   head, that is the capital of Judah, would practically be left, and
   compare this with the fulfillment of the prophecy in Hezekiah's day
   when the Assyrians were defeated in their attack on Jerusalem. It is
   probable that the period of sorrow and darkness further predicted of
   the nation in the last verse of the chapter, may cover a long time
   subsequent to the Assyrian assault, including the Babylonian captivity,
   and the later afflictions of the Grecian period. This opinion seems
   justified by the continuation of the discourse in the next chapter.

   The Promised Redeemer.

   In the midst of this darkness for Judah, what is it the prophet sees in
   the distance (9:2)? How does he explain this figure of speech (v. 3)?
   Read verse 3 as translated in the Revised Version. What would be the
   cause of this joy (v. 4)? How does verse 5 (R. V.) indicate that the
   reference is to the millennium? Through whom is this deliverance to be
   brought about (vv. 6, 7)? To whom do these verses apply (Luke 2:11)? It
   is proper to add that the fulfillment of this prophecy is generally
   applied in a spiritual sense to the growth and development of the
   Christian church, but that does not necessarily exclude the more
   literal fulfillment in an earthly kingdom yet to be set up with Judah
   as its center, and Christ on the throne.

   Punishment of Assyria, Chapters 10-12.

   Practically the next 17 chapters are taken up with discourses
   concerning the nations, predictive of coming judgments upon them for
   their sins, and especially their treatment of Judah. But the first of
   these discourses, that against Assyria, is so full and typical of the
   rest as to warrant consideration by itself.

   The story is like this: In the first place, God used Assyria to punish
   Judah (10:5, 6). In the second place, Assyria's own wicked motive in
   the matter is revealed in verses 7-11. Then comes the threatened
   punishment on Assyria for her pride (vv. 12, 19). Following this we
   have the customary promise of deliverance, victory, and glory for
   Israel in the latter time, (10:20-12:6). It should be noted that the
   names Israel, Judah, and house of Jacob in these chapters, are used
   interchangeably for the whole twelve tribes except where indicated
   otherwise.

   Let us analyze this last part of the prophecy concerning the future of
   Israel. Observe their promised conversion (10:20-23); the punishment of
   their enemies (vv. 24-34); and the connection of both with the coming
   of the Messiah (chap. 11). Observe that the reference to the Messiah is
   millennial, and points to His second coming. Read the first nine verses
   of chapter 11. Observe further in corroboration of this, that the time
   synchronizes with a future restoration of the people to their land, and
   union again of the two kingdoms in one (vv. 10-13). Observe also the
   miraculous intervention of God in bringing this about (vv. 15, 16), and
   the joyful thanksgiving of the redeemed people in that day (chap. 12).

   This prophecy furnishes a striking illustration of the peculiarity of
   the prophetic writings spoken of in an earlier chapter, namely, that
   they saw the future in space rather than in time. To quote another's
   language, "When you look from a height on a landscape, hills seem close
   together which are really wide apart; so in the foretelling of events,
   the order, succession and grouping are presented, but the intervals of
   time are overlooked." In the present instance the prophet covers a
   period of already more than 2,600 years, mentioning two or three great
   events, some fulfilled and some unfulfilled, with great lapses of time
   between them of which no mention is made, and yet the whole appears
   like a continuous and unbroken sequence.

   Discourses Concerning the Nations, Chapters 13-27.

   The discourse against Assyria is followed by a series of similar ones
   against all the representative Gentile nations that had come into like
   relations to Israel. Please scan chapters 13-23 for the names of these
   nations. It is proper to say, that in the judgment of some scholars,
   these predictions have not yet been completely fulfilled. This
   consideration involves the conclusion that some of these nations at
   least are to experience a historical revival before the end of the
   present age. This is thought to be true especially of Babylon, which
   one school of prophecy regards as the future seat of the Antichrist.
   The perusal of the prophecy concerning Babylon, chapters 13, 14, is
   worthy of the closest attention even as literature. The scope and
   grandeur of its imagery is unequalled. Dante's Divine Comedy, and
   Goethe's Faust are the nearest suggestion of an approach to it, but
   were inspired by and copied from it. Special interest attaches to the
   description of Lucifer in chapter 14, which some regard as a
   description of the future Antichrist. Attention is called to the fact
   that, as in all the other instances, after the prophet has concluded
   his denunciation of the enemies of Israel he brings his discourse, or
   discourses, to a grand climax by predicting the ultimate triumph and
   blessing of the people of God. In this instance the discourses against
   the nations are grouped together in the chapters already indicated, and
   in like manner the promises for Israel (or Judah) are grouped together
   at the end, like the finale of an oratorio. Read from chapter 24, verse
   21, to the close of chapter 27.

   The Relations of Judah and Egypt, Chapters 28-35.

   This section of the book, as to its principal features, is not unlike
   that previously considered under the head of Judah and Assyria. I
   cannot place the first part of chapter 28 as satisfactorily as I could
   wish, but at verses 14-18 there is an allusion to a false covenant and
   the true in terms which seems to point to the end of the age. When we
   reach the study of Daniel this will appear plainer. In that book Israel
   is seen in her own land again in covenant with Antichrist, and it is
   doubtless this coming event which is foreshadowed here in Isaiah as
   well.

   As harmonizing with this, chapter 29 of our present lesson brings
   before us the siege of Jerusalem by her enemies of the Roman world, at
   the end of the age, when these enemies shall have at their head the
   Antichrist who shall have broken his covenant with Israel. The prophet
   Joel was the first who prepared us to understand this. In the further
   analysis of this chapter observe these four divisions, (1) the siege
   itself (vv. 1-4); (2) the overthrow of the enemy (vv. 5-8); (3) the
   cause of Judah's punishment (vv. 9-16); (4) Judah's ultimate redemption
   (vv. 17-24). The data which positively determine that no past siege of
   Jerusalem, but one yet to come, is here outlined, are found in the
   overthrow of Judah's enemies and her own triumph, which have never yet
   taken place. The third division of the chapter -- the cause of Judah's
   punishment, may be said to explain why the conditions of divisions two
   and four are not yet experienced in Judah's history.

   Chapters 30 and 31 of this section deal more particularly with Judah's
   relationship to Egypt, but those who have been following these studies
   closely will not be unprepared to learn that while the Egypt of the
   prophet's own time is now in mind, yet it is evident also that
   according to the law of double reference, the Egypt of the latter days
   is being dealt with as well. This appears in the sequel, for example:

   The theme opens with a warning to Judah against trusting in Egypt
   (30:1-17). As a matter of fact, in the siege of Jerusalem by the
   Babylonians, which followed in the next century, Judah did fix her
   trust on Egypt with the result here foretold by the prophet, as we
   shall gather by and by from the study of Jeremiah. But notwithstanding
   this approximate fulfillment of his words, a remoter one is yet to
   come, and nothing could more strongly substantiate it than what
   follows. For example, verses 18-30 of the chapter show the ultimate
   redemption of Judah (vv. 31-33), the overthrow of her enemy, both of
   which events are still future. In chapter 31, the warning against
   trusting in Egypt is repeated (vv. 1-3), while immediately following is
   foreshadowed the interposition of Jehovah on behalf of His people. We
   seem also shut up to the conclusion, therefore, that in the end of the
   age, Judah, hard pressed by her enemies, shall once more look for help
   from the South instead of waiting on Jehovah, but the latter shall have
   mercy upon her, and when the arm of flesh fails, interpose His own.

   All this is still further confirmed by the contents of chapters 32-35,
   which gives us a magnificent picture of the reign of the Messiah. In
   chapter 32, the king is reigning; in chapters 33, 34 the judgments are
   falling on Judah's enemies, and in chapter 35 that nation is redeemed.

   Part six of the book, as we divide it (chapters 36-39), is practically
   a review of the story of Hezekiah's reign as given in 2 Kings 18-20,
   and need not be dwelt upon at length.

   Discourses Chiefly Millennial, 40-66.

   In the judgment of some that part of Isaiah now entered upon is so
   different in style from the former part, as to justify the thought of
   another author, a second Isaiah. But it is not within the scope of
   these lessons to go into that question. Jesus seems to have known but
   one Isaiah, and His example is sufficiently satisfying for us. However,
   the difference in style may be explained by the difference in subject,
   for while the first part of the book deals chiefly with the prophet's
   own time, the last part is almost entirely millennial. Nor is the
   difference in style so very radical after all. Those who have now read
   the whole book synthetically, will recognize the same style in the
   earlier millennial chapters like 11, 25, and 35, as in these later
   ones. This is certainly true in the English translation, and all
   scholars are agreed that it is a faithful transcript of the Hebrew.

   Read carefully the first two verses of chapter 40, and observe that the
   prophet's thought is resting far into the future. He sees Jerusalem
   restored, purified, comforted and at rest. This has not yet taken
   place, and in the light of what we have already learned as to the scope
   of the prophet's vision there can be no doubt that it refers to the
   millennial period, coincident, as shown in the earlier chapters,
   especially 11, with the second coming of Christ.

   From this point to the end of the book the prophet seems to be dwelling
   very largely upon the intervening events which, in a sense, move
   forward toward the millennium. He mentions what must come to pass
   before the millennium appears. Or, to change the thought somewhat, let
   us imagine that the whole of these last 27 chapters were simply one
   discourse; the text, 40:1, 2; the theme, comfort; the remainder, the
   several divisions of that theme. This, I think, will be the simplest
   and easiest way of studying the lesson, and bring about as good results
   as any. If we had not gone pretty thoroughly into the study of the
   first part of the book, such a plan might be venturesome in taking too
   much for granted; but as it is, it will doubtless be found interesting
   and spiritually quickening, and also leave on the mind a very good
   impression of the contents and character of the whole book. Please
   understand, it is not affirmed that these 27 chapters did constitute
   one discourse originally, but we are only accommodating them to such an
   idea for present purposes. Our theme then is "Comfort," comfort for
   Jerusalem, for Judah, for the people of God in the latter days; and the
   question arises, What are the elements of that comfort? What is it that
   God commissions His prophet to say to the people calculated to awaken
   hope, and quicken their expectation of that promised time?

   Elements of Comfort.

   1. The first of these "elements of comfort" is the divine care over
   scattered Israel at the present time. Let us imagine Israel doubting
   the glowing prognostication of the prophet on the ground of their weak,
   scattered and persecuted condition, and saying that God had forgotten
   them and His promise would not be fulfilled. Now read 40:9-26, in which
   the prophet enlarges upon the greatness and omnipotence of God,
   applying it to show that under the circumstances Israel could not be
   forgotten by Him (vv. 27-31). The same thought is expressed in other
   places, notably chapter 43.

   2. The second of these elements of comfort may be described as the
   ultimate triumph of Israel over their enemies. The nation might be
   represented as still questioning the possibility of the prophet's words
   on the ground of the vastness and strength of their enemies. Look now
   at chapter 41, beginning at about verse 10, for the evidence that these
   would be overcome by them through the power of God. The same thought is
   repeated in other chapters, particularly 51, 52.

   3. A third element is the ministry of the Messiah. If doubt still
   existed in their minds as to the ground on which this care for and
   defense of them might be predicated, it is now shown to arise through
   the person and work of that anointed One to whom gave all the prophets
   witness. Read chapter 42, especially the opening verses, and compare
   them with chapters 49:1-12; 50:4-11, and most particularly 52:13-53:12.
   It is the suffering Substitute who would bring it about and make it to
   be possible, in the bearing away of their sin.

   4. A fourth element is the outpouring of the Holy Spirit upon them.
   They must still be perplexed in the acceptance of these promises on the
   ground of their own inward unworthiness and indifference toward God as
   a nation. To meet this the office of the Holy Spirit is referred to
   (44:1-8). These verses should be read in connection with the last part
   of the preceding chapter to appreciate their full significance and
   value. It will be seen that as a result of this freshening grace the
   nation will revive, and there will be an eagerness to turn to the Lord
   and confess His name. The same thought is expressed in 32:14-20.

   5. A fifth element is the particularization of their return from
   Babylon, chapters 44, 45. This event, though far in advance of the
   millennium, might be regarded as a pledge of the fulfillment of the
   prophecies bearing upon that time; and awaken hope and minister comfort
   in the later and darker days of the present time for example, on the
   basis of the principles in Romans 5:3, 4.

   6. A sixth element is the ultimate punishment of that strong and
   ancient enemy Babylon, type of every other enemy, chapters 46-48.
   Sufficient space has been given to the consideration of this topic in
   the first part of the book.

   7. The seventh and culminating element is the picture drawn by the
   prophet of their final restoration to the land, and the increased
   prosperity and blessing forever resting upon them (49:13-26; chaps. 54,
   55, 60, 62, 65, 66). It will require but a cursory examination of these
   chapters to discover such facts as the following, which are referred to
   again and again in different connections, for example:

   (1) The restoration is to be brought about by the aid of the Gentiles
   (49:22).

   (2) The nation's boundaries are to be greatly enlarged as well as its
   population (49:18-21).

   (3) It is in some way to have dominion over the other nations (60:12).

   (4) Its possession of the land is to be perpetual (60:21).

   (5) It is to be an object not only glorifying to God, but in which He
   Himself shall find joy (65:19).

   The Messianic Prophecies.

   In our study of the earlier historical books of the Bible, very
   particular attention was drawn to the prophecies of Christ contained in
   each one of them. This it is impossible to do with all the later books
   because of the multiplicity of such prophecies -- some hundreds of them
   indeed. Only the principal ones, and those coming in the direct course
   of our synthetic outline can be noted. But one feature of them should
   be again mentioned, and that is, not only the way in which they
   increase in number, but develop in details.

   The lines of the portrait are becoming more and more clearly defined
   with every touch of the divine Artist's pencil. The seed of the woman
   became the seed of Abraham, and the line of Judah, in Genesis.
   Deuteronomy spoke of Him as a prophet like unto Moses; Samuel described
   Him as a King sitting on the throne of His father David. And now Isaiah
   pictures Him in so many ways! He gives His virgin birth, His two-fold
   nature, His many names, human and divine, His mission to Gentiles as
   well as Jews, His humiliation and His glory. It is hoped that the
   individual student, and especially the teacher of classes will fix
   earnest attention on this matter as so essential to the knowledge of
   the Saviour's person and work, an acquaintance with the teachings of
   the New Testament to follow, and as an armory from which to draw
   ammunition for the defense of the truth of the Bible and Christianity.
   If these things were spoken before they came to pass they must be
   divine in their origin. If they meet and find fulfillment in Jesus of
   Nazareth and in Him only, He must be the Son of God and the Redeemer of
   the world.
     __________________________________________________________________

LESSON 30. NAHUM, ZEPHANIAH, HABAKKUK AND OBADIAH

   The Prophecy of Nahum.

   I have done little original work on the four Minor Prophets and
   acknowledge my indebtedness to The Bible Handbook by Dr. Angus.

   Isaiah concludes his work at about the end of Hezekiah's reign, which
   synchronizes with the captivity of the ten tribes of Israel by the
   Assyrians. At this period of perplexity, to quote Dr. Angus, "When the
   overthrow of Samaria (the capital of Israel) must have suggested to
   Judah many fears for her own safety, when Jerusalem (the capital of
   Judah) had been drained of its treasure by Hezekiah in the vain hope of
   turning away the fury of the Assyrians from her border, and when
   distant rumors of the conquest of a part of Egypt by the same great
   power added still more to the general dismay, the prophet Nahum was
   raised up by the loving-kindness of the Lord to reveal His tenderness
   and power (1:1-8), to foretell the subversion of the Assyrians
   (1:9-12), the death of Sennacherib the Assyrian king and the
   deliverance of Hezekiah from his toils (1:10-15)." "The book," to quote
   the same authority, "thus becomes a striking illustration of the moral
   use of prophecy as seen in its fitness to console the saint of God and
   strengthen him for present duties." The name of the prophet, by the
   way, means consolation.

   After the consolatory introduction referred to above and which covers
   practically the whole of chapter 1, the prophet proceeds to predict in
   detail, and in most glowing colors, the destruction of Nineveh, the
   capital of the Assyrian empire. Properly to grasp Nahum, therefore, one
   needs to compare it with Jonah already considered, of which it is a
   continuation and supplement in a sense. "The two prophecies form
   connected parts of the same moral history; the remission of God's
   judgments being illustrated in Jonah, and the execution of them in
   Nahum. The devoted city had one denunciation more given a few years
   later, by Zephaniah (2:13), and shortly afterwards (606 B. C). the
   whole was fulfilled."

   The Prophecy of Zephaniah.

   As in the case of Nahum little is known of the personal history of
   Zephaniah beyond the two facts stated in the first verse of his
   prophecy, the first bearing very briefly on his ancestry and the second
   on the period of his ministry. About fifty years, more or less, have
   elapsed since the prophecy of Nahum, and Hezekiah has been succeeded by
   three of his descendants (2 Kings, chaps. 20, 21). Manasseh and Amon
   were very idolatrous and wicked, but Josiah who is now upon the throne,
   is righteous and God-fearing. The story of his zealous reign is given
   in the succeeding chapters of 2 Kings and should be read as preparatory
   to the study of this book, for Zephaniah, who prophesied doubtless in
   the earlier part of his reign must have assisted him very greatly in
   his efforts to restore the worship of the true God. To quote Angus:

   "The first chapter contains a general denunciation of vengeance against
   Judah and those who practiced idolatrous rites; Baal, his black-robed
   priests (Chemarims), and Malcham (Moloch), being all condemned, and
   declares 'the great day of trouble and distress' to be at hand (1-2:3).
   The second chapter predicts the judgments about to fall on the
   Philistines, those especially of the sea-coasts (Cherethites), the
   Moabites, Ammonites, and Ethiopians; and describes in terms wonderfully
   accurate the desolation of Nineveh, prophecies which began to be
   accomplished in the conquests of Nebuchadnezzar.

   "In the third chapter, the prophet arraigns Jerusalem, rebukes her
   sins, and concludes with the most animating promises of her future
   restoration, and of the happy state of the people of God in the latter
   days (3:1-7, 8-20).

   "Coincidence of expression between Isaiah and Zephaniah are frequent,
   and still more between Zephaniah and Jeremiah. It may be added that the
   predictions of Jeremiah complete the view here given of the devastation
   to be effected by Chaldea in Philistia and Judah."

   I cannot refrain from calling attention very particularly to the
   promises for the future as contained in 3:8-20, and which show that
   although these Minor Prophets, so-called, refer but briefly to that
   period, (and yet perhaps in proportion after all, to the length of
   their discourses), still their deliverances thereupon are all in
   harmony with the teachings of the whole school of the prophets. For
   example, in verse 8, observe the agreement with Joel concerning the
   gathering of the Gentile nations to judgment at the end of the present
   age. In verse 9, we seem to see these nations, or the spared and sifted
   remnant of them, at length converted to God and serving Him with a
   ready will. In verse 10 they are bringing the sons of Israel back to
   their own land, the second gathering of them, so to speak, as was
   explained in Isaiah. In verses 11-18, the cleansed, humble, trustful,
   rejoicing, nation of Israel appears, dwelling in their own land. In
   verses 19, 20 we find the restored and beloved people a praise and a
   blessing in the whole earth as foretold in the original promise to
   Abraham, and again and again pictured before us in the millennial
   Psalms. Verse 17 of this chapter will well repay careful meditation.
   The old marriage covenant between the Lord and Israel is there depicted
   as gloriously restored anew (Isa. 62:5; Hos. 2:19); the husband is
   rejoicing in His wife, resting in His love and joying over her with
   singing. The word for "rest" is translated in the margin "be silent,"
   and this silence of the Lord towards His people is no longer the
   silence arising from forbearance in order to punish at last (Ps.
   50:21), but because He has nothing more to reprehend.

   The Burden of Habakkuk.

   Absolutely nothing is known of the personal history of Habakkuk, and
   but little definitely as to the time when he prophesied. He is placed
   by some, however, as successive to Zephaniah, for he seems to make no
   mention of Assyria and yet refers to what would appear to be the
   approach of the Babylonian invasion (1:6; 2:3; 3:2, 16-19). The book
   seems undoubtedly to have been written by himself, as we may judge from
   1:2 and 2:1, 2.

   His "burden" begins by lamenting the iniquity of his people (1:1-4). He
   then declares God's purpose of raising up the Chaldean nation as a
   scourge against them (vv. 5-10). The probability is that at this time
   the Chaldeans (or Babylonians) were still a friendly nation (2 Kings
   20:12-19), but they were soon to march through the breadth of the land
   as a ravaging enemy. There were really three invasions by the
   Babylonians, as 2 Kings showed us, in the reigns of Jehoiakim,
   Jehoiachin and Zedekiah, and it is thought that in his description
   Habakkuk alludes to all three. Verse 11 of chapter 1 might be taken as
   a prophecy of the disease that came over Nebuchadnezzar when, as a
   punishment for his pride, his reason was taken from him for a season.
   The chapter concludes with an expostulation to the Holy One for
   inflicting such judgment, and especially for using a nation to inflict
   them less righteous, as the prophet thinks, than themselves.

   In chapter 2, he awaits God's answer to this expostulation (v. 1), and
   receives it (vv. 2-4). This answer is encouraging. "The vision shall
   surely come and the just shall live by faith and wait for it." The
   continuation of the chapter is a prediction of the judgments that shall
   fall on the Babylonians for their cruelty and idolatry.

   "The prophet, hearing these promises and threatenings, concludes his
   book with a sublime song, both of praise and of prayer (chap. 3). He
   celebrates past displays of the power and grace of the Lord,
   supplicates God for the speedy deliverance of His people and closes by
   expressing a confidence in God which no change can destroy." -- Angus.

   Particular attention is called to the words of the prophet in chapter
   2, verse 3, which the inspired writer of the Epistle to the Hebrews,
   according to the law of double reference, applies evidently to the
   second coming of Christ (Heb. 10:37, 38).

   In the same manner notice the expression in verse 4 of the same
   chapter, "The just shall live by his faith," and the application of it
   in such New Testament passages as Romans 1:17; 5:1; and Galatians 3:24.

   The Vision of Obadiah.

   Obadiah, in all probability, received and delivered his vision at a
   much later period than the other seers grouped together in this lesson,
   but for convenience sake he is classed with them. Some think his period
   is shortly after the conquest of Judah by the Babylonians, and just
   before the conquest of Edom by the same world-power.

   "Of all the nations who afflicted the Jews, the chief were the
   Assyrians, the Chaldeans and the Edomites; and three of the prophets
   were commissioned specially to pronounce their destruction. Nahum
   foretells the destruction of the Assyrian; Habakkuk, that of the
   Chaldeans, and Obadiah the destruction of Edom."

   As Dr. Angus remarks, Israel had no greater enemy than the Edomites,
   though they were then close relatives.

   "They were proud of their wisdom, (v. 8), and of their rocky and
   impregnable position, (v. 3). But the prophet foretells the uncovering
   of their treasures, and rebukes their unkind treatment of the Jews,
   their kinsmen, in rejoicing over their calamities, and encouraging
   Nebuchadnezzar utterly to exterminate them (Ps. 137:7); for all which
   an early day of retribution was to come; 'As thou hast done it shall be
   done unto thee' (v. 15).

   "But the chosen race themselves had just been carried into captivity;
   the Holy Land was deserted; and the chastisement denounced against the
   Edomites might therefore appear not to differ from that which had
   already inflicted upon the seed of Jacob. The prophet, therefore, goes
   on to declare that Edom should be as though it had never been, and
   should be swallowed up forever, while Israel should rise again from her
   present fall; should repossess not only her own land, but also
   Philistia and Edom; and finally rejoice in the holy reign of the
   promised Messiah."
     __________________________________________________________________

LESSON 31. JEREMIAH

   The next of the Major Prophets after Isaiah is Jeremiah, for the
   history of whose times we must refer to 2 Kings, chapters 21-25. The
   last of the kings of Judah in Isaiah's time was Hezekiah, one of the
   very best kings Judah ever had, but he was succeeded by his son
   Manasseh and his grandson Amon, both of whom were men of a different
   stamp and in whose reigns idolatry flourished. The great world-power
   Assyria, which had just subjugated the sister kingdom of Israel and
   carried the people away into captivity, had menaced Judah for a long
   while, depriving her of many of her cities, and is only prevented from
   destroying Jerusalem itself, as we have seen, by the intercession of
   Hezekiah before the Lord. When Josiah, who succeeded Amon, came to the
   throne, and who was a faithful and righteous monarch, Judah was already
   tributary to Assyria and remained so practically, until Assyria herself
   succumbed to her rival Babylon, when her rights in Judah reverted to
   her great successor.

   In the meantime, Josiah, who reigned 31 years, and whose period was
   marked by a great revival of religion, was succeeded by his son
   Jehoahaz, and later by another son, Jehoiakim, the first reigning but
   three months and the latter eleven years. The brief reign of the former
   is accounted for by the fact that at the close of Josiah's reign the
   nation of Judah had temporarily, through the fortunes of war, slipped
   out of the hands of Assyria into those of Egypt, to which latter power
   Jehoahaz was not acceptable for some reason. It was during the time of
   Jehoiakim that the suzerainty returned to Assyria, and that the final
   transfer of power from Assyria to Babylon was made. While Jehoiakim was
   king therefore, the nation paid tribute first to one foreign power and
   then another. At length, however, Jehoiakim refused to wear the yoke of
   Babylon, when the latter executed punishment upon her recalcitrant
   vassal by carrying some of her people into captivity and among the
   young princes thus dealt with at the time was Daniel of whom we shall
   learn more later. Jehoiachin succeeded his father in the kingdom, but
   was set aside by Babylon in favor of his uncle Zedekiah, who reigned
   eleven years, but who was always restless under the yoke of Babylon,
   and whose schemes and conspiracies against his master finally led to
   the overthrow of himself and his kingdom, and what we have come to call
   distinctively the captivity. This was about 588 B. C.

   Jeremiah was called to the prophetic office in the days of Josiah and
   continued to prophesy down to the captivity, and indeed for some little
   time thereafter. His particular mission to Judah was to notify that
   nation of her rejection on the part of Jehovah (for the present at
   least), and of the divine purpose to transfer earthly dominion into the
   hands of the Gentiles. Now was to begin what is commonly known
   afterwards as "the times of the Gentiles," the meaning and significance
   of which will be treated of in the study of Daniel. Suffice for the
   present to say, that God's will for Judah was to submit to her enemy,
   in which event it would go well with her, but otherwise ill. Jeremiah
   was commissioned to make this will known, but in doing so was obliged
   to face a nation angrily opposed to such a conception. Kings, princes,
   priests and people were opposed to it. And there were false prophets
   among them that taught the very contrary to Jeremiah. As he pleaded
   with them to submit that they might abide in peace, or warned them that
   conspiracy against Babylon meant certain destruction and captivity,
   these others said, "Nay, enter into confederacy with Egypt and other
   nations, and you will overcome Babylon and break her yoke from off your
   neck." To the false prophets they hearkened with the results we know.
   But the hatred thus engendered against Jeremiah was intense in the
   extreme, and made his life the unhappiest of all the prophets.

   The Personal History of the Prophet.

   From the first chapter of the book we learn not a little of the
   personal history of the prophet. His father, Hilkiah, was a priest,
   hence he himself was in the order of Aaron and of the tribe of Levi,
   though he seems never to have exercised the office of the priesthood.
   His birthplace was the small town of Anathoth in the land of Benjamin,
   and his call seems to have been settled upon him even before his birth.
   He entered upon his life work at a very tender age, suggesting the
   history of Samuel, but reminding us that youth reached the period of
   maturity in the far East much earlier than with us. He was never
   married, for reasons given in chapter 16. His general experience was
   one of persecution and trial, but he remained among his countrymen
   until the blow fell, and even then stayed in Jerusalem with the remnant
   left by the hand of Nebuchadnezzar, until, for reasons clearly stated
   in chapters 40-45, he was forcibly carried away by them into the land
   of Egypt where, presumably, he died.

   Jeremiah appears to have been naturally diffident and weak. God is
   several times obliged to stimulate him, not more with comfort than with
   sharpened threatening. But Jeremiah is loyal. He is thus kept loyal. No
   matter how weak and pleading he appears when in the presence of God
   alone, nevertheless, standing before the leaders of the nation, for the
   time his enemies as well as the enemies of God, he is brave as a lion,
   and commanding as a general in the field. It is the study of these
   changing conditions in the prophet's life that to many gives the
   keenest interest in the book. Jeremiah is very human, very much like
   one of us, and God's gracious and kindly dealings with him are a
   wonderful revelation of His love and power to us that believe.

   The Outline of the Book.

   You will have discovered by your reading of Jeremiah that the chapters
   are not arranged chronologically, some of the earlier ones chronicling
   events which transpired years after other events which are referred to
   in later chapters, so that it will be difficult to make an orderly
   classification of the book unless we take the chapters just as they
   come, ignoring the time feature except as it is mentioned in each case.

   Chapter 1 gives us the prophet's genealogy and call, upon which we have
   dwelt sufficiently in the introduction.

   Chapters 2-10, inclusive, are composed of discourses of the usual
   character illustrative of Judah's degeneracy and God's loving-kindness,
   in terms as vivid in the one case and tender in the other as are to be
   found in any part of the prophet's writings.

   Chapters 11, 12 are interesting as revealing an inner page of the
   prophet's own life in the persecution he underwent at the hands of his
   neighbors and kinsmen doubtless, in his native town. There is reason to
   believe also that the occasion marked a crisis not only in the life of
   the prophet, but in that of the nation as well.

   Chapter 13 affords an illustration of prophecies in symbol, with which
   Jeremiah's writings abound, and which usually tell their own story and
   explain themselves, as in this case. We have given an exposition of
   this use of symbolism in our lesson on Hosea.

   Chapters 14, 15 reveal the prophet as interceding for his people,
   suggesting the supplications of Abraham for Lot, Moses for Israel at
   Mount Sinai, Nehemiah for suffering Jerusalem, and Daniel for his
   captive countrymen.

   Chapters 16, 17 refer to the prophet's separation from the people for
   the Lord's sake and for their sake as well, if only they will be
   influenced by his example to eschew sin and follow after righteousness.
   Attention is called to the fact that throughout all these discourses,
   long or short, there is every now and then intimation of Jehovah's
   purpose to have mercy upon His people Judah, in the end, and after they
   have learned the lessons of their suffering to awaken repentance in
   them and restore them to Himself. See, for example, in the present
   case, 16:14, 15.

   Chapters 18-20 lead up to another trying and critical episode in the
   prophet's life where we find him, as a consequence, sitting in the
   stocks at Jerusalem. It is not his neighbors and kinsfolk who are
   plotting against him now, but those who have the highest power in the
   kingdom. The provincial town of Anathoth is exchanged for the court
   city of Jerusalem, the rustics of his native village for the priests
   and the princes of the capital. But he is as brave and uncompromising
   in the latter situation as the former, and meets the harder trial here
   as it had been met with the same fortitude and the same faith in God.
   But when he has been discharged by the court officers, and in turn has
   discharged his own commission to them from the throne of God, behold
   the reaction which comes upon his spirits as indicated in the language
   of his private closet recorded in the latter half of chapter 20! To
   quote our language on another occasion, we have here a striking
   illustration of the way in which God maintained Jeremiah's
   faithfulness. He placed him between two "cannots,''' or, if you please,
   between two fires. There was the fire of persecution without, and that
   of the Holy Spirit within, the latter being the hotter of the two. To
   avoid being consumed by the one, he was more than willing to walk
   through the other. He could not speak any more in God's name, we see at
   one time, and then he could not refrain from speaking. How many
   prophets in our own day have known a similar experience to that in
   verse 9! We have to thank God, however, that He did not leave His
   servant in this gloomy despair, and that Jeremiah was able to testify
   of his deliverance (vv. 11-13).

   Discourses in Zedekiah's Reign, Chapters 21-24.

   The first of these is that of the siege, or preferably, the Chaldean
   supremacy (21:1-10), in which it will be noticed the prophet urges
   submission to Babylon on the part of Judah in compliance with God's
   will, but as the sequel shows, without effect (vv. 8-10).

   The second is in the nature of judgments upon the disobedient kings of
   Judah, alive and dead (21:11-22:30).

   The third is on the theme so dear to the prophets, rather should I say
   so dear to God, the future redemption of Judah through the work of the
   Messiah (chap. 23). This is very beautiful. Observe the charge against
   the false shepherds, the priests and prophets of Jeremiah's day, and
   yet one cannot hesitate to class with them the scribes and Pharisees of
   Christ's day (vv. 1, 2). Observe the two distinct promises in verses 4
   and 5, that of the restoration and that of the faithful shepherds, the
   true teachers of the coming age. Observe how the allusion to the
   faithful shepherds in general, leads up to the specification of the one
   true Shepherd in particular, Jesus Christ (vv. 5, 6). Observe the name
   here given Him. Observe how verses 7 and 8 establish the point that it
   is not an immediate return from Babylon that is here referred to, but
   an ultimate return from all countries, hence the restoration at the
   beginning of the millennial age.

   The fourth and last of this series of discourses is based upon the type
   of the good figs and the bad, and seems to apply particularly to the
   prophet's own time. Those who were carried away by Babylon in the
   earlier reign would return to their own land after the seventy years
   spoken of in a later prophecy, while those who would be taken in
   Zedekiah's time would not so return (chap. 24). The language of verses
   6 and 7 indicates, however, that this prophecy was only partially
   fulfilled in the restoration from Babylon, and anti-typically and fully
   to be fulfilled hereafter.

   Discourses in Jehoiakim's Reign, Chapters 25, 26.

   The next division of chapters illustrates what was said at the
   beginning about the lack of chronological sequence in the book, as we
   are now to deal with events preceding those in our last division,
   since, as you know, Jehoiakim reigned prior to Zedekiah.

   The first discourse of importance here is that of the seventy years'
   captivity (25:1-14), which is the first time in which that memorable
   period is distinctly stated. Then follows a discourse on the Gentile
   nations (25:15-38), in which the point is again emphasized that God has
   given the dominion of the world for the time being into the hands of
   one of them, Babylon, to whom not only Judah but all the other nations
   of the earth must submit.

   This division concludes (chap. 26), with an account of the prophet's
   second arrest followed happily, by his subsequent release. A few
   questions may be judiciously employed here in the analysis or
   exposition of this interesting chapter.

   In whose reign did the events in this chapter occur? In what public
   place was the prophecy delivered? What effect did it produce (vv. 8,
   9)? Who were the instigators against Jeremiah at this time (v. 11)? Who
   were his defenders (v. 16)? What precedent was quoted in his favor (vv.
   17-19)? What contemporaneous event emphasizes his narrow escape (vv.
   20-23)? Who was raised up of God as his deliverer (v. 24)? How does
   this escape of Jeremiah bear out the promise in 1:18, 19?

   Second Series of Discourses in Zedekiah's Reign, Chapters 27-34.

   The first discourse in that which we call the second series in
   Zedekiah's reign may be entitled the Babylonian supremacy (chap. 27).
   The theme has been dealt with before but never at the length, or
   perhaps with the plainness it here receives. You will observe that it
   involves the subjugation of all the nations, Gentile as well as Jew.
   You will observe further that the prophecy seems to have been delivered
   at a time when these nations were in conference with Judah looking
   towards a coalition against Babylon probably (vv. 1-3). God is
   exercising His absolute sovereignty in the matter and not giving
   account of His ways (vv. 4-6). It is noticeable, too, that while He is
   using Babylon for His purposes at this time, her own time of punishment
   will come when the situation for her will in a great degree be reversed
   (v. 7). The command is absolute, and has a penalty attached to it (v.
   8). It is to the advantage of Judah to submit, but she has false
   teachers who are persuading her against that policy (vv. 9-11).

   The second discourse in this series is really more of a personal
   controversy (chap. 28).

   It has been evident as you read this book that one of the most trying
   experiences of Jeremiah was the contentions engendered by false
   prophets. What is the name of the false prophet mentioned in this case?
   How did he seek to make the most of his opportunity? Does he attack
   God's servant privately or publicly? How does he contradict his
   teaching (vv. 2-4)? How does Jeremiah reply (vv. 5-9)? How does
   Hananiah seek to further emphasize his false prophecy (vv. 10, 11)? How
   does God assure Jeremiah (vv. 12-14)? In what way does Jeremiah, thus
   assured, return to the battle (v. 15)? What infliction upon the false
   prophet (vv. 16, 17)?

   The third discourse should more properly be characterized as a letter
   dictated to those who had already been taken captive, the occasion for
   and nature of which are plainly stated in the text. It covers chapter
   29.

   The fourth discourse is on the ever blessed theme of Judah's future
   redemption through Christ, chapters 30, 31.

   What is the first fact which distinguishes it from some other
   discourses (30:2)? Why is its divine Author so particular about its
   form (v. 3)? What experience for Israel must precede the restoration
   spoken of (vv. 5-9)? How is Israel distinguished from the Gentile
   nations in this respect (v. 11)? Have we met with similar declarations
   to this in the former prophets? Name those prophets? The words of what
   other prophet especially are brought to mind by verses 18-22? When is
   this event to take place (v. 24)?

   Does this glad promise apply only to Judah, or the twelve tribes
   generally (31:1)? What is the ground of this promised goodness (v. 3)?
   What will again be the center of worship in that day (v. 6)? What
   indicates that it is more than the return from Babylon that is referred
   to (v. 8)? What further substantiates the opinion that the time is
   still future (vv. 12-14)? What shows that it shall be preceded by the
   repentance of the people (vv. 18-20)? What shows that it will usher in
   a new dispensation (vv. 31-34)? With what oath does God confirm this
   promise (vv. 35-37)? How is the promise for the people identified with
   the land (vv. 38-40)?

   All these facts are further impressed upon us by the proceeding
   recorded in the following chapter. I do not say that this chapter is a
   continuation of the preceding in matter of time, but it assuredly is in
   thought. Observe the introductory incident in verses 6-15, paying
   particular attention to the care shown by the prophet in witnessing the
   transaction referred to (v. 12), and the reason for it all. It might,
   at first, be thought that this "reason" had a bearing only on what took
   place after the return from Babylon, but the sequel points very
   markedly to the future.

   Jeremiah, for example, does not comprehend what he has been called upon
   to do in this case. Observe the surprise he expresses that, under all
   the circumstances, he should have been asked by God to purchase the
   field, and the inquiry he advances (vv. 16-25). Study God's reply to
   His servant (vv. 26-44). What significant question does He raise (v.
   27)? Has He changed His purpose about punishing Judah (vv. 28-35)?
   Nevertheless, what will be the ultimate outcome of that purpose (vv.
   36-38)? What language (v. 37) shows that more than a re-gathering from
   Babylon is contemplated? What shows their conversion previous to the
   later blessing (v. 39)? What shows the perpetuity of their final return
   to God (v. 40)? What shows that the blessing is associated with the
   land (v. 41)? What shows the pertinency of the purchase of the field as
   a prefigurement of that blessed day (vv. 43, 44)?

   Closing Events of the Siege, Chapters 37-39.

   We must pass over the discourses in Jehoiakim' s reign recorded in
   chapters 35, 36, which, although deeply interesting in themselves, and
   revealing still more of the prophet's personal history, do not carry us
   forward any distance in our present plan of study. We come next,
   therefore, to the closing events of the siege, which, beginning at
   chapter 37, present us with the distressing spectacle of the prophet's
   imprisonment in the dungeon. Chapter 38 is interesting as describing
   the anxiety of the king for counsel from the imprisoned prophet which,
   however, he has no intention of acting upon. "Whom the gods would
   destroy they first make mad," a proverb which Zedekiah illustrates to
   the full. At length in chapter 39 the city is overthrown, and the king
   himself and practically the whole of his people are carried away. The
   same chapter reveals the consideration granted to the prophet by the
   king of Babylon and his representatives, who are well aware of the
   character of his preaching and regard him as an ally and not an enemy.
   Of course, however, his influence has been thrown in favor of the
   Babylonians or Chaldeans, not because of his interest in them, for he
   is a loyal and patriotic Israelite, but because of his desire to
   execute the will of God, sad as its immediate outcome for his nation
   may be.

   History of the Remnant, Chapters 40-45.

   After the assassination of Gedaliah (whom the king of Babylon had made
   governor of Judea following the captivity), the remnant of the Jews
   through fear, desired to flee into Egypt, and consulted the prophet
   about it (chaps. 40, 41). What was the revealed will of God in the
   matter (42:7-18)? Were the people disposed to obedience or disobedience
   (43:1-7)? How did their conduct in Egypt compare with their previous
   history in Judah (44:1-10)? What affliction is now pronounced against
   them (vv. 11-14)? Does this result in penitence (vv. 15-19)? What is
   the Lord's final word to them by the prophet (vv. 20-30)?

   Discourses Against the Nations, Chapters 46-51.

   In the discourses concerning the Gentile nations with which the book
   closes, your attention is especially called to the prediction of the
   revival of Moab in the latter days (48:47), and Ammon (49:6). Do you
   recall the origin of these peoples, and their relation to Israel? If
   forgotten, bring your concordance or Bible dictionary into use. Note
   also that a similar prediction holds good for Elam (Persia) (49:39). It
   is remarkable, however, that while these old nations are to be revived,
   nothing is said as to their forgiveness and future blessing as if the
   case of Israel. The allusion to their revival brings to mind the
   teaching of Isaiah about Babylon. Note the particular attention
   Jeremiah gives to that city (chaps. 50, 51).
     __________________________________________________________________

LESSON 32. EZEKIEL

   While Jeremiah was preaching and prophesying in Judah, Ezekiel was
   engaged in the same service among the Jews who had been carried into
   captivity by the Babylonians in the siege of Jehoiachin (1:1-3). Like
   Jeremiah, he seems to have been the priestly line, although never
   officiating in that capacity as far as we know. Unlike Jeremiah,
   however, he was a married man, and one of his most solemn and affecting
   symbol-prophecies was in connection with his wife's death (24:14-18).

   Ezekiel's name means "God is strong," or "hard," and there is a
   difference of opinion as to whether it represents the prophet's natural
   or official character, perhaps both. Chapter 3, verses 8, 9, seems to
   favor the latter view, although in temperament also Ezekiel is
   apparently influenced more by zeal for God than sympathy for the
   suffering people, as was true of Jeremiah.

   He began to prophesy in the period of Jehoiachin, as it would seem, and
   continued for several years after the final and complete captivity of
   his people (40:1). The place of his earliest labors, the neighborhood
   of the river Chebar (1:1), was in upper Mesopotamia.

   Introduction to the Book.

   The following transcribed from Our Hope, a monthly magazine devoted to
   Bible study, especially the prophetic word, will serve as an
   introduction to minuter analysis of the book to follow:

   "The book of Ezekiel, like every other book, has perfect order in it.
   It is divided into three parts. The first part, chapters 1-24; the
   second part, chapters 25-32; and the third part, chapters 33-48.

   "The first twenty-four chapters contain prophecies which were delivered
   by him before the destruction of Jerusalem. The sins of Judah and
   Samaria are vividly described and the threatening judgment announced.

   "The second part contains the announcement of the judgment of seven
   nations and cities. These are: Ammon, Moab, Edom, Philistia, Tyre,
   Zidon and Egypt. These prophecies were given after the destruction of
   Jerusalem. The judgments upon these nations are prophecies of the
   judgment of nations in the day of the Lord. Read chapters 27, 28, and
   compare them with Revelation 18. Yet while Israel's enemies are
   destroyed and their destruction is announced, Israel's hope shines
   bright upon the dark background of divine judgment.

   "The third part is the richest of all. It concerns the future. God will
   regather His scattered people. Again and again He says, 'I will, I
   will.' The vision of the dry bones in the thirty-seventh chapter is
   most instructive. Israel's grave will be opened, the dry bones will
   come together and live; as a great army they will return to the land.
   The last enemy is Gog and Magog, in finest harmony with all prophecy,
   the one coming from the North. The judgment of God and his associates
   is described in chapters 38 and 39. The book closes with the grand
   description of the millennial temple, when Jerusalem's name will be
   'The Lord Is There!' "

   I would change the above "introduction" only so far as to make four
   divisions of the book instead of three, ending the third part at
   chapter 39, and making a separate section of the description of the
   millennial temple. The latter doubtless belongs organically to the
   chapters immediately preceding, but for convenience of study perhaps it
   had better stand out by itself.

   Analysis of Part One, Chapters 1-24.

   The amount of attention given to some of the preceding prophets may
   warrant, even if it does not make desirable, a briefer treatment of the
   present one, especially since the drift of the discourses and their
   principles of interpretation in all the prophets, are the same. In the
   chapters now under consideration, therefore, we have:

   1. The prophet's call and commission set before us in series of four
   visions, chapters 1-3. Compare in this case Isaiah 6.

   2. Four symbols of coming judgment, chapters 4, 5. The strangeness of
   this mode of teaching has worn off somewhat as the result of studying
   Jeremiah.

   3. Two discourses containing rebuke, chapters 6, 7.

   4. A vision of idolatry in Judah and Jerusalem together with a
   prediction of their punishment, chapters 8-14. In this case it is
   especially significant that each class in the community is singled out
   for its own peculiar share of the coming judgments, by chapters as
   follows: the city itself, chapter 10; the princes, 11; the king, 12;
   the false prophets, 13; the followers generally of the false prophets,
   14. In the study of these chapters observe particularly the
   discrimination between the innocent and the guilty in chapter 9. There
   is much "food for reflection" in this. It reveals God's justice in such
   a way as to bring terror to the heart of the impenitent, but comfort to
   the humble. Particular attention is called to the departure of "The
   Glory," the symbol of Jehovah's presence from the Temple and then from
   the city, in chapters 10 and 11, to which reference will be made again
   in a subsequent lesson.

   5. Two symbols of iniquity, chapters 15, 16.

   6. The riddle of the eagles and the vine, chapter 17. Our previous
   study of Isaiah and Jeremiah has prepared us to understand and
   appreciate the application here to Egypt and Babylon on the one hand,
   and Judah on the other.

   7. Six general discourses, chapters 18-22.

   8. The siege of Jerusalem, chapter 24. During this period of three
   years, more or less, the prophet's lips seem to have been sealed with
   reference to his own people, not to be opened again until the results
   of the siege had been attained, and his people had, as a whole, been
   carried to Babylon. It is during this period that we find him
   prophesying with reference to the Gentile nations. Verses 15-27 refer
   to this silence.

   Part Two, Chapters 25-32.

   Perhaps enough has been said, in general terms, on the subject of these
   judgments on the Gentiles when we have met with it in the former
   prophets, to warrant our passing very cursorily over this division.

   But your attention should be called very particularly to 28:11-19,
   which under a reference to the Prince of Tyre, seems to point
   ultimately to Satan or his fleshly embodiment or representative, the
   Antichrist. Compare Daniel 7:25; 11:36, 37; 2 Thessalonians 2:4;
   Revelation 13:6. This is the judgment of the authors of the Bible
   Commentary and many other expositors, and is strongly corroborated by
   the similar language found in Isaiah 14, which we dwelt on at the time,
   and where the name of the king of Babylon was substituted for that of
   the Prince of Tyre. Those who would like a fuller consideration of the
   mysterious theme are directed to a lucid and interesting discussion in
   chapter 3 of Pember's Earth's Earliest Ages. He makes a distinction,
   very properly, doubtless, between the Prince of Tyre in the first ten
   verses, and the king of Tyre lamented in the following ones. In the
   address to the prince there is nothing which could not be said to a
   human potentate; but the king is manifestly superhuman. You will have
   noticed, and will notice again, more particularly in Daniel, similar
   blendings of the description of two persons or two events in one, where
   it is difficult to determine where the allusion to the first ends and
   that to the second begins, i. e., the precise point of departure. With
   regard to the first ten verses, therefore, there is no reason, says our
   author, why we should not apply them to the then reigning Prince of
   Tyre, whose name, as we learn from Josephus, was Ittiobalus, but the
   lamentation upon the king of Tyre does not so readily yield its
   meaning. "There are assertions in the latter which could be true of no
   mortal, not even of Adam, of whom we are not told that precious stones
   were his covering, and who was not called the anointed cherub, and of
   whom we do not hear that he was upon the Holy Mountain of God, and
   walked up and down in the midst of the stones of fire. Indeed, so far
   as we can see, there is but one being of whom some of these expressions
   could be used, viz., Satan, although the remainder may be explained of
   the Antichrist." That is his opinion, indeed, that part of this
   prophecy in verses 11-19 is to be understood as spoken to the human,
   and part to the Satanic part of the Antichrist. Satan is a great
   counterfeiter. He has counterfeited the works of God, the wonders and
   signs He has wrought from the beginning, that, if possible, he might
   deceive the very elect. But his masterpiece is yet to come, when, at
   the end of this present age, he will rise to the alpine height of
   wickedness in counterfeiting the very person of the Son of Man. There
   are more than mere intimations to show that the Antichrist, when he
   appears at the summit of his power, will be Satan himself, incarnated
   for the time in a human being.

   Part Three, Chapters 33-39.

   The discourses in this division as outlined previously were delivered
   subsequent to the destruction of the city of Jerusalem by the
   Chaldeans, and, as growing out of that fact, chiefly announce its
   restoration. As in the case of all the other prophets, however, while
   this restoration may have a kind of foreshadowing fulfillment in the
   events of the return of Judah after the seventy years' captivity in
   Babylon, yet the text will not permit us to believe that it found its
   full and complete fulfillment then, but that it points forward to the
   millennial age. A brief outline of this division might be given thus:

   1. The prophet's lips are opened after their long silence concerning
   Judah and Jerusalem (33:21).

   2. This event is followed by a discourse on the Shepherd and His flock
   (chap. 34), which suggests a similar one in Jeremiah already
   considered, and points us, beyond any manner of doubt, to the times of
   Jesus Christ, past and future.

   Taking up this discourse more in detail, observe (1) the charge against
   the false shepherds (vv. 1-6). However this may have applied to the
   false teachers in the earlier history of Israel, every reader of the
   Gospels will observe its perfect fit to the scribes and Pharisees of a
   later period; nor is it any strain upon the fancy to say that it
   applies to false teachers of Israel now, and that it will continue so
   to apply in an increasing ratio of intensity down (or up) until the
   time of the crisis, which may be near at hand.

   But following the charge against the false shepherds comes (2) the
   prediction of their punishment (vv. 7-10); and (3) the promise of
   blessing for the flock (vv. 11-22); and (4) the promise of the advent
   of the Good Shepherd (vv. 23-31). No one can mistake the application of
   these last-named verses to Jesus Christ, nor can he mistake their
   application so far as the people of Israel are concerned, to a time not
   yet appearing in their history, but assuredly to come.

   3. The discourse on the Shepherd and His flock is followed by another
   in which the blessing coming upon them is set forth by contrast with
   the judgments to fall upon Edom (chap. 35). We have already seen who
   the Edomites are, and dwelt on some of the reasons why they should be
   singled out for special punishment on the ground of their treatment of
   the covenant people.

   4. We have next a discourse on the moral restoration of the nation of
   Judah (chap. 36). Study especially verses 25-38.

   5. We have next, a discourse on their corporate or national restoration
   (chap. 37). It is the consistent declaration of all the prophets as we
   have thus far seen, that the national restoration of Judah depends upon
   their moral or spiritual restoration which must come first. They will
   look on Him whom they pierced, and mourn because of Him. A fountain for
   sin and for uncleanness shall be opened in the house of David. A new
   heart will be given and a new spirit put within them. Then the
   prediction of this chapter, which is the prediction of a good many
   other chapters in this and in other prophets, shall come to pass.

   Note that the resurrection spoken of here is not a resurrection of
   individual Jews, physically dead and buried, but a resurrection
   corporately, politically, so to speak, of the whole nation as a nation.

   Note also that in that day, as we saw in Hosea, Isaiah and elsewhere,
   there will be a reunion of the ten tribes and the two, Israel and
   Judah, as one nation with the one King, the Messiah, who is sometimes
   called by the very name of David (vv. 15-25).

   The Place of Russia in Prophecy.

   6. We next reach an account of the destruction of the last Gentile
   power that shall come against Israel prior to her entrance upon perfect
   millennial blessing (chaps. 38, 39). This Gentile power is thought by
   many expositors to refer to Russia and her allies at the time spoken
   of, that time being coincident with the end of the present age and the
   introduction of the age to come. Perhaps the events referred to here
   may take place after the destruction of the Antichrist and the nations
   of the Roman Empire, at whose head he will appear. This is anticipating
   a little what we are to learn from Daniel, but it seems necessary in
   order to introduce the present theme.

   The arguments leaned upon to interpret these chapters of Russia are
   chiefly philological, as follows: The "chief prince" is translated in
   the Revised Version "the prince of Rosh," and in the Latin Version, I
   believe, "the prince of Russ," the similarity of which to the first
   syllable of Russia is apparent. "Meschech," in the same way, is taken
   to mean Moscow, and "Tubal," Tobolsk, capital cities of Russia. "Gomer"
   stands for Crimea, "Togarmah" for Turkey; "Gog" is the name of the
   highest peak of the Caucasus, and, indeed, the first syllable of the
   original word "Gogases."

   It is out of the question to suppose that the prophecy has been
   fulfilled in any event which has yet happened to Israel because (1) of
   the reference to the "last days" or the "latter years" (38:8); (2)
   because of the military combination spoken of which the history of the
   world has not yet seen (vv. 4-7); (3) because of the conditions
   existing in Israel at the time, when the people will be dwelling in
   their own land quiet and secure (vv. 8-12).

   The result of the conflict is the defeat and almost entire annihilation
   of the attacking force (38:18-23 and 39:9, 10, 13, 22, etc).

   To say that there are no difficulties in the way of this interpretation
   or application would be very foolish; but there is so much to favor it
   not only in the text itself, but in the history and spirit of Russia as
   compared with the western nations of Europe, and in the trend of
   current affairs as to seriously commend it to every thoughtful student
   of prophecy.

   Part Four, Vision of the Temple, Chapters 40-48.

   To quote Dr. Andrews, "While all the prophets speak of the ultimate
   return of the remnant, and of the glory and blessedness of the
   Messianic kingdom, Ezekiel alone describes in detail the new order to
   be established. He was bidden to show the people the pattern of a new
   temple and of its ritual, and also to speak of a new division of the
   land. But the point to be especially noted is, that as he saw the
   departure of the visible glory of God from the first temple (9:3; 10:4,
   18; 11:22), so he sees its return to this, the last temple, i. e., the
   temple of the millennium (43:2-7). Sometimes objections are made to
   this literal application of Ezekiel's vision, on the ground of the size
   of the building spoken of, the references to sacrifices and feasts, as
   if incompatible with millennial conditions and worship and access to
   God, and certain topographical features of the city and surroundings.
   But these difficulties will not seem so great if it be remembered that
   neither Judaism nor Christianity as such is being spoken of, but a new
   dispensation, dealing with restored Israel on this earth, and involving
   changes of immense magnitude and of various kinds."
     __________________________________________________________________

LESSON 33. SUMMING UP THE ANTE-CAPTIVITY PROPHETS

   In the reading of Andrews' valuable book already referred to, I have
   come across one or two chapters from which a few sentences or
   paragraphs might be culled and pieced together to make an interesting
   and instructive summary of the teachings of the prophets thus far
   considered, before we enter upon the epoch of the captivity in the
   study of Daniel.

   Dr. Andrews points out that even Moses distinctly taught that there was
   a point in national transgression beyond which divine forbearance would
   not go, and that the time might come when, through unfaithfulness to
   their covenant, the Jews would cease to exist as a nation and be
   scattered over the earth (Lev. 26; Deut. 28). This declaration of Moses
   we have seen repeatedly and distinctly announced by all the prophets
   with ever increasing fullness as the time drew near.

   While the judgment referred to in these prophecies was the deportation
   of the Jews from their land and their subjection to the heathen
   nations, yet it had a larger meaning. In establishing the theocracy,
   for example, Jehovah entered into two relations: (1) that of King of
   the people, and (2) that of Proprietor to the land. These relations
   were co-existent, and so long as He was their king, He dwelt in the
   land as His own, and His presence was their national preservation. Even
   if, for a time, He permitted their enemies to invade the land, it was
   for their punishment and reformation; but to permit them to be carried
   away to another land and His temple to be destroyed, was not compatible
   with His honor as their King dwelling among them. Therefore, when their
   sins had reached that degree that He must cast them out from their
   land, He Himself must first depart.

   This departure of Jehovah from the holy city and Temple as symbolized
   in Ezekiel 10 and 11, was the determining condition of the captivity
   marking, as it did, a change in His theocratic relation to the people
   that continues even to this day. While they did not cease to be His
   covenant people (Lev. 26:44), and His promises respecting the Messiah
   were not withdrawn, and He continued to accept their worship, yet He
   was no more reigning at Jerusalem. Though the people returned from
   Babylon by and by and rebuilt the Temple, still the change continued.
   They were never again an independent nation under His immediate rule.
   For a brief period under the Maccabees there was an assertion of
   freedom, yet the "eagles of Rome were already hovering over Jerusalem,
   and failing to discern Jesus as their Messiah, they ceased to be a
   people among the peoples of the earth." It is thus plain that the
   return of a part from Babylonian exile was not the end of the
   captivity, or in any full sense the restoration, which cannot be until
   Jehovah again dwells among them, ruling them through His King of the
   house of David.

   Their partial restoration from Babylon had its purpose in affording an
   opportunity for the bringing of the Redeemer into the world by His
   birth of a virgin, and giving Him the opportunity to present Himself to
   them as their promised Messiah. Had they received Him He would have
   gathered them under His wings, but rejecting Him, they must again be
   visited with chastisement, and scattered among the nations till there
   should be found at last that remnant which should cry, "Blessed is he
   that cometh in the name of the Lord" (Matt. 23:39).

   Our author quotes Prof. Alexander, who says that "however frequent the
   people seem to be destroyed there will always be a surviving remnant,
   and however frequently the remnant may appear to perish, there will
   still be a remnant of the remnant left, and this indestructible residue
   shall be the holy seed which God "will plant in the land to be no more
   rooted out."

   When this time shall come no one definitely knows, for the moral
   element overrules the chronological. In other words, God respects the
   free will of men, and though His purpose is sure to be accomplished, it
   must be through their voluntary cooperation. When, therefore, Israel
   repents and submits to the will of God this time shall come. What a
   stimulus, therefore, is there in such a thought for our prayers on
   behalf of Israel, that she may repent and receive Jesus, since so much
   of the glory of the church and the peace of the whole world are
   dependent thereupon!

   Period of the Exile.

   Ezekiel and Daniel were the prophets of the exile. Among those who were
   carried captive with the former, there were many who did not believe
   that Jerusalem would be destroyed by the Babylonians and cease to be
   the dwelling place of Jehovah, and it was necessary, therefore, for the
   prophet to show them how unfounded their expectations were. We have
   seen him do this in the vision which shadowed forth the departure of
   the visible glory of God from the Temple and the city before its
   overthrow (Ezek. 9-11). This glory was the symbol of the divine
   presence on Mount Sinai, and wherever it abode, there God dwelt. For
   example, when the Tabernacle was set up in the wilderness His glory
   filled it (Ex. 40:34), where He continued to manifest Himself from
   between the cherubim until the Temple was built. At the dedication of
   the latter, it also was filled with His glory (1 Kings 8:10), and
   notwithstanding all their subsequent idolatry and wickedness, He thus
   continued to dwell with the people until the captivity. At this time,
   when He was about to permit the destruction of the Temple, His glory
   ascended first from the cherubim in the most holy place to the
   threshold of the house, and thence to the cherubim at the door of the
   east gate, finally leaving the city altogether and standing upon the
   Mount of Olives.

   Ezekiel, as we have seen, tells us much of the religious condition of
   the exiles in Babylon, from which we learn that upon the larger part of
   them the captivity produced no effect. The evil influences around them
   infected them, and if they were repelled from idolatry in the grosser
   forms, yet their faith in their own covenant standing and in the
   promises of Jehovah was weakened. There were a few, however, animated
   with holy zeal whose feelings are well described in such Psalms as the
   137th, and it was those of this stamp who were returned at the close of
   the seventy years, and by whom the Temple and city were rebuilt.
   Although Ezekiel refers to this return, yet, as we have already
   learned, his words looked beyond them and that event to the final
   remnant in the latter days, in whom the Messianic kingdom is to be set
   up and God's purposes fully realized. A holy and obedient people shall
   at last be found and God will dwell among them.

   It was the prophet Daniel whose prophecies most influenced the popular
   mind during the captivity, and gave more definite form to their
   Messianic conceptions. It was he, as we shall discover in our next
   chapter, who first set forth the Messianic kingdom in its temporal
   relations to the successive great kingdoms of the world. The earlier
   prophets had spoken of the relation of the Jews to the smaller states
   round about them, but Daniel was to teach them the place which the
   Messianic kingdom should hold in the series of the great monarchies.
   Four should precede it, while it should constitute the fifth and last.
   It should not be established until the counsel of God respecting the
   four world monarchies had been accomplished, and until that time the
   theocratic people must take a position of subjection. Moreover, their
   national deliverance was inseparably connected with the coming of the
   Messiah, and until He came, they would be exposed to great oppression
   and affliction from these successive monarchies.

   This leads us, by the way of introduction, to the consideration of the
   contents of the book of Daniel itself.
     __________________________________________________________________

LESSON 34. DANIEL

   Chapter 1 of the book of Daniel gives his early history, and relates
   the facts of his captivity and his training for service in the court of
   Babylon. The story is very familiar, even to children, and requires no
   special explanation. It is at the second chapter, and particularly
   beginning at verse 36, that the interest of these lessons begins. The
   interpretation of Nebuchadnezzar's dream teaches us several things
   about the history of the world from that date to the end of the present
   age which it is important for every student of the Bible and of God's
   providences to know:

   1. It teaches that God, having cast aside His own people Israel for a
   time, has in the meantime committed all the power and dominion of the
   earth into the hands of the Gentiles, who, for the time being, were
   represented by the Babylonians (vv. 36-38).

   2. It teaches that after the decay of the Babylonian monarchy this
   power and dominion should be entailed to three other kingdoms in
   successive order, which subsequent chapters of the book, supplemented
   somewhat perhaps by secular history, show to apply to Persia, Greece
   and Rome respectively (vv. 39-43).

   3. It teaches that during the period of the fourth kingdom, Rome, God
   Himself would set up a kingdom, which would destroy earthly or human
   dominion altogether and in its turn last forever (vv. 44, 45).

   It is this kingdom of God which all the other prophets have been
   speaking of, which shall be set up in Israel again, penitent and
   restored, and over which the Messiah shall reign. A difficulty suggests
   itself in that the fourth kingdom, Rome, is not now in existence, but
   this difficulty is only apparent and not real. In the first place, the
   territory covered by that kingdom or empire, still exists, being
   identical with the nations of eastern and western Europe bordering on
   the Mediterranean Sea; and in the second place, the subsequent
   teachings of our prophet show that these nations are to be gathered
   together again, federated under one head, the Antichrist, at the close
   of the present age.

   In the meantime, the terms of the prophecy before us (vv. 40-43), very
   fittingly represent that fourth kingdom in its present condition, (1)
   It is strong, for assuredly no power, or powers of the earth could
   stand against the united purpose of those nations which now exist
   within the former compass of the Roman Empire. (2) It is divided, the
   two legs of the image being symbolical of the eastern and western
   divisions, while the toes suggest the ten nations of which it is
   apparent the federation will be composed at the end. (3) It is brittle,
   part of iron, and part of clay, in the sense that while these nations
   have in them the forms of monarchical government, they have also to a
   greater or less degree the spirit of democracy.

   Vision of the Four Beasts.

   We may pass over chapters 3 to 6, inclusive, very briefly, since they
   are historical rather than prophetical in character, and carry their
   explanation on their face. In chapter 3 we have a manifestation of
   Nebuchadnezzar's pride in consequence of the revelation of his
   greatness just made to him, with the result of it to the faithful
   Hebrews. In chapter 4 there follows an account of Nebuchadnezzar's
   abasement by the hand of God in punishment of his pride, together with
   the salutary lessons it taught him. In chapter 5 the kingdom, or rather
   the world-dominion, has passed out of the hands of Babylon altogether
   into those of Persia. In chapter 6 Daniel, who has been pushed out of
   sight for a while, "turned down" as we would say in these days, comes
   into power again as the premier under Darius, and the president in
   almost supreme control, it would appear, of that part of the Persian
   domain formerly known as Babylon. In chapter 7, we have his vision
   which constitutes the next advance in the march of prophetic truth.

   In the interpretation of this vision let the law of recurrence be kept
   in mind, for the ground covered is the same as that of Nebuchadnezzar's
   dream, except that here certain details are to be brought out, or
   certain features emphasized, which were not noticed before:

   1. We have a hint as to the geographical location of these four
   world-empires, i. e., "the great sea" is referred to (v. 2). The
   Mediterranean in the historico-prophetic sense is the center of the
   world, and the ruler of its waters is the ruler of the world. The
   empires before us, each in its turn, had the possession of "the great
   sea" as its goal, and when it reached that it reached world dominion.

   2. We have a hint as to the moral character of these empires in
   succession, inasmuch as they are represented by ferocious and voracious
   beasts (vv. 3-10). The idea is that cruelty and oppression, and
   selfishness in one form or another will prevail in these world-powers,
   and in increasing ratio, to the very end of the age. Particular
   attention should be called here to the third of these powers, Greece,
   represented by the leopard with the four wings and four heads (v. 6).
   The number four in this case points to the subsequent division of the
   Grecian empire after Alexander's death, to which further reference is
   made in a later vision. The similarity of the symbolism in the fourth
   beast to the iron part of Nebuchadnezzar's image also, is emphasized
   very sharply both in its superabounding strength and its ten horns.

   3. We have a hint as to the reason for the destruction of these
   world-powers at the end, and the necessity for the setting-up of the
   kingdom of God on their ruins (v. 8). This necessity grows out of the
   fact that their iniquity and God-defiant attitude as concentrated in
   the "little horn," becomes at length intolerable.

   4. We have a hint as to the circumstances attending the investiture of
   Christ with the earthly kingdom (vv. 9-14). (1) There is a heavenly
   scene revealed, the thrones placed, God the Father seated, the books
   opened, (vv. 9, 10). (2) There is an earthly scene revealed, wickedness
   culminated, the world-powers (or power) destroyed (vv. 11, 12). (3) A
   heavenly scene again, the glorified Son of Man in the presence of the
   Father receiving the kingdom (vv. 13, 14).

   5. We have a hint as to the application of the whole in detail (vv.
   15-28). For example, we see: (1) who are meant by the beasts (v. 17);
   (2) the ten horns of the fourth beast (v. 24); (3) we have a fuller
   description of the nature and history of the "little horn," including
   an allusion to the period covered by his personal power (vv. 24-26);
   (4) the saints of God are brought into prominence as fellow-possessors
   of the coming kingdom of Christ with Himself (v. 27). Touching the
   period covered by the personal reign of the "little horn," "time" is
   thought to mean a year, "times" two years, and the "dividing" or half a
   time, six: months, in all, three and a half years.

   Grecian Supremacy.

   It will be seen that the second vision of Daniel now to be considered
   (chap. 8), was revealed to him two years after the previous one,
   although both date during the Babylonian period, and while Belshazzar
   was on the throne. It will be seen, too, that while in this case the
   law of recurrence applies as usual, yet there are only two kingdoms
   whose history is set before us out of the four. These two are the two
   middle ones, Persia and Greece, the most attention being given to
   Greece (vv. 20, 21).

   About two-thirds of the chapter is taken up with the description of the
   vision, the other third, especially verses 19-16, being devoted to its
   explanation and application by the angel.

   1. Notice first, the time of its fulfillment, "in the last end of the
   indignation," "at the time appointed the end shall be." "the latter
   time," "it belongeth to the appointed time of the end." This does not
   mean the end of the Babylonian period, or the Persian or the Grecian in
   the sense in which as world-monarchies they are now all past, but it
   means what we have come to understand those phrases, or that phrase, to
   mean in the other prophets we have studied, viz., the end of the
   present age or dispensation. And, if it be asked how the end of the age
   can be intended when the record of events mentioned seems to be
   continuous, and those monarchies as such have long since disappeared,
   the answer must be sought in what has been said on that point in this
   and in other studies which have preceded it. The Roman Empire in a very
   practical sense exists to-day in the nations bordering on the
   Mediterranean, of which empire the Grecian was, and still is and must
   continue to be, an integral part. It has been stated that (according to
   prophecy to be considered still further when it is reached in these
   lessons), the Roman Empire, or the ten kingdoms of which it shall be
   constituted, shall at the end be federated under a single head, "the
   little horn" (the Antichrist). But the federation of the Roman Empire
   carries with it and includes that part of it which was formerly known
   as the Grecian. This vision is to teach us, I think, that in the
   startling events of the end of the age, the Grecian division of the old
   Roman Empire shall bear a most conspicuous part.

   2. Notice secondly, that it is the history of the Grecian rather than
   the Persian monarchy which is dwelt on more at length in this case. The
   great horn between the eyes of the rough goat is identified by all
   historians and Biblical expositors as Alexander the Great (v. 21). The
   four kingdoms following his personal rule, and foreshadowed in the
   earlier vision by the four heads and wings of the leopard, are the four
   divisions of his kingdom consequent upon his death, and which were
   taken by his four leading generals (v. 22). Attention is now released
   from the four to be concentrated upon one, and this one particularly
   "in the latter time," "when the transgressors are come to the full" (v.
   23). It is the king in this case who particularly commands attention.

   3. Notice thirdly, that the description of this king here tallies very
   remarkably with that of the "little horn" of the preceding vision, and
   suggests that the two may be identical. Observe his satanic vision, his
   intellectual acumen, his military power, his destructive and
   persecuting spirit, and especially his hypocrisy and deceit (vv.
   23-25).

   There was a king in the line of the Grecian monarchy, Antiochus
   Epiphanes, of Syria, B. C. 170, who in many particulars seemed to
   satisfy this description. So like was he, in his character and works,
   to the picture drawn by the prophet in this book, that the destructive
   critics have even gone so far as to suggest not only that he was the
   man, but that these prophecies concerning him were written after the
   event. But it is not a very hard task to disprove this late date for
   the book of Daniel, while on the other hand, there are certain features
   in the text itself which go to show that Antiochus is not the
   fulfillment of the prophecy, however he may be regarded as a
   foreshadow, or a type, of the one who will fulfill it. These textual
   features are the period of time already spoken of, and the fact that he
   shall "stand up against the Prince of princes," when "he shall be
   broken without hand" (v. 25).

   These observations may lead some to the conclusion that since this
   "king of fierce countenance" is apparently identified with the "little
   horn" of the former vision, the Antichrist in other words, that
   therefore we may expect that arch-deceiver to arise out of that part of
   the Roman Empire which was previously known as the Grecian? And such is
   my own opinion given, however, only for what it is worth. Personally, I
   am of those who look somewhere in the region of Constantinople for the
   rise of the Antichrist, though I may be mistaken and have to change my
   mind on further observation and study. But in any event, the thing for
   us to do now is not to become entangled with the spirit of Antichrist,
   but keep ourselves very loyal to our Head, the Lord Jesus Christ, by
   obeying His Word through the Spirit in all things.

   Restoration of Israel.

   Thus far the visions recorded in the book of Daniel have dealt chiefly
   with the prophetic history of the Gentile nations, the four
   world-monarchies, but at chapter 9 Israel comes into view again, and in
   this way: --

   Daniel had been searching the books of the earlier prophets, especially
   Jeremiah, and had become impressed with the fact that the time of the
   Babylonian captivity for his people of Judah, the seventy years was
   about accomplished. He then began to pray to God about it (vv. 1-3),
   with the result that an angel from Heaven was sent to reveal to him not
   only the circumstances of their immediate return, but their whole
   history in outline, down to the end of the age (vv. 20-23). This
   prophetic outline is found in verses 24-27:

   1. We are told in the first place, that a certain period of time is set
   off for these dealings of God with Israel. "Seventy weeks are
   determined upon thy people and upon thy holy city." The word for
   "weeks" in this case is "heptads," or "hebdomads," which means simply
   "sevens." "Seventy sevens" are determined, whether of weeks, or months
   or years is not definitely stated, but the context compels the
   last-named conclusion. Seventy sevens of years are 490 years.

   2. The dealings of God are enumerated, and included in six particulars
   (v. 24), all of which point to a period not yet realized in Israel's
   history, and synchronizing with the incoming of the millennial age. It
   is only then that their sins will be made an end of or hidden out of
   sight, that the visions of the prophets will be confirmed by their
   complete fulfillment, and a normal relationship between them and God be
   brought about through everlasting righteousness.

   3. This period of 490 years is divided again into three periods of
   uneven years, (1) seven weeks, or 49 years, (2) sixty-two weeks, or 434
   years, (3) one week, or seven years (vv. 25-27). It begins to be
   reckoned at the time of the "going forth of the commandment to restore
   and to build Jerusalem." This may mean the seventh year of the reign of
   Artaxerxes, king of Persia, when Ezra returned to Jerusalem (457 B.
   C)., or it may mean the twentieth year of his reign, when Nehemiah was
   granted authority to rebuild the walls, probably the latter.

   The first seven weeks, or 49 years, are usually regarded as the time
   during which Jerusalem was restored under Ezra and Nehemiah. "The
   second sixty-two weeks, or 434 years, begins at the close of Nehemiah's
   period, and leads us to that of Christ, who was "cut off" (crucified),
   "but not for himself." This last phrase is in the Revised Version
   rendered, "and shall have nothing." That is, the earthly kingdom
   anticipated by the Jews would at that time not be realized, it would
   come to nought. Moreover, the city and sanctuary should themselves be
   destroyed, as was fulfilled at the time of the Roman siege, under
   Titus, A. D. 70.

   The last one week of years has not yet come into sight, but shall be
   coincident with the culmination of the age. To understand this we
   should keep in mind that Israel has no history as a nation except as
   the people are in their own land in a national capacity of some sort,
   and in fellowship with God. Time ceased to be counted or recognized
   towards them as a nation from the day Jerusalem was destroyed by the
   Romans, and their national life dissipated, down to this day. Nor will
   it begin to be reckoned again until they are once more restored to
   Jerusalem and take up their national life somewhat as before. This time
   is coming, as all the prophets testify, and it is with reference to
   this time particularly that Daniel speaks in verses 26 and 27.

   4. The last week, or the closing seven years of the period, is marked
   by the actings of the Antichrist. He is first referred to in verse 26,
   in the allusion to "the people of the prince that shall come." These
   "people" were the Roman people who destroyed "the city and the
   sanctuary" A. D. 70; but "the prince that shall come" is the Antichrist
   who has been frequently described in the earlier chapters of this book,
   and whose people shall be the Roman people, i. e., the federated
   nations of the old Roman Empire at whose head he shall appear. He
   "shall come" in the God-appointed time for him to come.

   We are confirmed in applying this designation to the "prince" here
   named, by the translation given in the Revised Version of the words
   following. Where the King James' says, "And the end thereof shall be
   with a flood," as if applying to the catastrophe of the destruction of
   Jerusalem, the Revised puts it "And his end shall be with a flood,"
   referring not to the end of the city but the end of the prince. This
   shows very clearly that the word "prince" applies neither to Christ nor
   Titus, but to the Antichrist.

   He, i. e., "the prince that shall come," the Antichrist, "shall confirm
   the covenant with many for one week," i. e., seven years (v. 27). The
   "many" spoken of applies to Israel. This people are now supposed to be
   returned to their own land, and established in some sort of national
   position, perhaps under the suzerainty of the Sultan of Turkey, as at
   present hinted at by the leaders of the Zionist movement so-called.
   They have re-built their temple and are worshiping Jehovah somewhat
   after the pattern of their fathers, but as yet unconverted so far as
   the acceptance of the Messiahship of Jesus is concerned. This is the
   moment when the words of Jesus shall be fulfilled, "I am come in my
   Father's name, and ye receive me not; if another shall come in his own
   name, him ye will receive" (John 5:43). They are getting ready to
   receive him, i. e., the Antichrist who is coming in his own name. Now
   are they about to make that "covenant with death," and "agreement with
   hell" of which Isaiah spoke (28:15). The Antichrist. whoever he may be,
   in power and authority in the East, will make a covenant with them, a
   political understanding doubtless, leaving them at liberty to continue
   their outward allegiance at least to Jehovah. This covenant shall be
   confirmed with "many." The majority in the nation will favor it, but
   there will be a minority who will be suspicious of it and protest
   against it. The terms of this covenant are to maintain for seven years,
   but in the midst of that period, or within three and a half years, the
   tyrant will break the bonds thus entered into, denying to Israel
   freedom of worship, causing "the sacrifice and oblation to cease"; and
   "for the overspreading of abominations he shall make it desolate (i.
   e., the Antichrist himself), even until the consummation, and that
   determined shall be poured upon the desolate." It tallies with the
   utterance of Jesus, where, in referring to the tribulation of Israel in
   the last days, coming from the hands of this great deceiver, He employs
   the language of Matthew 24:15, and the following verses.

   King of the North.

   The closing chapters of Daniel, 10-12, bring us back again to the
   history of the Gentile kingdoms, and especially that of Greece. We have
   seen in the vision of the ram and the goat (chap. 8), that the
   last-named kingdom, on the death of Alexander, was divided into four
   parts among his four generals. The history of one of these parts, or
   one of these four kingdoms, was then pursued through the line of its
   kings until one was reached who was notoriously wicked and God-defiant.
   This was in the prototype, Antiochus Epiphanes, king of Syria, who
   oppressed the Jews in Jerusalem and polluted their temple about B. C.
   170, or near the period of the Maccabees. But in the anti type this
   wicked king was seen to be the Antichrist himself who at the last shall
   stand up against the Prince of princes and be broken without hand.

   Now, in the chapters under present consideration, we have this ground
   again covered on the principle of recurrence, giving us further details
   of the history both of the prototype and antitype, down to the period
   of crisis already touched upon several times, and elaborated somewhat
   in the prophecy of the seventy weeks. Chapter 10, which, while very
   interesting and important in itself, is nevertheless introductory, may
   be passed over for the present. The outline of chapters 11 and 12 is
   about as follows:

   1. We have a brief account of the Persian and Greek supremacies from
   Daniel's own time, down to the period of the Greek division (11:1-4).

   2. We find that in this Greek division there are two of the four
   kingdoms which come in for all the prophetic treatment, the other two
   being unmentioned. These two which are emphasized are the southern
   kingdom, Egypt, and the northern, Syria. War is almost continuous
   between these two with varying fortunes. At first the king of the south
   is pre-eminent (11:5-8), but finally the king of the north prevails
   (vv. 9-20). It is perhaps hardly necessary to say that this brief
   prophetic outline found a most literal fulfillment in the history of
   these kingdoms down to the time of

   Antiochus Epiphanes.

   3. We have the history of Antiochus set before us in some detail,
   especially as to his actings towards the Jews and Jerusalem, B. C. 170
   (vv. 21-35). But at the very moment when we reach a kind of climax in
   his affairs our thoughts are carried off to another king (v. 36), who
   is neither the king of the north or the south (v. 40), but who seems to
   have been foreshadowed by the former. This person, it is believed, is
   the Antichrist again, whose last campaign, is outlined for us in verses
   40-45, and who "shall come to his end, and none shall help him," just
   as we have seen in all the preceding prophecies concerning him.

   As a further confirmation of the fact that we are here dealing with
   this person and the events at the end of the age, attention is called
   to the opening verses of chapter 12. Michael, the archangelic defender
   of Israel, is seen; the latter is passing through the tribulation, but
   the remnant is being delivered, thank God. A resurrection scene is
   brought before us (v. 2), which seems to coincide with that of the
   saints, the first resurrection, mentioned in Revelation 20, and also of
   the wicked, and the millennium has begun.
     __________________________________________________________________

LESSON 35. EZRA AND HAGGAI

   Ezra.

   We have already seen that the Babylonian captivity did not bring the
   Jews to national repentance, and so lead to national restoration. As
   the reading of Ezra will disclose, when Cyrus, king of Persia, gave
   permission to the captives to return to Jerusalem and rebuild the
   Temple, scarcely 50,000 availed themselves of the privilege, a
   considerable proportion of whom were priests and Levites and of the
   humbler and poorer class. And although the number and influence of
   these vastly increased in time, yet at no period, with a single brief
   exception, did they ever regain their political independence. They were
   always thereafter a subject people, and under the government of heathen
   rulers of one kind or another. This accounts for the rising influence
   of the priesthood, the only possible office under the Mosaic
   institutions. To quote Andrews, we are to remember that this
   restoration did not carry with it a re-establishment of the original
   theocratic relation. Jehovah was no longer their King as of old, nor
   did He return to dwell among them. They had a continuation of national
   existence, but on a lower plane than before. By faithful obedience they
   might have hastened the return of Jehovah and the establishment of the
   Messianic kingdom, but this, as we know, was not true of them.
   "Zerubbabel, who led up the first company of returning exiles from
   Persia, or Babylon, was the last prince of the house of David, and the
   royal family then sank into obscurity. The high priesthood continued
   for a time in the line of Joshua, the contemporary of Zerubbabel, but
   afterwards passed into the hands of strangers; and the spirit of
   prophecy, as well, quenched by disobedience, was silent for centuries."
   These remarks lead to the consideration of the book of Ezra which gives
   the account of the return and the events immediately following.

   Word Outline of Ezra.

   The proclamation of Cyrus, chapter 1.

   The company of Zerubbabel, chapter 2.

   The rebuilding of the Temple, chapter 3.

   The opposition of the adversaries, chapter 4.

   The renewal of the work, chapters 5, 6.

   The company of Ezra, chapters 7, 8.

   The national reforms, chapters 9, 10.

   It is unnecessary to dwell at length on this book, as it tells its
   story so very plainly. Let us notice, however, that the chief national
   purpose accomplished at this time was the rebuilding of the Temple, and
   this amid strong opposition from their heathen environment. It was
   because of this opposition, plus a coldness and selfishness on the part
   of the people themselves, that the cessation of the work lasted for
   fourteen years. This coldness and selfishness gave occasion to the
   pungent discourses of the prophets Haggai and Zechariah, whose books
   are next to be considered in this course as contemporary with the
   period of Ezra.

   It should be observed also in passing that the Jews on their first
   return showed that they were not so entirely cured of idolatry by their
   Babylonian experience, but that they again dallied with temptation in
   the form of inter-marriages. This was the motive of Ezra's reform
   movement. "Gradually, however, they became more and more strictly
   monotheistic, as in Jesus' day, looking with increasing abhorrence upon
   idols and idolatrous worship."

   Haggai.

   When the handful of Israelites returned from Babylon, or the land of
   Persia, as it might now be called because that people were now in power
   there, the great task set before them was the rebuilding of the Temple
   to restore the worship of Jehovah. We have seen the difficulties that
   confronted them, fewness of number, scantiness of means, boldness of
   opposition from external enemies, and above all perhaps, an inward
   conviction of sin concerning the past which robbed them of that joy of
   the Lord which is our strength (Neh. 8:10). Under these conditions the
   work flagged. The people lost heart through lack of faith in God, and
   sin and selfishness began to creep over them. They gradually grew
   careless concerning the Lord's house, and correspondingly interested in
   their own houses. God's love for them could not permit this to
   continue, and hence chastisements followed. Finally, when repentance
   began to take hold of their hearts, the prophets Haggai and Zechariah
   are sent to them, whose words of instruction and cheer, accompanied by
   the power of the Holy Spirit, awakened a revival that results in the
   happy accomplishment of the work.

   It is evident, however, that these instructions and encouragements have
   ultimate reference and application, not to the period then present, but
   as in the case of the earlier prophets, to the period yet to come when
   God shall "create Jerusalem a rejoicing and his people a joy" (Isa.
   65:18). This will appear as we proceed in the exposition of the books,
   more particularly Zechariah.

   The Book of Haggai.

   The book of Haggai consists of four discourses the time of whose
   delivery is stated in each case. The first is coterminus with the first
   chapter. What was its date (1:1)? To whom, directly, was it addressed?
   What charge does it lay upon the people (v. 2)? While neglecting the
   Lord's house on the ground that a propitious time had not arrived for
   its completion, of what had they not been neglectful (v. 3)? What word
   in that verse indicates that they had been taking exceptionally good
   care of themselves? What solemn adjuration is used in verse 5? What
   chastisements had fallen on them (v. 6)? What simple and practical
   remedy for the situation is laid before them (v. 8)? How is their
   affliction shown to be a direct judgment from the Lord (vv. 9-11)? What
   was the effect of the message upon the leaders and the people generally
   (v. 12)? How did the Lord respond to this repentance in blessing (v.
   13)? What explanation of this ready obedience on the part of the people
   is given (v. 14)? How far did the repentance of the people extend (v.
   14)? About how much time was covered by these incidents (vv. 1 and 15
   compared)?

   The second discourse is included in verses 1-9 of chapter 2. How long
   after the first discourse did it follow (v. 1)? To whom addressed (v.
   2)? For the historical point of contact in this discourse examine the
   record in Ezra 3:8-13. When the foundation of the Temple was laid very
   painful emotions were excited in the breasts of the older men by the
   sad contrast between the prosperous circumstances in which the
   foundations of the first Temple had been laid under Solomon, and the
   desolate reduced condition of things at this time. How inferior the
   size and costliness of the stones in this instance, how much smaller
   the extent of the foundation itself, how limited their means! And then
   this second Temple would be destitute of those things which formed the
   great and distinguishing glory of the first, viz: the ark, the
   Shechinah, invisible glory of God, and the Urim and Thummim through
   which communication was had with the high priest on the part of
   Jehovah. Not that this second Temple was not a very grand and beautiful
   structure, but only that howsoever great its material splendor, it was
   still inferior to that of Solomon.

   In what language does the prophet refer to the emotions caused by this
   contrast (v. 3) In what language does he encourage the leaders and the
   people generally under the circumstances (vv. 4-9)? They hesitated
   about going on with the work through dread of the world-power of that
   period, Persia, influenced by the craft of Samaria. But it would not be
   long before that world-power, and for that matter, all other
   world-powers would fall before the might of God.

   "The Desire of All Nations Shall Come."

   The expression at the head of this paragraph has usually been taken as
   a personal reference to the Messiah. He came subsequently into the
   house they were now building, and that fulfilled the prophecy, "I will
   fill this house with glory, saith the Lord," as well as the other words
   in verse 9.

   This prophecy, however, takes on still more importance if we consider
   the reference to it in Hebrews 12:26. At that place the inspired writer
   is comparing the heavier punishment awaiting the disobedient under the
   New Testament with that of the Old Testament. At the establishment of
   the Sinaitic covenant only the earth was shaken to introduce it, but
   now Heaven and earth and all things are to be shaken that stand in the
   way of the Messiah's kingdom that "cannot be shaken." In the judgment
   of some, the two parts of this chapter of Haggai are here brought
   together, verses 6 and 7 with verses 21 and 22, implying that it was
   one and the same shaking, of which the former verses denote the
   beginning, and the latter the end. The shaking began introductory to
   the first advent, and will be finished at the second. Concerning the
   former, see Matthew 3:17; 27:51; 28:2; Acts 2:2; 4:31, and concerning
   the latter Matthew 24:7; Revelation 16:20; 18:20; 20:11. As Sir Isaac
   Newton said, "There is scarcely a prophecy of the Messiah in the Old
   Testament which does not, to some extent at least, refer to His second
   coming."

   But we hasten to the third discourse, verses 10-19. How long after the
   second was this revealed? What question is the prophet to ask, and to
   whom (vv. 11, 12)? What was the answer received? "Holy flesh" here
   refers to the flesh of sacrifices which, while it made ceremonially
   "holy" the "skirt" in which it was carried, could not impart that
   holiness to anything beyond. This is used to illustrate that the
   sacrifices which the nation was offering at this time, while "holy" in
   the sense that they had been appointed by God and represented divine
   truths, could not, nevertheless, make them who offered them holy while
   they were living in disobedience. There was no inherent grace that
   could be communicated by them through the mere act of their
   presentation. For these sacrifices to be the means of spiritual
   blessing to the people just now the latter must cease their neglect
   with reference to the building of God's house.

   What second question was the prophet to ask (v. 13)? And the answer in
   this case? The interpretation follows in verse 14. "Legal sanctity is
   not so readily communicated as legal impurity. The paths to sin are
   many, the path to holiness, one. One drop of filth will defile a vase
   of water, but many drops will not purify a vase of filth." The
   offerings of the people, being diligently presented on the altar
   erected in the open air before the Temple was built, could not make
   them acceptable to God, because of their disobedience in failing to
   complete that Temple. In fact, those offerings were themselves being
   made unclean through the uncleanness, disobedience, of the people. But
   how does verse 15 show that a change had taken place in their spirit
   and actions? The people had now begun to build on the foundations
   previously reared and God had begun. to bless them (v. 19, last
   clause). They could see no visible signs of the blessings as yet, but
   it was in operation in the earth in their fields, and vines, and trees,
   and when harvest-time came they would know that God had done it. In
   days gone by, while living in disobedience, they had often, in
   harvest-time, expected to gather a heap of twenty measures in a field
   where they got no more than half of it; and fifty vessels of wine were
   looked for out of the press, and they only got two-fifths of the
   quantity. Everything was against them in those days, and yet they did
   not see the causes of it all to be their own sin (vv. 16, 17). But it
   would be different now. Let them remember the date well (v. 18). It was
   the date when they really began to serve God in earnest, and showed
   their faith by their works. Harvest-time had not yet come, the seed was
   in the ground and not in the barn, the trees and vines had not yet
   blossomed, nevertheless, "From this day will I bless you" (v. 19). God
   begins when we begin. There is a great lesson here for ourselves and
   for the people we teach.

   Zerubbabel's Resurrection.

   The fourth discourse concludes the book, and seems to have been given
   on the same day as the preceding one (v. 20). To whom is it
   particularly addressed (v. 21)? What indicates that however the
   prophecy may have applied approximately to Zerubbabel's own time, its
   ultimate application is yet to come (v. 22)? Reference having already
   been made to these verses they need not be dwelt upon again. But what
   about Zerubbabel personally, "in that day" (v. 23)? That he will be
   raised from the dead we all know, but is he to stand in that day in
   some representative capacity before Israel literally as a witness and
   testimony to this promise? There are those who believe this, but I am
   inclined to think with another, that he is here alluded to as the
   representative of the Davidic family and type of the true David to
   come, i. e., Jesus Christ our Lord. He was chief of that family at this
   time, as we saw previously, and this promise was to assure him that God
   remembered his covenant with his forefather, and that it would be
   fulfilled.
     __________________________________________________________________

LESSON 36. ZECHARIAH

   The introduction of Haggai, in the last chapter, will serve
   sufficiently for Zechariah who was contemporary with him. Zechariah,
   like Haggai, held really a two-fold mission, to strengthen the hands of
   Israel in the time being for the rebuilding of the Temple, and to
   quicken their hope as the earlier prophets had done, by painting in
   glowing colors the coming time of perpetual blessings and triumph over
   every foe.

   This two-fold mission of the prophet is set before us in a twofold
   division of the book. Chapters 1-8 give us a series of prophetic
   visions bearing primarily, though not entirely, upon the prophet's own
   time, while chapters 9-14 deal chiefly with the events culminating at
   the end of the age and the opening of the millennium.

   Part one after the introduction, chapter 1:1-6, might be outlined thus:

   1. The prophetic visions, chapter 1-6.

   The man among the myrtle trees.

   The four horns.

   The four smiths.

   The measuring line.

   The high-priest in the Temple.

   The golden candlestick.

   The flying roll.

   The woman in the ephah.

   The four chariots.

   2. The symbolic crowning of the high priest, chapter 6.

   3. The instruction about fasting, chapters 7, 8.

   First Four Visions, Chapters 1, 2.

   To understand the first vision is to get the key to all the rest. When
   was it received by the prophet? (1:7). Describe what he saw (v. 8).
   Observe that two persons are referred to here, the man upon the red
   horse, and the angel that talked with Zechariah, sometimes called the
   "interpreting angel." The man on the horse seems afterward identified
   with "the angel of the Lord" (vv. 11, 12), which is one of the Old
   Testament names for Christ. It is presumable, of course, and indeed the
   context makes it necessary to suppose that the other horses had angelic
   riders also. Who are these described to be (v. 10)? What report gave
   they of the earth (v. 11)? Prosperity and peace, in other words, seems
   to have been characteristic of all the peoples of the earth, while
   Jerusalem, however, was distressed, the Temple unfinished, and the
   remnant of the Jews there persecuted by enemies. Who now intercedes on
   behalf of Jerusalem and Judah (v. 12)? Is the answer of Jehovah
   encouraging or the opposite (v. 13)? What was His answer in detail (vv.
   14-17)? Was the peace and prosperity of the Gentile nations an evidence
   necessarily of the Divine blessing upon them (v. 15)? Jehovah had used
   them to chastise and discipline His people, but what shows their own
   selfish and wicked intent in the premises (same verse)? What does
   Jehovah promise shall be accomplished by the little remnant at this
   time (v. 16)? What of the future (v. 17)? I need not pause to point out
   how this was fulfilled in the history of God's people at the time, in a
   measure at least. The Temple was built, the cities were restored, and
   Jerusalem and Judah were comforted. And yet I am quite in accord with
   those who believe that there is to be a complete and grander
   fulfillment in the days to come. The two following visions, if we shall
   call them two -- the four horns and four smiths (R. V.), are closely
   connected with the one just considered. The four horns are identified
   as the four world-powers (Babylonian, Persian, Greek and Roman) who are
   to scatter Israel, but the four smiths are four corresponding powers of
   some sort, not necessarily nations, which shall overcome them at the
   last and bring deliverance. We are almost necessarily shut up to the
   conclusion that this prophecy extends to the latter days by reason of
   its reference to the whole of the four powers. The next vision, that of
   the measuring line, presents no serious difficulty. Its significance
   explained (2:4, 5), is seen to be the same practically as that of the
   man among the myrtles. However, it may have had an approximate
   fulfillment in the prophet's own time, verses 10-13 indicates that it
   looks toward the future. What declaration in those verses seem to prove
   that?

   High Priest and Satan, Chapter 3.

   To understand and appreciate the meaning of the vision now reached, one
   should keep in mind that a cause of dejection on the part of the Jews
   at this time was their consciousness and conviction of past sin. They
   felt, as was previously stated, that God had forsaken them, and that
   their present sorrow and numerous calamities were the result of that
   fact. We see herein a parallel to the spiritual condition of many a
   true believer in our own day, whom Satan torments with the belief that
   he is not saved, and cannot be saved on account of his many and black
   sins. Indeed this very thing is now set before us in symbol, only that
   there is a nation in the case here, and not merely an individual, for
   Joshua the high priest represents the whole of Israel.

   Where is the high priest seen to be (3:1)? It is thought by some that
   he was represented as in the Holy place ministering at the altar. Who
   is seen to be with him, and for what malign purpose? We have here in
   symbol, the idea of Satan's temptation of the saint to doubt God's
   goodness and power to forgive and save. How is this goodness and power
   shown, however, in the next verse? On what ground is Jerusalem to be
   saved, on that of merit or of the divine choice? What does verse 3
   teach as to the truth of Satan's insinuation against Israel as
   represented by the high priest? Does the imagery indicate the holiness
   or sinfulness of the people Yet how is divine grace illustrated in the
   next recorded command of Jehovah (v. 4)? What did the removal of his
   filthy garments signify? What did the changed raiment signify? Compare
   Romans 3:22. What next was done (v. 5)? By this act the clothing of the
   high priest was completed and he was fitted for his official service,
   as before he was not. Who is represented as "standing by" all this time
   as if interceding for Joshua, and through him for the nation, and to
   see that these commands were carried out and these benefits conferred?
   With whom have we identified "the angel of the Lord"? What charge is
   now laid upon Joshua, and what privilege is connected with it (v. 7)? I
   quote here in part from a commentary on Zechariah, by A. C. Gaebelein.
   He applies the prophecy mainly to the last times, and says: "In
   analyzing this charge, we see clearly what Israel's earthly calling is
   and wherein her millennial glory and work will consist. (1) Judging in
   the house of the Lord, and from there ruling and judging the nations.
   (2) Keeping the Lord's courts. In the new millennial Temple there will
   be ordinances, and that Temple will be a house of prayer for all
   nations. (3) She will have places to walk among the ministering
   angels." In explanation of this last remark the author reminds us that
   Israel's cleansing will take place in that day not in Heaven, but on
   the earth. The church will be above occupying the many mansions,
   sitting with Christ on the throne, the glorified Head over all. The
   angels will be ascending and descending upon Him in service both
   earthly and heavenly (John 1:51), and among these Israel may have a
   place. Her place being that of ministry to the nations.

   What language in verse 8 would seem to indicate that the restoration
   and blessing of Israel in that day will be regarded as, miraculous?
   What language in the same verse connects it with the manifestation of
   the glory of Christ? What other prophet in particular speaks of Him by
   the name of the Branch? What would lead us to suppose that the
   following verse (v. 9) also refers to Christ? Can you name any other
   passages in either Testament that speaks of Him under the figure of a
   Stone? The commentary above referred to, however, regards this verse as
   meaning "Israel restored, and as such, the nucleus of the kingdom of
   God and His Christ on this earth." This is so judged because of the
   closing words "I will remove the iniquity of that land one day." This
   whole story of Joshua standing before the Angel of the Lord affords
   material for a precious Bible-reading or Gospel sermon. As Dr. W. J.
   Erdman puts it, it gives us a picture of the sinner; -- chosen,
   cleansed, clothed and crowned.

   The Golden Candlestick, Chapter 4.

   The Christian church is doubtless more familiar with the symbol of the
   golden candlestick than any other in this book, for which reason it
   will require but little consideration here. The candlestick was
   evidently a copy of that in the early Tabernacle, but with what
   difference (v. 2)? From what source was its oil supplied (v. 3)? What
   did this supply of oil from the trees symbolize (v. 6)? The candlestick
   itself may be said to represent the Temple which the Jews were now
   essaying to build, or for that matter, the Jewish nation as a whole
   which was now sought to be re-established on its former basis and thus
   become a light in the world. The difficulties in the way of
   accomplishing these things seemed insuperable, and were so indeed if
   the strength of man only should be considered, but God would interpose,
   and His Spirit would do what human agencies could not do. How is this
   difficulty and its removal figuratively expressed (v. 7)? How is the
   figure explained (vv. 8-10)? On what particular point did the prophet
   desire further light (v. 12)? What reply was made to him (v. 14). By
   these "two anointed ones" is sometimes understood Zerubbabel and
   Joshua, the leaders of Israel at this time, on whom and through whom,
   in a sense, the Holy Spirit would be poured out for the successful
   termination of the work.

   Of course it is quite proper to use this symbol in an accommodated
   sense as applying to the church of the present day in its testimony and
   work; in which case the "two anointed ones" may be taken to represent
   any who, especially "filled with the Spirit," are executing the Lord's
   will in power. At the same time also it is to be steadily kept in mind
   that the whole thing applies primarily to Israel, not only in the time
   of Zechariah, but in the last times when through the blessing of the
   Spirit, as we have seen, she shall be restored, cleansed, forgiven, and
   become a joy and rejoicing in the earth. It is proper to add as well
   that the deeper meaning of verse 14 is probably Christ Himself, "The
   priest upon his throne," who will supply Israel as He now supplies the
   church with His own Holy Spirit!

   The Flying Roll and the Ephah, Chapter 5.

   The two visions in chapter 5 are perhaps as mysterious as any in the
   book, and like that of the four chariots which follows in chapter 6,
   they seem to express the idea of judgment. That the "flying roll" has
   that significance would seem plain by a comparison with Ezekiel 2:9,
   19, and Revelation, chapters 5 and 10, where similar figures have such
   meaning. We have seen hitherto that judgment is certainly coming upon
   the Gentile nations, and that Israel also is to be purified before she
   is finally restored, and it may be that to both these facts the present
   vision applies.

   What is now seen (v. 6)? An ephah or measure may fairly be taken as an
   emblem of trade or commerce. What was seen sitting in the ephah? What
   is the woman said to symbolize (v. 8)? The whole figure then represents
   wickedness in commerce. What is now done with the ephah and whither is
   it carried? The land of Shinar at once suggests Babylon again, of whose
   revival in the latter days mention has already been made. Every one
   knows that commercialism is very prominent in Revelation 18 as the
   climax of ungodliness. It will be well to read that chapter in
   connection with Habakkuk 2:12, and James 5. Babylon is real, and the
   woman is the commercial spirit that will reign there at the end. The
   same spirit of self that prevailed in the early Babylon of Genesis 11,
   will build up and prevail in the last Babylon of Revelation 18. The
   description of the Babylon of Nebuchadnezzar's day will fit the one to
   come, Isaiah 14:4; 17:5; 47:12; Jeremiah 50:38; 51:7, 13. It will be
   the city of "the prince of this world," the seat of the Antichrist.
   Rome is the offspring of Babylon, but Babylon is the mother of Rome. It
   is noticeable that certain prophecies concerning Babylon in Isaiah and
   Jeremiah have not yet been fulfilled, while at the same time these
   prophecies are closely identified with those in Revelation 17 and 18.
   The drift of things in our day is in the direction of such a commercial
   center in the East.

   Eastward the course of empire takes its way. Our possession of the
   Philippines, the awakening of Japan, the "open-door" in China, the
   railroad planned to India, the quickened interest in the Jews' return
   to Palestine, known as "Zionism," and many other things point that way.
   At the same time we must not he too hasty in forming our opinions with
   reference to unfulfilled prophecy, or uncharitable and dogmatic in
   asserting them. Let our attitude be that of prayerful searching of
   God's Word, humble attendance upon those who, taught of the Spirit, are
   in their turn able to teach us, and only kind and gentle expression of
   that which we believe to be truth when it is opposed by others who may
   seem to have as good a right to be heard.

   The ninth and closing vision (6:1-8), furnishes another spectacle of
   judgment on the nations and the quieting of the divine Spirit with the
   result. Space prevents an enlargement upon it, nor is it absolutely
   necessary in the light of the foregoing.

   Crowning of the High Priests, Chapter 6.

   The prophet is now called upon, however, to do something in the nature
   of an object-lesson, which would seem to symbolize that great future
   event which will follow the judgments referred to, viz., the manifest
   reign of Christ over the millennial earth. Who have now come from
   Babylon on an embassage of some kind and whose guests are they (v. 10)?
   What precious articles do they seem to have brought with them as gifts
   for the Temple (v. 11)? What is the prophet to do with some of this
   silver and gold? What is he to say in connection with this transaction
   (vv. 12-13)? What then shall be done with the crowns, and why (vv.
   14-15)?

   That this whole transaction is symbolic is plain from two or three
   points of view. In the first place, the royal crown did not belong to
   the high priest or any other son of Levi, but to the tribe of Judah in
   the line of David. In the second place, there is the expression,
   "Behold the man whose name is the Branch!" To whom, as we have already
   seen, does that name belong? Then in the third place, we have the
   declaration, "He shall build the temple of the Lord." To whom in the
   fullest sense can this apply, save to Christ? And then, "He shall bear
   the glory," and "He shall be a priest upon His throne." Of none other
   than Christ has this even been predicted. He only is the priestly King.
   Compare Psalm 110, and Hebrews 7. What language in verse 15 bears a
   possible reference to the Gentiles in that day? On what condition is
   all to be fulfilled (same verse)?

   We shall be obliged to pass over, for want of space, any particular
   consideration of the two next ensuing chapters, 7 and 8, which are in a
   sense parenthetical, although in perfect accord as to their teaching
   with the general drift of the whole book. Certain men of Bethel sent
   messengers to Jerusalem to inquire on the subject of ritual or
   ceremonial fasting. Had their fasting on certain occasions hitherto
   been acceptable to God and were they to continue it in the new regime?
   They are shown what a hollow and hypocritical thing that service had
   been hitherto; how it was just such formalism and hypocrisy as that
   which had brought the late punishment upon their fathers; how that the
   kind of fasting Jehovah desired was of a different nature altogether;
   and finally, that in the blessed time coming feasting will take the
   place of fasting altogether. These brief hints I trust will enable the
   readers to reach a fair understanding of the chapters under
   consideration in their present connection.

   Part Second of the Book, Chapters 9-14.

   It was stated previously that the first part of the book, chapters 1-8,
   referred chiefly, though not entirely, to the prophet's own time. It is
   now seen in what sense that is true. The basis of all the prophecies in
   that part had a historical relation to the period then present. They
   were uttered, so to speak, to cheer and encourage the people in the
   work of rebuilding the Temple. And yet after all, there is not one of
   them that did not take cognizance of the far future. Indeed, some would
   say that they had little bearing on the prophet's own time in
   comparison with the remoter and completer application. However that may
   be, one thing is quite clear, viz., that the discourses of this, the
   second part, deal almost entirely with the future.

   It will aid in the understanding of these chapters if we recall a few
   historical facts. At the date of this book the Medo-Persian was the
   great world-power to which the Jews were subject.

   It was followed by the Greeks, and the Greeks by the Romans. During the
   Roman regime our Lord was crucified and Jerusalem destroyed. The
   present (i. e. our own time), is an interregnum so far as Jewish
   national history is concerned, which will continue till Israel is once
   more in Jerusalem, in covenant with Antichrist, and about to pass
   through the tribulation of that period prior to her final deliverance
   and blessing. Here then are three distinct periods in Jewish history
   which we may call, the Grecian, the Roman and the final periods. I
   think Zechariah treats of each of these periods in the chapters
   following, and while I confess to great difficulty in the explanation
   of them, yet I will do what I can to approach their meaning:

   Grecian Period, Chapters 9, 10.

   You will recall from the study of Daniel that this period begins with
   Alexander the Great, the notable horn between the eyes of the he-goat.
   When he crossed from Greece into Asia he swept down the Phoenician and
   Palestinian coast of the Mediterranean, besieging and capturing
   Damascus, Sidon, Tyre, Gaza and other cities in the south Philistine
   country. But strange to say, he passed by Jerusalem more than once
   without doing it harm. The Jewish historian Josephus explains this by a
   dream which the great monarch had, and which was remarkably fulfilled
   by the appearance to him at Jerusalem of the high priest and his train.
   However this may be, the opening verses of chapter 9 give us the
   prophetic outline of his career at this time. Read verses 1-7. For the
   deliverance of Jerusalem which actually occurred, read verse 8.

   But now we come to a further illustration of the law of double
   reference, for the same verse which speaks of the deliverance of
   Jerusalem from Alexander, speaks evidently of another and more lasting
   deliverance which can only find fulfillment in the latter times. What
   shows that this ultimate deliverance, thus foreshadowed, is connected
   with the coming of Christ (v. 9)? When were these words fulfilled at
   least in part? (Matt. 21:5). What shows that their complete
   fulfillment, according to the law just mentioned, is reserved for the
   latter times, or Christ's second coming (vv. 10, 11)?

   Verses 13-17 are particularly obscure, but thought by some to refer to
   the period of the Maccabees who delivered their people for a while from
   the yoke of the tyrant Antiochus Epiphanes B. C. 170, or thereabouts,
   while the Grecians represented by him were still in power. However this
   may be, it is evident from what follows that, as in so many other
   instances previously discovered, this deliverance foreshadowed and
   pointed forward to a greater and final one to come.

   Roman Period, Chapter 11.

   The period of Greek supremacy is at an end, and we have reached the
   events in the Roman period culminating in the rejection by the Jews of
   the Son of God. The eleventh chapter opens with a scene of judgment
   (vv. 1-6). Then follows the cause of it (vv. 7-14). It will be noticed
   in verse 4 that the prophet is commanded to do a symbolic act, and in
   verse 7 he is seen in the performance of it. What was this act? There
   will be little doubt in any mind after reading the complete context,
   that in this act he is the type of the Good Shepherd, Jesus Christ.
   Compare Matthew 9:36, and John 10. What does the Shepherd carry with
   Him to guide and protect His flock? There is difficulty in explaining
   the meaning of these staves unless we adopt that hinted at in verses to
   and 14, where "Beauty" seems to refer to the divine covenant, and
   "Bands" to the union between the ten tribes and the two.

   Who are seen to be "cut off" in verse 8? It is generally supposed that
   these "three shepherds" "stand for the three classes of rulers that
   governed Israel," priests, prophets and lawyers (Jer. 2:8, Matt.
   16:21). Our Lord pronounced woes against them (Matt. 23), and when the
   city was destroyed their rule came to an end. What portion of the flock
   paid attention to and were fed by the shepherd (v. 11)? Compare Matthew
   5:3; 11:25; 1 Corinthians 1:26-29. How does verse 12 point to the
   rejection of the Shepherd by the flock? What incident is foreshadowed
   in the next verse? Who is the prophet now commanded to impersonate (v.
   15)? What person yet to come will answer the description in verses 16
   and 17? Can this be any other ultimately than the Antichrist? Read the
   sad words in John 5:43.

   Final Period, Chapters 12-14.

   I believe all the prophecies in this section of the book, are yet to be
   fulfilled, and that the fulfillment takes place at the period hitherto
   so frequently referred to. It is the time when Israel is once more in
   Jerusalem in the national sense, though at first in an unconverted
   condition.

   We saw in the book of Daniel that the Antichrist would at this time
   enter into covenant with Israel, and afterwards (in the middle of the
   last period of seven years), break that covenant. Then "the time of
   Jacob's trouble" begins, the nature of which will in part be the
   combination of the Gentile nations, i. e., the Roman world, against it.
   Antichrist himself will be at the head of this combination doubtless,
   if we may judge from a comparison of Daniel with Revelation. It is at
   this point, when the nations are besieging the Holy City, that the
   present "burden of the word of the LORD" begins (12:1, 2).

   We cannot pause to outline these chapters in detail, nor is it
   necessary for those who have carefully perused the earlier books of the
   prophets in connection with these lessons. A hint here and there will
   suffice. For example, in this siege Jerusalem will for the first time
   be victorious (12:2, 3); the victory, however, will be of a
   supernatural character (vv. 4-8, R. V.); the conversion of the nation
   will accompany it (v. 10, also 13:1), and it will take place
   coincidentally with their great tribulation (13:8, 9; 14:1-3); Christ
   shall appear to them (14:4); the earth will rejoice (v. 9); as will
   also Judah and Jerusalem (vv. 10, 11); their enemies will be punished,
   and the millennium will have begun (v. 16 and the following verses).
     __________________________________________________________________

LESSON 37. NEHEMIAH AND MALACHI

   Nehemiah.

   In the chronological order Nehemiah follows Ezra, and perhaps one ought
   to say Haggai and Zechariah also, after a period of about ten years,
   and although a Jew, he is an official of influence in the court of
   Persia, and one of those who did not return with either the company of
   Zerubbabel or the later one under the leadership of Ezra. Some of the
   returned captives, among them his brother Hanani, are revisiting Persia
   at the time when the book opens, from whom he learns that the condition
   of the people in the Holy Land is one of "affliction and reproach"
   (1:1-3). Nehemiah's heart is moved by the intelligence, and like a true
   Israelite and true child of God he brings the matter before Him. The
   prayer that follows and which is the substance of the remainder of
   chapter one, is one of the many supplications of saints in the Old
   Testament which will repay the closest attention from both the
   historical and devotional point of view. The prayer was very definite
   and pointed and met with an early and favorable answer, one which it
   may be said Nehemiah himself helped to bring about (2:1-8).

   Arrived on the site of Jerusalem with his commission and authority as
   governor and repairer of the breaches, Nehemiah makes a quiet and
   personal investigation of the condition of the walls before he reports
   his plans and purposes to the leaders of the people; but when he does
   so they are ready to engage in the work (2:9-18).

   This work, let it be remembered, was the rebuilding of the walls of
   Jerusalem, not the rebuilding of the Temple, which, as you recall, was
   undertaken and carried through successfully in the days of Zerubbabel,
   who was aided by the prophesying of Zechariah and Haggai. But though
   the Temple was rebuilt, yet the defenseless condition of the city in
   consequence of the broken walls, left the Jews at the mercy of every
   enemy, not a few of whom were adjacent to them and ready to take every
   opportunity of injuring them. The rebuilding of the walls, therefore,
   was important as resulting in that re-establishment of their national
   autonomy which up until Nehemiah's time they had never really been able
   to enjoy. Of course when we speak of "national autonomy" the phrase is
   always qualified by the understanding that they were subject
   nevertheless at this time to Persia, although with a large measure of
   political freedom.

   Some of these enemies spoken of above did everything in their power to
   frustrate the plans of Nehemiah and the people, by ridicule, by craft,
   by conspiracy as well as in other ways, but without avail. Nehemiah was
   a most remarkable man. One of the rarest discretion, courage,
   patriotism, pertinacity and leadership. But he was above all a man of
   God, knowing God, thoroughly consecrated to God, and of course
   specially equipped not only intellectually, but spiritually, for the
   great task before him. It was simply impossible under the circumstances
   for him to be overcome, and there is a sense to which his career
   entitles him to be ranked with the chiefest men of Israel, with Moses,
   David, Elijah, Daniel and others that might be named. There is a
   picturesqueness also about his personal history which gives it a rare
   charm to the student of sacred biography. Chapter 2:19, 20, chapter 4,
   and chapter 6 are particularly interesting as covering the subjects
   above named. Chapter 3 gives us the names and order of those that built
   the wall under his leadership, and chapter 5 furnishes us with a
   picture of the inner life of the people at this time, which is as
   dishonoring to those whom we might call the rich men and capitalists,
   as it is honoring to both the head and the heart of the great man who
   was the responsible chief of affairs.

   Chapter 7 indicates that after the completion of the walls, Nehemiah
   returned to his former position at the court of Persia from which
   apparently he merely had a leave of absence (7:1-4). This return,
   however, was not undertaken until other things besides the walls had
   been set in order. The law against usury spoken of in chapter 5 was not
   the only important piece of legislation established on a sure footing.
   The renewal of the genealogical records (chap. 7) was of vital moment
   as pertaining to the redistribution of the land and the succession of
   the high priest, as well as looking forward to the identification of
   the Messiah as the King of Israel when He should come. The revival of
   something of the old-time religion through the reading of the law and
   the formal renewal of the covenant was another event of magnitude due
   to Nehemiah's authority and influence (chap. 8). The succeeding
   chapters down to and including chapter 12 refer to these events.

   But at chapter 13 (especially v. 6), we perceive that after an interval
   Nehemiah returns again to Jerusalem. Verse 6 of that chapter indicates
   that about twelve years more or less were consumed in the execution of
   his first commission, but just how long a period elapsed between his
   report to the King of Persia and his later visit to Jerusalem is not
   stated. Nevertheless on his return he finds a condition of affairs to
   some extent not unlike that Ezra was obliged to rebuke on his earlier
   entrance upon the governorship. In the first place the worship of the
   Lord had been sadly neglected and the Temple polluted by the heathen
   through the willful and selfish connivance even of the high priest. The
   service was not maintained because the Levites were not supported by
   the tithes and offerings. The Sabbath day was desecrated most
   outrageously, and the earlier sin of intermarrying with the heathen had
   been fallen into again notwithstanding the previous solemn covenant
   against it. Nehemiah's conduct in dealing with these sins and bringing
   about reforms as narrated in this chapter is about the raciest reading
   in the Old Testament, and while I am not an enthusiastic admirer of
   "political preaching" in the pulpit, yet any minister who wants good
   texts and stirring illustrations for use against dereliction in public
   office and the encouragement of fidelity and boldness on the part of
   public servants, will find a rich feast in this the last chapter of
   Nehemiah.

   Malachi.

   The book of the prophet Malachi is a continuous discourse, so that,
   properly speaking, there are no intervening events. The prophet is
   usually regarded as a contemporary of Nehemiah, following closely in
   the wake of the former prophets Zechariah and Haggai. The evidence of
   this, however, is chiefly internal and gathered from two facts (1) that
   the second Temple was very evidently in existence at the time, and (2)
   that the evils condemned by Nehemiah and singled out above, are those
   which he also condemns. This will appear more particularly as we
   proceed, but those who care to do so at this time may compare the
   language in Malachi 1:7, 8; 2:11-16; 3:8-10 with the last chapter of
   Nehemiah, especially verses 10-14, 23-29.

   Following an outline suggested by Professor Willis J. Beecher, D.D., we
   have:

   Introduction to the Book, 1:5.

   What word in verse 1 indicates that the message, or messages, to follow
   are in the nature of rebuke rather than comfort or encouragement? With
   what touching and all-comprehensive declaration does verse 3 begin?
   While Jehovah thus declares Himself towards His people Israel, how do
   they receive it? This skeptical insinuation in the interrogation
   "Wherein hast thou loved us?" is a marked peculiarity of the book, and
   shows the people to have been in a very bad spiritual frame, and one
   well calculated to give birth to the practical sins enumerated later
   on. It is so hard for man in his natural state to believe that in the
   midst of trials and discipline of one kind and another it is possible
   for him to be the object of divine love. For example, how blind were
   these Israelites concerning it, and with what historic circumstances,
   which it would seem impossible to have been forgotten by them, does the
   Lord seek to bring them to a saner mind (vv. 2-5)?

   Let us be careful not to read a wrong meaning or intention into that
   reference to Esau, as though God caused him to be born simply to have
   an object on which He might exercise His hate, or as if that hate
   condemned the individual Esau to misery in this life and eternal
   torment beyond. The hate of Esau as an individual is simply set over
   against the special choice of Jacob as the heir to the promised seed of
   Abraham. Esau did not inherit that promise, the blessing to the world
   did not come down in his line, but that of his brother Jacob, and yet
   Esau himself had a prosperous and doubtless enjoyable life, nor are we
   driven to the conclusion by anything the Bible says that he was
   eternally lost any more than Jacob. Moreover, the particular reference
   in this case is not so much to Esau as a man as to the national
   descendants of Esau, the Edomites, who had not only been carried into
   captivity as Israel had been, but whose efforts to rebuild their waste
   places would not be successful as in the case of Israel, because the
   divine purposes of grace lay in another direction.

   Second Division of the Book, 1:6-3:4.

   This division consists of an address to the priests and Levites, more
   especially the former, in which they are charged with three kinds of
   offenses. The first offense is the neglect of their Temple duties
   (1:6-2:9). Circumstances prevent our enlarging on the subject, but the
   real character of the offense is seen in verses 7, 8, 12 and 13 of
   chapter 1, while the punishment to fall upon the offenders in the event
   of impenitence is indicated in 2:1-9. The second offense concerns
   unholy marriages, covering verses 10-16 of chapter 2. It was for this
   sin as well as the preceding one that the Lord had refused to accept
   their offerings (vv. 13, 14). Notice, in this connection, the strong
   argument against divorce found in verse 15. God made one wife for one
   man at the beginning though He had the power to make more, and He did
   this because of the godly seed He desired. The third offense is that of
   skepticism, and as Professor Beecher calls it, a bad skepticism, for
   there is a species of doubt which only deserves very tender and
   compassionate treatment and which cannot be called evil in its spirit
   and motive. This, however, is hardly the kind of doubt now under
   consideration (2:17). This division of the book closes, as does indeed
   the division following, by a prediction "concerning a day in which the
   obedient and disobedient shall be differentiated and rewarded." This
   "day" we have often recognized as the "day of the Lord" still in the
   future both for Israel and the Gentile nations (3:1-4).

   Notice the partial or introductory fulfillment of verse 1 in the career
   of John the Baptist, as indicated in the words and context of Matthew
   11:10; Mark 1:2; Luke 1:76. But the concluding verses of the prediction
   show very clearly to those familiar with prophetic teaching, that a
   complete fulfillment must be ahead. The offering of Judah and Jerusalem
   has not yet been so purified by divine judgment as to be pleasant unto
   the Lord as in the days of old, but it shall yet so come to pass.

   Third Division of the Book, 3:5-4:3.

   This division consists of an address to the people as a whole, who like
   the priests, are charged with three kinds of offenses. The first
   offense is certain public wrongs in which are grouped false swearing,
   adultery, oppression and injustice (3:5-7). The second is the sin of
   failure to support the Temple and its ministers (3:8-12), in which case
   please notice the solemn charge of divine robbery, and the overflowing
   blessing promised to faithfulness in the matter of tithes. The third is
   the same kind of skepticism as with the priests (3:13-15). The
   prediction concluding this section covers 3:16-4:3, and is rather more
   comforting in character than the preceding one.

   Fourth Division of the Book, 4:4-6.

   This division is in the nature of a grand conclusion to the whole in
   which the great day of the Lord is once more referred to, and Elijah
   the prophet named as His forerunner. We learn from the New Testament
   (Matt. 11:14; Mark 9:11, and Luke 1:17) that John the Baptist is to be
   considered at least as the type of this forerunner, but that Elijah is
   himself to come again to this earth is the opinion of very many, to do
   the work here predicted of him. There are those who believe that he and
   Moses are the two witnesses spoken of in Revelation 11 that shall
   appear and do wonders in Jerusalem during the period of the reign of
   the Antichrist.

   It is particularly to be noted in this day when false Elijahs are
   boasting of themselves, that the true Elijah, when he comes, will be a
   Jew, that his mission will be entirely to Jews, and that his place of
   operations will not be in the United States, for example. but in
   Jerusalem and Judea. He will be a prophet, moreover, and not engaged in
   business transactions either commercial or industrial. Neither will he
   be interested in the purchase or sale of real estate. There is only one
   Zion and that is in Jerusalem, and the Lord will never commission any
   of His people to purchase that with earthly gold from the hand of His
   enemies. It belongs to Him and by Him was given in trust to Israel long
   ago. Through their disobedience they have lost its possession
   temporarily, but when on their repentance they shall be prepared to
   receive it again at His hands, He will wrest it from the nations now
   trampling it under foot, and give it back to them again.
     __________________________________________________________________

New Testament
     __________________________________________________________________

LESSON 38. MATTHEW

   About four hundred years, more or less, have elapsed since the period
   of Malachi with whose book we have just finished, during which time no
   prophet had arisen in Israel. The people had remained in their land
   with varying fortunes, as the world would say, but with God's purposes
   being carried out in them as foretold in their Scriptures. We left them
   under the dominion of the Persians, which was soon followed by that of
   the Grecians including the Syrian period in which Antiochus Epiphanes
   flourished as their chief enemy and the Maccabees as their deliverers,
   somewhere about one hundred and fifty to one hundred and seventy years
   before Christ. Then came the Roman regime in which period it was that
   the Messiah appeared.

   At the outset let us remember that the Old Testament promised an
   earthly kingdom to Israel to be set up on this earth when the Messiah
   came, and for which the faithful were ever looking. Jesus was the
   Messiah though they knew Him not, and He had come to set up that
   kingdom. Moreover, from the beginning of His public ministry down to a
   certain point to be named later, He proceeds on the assumption that the
   kingdom has come in Him if the nation will receive Him. He is not
   received, however, but rejected, whereupon He changes the character of
   His teaching and begins to speak of the church instead of the kingdom,
   and to lay plans, humanly speaking, for the formation of a new body of
   people altogether, Gentiles as well as Jews, who shall sustain a
   peculiar relation to Him while the kingdom is in abeyance, and indeed
   forevermore.

   That phrase, "the kingdom in abeyance" I would emphasize, as meaning
   that the kingdom promised in the Old Testament is yet to come, and to
   be set up on this earth in Israel, with Jesus, the recognized Messiah,
   at its head. This will be when Israel, punished and repentant, shall
   receive Him by faith as all the prophets have spoken. In the meantime
   the church comes into view, with a unique origin, history and destiny,
   concerning which the New Testament treats almost exclusively. "Almost
   exclusively" and yet not quite exclusively. The Gospels have something
   to say about the kingdom, especially Matthew, and when we reach the
   book of Revelation it seems to be dealing with that theme almost
   altogether; but throughout the epistles, especially those of Paul.
   scarcely any mention of the kingdom is made at all. The reason for all
   this will appear as we proceed, but I ask only that you note it now and
   so be ready to think about it further when it comes before us.

   How then shall we place Matthew's Gospel which we now begin to study?
   Can we do better than to speak of it as covering the transition period,
   i. e., the period including the rejection of the kingdom by Israel and
   the coming into view of the church after the crucifixion and
   resurrection of our Lord? Please keep in mind, therefore, that Matthew
   is writing distinctively for the Jewish people, and is all the time
   seeking, under the inspiration of the Holy Spirit, to present Jesus to
   them as the One who fulfills the Old Testament features of the Messiah.
   It is for this reason that the first Gospel is sometimes called the
   Gospel of the kingdom, because more than any other of the four, it
   dwells upon that aspect of the truth. But this suggests that each of
   the four Gospels has its own distinctive viewpoint of the history and
   work of the blessed Saviour, to appreciate which is most important in
   the study of that Gospel. In the Old Testament the Coming One is
   described or alluded to in many different ways, but they have all been
   reduced to four, as for example: He is the King of Israel, He is the
   Servant of Jehovah, He is the Son of Man, and He is the Son of God.
   This division or classification thus reappears in the Gospels, and as
   we shall see, Matthew reveals Him in the first particular, Mark in the
   second, Luke in the third and John in the fourth.

   I. Advent of the Messiah, 1:1-4:11.

   The first division of the Gospel of Matthew covers what may be
   denominated the advent of the Messiah, including chapters 1-3, and the
   first eleven verses of chapter 4. We shall follow Dr. Gregory's
   excellent analysis to a certain extent, as found in Why Four Gospels,
   and thus classify this introductory section of the Gospel into four
   parts: --

   His natural descent, 1:1-17.

   His two-fold nature, 1:18-25.

   His earthly location, 2:1-23.

   His official preparation, 3:1-4:11.

   Always remembering that Matthew is writing distinctively for the Jew,
   and that his particular mission is to convince the Jew that Jesus of
   Nazareth is the Messiah and the King of Israel promised in the Old
   Testament, it will add interest to the study of his Gospel if we
   observe how continually he quotes the Old Testament, and explains that
   all this was said or done by Jesus, or to Jesus, that the word of the
   Old Testament might be fulfilled. In this respect Matthew differs very
   radically from the other Gospels, especially Mark and Luke as we shall
   see, and for reasons that will appear also.

   For instance, take the natural descent of the Messiah: The Jews
   expected Him to come in the line of Abraham, and through David, and
   would not have listened to any Messianic claim of one who would not
   qualify in that particular. Therefore Matthew takes the greatest pains
   to trace the genealogy of Jesus through David to Abraham, and stops
   there. The Jews did not care to go back of that. The marginal
   references in your Bible will indicate the Old Testament passages
   fulfilled in the genealogy of Jesus as given by Matthew.

   II. Ministry of the Messiah, 4:12-16:12.

   Under this head notice (1) the place and character of its beginning
   (4:12-25), keeping in mind always Matthew's particular purpose to reach
   the Jews by proving Jesus to be the Messiah foretold in the Old
   Testament prophets. The place, for example, was Galilee of the
   Gentiles, and this Isaiah said would be the case (Isa. 9:1, 2), the
   character of its beginning is well exhibited in verses 23 and 24 of the
   lesson, which fulfill Isaiah 51:1-3.

   Notice (2) the constitution of His kingdom, chapters 5-7 inclusive.
   When the Messiah came the Jews were expecting Him to set up His
   kingdom, and Jesus accordingly, at the very beginning of His ministry,
   goes about that work. He does so by proclaiming these things:

   The character of the members of His kingdom (5:1-16).

   The laws governing in His kingdom (5:17-7:6).

   The requirements for entering His kingdom (7:7-29).

   This division of the Gospel is sometimes called the Sermon on the
   Mount, and has suffered more perhaps from false exegesis, and
   application than any other portion of the New Testament corresponding
   in length, except perhaps the book of Revelation. The cause of these
   mistakes is the common one frequently pointed out in these studies, of
   confounding the kingdom with the church, and applying indiscriminately
   to the latter what belongs almost exclusively to the former. In the
   present instance, these sublime teachings of Jesus are often
   substituted for the gospel of salvation through faith in His blood.
   Nothing is said on that subject in this discourse, and therefore some
   would have it that the only thing for one to do. in order to be saved
   is to "live up to the Sermon on the Mount" as the saying is, or to keep
   the "Golden Rule" which that sermon sets forth. As if any unregenerated
   man ever did or ever could live up to that standard or keep that rule!
   Others again, while steering clear of that error, fall into an opposite
   one. Instead of applying it to the unsaved as the way of salvation,
   they apply it to the saved as the rule of daily living, and hence come
   under what is known as legalism. I do not say that it has no reference
   to Christian believers at all, but only that the source and spring of
   their heavenly walk with their Lord is not found in any such series of
   commandments, holy and beautiful as they are, but in a right
   apprehension of what their standing and position are in Him as members
   of His body.

   The Sermon on the Mount is distinctively Jewish, and describes, as has
   been said, the character of the citizens of the earthly kingdom which
   the Messiah came to set up. It assumes a class of people already saved,
   regenerated and in fellowship with their King. This the Jews were not
   in Christ's time, and are not today, and will not be till they pass
   through the terrible fires of tribulation spoken of by the prophets,
   whence the "remnant" will come forth purified. (See the last chapter of
   Malachi). It was because Jesus laid down and insisted upon such a holy
   standard as this that His people rejected and crucified Him. They were
   looking for a political restoration of their kingdom, but refused
   submission to the moral restoration which must precede it. And yet the
   moral character of the kingdom as Jesus proclaimed it, was that of the
   Old Testament prophets very clearly. Matthew's Gospel is here
   consistent as elsewhere with its governing plan to present Jesus as the
   Messiah of the Jewish prophets; in proof of which consider with this
   division of our lesson such passages speaking of the kingdom as Psalm
   72:15; Isaiah 5:18-25; 28:16,17; Jeremiah 29:10-14, and countless more.

   Notice (3) the manifestation of the Messiah's power (8-9:35). It was
   quite in keeping that after the proclamation of His kingdom had been
   made as in the chapter preceding, He who claimed to be the King should
   now present His credentials to that fact, hence the three groups of
   miracles which follow. And before we go further, let me at this point
   call attention to a peculiarity in Matthew, as seen in the way in which
   he groups things that have a common likeness to each other, or which
   may be used to illustrate or emphasize a point without reference to the
   precise chronological order in which they may have occurred. For
   example, an examination of the other Gospels will disclose the fact
   that these nine miracles did not all occur at about the same time or in
   the precise relation to each other, indicated here; but only that
   Matthew uses them at this particular time under the inspiration of the
   Holy Spirit, in the execution of his plan to present Jesus as the
   promised Messiah of the Jews. He has proclaimed His kingdom and now He
   establishes His rights as its King. Hence, behold His mighty works,
   thus gathered up and brought into one general view.

   Notice (4) the opposition shown to the Messianic power (9:36-16:12).
   This opposition already begins to show itself in 8:34, indeed, where
   the leaders of the nation, jealous of the rising influence of Jesus
   seek to offset His hold upon the common people by the insinuation there
   mentioned; but it becomes very much increased and intensified by the
   occasion furnished in chapter 10 -- the commission of the twelve
   disciples; through the power thus conferred upon them as He sent them
   forth to "the lost sheep of the house of Israel," to proclaim the
   kingdom in His name, He may be said to have multiplied Himself that
   many times. It may be noticed in passing that this, too, the sending
   out of the twelve, is in part at least a fulfillment of the prophets
   (Ezek. 34).

   Let us observe that this commission of the twelve disciples is not the
   same as the "Great Commission" in 28:19, 20. That concerns the
   proclamation of the Gospel of grace, but this the kingdom of Israel,
   hence the peculiarity of the instruction in this case. These disciples
   were not to go outside of Israel, their sphere was limited to the
   twelve tribes. Their theme was not the Gospel, but the kingdom which we
   have now come to identify pretty clearly. They were to go without
   money, or change of, raiment, etc., which was quite practicable under
   the circumstances, but which does not rest as an obligation upon
   Christian missionaries in our day. This is not to say that God cannot
   or does not supply the need of some who now go forth in that way, but
   only that the express command does not apply to them in the same way.

   This opposition to Jesus, as has been said, was intensified by this
   sending out of the twelve disciples, but its development is seen all
   along in the chapters that follow down practically, till the close of
   chapter 12. It begins, indeed, in the doubts of John the Baptist
   (11:1-30), although it cannot be said that they were expressed in a
   spirit only hostile. They were representative doubts, however, and on
   the part of others decidedly antagonistic to the Messiah. It is
   noticeable that in replying to John, the Saviour presents His
   credentials as the Messiah (vv. 4-6), and thereupon asserts His
   authority as indicated in verses 27-30. This is the peculiarity of
   Matthew's treatment of this whole period of the Saviour's life. He
   describes the opposition, then emphasizes the credentials of Him who
   was thus opposed, and finally records a definite assertion of His
   authority. These features of the story do not always appear in this
   order precisely, but nevertheless they are never altogether absent.

   Following the doubts of John comes what Dr. Gregory describes as the
   unorganized opposition of the Pharisees as indicated in 12:1-13, and
   where again the assertion of authority is emphasized (vv. 6-9), and in
   connection with it the credentials on which that authority rests (vv.
   10-13). The unorganized is in turn followed by an organized opposition
   (12:14-45). See the reference to the council (v. 14) and Jesus'
   withdrawal for a while in consequence of it as indicated in verses
   15-21. Immediately, however, lest the Jews, for whom he wrote, should
   misconstrue this action on the part of Jesus and stumble at it, Matthew
   presents his credentials again as illustrated in verses 22 and 23 and
   records the assertion of His authority which follows in verses 24-45.
   For evidence of the fulfillment of the Old Testament prophecy in all
   this, as throughout in Matthew, compare the marginal references.

   The effect of this opposition to the Messiah's ministry is very marked
   in the changed character that ministry now assumes as set before us in
   chapter 13. The parabolic teaching of the kingdom is now substituted
   for its plain teaching which had obtained hitherto. Jesus foresees His
   rejection and with it the rejection of the kingdom for the time being.
   He foresees the interregnum of this the period of the church, and
   begins to tell His disciples the mystery of the intervening events
   between His going away by and by and His returning again, when Israel
   shall have learned the lesson of her rejection. Notice in this
   connection especially, verses 10 and 17 of this chapter. Notice also
   that none of the seven parables in this group contains any intimation
   of a time when the gospel shall prevail over the earth before the Son
   of man returns again, but all alike affirm that truth and error and
   good and evil will continue side by side until the end of the present
   age (R. V.). The parable of the leaven even, is no exception to this
   declaration, but rather confirmatory of it. Leaven is the Bible type of
   evil, and the parable teaches that so far as the human aspect of the
   kingdom is concerned error rather than truth will prevail in the
   present age.

   What is Meant by the Kingdom of Heaven.

   But some may be puzzled as to the meaning of the phrase, "The kingdom
   of Heaven is like unto" so and so. How can the kingdom of Heaven be
   "like unto" anything evil? The explanation is found in the definition
   of the kingdom, and perhaps the following taken from the appendix of
   Dr. Tregelles' work on Christ's Second Coming may throw some light on
   the subject. According to the author of that appendix (Cecil Yates
   Bliss, London,) the kingdom of God is viewed in Scripture under five
   different aspects, as follows:

   1. As introduced into the world in the person of the Lord Jesus Christ,
   its King and Head. See Mark 1:14, 15, where "is at hand" should be
   rendered "hath drawn nigh."

   2. As rejected by Israel, and therefore restricted during this
   dispensation to a body of men whose relationship to it is invisible,
   and only manifested by their subjection to its laws and principles.
   This body of men forms what we know as the church, the body of Christ.
   Now as the gospel brings into this relationship those who believe, it
   follows that "to testify the gospel of the grace of God" is equivalent
   to "preaching the kingdom of God" (Acts 20:24, 25).

   3. In that outward visible aspect, in which, during this dispensation,
   it includes all who profess to belong to the Lord Jesus Christ -- some
   truly, some falsely. It is in this aspect, exactly equivalent to what
   is commonly described by the word "Christendom," (i. e., Christ's
   kingdom), that it is spoken of in Matthew 13.

   4. In the future, or millennial aspect, when the government of the Lord
   Jesus Christ will be manifested in power. The kingdom will then include
   (a) a heavenly department, the risen "church of the first-born ones"
   (Heb. 12); and (b) an earthly department, consisting of Israel as a
   converted people, and also the converted Gentiles throughout the earth.
   It is in this aspect that we pray "Thy kingdom come: Thy will be done
   on earth as in Heaven."

   5. In the eternal aspect, as in the words, "Then cometh the end, when
   He (the Son) shall deliver up the kingdom to God, even the Father,"
   etc. (1 Cor. 15:24).

   This writer, it will be seen, makes the two expressions "kingdom of
   God," and "kingdom of heaven," equivalent, but we need not contend
   about that just now if what he has written makes any clearer to us the
   sense in which the kingdom of heaven, as used in Matthew 13, may be
   said to be connected with evil. It is Christendom that Christ is
   speaking of there, that outward visible aspect in which, during this
   dispensation, it includes all who profess to belong to Him whether the
   confession be true or false.

   Let us now return to the consideration of the opposition to the Messiah
   which begins to culminate as illustrated in 13:54 to the end of this
   main division (16:12). See, for example, the opposition from Jesus'
   townsmen (13:54-58), and the withdrawal on His part for a while in
   which it resulted. Then comes opposition on the part of Herod and
   another withdrawal (14:1-36). Observe how Matthew again emphasizes the
   credentials which Jesus presented in the latter half of this chapter.
   The opposition of Herod is followed by that of the leaders in Judea
   (chap. 15), in which connection observe a further withdrawal (v. 21),
   and then the presentation of credentials once more (vv. 22-39).
   Finally, there comes the opposition from the leaders in Galilee
   (16:1-12), and another withdrawal of Jesus which leads up to the next
   great division of the Gospel.

   III. Formal Claim of the Messiah, 16:13-23:39.

   This claim is first made privately before His disciples in a section of
   this division covered by 16:13-20:28. It will be observed that no
   sooner is this claim made and formally acknowledged by His disciples
   than He follows it with the revelation of His death. This is the first
   time He mentions that, and presumably because His disciples were not
   prepared to receive it until they had come to know and recognize Him
   for whom He really was. And even now how ill-prepared were they and how
   necessary it was for their faith and hope to be reassured by the
   Transfiguration which takes place in this connection! It is interesting
   to observe further that according to our present evangel this
   revelation of His death is repeated three times, each time a new
   feature being added until the full details are before the minds of the
   twelve. For instance, in 16:21 His death is connected with the work of
   the Sanhedrin, the highest Jewish court; in 17:22, the betrayer comes
   into view in connection with it, and in 20:17, the Gentiles appear. It
   is interesting to observe still further, that in connection with each
   of the three revelations of His death our Lord supplements that
   revelation with an appropriate discourse or some other action
   confirmatory to His disciples' faith, as in the case of the
   Transfiguration already specified.

   The claim made before the disciples, however, is soon repeated, as was
   necessary, before the nation (20:29-23:39). In the first place He
   claimed to be the Son of David, at Jericho, as will be seen by a study
   of 20:29-34, and later on He claimed to be the King of Israel, as will
   be seen by 21:1-16. This doubly-asserted claim is further supported, if
   one may so say, by His formal rejection of the nation which now
   followed. To illustrate this, let it be noted that Jesus' claim to be
   the King of Israel as set forth in His entry into Jerusalem in
   fulfillment of Zechariah's prophecy (21:1-16), was disputed on the part
   of the leaders of the nation. In fact He was formally rejected by them
   as indicated in that same chapter, especially at verses 15 and 23.
   Whereupon He now as formally rejects the nation; first, in the type of
   the barren fig tree (21:17-19); secondly, in the series of three
   parables which follow (21:28-22:14), viz, those of the two sons, the
   wicked husbandmen, and the marriage of the king's son; and thirdly, in
   formal speech (23:38, 39). Is it not stirring to our faith and hope to
   notice in connection with this rejection that He refers, inferentially
   at least, to His second coming to set up the kingdom, when Israel will
   be ready to receive Him as the prophets have spoken, and when at last
   they shall say, "Blessed is he that cometh in the name of the Lord."

   IV. Sacrifice of the Messiah, Chapters 24-27.

   This division of the Gospel begins with our Lord's discourse concerning
   His second coming. His nation having rejected Him, and He having
   rejected His nation, at least for the time being, He now addresses
   Himself to His disciples, turning their faces as well as His own to the
   future, and, what the event has proven to be, a distant future. The
   discourse on His second coming practically covers chapters 24 and 25,
   and while it is confessedly somewhat hard to understand in every point,
   yet our study of the Old Testament prophecies should enable us to grasp
   its main outlines.

   It begins with His desire to answer the disciples' question, or
   questions, in the opening verses of chapter 24, after they had left the
   Temple with Him for the last time. He does this in several parts. In
   the first place, He apparently describes, in outline, the intervening
   events between His departure and His second coming, which will
   culminate with the end of the age (24:1-14). In the next place, He
   describes in outline, the culminating events in the city of Jerusalem
   at the time of His coming (vv. 15-28). Then follows a description of
   the actual event itself, His second coming (vv. 29-31).

   Perhaps more obscurity pervades the rest of His answer than what
   precedes it, obscurity, that is, as to the precise place in time which
   it fits. And yet it may prove a fairly good "working hypothesis" for
   the present, if we regard it as giving us an outline exhibit of the
   condition of the world and of Christendom at the period of His coming.
   For example, we have the condition of the world set before us very
   clearly in 24:36-41, and as some think, the condition of the Christian
   ministry in verses 42-51. The parable of the virgins following
   (25:1-13), is a picture of the church perhaps, though of this I am not
   certain, while the parable of the talents succeeding it exhibits very
   clearly the principles on which rewards will be adjudicated to the
   faithful in that day. Whether these "rewards" are to be regarded as
   applying to the faithful in Israel or the church, I cannot say with
   definiteness, but in either event the same principle doubtless applies.
   The judgment of the nations under the figure of the sheep and the
   goats, which concludes the discourse (25:31-46), coincides, I believe,
   with the teachings of the Old Testament prophets with which we are
   familiar. These prophets taught us that at the close of this age
   Jerusalem would again be occupied by Israel though at first in an
   unconverted state, and that the nations of the Roman Empire would again
   besiege her federated under the lead of the Antichrist, and at this
   time the Messiah would interpose on her behalf, destroying her enemies
   and delivering her. I feel persuaded that the judgment here referred to
   as falling on the living nations is that judgment. That it is not the
   judgment at the end of the world, for example, and mentioned in
   Revelation 20, but the judgment at the end of the present age when
   Jesus comes to set up His earthly kingdom with Israel as its center.
   The nations thus judged are not necessarily the heathen nations, but
   the nations of Christendom, the Roman world, which are judged, it will
   be perceived, not on the ground of individual belief or unbelief in the
   Saviour, but on their national treatment of "these my brethren," i. e.,
   Israel, the brethren of Christ after the flesh. Israel with all her
   faults and blemishes is the apple of God's eye, and woe must befall the
   nation which lays a hand upon her.

   Thus far we have been dwelling especially on Christ's discourse on His
   second coming, which was in a sense necessary to be revealed to His
   disciples before His sacrifice was really consummated. This discourse
   closes with chapter 25, and the offering of Himself as a sacrifice
   takes place in chapters 26-27. The events of these chapters, deeply
   important as they are in themselves, do not call for extended notice.
   They include the story of the last Passover, the agony in Gethsemane,
   the betrayal of Judas, the trial, the crucifixion, death and burial;
   but attention is particularly called to the number of instances in
   which Matthew, true to his distinctive mission to the Jew, emphasizes
   the fulfillment of Old Testament prophecy at every step of the way,
   either in his own words or by recording those of the Saviour bearing
   upon the subject.

   V. Triumph of the Messiah, Chapter 28.

   The triumph of the Messiah is usually employed to describe the last
   great division of Matthew's Gospel. The two great facts under this head
   are His resurrection from the dead and His commission to the disciples
   to disciple all nations. As to the last named fact, there are those who
   think it was practically a commission to make a further offer of the
   kingdom to Israel, rather than a commission to call the church into
   being. The calling of the church, they would maintain, did not take
   place until the beginning of Paul's ministry, to whom the revelation of
   the church was especially made known. They would maintain that up until
   that time, or to speak more particularly, the era of the martyrdom of
   Stephen, Israel had another chance to receive the kingdom by receiving
   the King now testified to as risen from the dead, but their continued
   obstinacy closed the door of opportunity against them at the crisis
   referred to, and the new regime of the church, or the body of Christ,
   then began in earnest. I am not prepared to endorse this teaching
   without qualification, and yet a reference to it should not be omitted.
     __________________________________________________________________

LESSON 39. MARK

   As Matthew wrote for the Jew's distinctively, so it is thought Mark
   wrote for the Gentile. The internal evidence of this is as follows: For
   example, unlike Matthew, he omits practically all reference to the Old
   Testament prophets. With the exception of the one such reference at the
   beginning of his Gospel, I do not think he refers to them again except
   as he quotes Christ's references to them. This is remarkable as showing
   that he is addressing a people to whom such references were not
   necessary even if intelligible, for the Gentiles knew nothing of the
   sacred oracles and were not in expectation of any Great One of whom
   they spake. To the same purport, observe that Mark omits any
   genealogical table, it is not necessary for him to prove the Abrahamic
   descent of Jesus. All allusion to His birth and infancy is also omitted
   doubtless for the same reason, and so on through the whole Gospel. It
   will be found on careful examination, I think, that all the omissions
   in Mark as compared with Matthew are of a specially Jewish character.
   Furthermore, it will be discovered that Mark feels a necessity to
   explain certain Jewish words and customs which he would pass over
   unnoticed if addressing Jews. Illustrations in point are found in 5:41;
   7:34, and especially 7:1-4.

   But it may be further surmised that Mark is not only addressing a
   Gentile people, but of the two great Gentile peoples of that day, the
   Romans and the Greeks, he is addressing the first-named. The Romans, as
   others have pointed out, represented the idea of active power in the
   world. Their ideal was military glory. They were the people who, most
   of all, did things. Moreover, their highest conception of power, and
   might, and authority was themselves, i. e., the Roman state. Although
   they worshiped the Emperor yet they were really worshiping the state
   considered as represented in him. And, indeed, their spiritual need as
   a people grew out of this fact; it grew out of their failure to attain
   their ideal in the state; for with all their power, and might, and
   authority they saw that injustice cruelty and suffering still
   prevailed, and would inevitably continue to do so. Those who have not
   access to larger books on this subject will find the thought
   sufficiently wrought out in Gregory's Why Four Gospels? previously
   referred to.

   Now the Gospel of Mark will be found on close examination to peculiarly
   fit this condition of things, and to suggest that it was written
   distinctively to meet the Roman need. For example, it very noticeably
   sets forth Jesus from the point of view spoken of in our first lesson
   on the Gospels, i. e., as the active servant of Jehovah. The whole
   trend of the Gospel vibrates with energy, power, movement, conquest, as
   attractive to such a people as the Romans. To begin with, it is the
   briefest Gospel, 16 chapters only as compared with 28 in Matthew,
   evidently it was intended for a people not given to thought as much as
   action. It omits chiefly the discourses rather than the deeds of Jesus,
   for example, the Sermon on the Mount, a large part of the charge to the
   twelve and of the discourse on the second coming. Moreover, the things
   which Mark adds, as distinguished from Matthew, are those calculated to
   arrest the attention of men of affairs and action. Speaking further of
   the energetic movement of the Gospel, it is interesting to note the
   frequent employment of the word "straightway," which, as rendered in
   the Revised Version, occurs something like 40 times.

   And yet what has been said does not quite exhaust, or better yet, does
   not quite express, what is found in Mark as distinct from Matthew, and
   indeed from all the Gospels. It represents Jesus, indeed, as the man of
   mighty energy and power -- a servant in that sense, and yet it
   represents Him in the lowly and patient sense of service as well. To
   quote Jukes on the Differences of the Four Gospels, the early church
   fathers employed the four cherubim or "living creatures" as emblematic
   of the four Gospels -- the lion, the ox, the man, the eagle (Rev. 4:7).
   It is under the first figure, "the lion of the tribe of Judah." that
   Jesus is presented in Matthew, but under the second, the figure for
   service, that He is presented in Mark. He is here the patient laborer
   for others, if need be offering Himself in His service as a perfect
   sacrifice. And the same writer points out a fitness in Mark for
   presenting Jesus from that point of view, for he himself was the
   minister, the servant of the apostles, Acts 12:11, 12; 2 Timothy 4:11,
   etc.

   Let us bear in mind then, in studying Mark, that side by side with the
   thoughts of Christ's energy and power we are to keep the other thought
   of His humility and patience. Nor does this latter conception militate
   against the idea of applying the Gospel especially to the needs of the
   Roman mind. Indeed, it strengthens such application, since the more the
   humility and patience of Jesus are dwelt upon in the light of His
   mighty works, the mightier they appear.

   Outline of the Gospel.

   The outline of Mark's Gospel might be made in connection with the same
   general periods suggested in the study of Matthew:

   I. Period of the Advent, 1:1-2:12.

   It might be well to study this period in connection with the
   corresponding division in Matthew, to discover what Mark omits and
   what, if anything, he adds, and the bearing of these omissions and
   additions on the distinctive character of Mark's record as compared
   with that of Matthew. How abruptly he approaches the period of Jesus'
   active ministry, how he even hastens over the preaching of John the
   Baptist, and the details of the wilderness temptation of the call of
   the disciples, and the mighty works which Jesus at once began to do!
   The study of this period will be helped by the following analysis:

   The introduction, 1:1.

   The testimony of John, 1:2-8.

   The testimony of God, 1:9-11.

   The wilderness victory, 1:12, 13.

   The call of the disciples, 1:14-20.

   The works of power, 1:21-2:12.

   Notice in the reading of this section how the wilderness victory of the
   Conqueror manifests His authority over Satan and the wild beasts not
   only, but also the holy angels as well. Moreover, in analyzing the
   sphere of the manifestation of His miraculous works, it will be seen
   that beginning in the synagogue at Capernaum, He next makes a circuit
   of Galilee, returning to Capernaum again. A map would be of great
   value, of course, in fixing these important details in mind, and
   surrounding them with the force and power of reality.

   II. Period of the Conflict, 2:13-8:26.

   This is a period covering about the same ground as that designated in
   Matthew as "the ministry of the Messiah."

   The subjects and laws of His kingdom, 2:13-3:35.

   The growth of His kingdom, 4:1-34.

   The power of the King, 4:35-5:43.

   The conflicts and withdrawals of the King, 6:1-8, 26.

   In reading this division one will be impressed by the quiet growth of
   the kingdom, its entire independence of human will, and its complete
   conquest of the earth. This last is true no matter which view we take
   of the interpretation of 4:32, for whether that refers to a true or a
   false Christendom (see our study of Matthew), it is a demonstration of
   Christ's power likely to rivet the attention and command the respect of
   a people of power like the Romans. In the same connection notice His
   power as especially portrayed in subdivision 3. See how it is exhibited
   over the elements of nature, over Satan, over human disease, and even
   over death itself. Finally, under the head of His conflicts and
   withdrawals we will recall the similar feature of this part of Jesus'
   earthly life as given in the first Gospel. But notice here the four
   localities in which these experiences took place: at Nazareth (6:1-6),
   in Galilee at large (6:32), at Gennesaret (6:53-8:9), and at Dalmanutha
   (8:10-26). Examine the map carefully.

   III. Period of the Claim, 8:27-13:37.

   As preliminary to a direct claim to be the King of the kingdom on the
   part of Jesus, Mark sets forth His teachings as to the way in which the
   kingdom was to be won, viz: through sufferings and rejection. This is
   revealed in 8:27-10:45, which show the sufferings to include:

   (a) Rejection by the Sanhedrin, 8:31.

   (b) Treachery of His followers, 9:31.

   (c) Death by the Romans, 10:32-45.

   The kingdom, however, was claimed by Jesus, as we saw in Matthew's
   Gospel, by His public entry into Jerusalem as the heir of David,
   10:46-13:37. The subject is divided again into:

   (a) The public advent, 10:46-11:26.

   (b) The triumph over the leaders, 11:27-12:44.

   (c) The revelation of the future, 13:1-37.

   IV. Period of the Sacrifice, 14:1-15:17.

   Under this division we perceive the preliminary preparations for His
   death (14:1-41), and, secondly, the actual circumstances under which
   that death was brought about (14:42-15:47).

   V. Period of the Triumph, 16:1-20.

   This period is not essentially different in its character from the
   similar record given by Matthew, except as to the promised cooperation
   of power in the execution of the Great Commission, so-called. This,
   too, is fitting and appropriate as harmonizing with the distinctive
   purpose of Mark in presenting Jesus to the Romans -- the people whose
   ideal was power, power to accomplish things.
     __________________________________________________________________

LESSON 40. LUKE

   Luke, like Mark, wrote for the Gentiles as is evident from a careful
   and comparative reading of his Gospel; but for a different class of
   Gentiles than Mark. The writers of the first three centuries of our era
   testify, almost without exception, that he wrote for the Greeks,
   presenting Jesus from the point of view of the Son of Man, the perfect,
   the ideal man. This testimony is corroborated by the internal evidence
   of the book itself.

   Who were the Greeks? What were their characteristics or ideals as
   distinguished from the Romans, for example? As the latter represented
   the idea of activity or power, so the former represented that of reason
   and culture. As the ideal of the Roman was military glory and
   governmental authority, so that of the Greek was wisdom and beauty. As
   the Romans felt it to be their mission to govern, to give laws to man,
   so the Greeks felt it to be theirs to educate, elevate and perfect man.
   Their thought did not include man considered as a race, but man as an
   individual. It was the man of genius in whom they were interested, not
   man as found in the common herd. As illustrating their conception of
   man or of humanity in this sense, it may be remarked that, unlike the
   less intellectual nations round about them, they made their gods in the
   likeness of men. Of course, it should also be borne in mind that the
   ideal man, the human God they had before them, was always of a worldly
   character, one in whom there was ever a mingling of virtue and vice,
   for as heathen they knew nothing better or higher.

   The Gospel of Luke, therefore, meets this need on the part of the Greek
   in presenting Jesus as the perfect, the ideal, the universal man. He is
   not here the Jewish man, the Roman man, or the Grecian man as such, but
   all men at their best are summed up in Him -- The Man.

   Following Dr. Gregory here, the third Gospel meets this need of the
   Greek in several ways:

   (1) In its authorship, Luke, it is thought, was himself a Greek and a
   proselyte to the Jewish religion; moreover, he was a cultivated man,
   more so than any other of the four evangelists. His cultivation is
   indicated in the profession he followed, that of a physician, and also
   in the general style of his composition. Then, too, he was the
   traveling companion of Paul, himself a cultivated man, and the great
   apostle to the Gentiles especially the Greeks. All these things go to
   show the adaptability of the third Gospel in its authorship to that
   representative class of people.

   (2) In its plan. It is usually considered the most orderly history of
   the sayings and doings of Jesus among the four Gospels. It was
   evidently prepared for a thoughtful and philosophic people. A careful
   reading of such passages as 1:1-4, also 1:5; 2:1; 3:1, etc., will show
   what is meant by this remark.

   (3) In its style. Allusion has already been made to this fact, but it
   may be well to further observe that it is remarkable for its poetry,
   song and eloquence. Also for the depth and sublimity of its thought.
   Notice how many songs are recorded in its opening chapters, and
   consider their attractiveness to the people of the land of Homer. Close
   attention also will make clear even to the English reader that there is
   a flow to the speech of Luke, and a rounding off of his sentences that
   marks a higher grade of rhetoric than the other Gospels. And speaking
   of the depth and philosophic nature of his work, observe how he abounds
   in the discourses of Jesus, so different from Mark. The people for whom
   he writes are those who think and meditate, hence he alone of the
   synoptists records such wonderful utterances of the Saviour as the
   parables of the Prodigal Son and the Rich Man and Lazarus, and His
   teachings on prayer, and worship, and the Holy Spirit.

   (4) In its omissions. Luke omits the distinctively Jewish portions of
   the Gospel, saying little or nothing about the Old Testament prophets,
   or the Abrahamic lineage of Jesus; neither does he quote the parables
   condemnatory of Israel. He also omits distinctively Roman features, the
   vivid pictures and activity associated with Mark, and affects
   conciseness of description rather than scenic effect.

   (5) In its additions. This Gospel gives those incidents in the life of
   Jesus which more especially demonstrate His interest in the whole race.
   The genealogy recorded is that through Adam from God. The sending out
   of the seventy disciples as well as that of the twelve is mentioned,
   especially as the former were not limited in their work to "the lost
   sheep of the house of Israel." Likewise is a great deal of space, nine
   chapters (9:51-18:30), given up to the ministry of Jesus among the
   Gentile beyond the Jordan. The parable of the Good Samaritan and the
   healing of the ten lepers, whose records are confined to Luke's Gospel,
   are especially cheering to the same class.

   (6) In its presentation of Jesus Himself. The third Gospel contains
   peculiar marks of His humanity, as notice 10:21; 22:43, 44; 23:46;
   24:39. It emphasizes His affectionate regard for women and children
   (8:42; 9:38; 7:46; 8:3; 11:27; 10:38-42; 23:27). And also His sympathy
   with the despised and outcast (6:20-22). Compare His discourses in the
   Pharisee's house (chap. 14), and the parables already noted as well as
   that of the publican (v. 18). Some one has said that this Gospel more
   than any other has given birth to the philanthropic and reformatory
   movements of our day, a singular and interesting illustration of which
   is found in the numerous inscriptions from this Gospel found on the
   facades of public buildings devoted to such purposes.

   (7) And yet Luke emphasizes also the divinity of His person as do all
   the evangelists.

   I. Preface, 1:1-4.

   Notice the reference in the first verse to other Gospels, perhaps only
   the other two synoptics are meant, and yet the word "many" indicates
   more than these. Of the whole number, however the Holy Spirit has
   chosen to preserve only these which are bound up in our Bible and have
   come down to us through the channel of the church. Observe further,
   that according to verse 2, they who had set forth these things were
   eye-witnesses of what they recorded. Moreover, Luke himself possessed
   practically the same qualification (v. 3). The expression thus referred
   to has a different turn in the Revised Version and suggests an
   important peculiarity of Luke's Gospel, viz: its historical character.
   According to the Revised Version he had traced the course of all things
   accurately and was about to write them out "in order." There is more of
   the feature of sustained history in this Gospel than in any of the
   others. Finally observe that it is addressed to an individual,
   possessing a Greek name, meaning a lover of God, and addressed to him
   for the purpose of working in him assurance of faith concerning the
   Gospel which he had previously heard by word of "mouth," according to
   the margin of the Revised Version.

   II. Period of the Infancy, 1:5-2:52.

   Under this division we have ten leading facts: announcement to
   Zacharias (vv. 5-25); announcement to Mary (vv. 26-39); visit of Mary
   to Elizabeth (vv. 39-56); birth of John the Baptist (vv. 57-80); birth
   of Jesus (2:1-7); announcement to the shepherds (vv. 8-20);
   circumcision of Jesus (v. 21); presentation in the Temple (vv. 22-38);
   residence in Nazareth (vv. 39,40); visit to Jerusalem (vv. 41-52).

   III. Period of Preparation, 3:1-4:13.

   The facts of this period may be outlined thus: ministry of John, (vv.
   1-20); baptism of Jesus (vv. 21, 22); genealogy of Jesus (vv. 23-38);
   temptation of Jesus (4:1-13).

   IV. The Period of the Galilean Ministry, 4:14-9:50.

   Ministry in Nazareth (16-30); ministry in Capernaum (vv. 31-44); call
   of Peter, James and John, (5:1-11); spread of Jesus' fame (vv. 12-26);
   call of Levi (vv. 27-39); opposition to the Pharisees (6:1-11); choice
   of the apostles (vv. 12-16); discourse to the disciples (vv. 17-49);
   miracles in Capernaum and Nain (7:1-17); discourse on John the Baptist
   (vv. 18-35); on the Two Debtors (vv. 36-50); ministry of the women
   (8:1-3); parable of the Sower (vv. 4-18); discourse on His relatives
   (vv. (19-21); stilling of the tempests (vv. 22-25); healing of the
   Gadarene (vv. 26-40); of the woman with the issue of blood (vv. 41-48);
   raising of Jarius' daughter (vv. 49-56); commission of the twelve
   (9:1-9); withdrawal to the desert (vv. 10-17); transfiguration (vv.
   18-36); healing of the lunatic (vv. 37-42); counsel to the disciples
   (vv. 43-56).

   V. Period of the Judean Ministry, 9:51-19:27.

   Journey toward Jerusalem (vv. 51-62); commission of the seventy
   (10:1-24); discourse on love to one's neighbor (vv. 25-37); visit to
   Martha and Mary (vv. 38-42); discourse on prayer (11:1-13); on seeking
   a sign (vv. 14-36); dinner with the Pharisee (vv. 37-54); discourse on
   the Pharisee (12:1-12); on Covetousness (vv. 13-59); on Repentance
   (13:1-9); on the kingdom of Heaven (vv. 10-24); on the strait gate (vv.
   23-30); challenge to Herod (vv. 31-35); discourse on hospitality
   (14:1-24); on self-denial (vv. 25-35); on the lost (15:1-32); on
   earthly riches (16:1-30); visit at Jericho (16:31-19:27).

   VI. The Period of the Jerusalem Ministry, 19:28-24:53.

   Entry into Jerusalem (19:28-48); controversy with the leaders
   (20:1-21:4); discourse on the future (21:5-38); last Passover
   (22:1-38); betrayal (vv. 39-53); trial before the high priest (vv.
   54-71); before Pilate (23:1-26); crucifixion (27-49); burial (vv.
   50-56); resurrection (24:1-48); ascension (vv. 49-53).
     __________________________________________________________________

LESSON 41. JOHN

   The first three Gospels already considered are sometimes called the
   synoptics, from two Greek words which mean "a view together," the idea
   being that they set forth the same general view of the story of Jesus
   Christ, and contain pretty much the same material although variously
   arranged. They were the earliest Gospels published probably within
   twenty-five or thirty years of the date of the ascension, and did the
   work of an evangelist in carrying the knowledge of Jesus to peoples
   theretofore ignorant of Him. From among these peoples thus converted to
   Jesus, Jews, Romans and Greeks, the Christian church was founded, and
   to this latter body, composed of all three classes, the Gospel of John
   was addressed.

   Thirty years, more or less, had elapsed, and with the growth and
   development of the church had come up certain questions for
   investigation and settlement that the fourth Gospel was particularly
   designed to meet. These questions touched especially on the person and
   work of Jesus, as the Messiah, His nature and the character and
   significance of His death, so that in answering them John necessarily
   reveals to us the deepest and profoundest truth found anywhere in the
   Gospels. For the same reason John's Gospel is nearly altogether new in
   its facts as compared with the synoptics. This is not to say that John
   invented what he wrote, or that the substance of his Gospel was unknown
   to the other writers, but only that in the wisdom of God the relation
   of such things as he records was held back until the period when it was
   particularly needed and could best be understood and appreciated. John
   was the last survivor of the twelve, dying somewhere near the close of
   the first century, kept on the earth by divine Providence, until, like
   his Master, he, too, had finished the work given to do.

   The proof of the later date of John's Gospel is found in such
   references as 1:32, and 3:24, which assume a previous knowledge of the
   facts on the part of his readers. It is found also in the omissions of
   all the material of the synoptics down to the passion. There is only
   one exception to this, the feeding of the five thousand, which was
   retained in John probably in order to introduce and show the occasion
   for the discourse following on the bread of life (chap. 6).

   Further illustration of its profundity, if desired, could be found in
   the nature of the miracles it records, everyone of which seems to show
   a higher degree of power, for example, than those in the synoptics, and
   thus testifying all the more emphatically to the divine origin of
   Jesus' message, and by inference to the deity of the Messenger. Witness
   the turning of the water into wine (chap. 2), the healing of the
   nobleman's son in the same chapter, and that of the impotent man in
   chapter 5. Also the man born blind (chap. 9), and the raising of
   Lazarus (chap. 11).

   The nature of the discourses in John's Gospel illustrates the same
   thing. They are the profoundest themes which fell from the lips of our
   Lord: The New Birth (chap. 3), the Living Water (chap. 4), the Honor of
   the Son (chap. 5), the Living Bread (chap. 6), the Good Shepherd (chap.
   10), the Farewell Discourse (chaps. 13-16).

   Consider, also, in this connection the character of the doctrines
   emphasized in John's record. For example, those related to the Godhead
   alone: Observe how he speaks of God in the abstract, (1:18; 4:24;
   5:37). No such teaching about the nature of God is found anywhere in
   the Bible outside of the epistles of this same evangelist and those of
   Paul. Observe how he speaks of God as Father (3:16; 5:36; 6:37; 8:18;
   10:30; 17:11); how he speaks of the person of Jesus Christ as related
   to the Father (1:1, 14, 18; 5:17, 18, 26; 14:9, 10); and as related to
   man (1:4; 6:46; 8:40-46, etc). Observe finally how he speaks of the
   Holy Spirit (3:5; 4:14; 7:38; 14:12, 16, 26; 15:26; 16:7). Of course,
   in these instances, it is frequently Christ Himself who is speaking and
   John simply reporting or quoting Him, but the point is, it was left for
   John of all the evangelists to do this, to report Him in these deeper
   and profounder utterances concerning the Godhead which are so important
   for the church to know.

   Outline of the Gospel.

   The following outline of John's Gospel following the general lines of
   the preceding ones may be helpful:

   I. Preface, 1:1-14.

   In the preface observe the earliest illustration of the depth and
   profundity of John's presentation of Jesus as the Son of God. Nothing
   quite corresponding to these opening verses is found in any of the
   synoptics. John positively asserts the deity of Jesus, and shows Him to
   be the Creator of all things and the source of all life (vv. 1-5). He
   emphasizes the point very definitely, moreover, by comparing Jesus with
   John the Baptist (vv. 6-9). He is careful, too, at the beginning, to
   proclaim Jesus as the source of the renewed spiritual life of man, the
   eternal life which is coincident with salvation (vv. 10-13). And yet
   side by side with these declarations of and testimonies to Jesus'
   Godhead, see how he demonstrates His perfect humanity as well (v. 14).

   II. Testimony of John the Baptist, 1:15-34.

   Every student will be impressed with the originality of the record in
   this Gospel concerning the testimony of John the Baptist. Nothing
   corresponding to it is found in the Synoptics. Observe his testimony to
   the pre-existence and deity of Jesus Christ (vv. 15-18), and to the
   sacrificial nature of His death (v. 29). These words as well as those
   of the preface stamp this Gospel as that which especially reveals the
   "deep things of God" concerning the person and work of the Messiah. It
   was questions of this character which arose for settlement in the early
   church and which John was retained on the earth to answer. Was Jesus
   God as well as man? Was His death a sacrifice for human guilt? How
   clearly the Baptist's witness bears upon these points!

   III. First Visit to Judea, 1:35-2:12.

   It is a peculiarity of the fourth Gospel that it dwells at length upon
   the ministry of Jesus in Judea while the others mention more especially
   His ministry in Galilee. In Matthew, for example, after the narrative
   of the baptism which took place there, there is scarcely any allusion
   to Jesus visiting Judea until that of the nineteenth chapter, which was
   evidently His last visit, coincident with His betrayal and crucifixion.
   Perhaps a convenient division of the present Gospel will be along the
   line of these different visits to Judea.

   This first division really includes the event of the baptism,
   overlapping what we have described as the testimony of John, and might
   be said to begin at verse 29 instead of 35. Besides the baptism it
   includes the call of the first four disciples (vv. 35-51), a call
   preliminary or introductory to the later or more formal call referred
   to in the other Gospels.

   This first visit to Judea at the opening of Jesus' ministry, in
   connection with His baptism and the calling of His disciples, ended
   with His return to Capernaum in Galilee, on which journey was wrought
   the marvelous work of creation in the turning of the water into wine at
   the wedding feast. The nature of this miracle and the bearing of its
   record upon the peculiar position of John's Gospel has been already
   alluded to.

   IV. Second Visit to Judea, 2:13-4:54.

   With reference to what occasion, and hence at what period of the year,
   did the visit take place (2:13)? With what display of Jesus' authority
   and power is it associated (vv. 14-17)? Comparing this with Matthew
   21:12, 13, it would seem that this transaction was repeated at the last
   Passover. In what manner did He refer at this time to His death and
   resurrection (vv. 18-22)? What great discourse of Jesus is associated
   with this second visit to Judea (3:1-21)? Where did this discourse
   occur presumably (2:23)? How does the theme of this discourse
   demonstrate the profundity of the thought of this Gospel, and bear out
   the theory that it was written for the church? How further does John
   the Baptist bear testimony to Jesus on this visit (3:25-36)? An
   analysis of this testimony, like that also in the first chapter, would
   make an excellent sermon, or Bible-reading outline. He testifies (1) to
   Jesus' relationship to His people (v. 29); (2) His growing influence
   and authority (v. 30); (3) His exaltation (v. 31); (4) His truth (vv.
   32, 34); (5) His supreme power and grace (vv. 35, 36).

   What reason is assigned for Jesus' departure from Judea at this time
   (4:1-3)? Whence did He journey, and what route did He take (vv. 3, 4)?
   What exhibition of loving grace was associated with this journey (vv.
   5-42)? How long did Jesus remain in Samaria, and where did He next go
   (v. 43)? What miracle is connected with this return journey to Galilee,
   and how does it bear on the general purpose of John's Gospel (vv.
   46-54). An allusion to this miracle was made in the introduction to our
   study of John.

   V. Third Visit to Judea, Chapters 5, 6.

   This visit, like the second, was occasioned by the Passover, and hence
   seems to have been a year later (chap. 6). What miracle was wrought on
   this occasion (5:2-9)? With what effect on the unbelieving Jews (vv.
   10-16)? How does Jesus justify such labor on the Sabbath day (v. 17)?
   On what two-fold ground did His enemies seek to kill Him (v. 18)? The
   latter of these two grounds, because He said "God was His Father," is
   peculiar and deeply important. The Revised Version translates it
   because "He also called God His own Father." The Jews understood Him to
   declare God to be His Father in a unique sense, a sense in which He was
   not the Father of other men. This is why they said He made "himself
   equal with God." The importance of this is seen in that it contains a
   direct claim on Jesus' part to be equal with God, i. e., a claim of
   absolute deity.

   The Jews whom He addressed so regarded His words, and Jesus took no
   pains to correct that impression, on the contrary, His words that
   follow are an argument, and the only one from His lips which I know, to
   establish the truth of that opinion, to prove that He was God. Almost
   all the verses following, down to verse 31, prove this, but especially
   and directly verse 23. This discourse on the honor of the Son concludes
   with a kind of supplementary one on the four witnesses (vv. 32-47). We
   have here cited by Jesus Himself, the witness of John the Baptists (vv.
   32-35), the witness of His own marvelous works (v. 36), the witness of
   the Father (vv. 37, 38), and the witness of the Holy Scriptures (v.
   39), but how utterly vain so far as moving the wills of His unbelieving
   countrymen was concerned (v. 40)!

   Leaving Judea again, where do we next find Jesus (6:1-3)? What miracle
   is associated therewith (vv. 5-13)? This is the only miracle found in
   the other Gospels which is also recorded by John, and this for the
   reason doubtless of leading up to the important discourse following on
   the Living Bread. What effect had this miracle on those who saw it (v.
   14)? What did they propose to do with Jesus in consequence of their
   opinion (v. 15)? What did the knowledge of their purpose lead Jesus to
   do? What bearing has His action at this time to the incident in 18:10,
   11, and His words before Pilate in the same chapter, verse 36? To what
   place did Jesus depart? What miracle took place during the night (vv.
   16-21)? Where next do we find Jesus (vv. 22-24)? It is at this point
   the great discourse is given to which reference has been made, and
   which is one of those which, like the others already referred to, gives
   to the Gospel its distinctively spiritual character. At what place was
   this discourse given (v. 59)? How does it seem to have been received by
   the people generally (vv. 41, 52)? How by the disciples (vv. 60, 66)?
   What foreshadowing of His death does He reveal at this time (vv.
   66-71)? Why did He confine His ministry to Galilee just now (7:1)?

   VI. Fourth Visit to Judea, Chapters 7-19.

   We now reach, in John's Gospel, what I believe is the record of the
   last visit of Jesus to Judea (i. e., I do not believe He returned into
   Galilee after this prior to His crucifixion), but as the period covered
   is long, and the events many, we will, for convenience, subdivide the
   whole section as follows:

   (1) At the Feast of Tabernacles (7:1-10:21). How did the brethren of
   Jesus regard Him at this time (7:2-5)? What hesitancy did He exhibit in
   going up to this feast (vv. 6-9)? This feast, it will be recalled, took
   place not in the spring, like the Passover, but in the fall,
   corresponding to our October. This chapter and the next have always
   identified as those of the controversies in the Temple. They represent
   periods of sustained contention with enemies, and of nervous excitement
   (though the latter expression will not be regarded as applicable to
   Jesus personally), such as are described nowhere else in the Gospels.
   The crisis so clearly indicated in each of the synoptics is now rapidly
   approaching. Examine in this connection verses 12, 13, 20, 26, 27, 30,
   32, 43, of chapter 7. What effect had Jesus' answers to His opponents
   upon the officials (vv. 45, 46)? What authoritative person speaks on
   His behalf at this critical moment (vv. 50-52)?

   Where did Jesus pass the night after this trying and exhausting day
   (8:1)? How, do we imagine, was He resting, by sleep or in prayer? Where
   is He found again the next morning (v. 2)? With what work of courage
   and grace does the day begin (vv. 3-11)? Who came off victor in that
   contest of light and darkness, Jesus or His adversaries (v. 6)? The
   controversy now begins again by Jesus' bold declaration of Himself as
   "the light of the world," a declaration which, if unsupported by the
   truth, makes Him to be an insane impostor, but otherwise establishes
   His right to be all that this Gospel claims for Him -- even that He is
   God Himself. Observe the features of the controversy all through this
   chapter, but especially at verses 13, 19, 25, 37, 48, 52, 59. Observe,
   too, the repeated declarations of Jesus bearing upon the dignity of His
   person, as in verses 16, 18, 19, 23, 28, 36, 42, 46, 51, 56, 58. It is
   comforting also to note that His testimony during the day was not
   fruitless in the increase of discipleship (v. 30).

   As Jesus passed through and away from this murderous crowd, what
   miracle is wrought (chap. 9)? What explanation does Jesus afford as to
   why this man was born blind (v. 3)? How does this work of power and
   mercy effect the enemies of Jesus, does it soften or harden their
   opposition (vv. 16, 28, 29)? What did they finally do to the man (v.
   34)? What does "cast him out" probably mean? Compare verse 22, last
   clause. How does Jesus make a further claim of deity in subsequently
   addressing this man (vv. 35-37)? It is to be observed in this
   connection that the sublime discourse on the Good Shepherd, following
   in chapter 10, grew out of this circumstance of the casting out of this
   healed man from the synagogue because of his confession of Jesus. The
   scribes and Pharisees are the "hirelings" Jesus has in mind in that
   discourse, who showed themselves to be such unmistakably in their
   treatment of this man. Notice how this discourse also falls into
   harmony with the distinctive purpose of John's Gospel throughout, to
   present the highest, or if you please, the deepest aspect of Christ's
   person and work, for example, compare His utterances in verses 10, 11,
   15, 17, 18. His work is clearly that of a substitute Saviour, and yet
   none other than God could speak of Himself thus. What opposite results
   were produced by this discourse (vv. 19-21)?

   (2) At the Feast of the Dedication (10:22-42): This Feast took place
   midway between that of Tabernacles just dealt with, and that of the
   Passover, or some time corresponding to our December or January. Where
   Jesus had been in the meantime is not revealed except that it is not
   stated that He returned to Galilee. We need not dwell on this period
   further than to call attention to the same features as prevailed in the
   previous one, viz., the putting forth of the boldest claims on Jesus'
   part, followed in every instance by intensest conflict with His
   opponents. For the claims consult such passages as verses 28 and 30,
   and the conflict, 31 and 39. What was the sequel of this appearance so
   far as Jesus was concerned (vv. 40, 41)? Notice that in the face of all
   the criticism and opposition, and in spite of all the efforts of the
   leaders of the nation to the contrary, the number of the disciples
   continually increased (v. 42).

   (3) At Bethany (chap. 11). Here occurs the great miracle of the raising
   of Lazarus. In the synoptics we read of the raising of Jairus' daughter
   and the son of the widow of Nain. In the first case death had just
   ensued, and in the second but a single day had intervened. Here,
   however, Lazarus had been four days dead. Of course, with God it is no
   harder to restore life in the one case than in either of the others,
   and yet all must be impressed with the gradation of difficulty
   illustrated in the three, and that the most difficult, humanly
   speaking, should be recorded only in John's Gospel. This, like so many
   other features alluded to, shows us with the distinctive purpose of
   this Gospel to set forth Jesus in the highest aspect of all, that of
   the Son of God -- the Son of God giving life to the world. What a
   wonderful declaration that in verse 25!

   Let us not pass from this incident in Bethany without observing its
   effect on the leaders of the nation (vv. 47, 48), and the nature of
   that prophecy, all unwittingly uttered, by Caiaphas, which so clearly
   set forth the precise character of the work Jesus came into the world
   to do (vv. 49-52). Nor let us fail to be impressed by the fact that the
   crisis is now rapidly drawing to a head (v. 53), in consequence of
   which Jesus withdraws Himself again (v. 54).

   (4) At the last Passover (chaps. 12-17). The note of time suggesting
   this sub-division of our lesson is found at the close of chapter 11,
   verses 55-57. The last-named indicates the state of feeling towards
   Jesus prevailing at this time among the leaders of the people, and
   explains the conditions which made this the last Passover He ever
   attended. Where do we find Jesus at the beginning of chapter 12? What
   is the incident emphasized on that occasion (vv. 3-8)? What events on
   the day following hastened the plot of His enemies (vv. 12-19)? The
   succeeding incident recorded is that of the visit of the Greeks, which
   some regard as the second great temptation in Jesus' life. The
   considerations justifying such a view are found in the effect which the
   request of these Greeks to see Him made upon Jesus Himself: "Now is my
   soul troubled," "Except a corn of wheat fall into the ground and die,"
   "Father, save me from this hour." Also in the heavenly testimony to His
   Sonship which was again afforded Him.

   We should not pass to the consideration of the next leading topic
   without observing in passing, the additionally strong testimony John
   bears as his manner is to the deity of Jesus. See, for example, the
   argument to be drawn from his words in verses 37-41, especially the
   last-named. Look up the quotation in Isaiah 6, and ask yourself the
   question whether John's testimony must not be utterly dishonored unless
   Jesus is to be regarded as God incarnate. How corroborative of this are
   Jesus' own words, moreover, in verses 44, 45.

   Following the visit of the Greeks the next leading event is now
   described in chapter 13? What is the ostensible lesson taught in this
   transaction (vv. 12-16)? And yet is there not more than a lesson in
   humility here? What of the deep and mysterious teaching in verses 5, 9?
   Many expositors think we have here a symbolic representation of
   Christ's intercessory work for His people. They are already "clean" as
   far as their salvation is concerned, because of their faith in Him, and
   on the ground of His finished work on the cross; but passing through
   the world brings daily defilement which requires daily cleansing, for
   which provision is made by His all-prevailing intercession as our high
   priest. Compare 1 John 1:9.

   What singular omission is found in this Gospel with reference to the
   events of this last Passover night as compared with the synoptics? What
   additional details of the betrayal are given here (vv. 18-30)?

   The washing of the disciples' feet and the departure of Judas on his
   wicked errand, are followed by what is frequently designated the
   "farewell discourse," covering chapters 13-16, and which, like almost
   the whole of this Gospel, is quite original in comparison with the
   others. These chapters are described by Canon Bernard as "the Central
   Teaching of Jesus Christ," and others call them the heart of the heart
   of the Gospel. Observe the themes treated of: the preparation for the
   second coming (14:1-3); the identity of the Father and the Son (vv.
   6-11); the office of the Holy Spirit in the church (vv. 15-31); the
   source and the responsibility of fruit-bearing (15:1-17); the attitude
   of the world to the church (15:18-16:4); the office of the Holy Spirit
   toward the world (vv. 5-15); the personal comfort of the disciples (vv.
   16-33). Perhaps there is nothing in the whole of this precious and
   sublime discourse of more practical value to us than what it teaches
   the disciple about prayer. See 14:13, 14; 15:16; 16:23-27. To ask the
   Father in Christ's name is something in advance of asking for his sake
   even. To ask in His name is the same as though He asked Himself with
   all the assurance of answer which such a fact implies. This is the
   privilege of the true believer who is thus a member of Christ's body,
   and it is a revelation of truth which Christ had at no time made known
   to His followers until now, doubtless, because they were not prepared
   to receive it.

   This wonderful discourse is followed in turn by the equally wonderful
   prayer in chapter 17, its scope including His own glory and work (vv.
   1-5), His disciples (vv. 6-19), and believers generally (vv. 20-26). It
   seems almost sacrilegious to hasten over these so solemn and loving
   words, but we have time only to call attention to the four petitions
   offered on our behalf, (1) our preservation (v. 11); (2) our
   sanctification (v. 17); (3) our unification (v. 21); and (4) our
   glorification (v. 24).

   (5) At man's judgment seat (18:1-19:16). It would be interesting and
   suggestive to read this chapter in comparison with the corresponding
   ones in the synoptics, in order to notice particularly what John omits
   and what he emphasizes. What illustration of Jesus' dignity and power
   is here mentioned in connection with the arrest (vv. 4-7)? What
   illustration of His tenderness and consideration for His disciples (vv.
   8, 9)? What additional information is given by John in the story of
   Peter's rashness (v. 10)? Who presumably was that "another disciple"
   mentioned in verse 15? What is original with John in the report of
   Jesus' trial before Pilate (vv. 28-40)?

   (6) On the cross (19:17-37). While the different evangelists give
   different translations or versions of the three-fold inscription on the
   cross, in what particular expression are they a unit? How do the
   malevolent Jews seek to avoid the bearing of this expression (v. 21)?
   What is original with John as to the events occurring while Jesus was
   upon the Cross (vv. 23-37)? How many distinct Old Testament prophecies
   does he refer to as fulfilled thereby?

   (7) After the Resurrection (chaps. 20, 21). What is original with John
   as to the burial of Jesus (19:38-42)? As to the details of the
   resurrection (20:1-18)? As to the first meeting of Jesus with His
   disciples (vv. 19-25)? What additional proof of the reality of the
   resurrection does this gospel afford in verses 26-29? What is stated as
   the object for the writing of the gospel (vv. 30, 31)? Why, do you
   suppose, was the addendum given in chapter 21? What apparently, was the
   particular object in recording that appearance of Jesus to His
   disciples in detail? Do you suppose the transaction of verses 15-17
   explains it? Was it not just like our Saviour to give Peter who denied
   Him thrice an opportunity to become restored in a triple confession of
   Him again? What prophecy of Peter's manner of death follows (vv. 18,
   19)? Compare this with 2 Peter 1:14. What rumor subsequently became
   current about John, and why (vv. 20-23)?
     __________________________________________________________________

LESSON 42. ACTS OF THE APOSTLES

   We shall divide the book of the Acts along historical lines, following
   the growth and development of the church from Jerusalem to Judea,
   Syria, Asia Minor and the continent of Europe.

   I. Jerusalem Period, Chapters 1-7.

   (1) Under this head we treat first, of the preface or introduction to
   the book covered by verses 1 and 2 of chapter 1. In this preface we
   notice a reference to a former treatise which the writer has made,
   addressed to a person named Theophilus, and purporting to contain a
   record of the sayings and doings of Jesus up until the time of His
   ascension -- declarations of fact which at once bring to mind the
   Gospel of Luke, suggesting, if not altogether proving, that he, as
   well, was the author of the Acts of the Apostles.

   (2) We have, secondly, the account of the ascension of Christ (1:2-11).
   The facts associated with this event and leading up to it are, first of
   all, the testimony of Luke to His resurrection (v. 3). Then follows the
   allusion of Christ to the forthcoming baptism of His disciples by the
   Holy Spirit (vv. 4, 5). The inquiry of the disciples concerning the
   kingdom and our Lord's reply thereto, (vv. 6-8), substantiates the
   teachings heretofore insisted on, that the kingdom expected by the
   former, and promised by the latter, was a literal kingdom to be set up
   on this earth. If they had been mistaken as to this, or if our Lord's
   rejection and crucifixion had changed the divine purpose, this would
   have been the opportunity, one would think, for our Lord to have
   indicated that fact. But instead of doing so, He permits His disciples
   to continue in their expectation, only promising that the time for its
   realization was not to be made known. In further corroboration of this
   the circumstances of the ascension itself bear witness (vv. 9 11).
   Especially observe the carefully chosen language of the angels to the
   disciples (v. 11). Who shall come again? How shall He come? Where is He
   in the meantime? Let us take every opportunity to emphasize the fact to
   others that our Saviour is alive, not dead; and that He is now existing
   as a glorified God-man in the heavens, whence He is coming again in
   flaming fire taking vengeance on them that know not God and obey not
   His gospel, but to be admired in all them that believe in that day (2
   Thess. 1).

   (3) We have, thirdly, the choice of Matthias by the disciples to
   succeed Judas (1:12-26).

   (4) We have, fourthly, the baptism with the Holy Ghost, on the day of
   Pentecost (2:1-47). As we learned in our studies in Leviticus this
   feast of the Jews came on the fiftieth day after the Passover, which
   would make it in this case about ten days after our Lord's ascension.
   The event it now signalizes was the fulfillment of the promise in the
   first chapter, verse 5 -- a baptism of the church which, in my
   judgment, was once and for all time. I think it is to this baptism Paul
   refers in 1 Corinthians 12:13, and possibly, in Ephesians 4:5. It seems
   to me that every true believer in Jesus Christ partakes of this baptism
   the moment he so believes, and that it is this which constitutes him a
   member of the body of Christ. See 1 Corinthians 3:16; 6:19; 2
   Corinthians 6:16; Ephesians 1:13. This is not to say that the believer
   may not from time to time require and obtain a renewed infilling of the
   Holy Spirit -- (later Scriptures will be found to teach this), but only
   that so far as the baptism with the Holy Spirit is concerned it would
   seem to be extra-scriptural to be seeking for it after it has thus once
   been obtained. It is a comfort to learn from Peter's words (vv. 37-39),
   on what simple conditions this baptism becomes ours, and how extensive
   is the promise of grace concerning it.

   (5) We are now brought face to face with the early conflicts of the
   church (chaps. 3-7). There are three such conflicts recorded in these
   chapters. The first grew out of the miracle on the lame man at the
   Beautiful Gate of the Temple, and the anger of the leaders of the
   nation that the apostles, Peter and John, should in that connection
   have "preached through Jesus the resurrection from the dead" (chaps. 3,
   4). Let particular attention be given to verses 25 and 26 of chapter 3,
   the closing part of Peter's discourse, which afford some reason for the
   opinion alluded to in an earlier study that a second offer of the
   kingdom was made to the Jews after the ascension of Jesus, had they
   been ready even then to receive it by receiving Him as their Messiah.
   In this instance, however, as previously, the leaders were averse to
   His claims, as witness their action against the apostles (chap. 4). Why
   were they unable to gainsay the utterances of the apostles (v. 14)?
   What was the outcome of this first conflict between the church and the
   Jewish nation (vv. 18-21)? What was the effect upon the church (vv.
   23-31)?

   The second conflict seems to have grown out of the apostolic
   persistence in preaching the Word notwithstanding the prohibition
   against it. The story is found in 5:12-42, and it will be seen that in
   this case as in the previous one the Sadducees were foremost in the
   opposition. They were the religious party in the nation which denied
   the future life, and who were in consequence, particularly incensed at
   the preaching of the resurrection (5:17). What supernatural
   interposition was made on behalf of the prisoners in this case (vv.
   18-20)? What shows the popularity of the preaching at this time (v.
   26)? Is there any indication that the apostles were intimidated (vv.
   29-32)? Who appears on their behalf, and with what plea (vv. 33-39)?
   What different treatment was given the apostles in this case (v. 40)?
   What effect did it produce (vv. 41, 42)?

   The third conflict arose around Stephen, the history of which is found
   in chapters 6 and 7, and which marked a crisis in the affairs of the
   church as we shall see in our next lesson.

   (6) In our study of these conflicts of the church we have discovered
   also certain marks of progress. For example, study the picture given us
   of the church (2:41-47), the loyalty, the power, the love, the
   gladness, the increase. Also that given likewise at the close of
   chapter 4. Note in this connection the sharp contrast between the
   spirit and disposition of the many and that of the two who through
   pride were led into hypocrisy and falsehood (chap. 5). And note the
   signal and swift judgment that fell upon them and its immediate result
   in the discipline of the church generally. A further mark of progress
   is seen in the appointment of the deacons (chap. 6).

   II. Palestinian Period, Chapters 8-12.

   This period has to do chiefly with the work of Philip in Samaria, 8;
   Paul in Damascus, 9; Peter in Caesarea, 10-12.

   What explains the outspreading of the work into Samaria (8:1)? Who were
   excepted from the general exodus? Was the evangelistic work of the
   early church limited to the apostles, or even to them and the deacons
   (chaps. 7, 8)? What are we to understand then, by the word "preaching"
   in this case -- sermonizing, or the simple testimony to the person and
   work of Christ? Has the church, have we, individual believers, anything
   to learn from this circumstance? Who was the divinely-chosen leader of
   the work in Samaria (8:5)? What have we learned of his character in a
   previous chapter? With what blessing did his labors meet (vv. 6-8)? How
   did Satan seek to withstand him (vv. 9, 11)? How does Satan's emissary
   himself become a witness to the superior power of God (v. 13)? What
   proves the insincerity of his professions (vv. 18-23)? Is there any
   evidence of deeper conviction on his part (v. 24)? What transaction in
   the history of the church in Samaria shows a distinction of some kind
   between believing on Christ for salvation and receiving the Holy Ghost
   (vv. 14-17)? I am of the opinion that every believer on Christ receives
   the Holy Spirit in some sense the moment he so believes, and that this
   is equivalent to the baptism of the Holy Spirit spoken of above, and
   which makes us a member of Christ's body. But I believe there is such a
   thing as a deeper or fuller work of the Spirit in the believer which
   some receive after they believe, and that this is what is referred to
   in the present case.

   What was the next mission on which Philip was sent (vv. 26-40)? The
   interest in this mission gathers around the supernatural features
   connected with it (vv. 26, 29, 39), and the additional fact that it
   resulted in the introduction of the gospel to the great continent of
   Africa.

   With whom is the history chiefly connected in chapter 9? What keynote
   to the nature of Paul's ministry is afforded in the Lord's words to
   Ananias (v. 15)? To what people was he particularly sent? In what city
   did his ministry begin? (While Damascus is not, strictly speaking, in
   Palestine, but Syria, yet the proximity of the two countries seems to
   warrant us in classifying what was done in Damascus, as well as later
   in Antioch, in the Palestinian period). Who interests himself
   especially in Paul at this time, and for what reason (vv. 26, 27)?
   Where, finally, is Paul obliged to be sent (v. 30)?

   With whose ministry are we now once more concerned (vv. 32-43)? It
   would be well to familiarize one's self with these locations on the map
   -- Lydda, Joppa, Caesarea. Whose conversion is narrated at length in
   chapter 10? Was he a Jew or a Gentile? Observe the method God employed
   to assure Peter of His purpose to have the gospel preached to the
   Gentiles (vv. 9-21).

   Nevertheless, while these transactions were going on in Caesarea and
   Jerusalem, certain religious experiments of the same kind were being
   tried elsewhere. For example, where, and by whom (vv. 19-21)? Who again
   come into prominence together in connection with this work (vv. 23-26)?
   How long did they remain there? For what is Antioch memorable at this
   time (v. 26)? What shows that the same Spirit of love who dwelt in the
   Jewish Christians dwelt also in the Gentiles (vv. 27-30)?

   We have seen that Stephen was the first martyr of the church; who was
   the second, according to chapter 12? What seems to have been a
   meeting-place for the Jerusalem church at this time (v. 12)? How did
   persecution effect the growth of the church (v. 24)? What "ministry" of
   Barnabas and Saul is referred to in verse 25? Compare 11:29, 30. Who
   now comes into prominence as a Christian worker (v. 25)? This was
   doubtless him whom we know as the author of the second Gospel.

   III. Asia Minor Period, Chapters 13-15.

   At this point begins the account of Paul's first missionary journey.
   Whence did it originate, and under what circumstances (13:1-3)? What
   shows the presence of the Lord by His Spirit in the administration of
   the affairs of the church at this time? The query arises as to whether
   He does not still guide and direct as He did then, when He is permitted
   by the church so to do? May not the absence of His direction and
   guidance explain a great many things in the subsequent history of the
   church which are not to her credit, and which have made her a hindrance
   instead of a help to the world?

   Trace the course of this first missionary journey on the map from
   Antioch to Paphos. What interest did Barnabas have in this direction?
   Compare 4:36. Who accompanied the two missionaries on this journey (v.
   5)? In what way did Satan seek to frustrate their work at Paphos? Who
   was their first notable convert? In what special manner was the power
   of God manifested in their ministry?

   Trace the course of their journey from Paphos to Iconium (v. 51). In
   what manner did John Mark signalize himself (v. 13)? How do you
   distinguish the Antioch of this chapter from that in the previous one?
   Where and among what class of persons did Paul begin his ministry in
   this place (v. 14)? In what spirit did they receive his message (v.
   45)? How do verses 46, 47, illustrate the special mission intrusted to
   Paul? What success was met with at Iconium (14:1-3)? How was the
   experience of Antioch repeated there (vv. 4-6)? What incidents,
   opposite in character, marked the stay at Lystra (vv. 8-19)? How did
   this first journey draw to a close (vv. 20-28)? What token of progress
   and development in the church is indicated in verse 23?

   First Church Council.

   The fifteenth chapter of the Acts is one of the most important,
   historically and doctrinally, in the New Testament. False teachers of a
   Judaizing tendency, i. e., those who were ever seeking to make the
   Gentile Christians conform to the Mosaic law, followed Paul and
   Barnabas to Antioch, and indeed to other places, contradicting and
   undermining the gospel of simple faith they preached (15:1). In order
   to silence their contention and establish the doctrine of justification
   by faith only, a gathering of the leaders of the church was held at
   Jerusalem before which Paul and Barnabas appeared. Peter also bore
   testimony in corroboration of their work (vv. 6-11). Finally, the
   decision of the council was reduced to writing and sent forth to all
   the Gentile churches endorsing the position of the two apostles
   aforenamed, and settling the question of the way in which a man may be
   just with God for all time (vv. 24-29). Compare Peter's words in verse
   11. This chapter deserves the closest study, that it may be fastened
   upon the memory because of its important bearing on the subsequent
   teaching of Paul, and, indeed, on all the later history of the church.

   Some little time after the decision of the Jerusalem Council on the
   question of circumcision and related subjects, Paul and Barnabas
   purposed a second journey to the cities in Asia Minor where they had
   established churches. Their original plan, however, was seriously
   altered by the difference of opinion which arose between them on the
   subject of selecting John Mark, Barnabas' nephew, to accompany them.
   The result was four missionaries instead of two, and two missionary
   tours instead of one. The narrative in the Acts follows the career of
   Paul and Silas, beginning with what we may describe as

   IV. Greco-Macedonian Period, 15:36-21:17.

   This period covers what is commonly known as the second and third
   missionary journeys of Paul. The second journey began with an excursion
   through what countries (15:40, 41)? No mention is elsewhere made of
   churches located in these parts, except the one at Antioch in Syria,
   and the fact illustrates the great triumphs with which Christianity met
   at the first, far beyond anything which is recorded in this brief
   inspired account. What event of importance transpired at Lystra, and
   how does Paul's reception there contrast with his former experience in
   the same place (16:1-3)? How does Paul exhibit his tactful disposition
   in this matter (v. 3)? As this part of the journey was apparently among
   the churches already established, confirmatory of their faith (16:4),
   what commission did the apostles execute on the way (v. 4)? What was
   the effect of these apostolic visits (v. 5)? What provinces did they
   next visit (v. 6)? It appears that at this point in their travels the
   Holy Spirit designed to change the nature of their service from that of
   overseers of the flock to that for which they were originally chosen,
   viz: evangelists and missionaries. How is this divine purpose
   illustrated in verses 6-8? How farther in verses 9 and 10? Crossing the
   Aegean sea, what was the first place in Europe where the gospel was
   preached, and with what results (vv. 11-40)? This whole story of Paul's
   stay in Philippi should be read and re-read until it is known by heart.
   From Philippi the workers passed through Amphipolis and Apollonia to
   the great city of Thessalonica, the location of which should be
   identified on the map. In what respect did the population of this city
   differ from that of Philippi (17:1)? How long was Paul permitted to
   remain here (v. 2)? With what success at first (v. 4)? Under what
   circumstances did he leave and where did he go (vv. 5-10). How are the
   Bereans distinguished (vv. 11, 12)? What is the story of Paul's visit
   to Athens (vv. 13-34)? What two disciples are introduced to us in
   chapter 18? By what means does Paul support himself in Corinth (v. 3)?
   What supernatural encouragement is afforded him there (vv. 9, 10)? How
   long did he remain in that city (v. 11)? Where did he next go (vv. 18,
   19)? Why did he remain there so brief a time (vv. 20, 21)? To what
   point did he return (v. 22)?

   The third journey begins at this point with a further visit to the
   country of Phrygia and Galatia (v. 23), from which point we next hear
   of Paul at the great metropolis of Asia (19:1). In the meantime what
   other distinguished teacher has been brought upon the scene (18:24-28)?
   What extraordinary marks of the Spirit's power are evidenced in Paul's
   ministry at Ephesus (vv. 6, 11, 12, 19, 20)? What circumstance
   testifies in a very practical way to the spread of gospel truth in that
   neighborhood (vv. 23-41)? Where did Paul go after leaving Ephesus
   (20:1, 2)? Why did he return from Greece by land rather than water (v.
   3)? What word in verse 5 represents the author of the Acts as a
   companion of Paul and eye-witness of what he records? Contrast the two
   visits of Paul to Troas. Did Paul visit Ephesus again on this return
   trip (v. 16)? What was the occasion of his haste? Nevertheless did he
   meet any representatives of the church at that place, and if so, under
   what circumstances (vv. 17-38)? How long had Paul remained in that city
   (v. 3l)? What shows the strong affection entertained for him by the
   brethren of that church (vv. 36-38)? It will be interesting and helpful
   to the memory to follow with a map the course of Paul and his
   companions from this point to Tyre, and thence to Caesarea and finally
   Jerusalem (21:1-17). What warning does Paul receive at Tyre (v. 4)? We
   need to be careful here not to suppose that it was the Holy Spirit
   Himself who sought to persuade Paul against going up to Jerusalem. If
   such had been the case it would have been gross disobedience on the
   apostle's part to have done so, and the afflictions coming on him there
   would have been a just chastisement for his sin. The Spirit informed
   him through these brethren that he would be exposed there to great
   suffering, but it was the brethren and not the Spirit of God who urged
   him not to go up. It was a case of human error connecting itself with
   the divine truth, the flesh lusting against the Spirit, and suggests
   Peter's unholy dissuasion of his Lord in Matthew 16:21-23. How is this
   prophecy repeated, and with what additional particulars when the
   company reaches Caesarea (vv. 10-12)? There was obscurity in the
   prediction at Tyre which is removed at Caesarea, according to the
   divine principle by which revelations become clearer as the time for
   their fulfillment approaches.

   V. Roman Period, 21:18-28:31.

   Deep interest attaches to every detail leading up to Paul's visit to
   Rome. Our attention is called first, to his meeting with James, and the
   other leaders at Jerusalem, where he rehearses "particularly what
   things God had wrought among the Gentiles by his ministry" (v. 19). It
   seems to have been his habit always to stop at Jerusalem on his
   homeward trips, although the real end of his journey on each occasion
   was Antioch of Syria, the Gentile headquarters of the church. What
   Jewish custom was Paul prevailed upon to observe on this occasion; and
   on what ground (vv. 20-26)? A large number of the converted Christian
   Jews entertained a prejudice against Paul, because in his preaching to
   the Gentiles he insisted on salvation by faith without the observance
   of the Mosaic ceremonial law. It was the old story of Acts 15 repeated,
   and which, in one way or another, continues to be repeated even in our
   own time. In this case, to disarm prejudice, the great apostle to the
   Gentiles is induced to engage in one of the acts of the ceremonial law
   -- one, the performance of which involved the violation of no Christian
   principle, and might do much to bring about a better feeling in the
   church. Into what difficulty did this lead Paul (vv. 27-30)? It is to
   be borne in mind that the Jews who stirred up this tumult against the
   apostle were not the converted Jews to conciliate whom he had taken
   upon himself this vow, but unconverted Jews, those who had given in no
   adherence to the Christian religion, and who had known of Paul and his
   teaching when he was in the neighborhood of Ephesus. By what providence
   was he delivered from the angry multitude (vv. 31-36)? In his defense
   before the people what circumstance in his experience does he newly
   dwell upon (vv. 17-21)? It would make a deeply valuable study to
   consider the number of such revelations of the person of Jesus with
   which Paul was blessed. What was the immediate issue of this defense so
   far as Paul was concerned (vv. 22-29)? What second opportunity for a
   hearing is arranged for (v. 30)? Into what error did Paul fall at the
   first (23:1-5)? By what tactful action on his part was he released from
   the critical situation (vv. 6-10)? What divine encouragement did he
   receive (vv. 11)? What conspiracy was entered into against him (vv.
   12-15)? By what providence was he delivered out of their hands and into
   what place does he now come (vv. 16-35)? Under what circumstances is he
   now accused before Felix (24:1-9)? What kind of person is Felix seen to
   be (vv. 22-27)? Before whom is Paul now arraigned (25:1-8)? Is it not
   assuring to note how God moved upon the mind of a wicked governor like
   Festus in such a way as to frustrate the plans of Paul's adversaries?
   By what demand of Paul is it finally determined he shall proceed to
   Rome (vv. 9-12)? What circumstance intervenes (25:13-26:32)? On the
   sea-journey what information was divinely vouchsafed to Paul (27:9-11)?
   And later (vv. 21-27)? What indicates on the part of the soldiers an
   increasing respect for the words and opinions of the apostle? Compare
   verse 11 with verses 31, 32, 33-36. How again, did God act upon the
   mind of an unbeliever to spare the life of His servant and carry out
   His will in bringing Him to the scene of his labors (vv. 41-43)?

   Have you examined the map to locate the island of Melita or Malta
   (28:1)? What supernatural works were wrought on that island (vv. 7-9)?
   What particular consideration was shown Paul, as a prisoner, in Rome
   (v. 16)? What did he improve as an early opportunity to do in the line
   of his divine calling (vv. 17-20)? What was the result of this first
   meeting (vv. 21-23)? The result of the second meeting (vv. 24-29)? How
   long did the apostle remain in Rome, and under what circumstances (vv.
   30, 31)?

   There are reasons for believing that Paul had a hearing before Caesar
   as the result of which he was set at liberty, pursuing his missionary
   journeys further to the West. Afterwards, however, as tradition holds,
   he was re-arrested, tried and beheaded in Rome as a martyr to the
   Christian faith. We shall touch upon these subjects again when we come
   to the study of some of his later epistles. It is presumable, by the
   way, that four of his epistles, and five, if we shall count Hebrews as
   one of his, were written during this imprisonment -- Ephesians,
   Colossians, Philippians, Philemon, Hebrews. There is little doubt also
   that Luke, and other of the leading disciples who accompanied Paul to
   Rome, or who visited him there, labored diligently in the city at this
   time; but as another remarks, what almost unprecedented modesty is
   instanced in Luke's case, the historian of these records, who is wholly
   silent concerning his labors and sufferings!
     __________________________________________________________________

LESSON 43. ROMANS

   In studying the epistle of Paul to the Romans we meet with:

   I. The Salutation, 1:1-7.

   The salutation consists of certain descriptions which may be indicated
   thus:

   The writer (v. 1).

   The gospel to which he has been separated, (v. 2).

   The person of whom that gospel testifies, (vv. 3, 4).

   The particular service to which the writer has been called, (v. 5).

   The people to whom this message is now sent, (vv. 6, 7).

   II. Thanksgiving, 1:8-15.

   Observe that for which the thanksgiving is offered (v. 8), and how that
   the thanksgiving is mingled with prayer (v. 9). A special petition in
   this prayer is indicated (v. 10), and the object of that petition (v.
   11). The modesty of the great apostle is beautifully illustrated in
   verse 12, the reason for his delay in visiting them (v. 13), and the
   obligation he feels toward them (vv. 14, 15).

   The terms of this thanksgiving would indicate that Paul had not yet
   visited Rome, and hence that the epistle antedates the events in the
   closing chapters of the Acts which we have so recently considered.
   Little did he know at this time, doubtless, how it should please his
   Lord and Master to gratify that longing desire to see them of which he
   speaks. If we inquire, therefore. how this epistle came to be written
   to them, we find a hint in 16:1, where Phoebe, the deaconess, is
   mentioned as about to embark on a business journey from Cenchrea to
   Rome, of which advantage is taken to send a message. Cenchrea, as the
   map shows, is adjacent to Corinth, which gives rise to the probability
   that the epistle was penned, as were some others doubtless, during
   Paul's long residence in the last named city. See Acts 18.

   But part of the argument which goes to show that Paul had not visited
   Rome up until this time, shows also that no other apostle had done so.
   Reference is here meant to what he says in verse 11, about the
   impartation to them of spiritual gifts. Had he been preceded by any
   other apostle such gifts would have been likely to be dispensed to the
   church. Moreover, it seems to have been a principle with Paul not to
   build on another man's foundation. See 15:20, and 2 Corinthians
   10:14-16. If, therefore, any other apostle had established the church
   in Rome before Paul, he would not have thought of going there at all.
   This, therefore, would seem to settle the question also, as to whether
   Peter founded the church at Rome? Roman Catholicism makes much of its
   affirmations on this point, but it would appear that they are
   affirmations only.

   Who then, did found the church at Rome? Doubtless those we call laymen.
   From among the great multitudes present at Jerusalem on the day of
   Pentecost who were converted and baptized with the Holy Ghost on that
   day there were some from Rome who, on returning to their home city,
   carried the seed of the gospel with them, and it had thus borne fruit.

   III. Theme; the Gift of Righteousness, 1:16, 17.

   The epistle to the Romans is not so much of an epistle, a letter, as it
   is a treatise. It has a theme, and that theme may be said to be stated
   in the two verses we are now considering. The apostle had expressed
   himself as ready to preach the gospel to them that were at Rome, the
   barbarians, as Latins were called to distinguish them from the Greeks,
   and he now essays a reason for his readiness to do this. He declares
   that he is "not ashamed of the gospel of Christ." And why is he not
   ashamed of it? Because of its dynamics, because of what it can do. "It
   is the power of God unto salvation." But wherein consists its power? In
   what does its power lie? What is the essence of the gospel? It is this,
   that "therein is the righteousness of God revealed from faith to
   faith," or as the Revised Version more properly translates it, "a
   righteousness of God." It is not God's own character of righteousness
   that is revealed, in other words, but another righteousness, a
   righteousness, as the epistle goes on to teach, which God gives to men,
   imputes to them on the exercise of their faith in Christ. To use
   another's words, it is "the rightness which proceeds from God, i. e.,
   the right relation in which man is placed by a judicial act of God." It
   does not mean that a man is made righteous in his personal character,
   but declared righteous in point of law. The phrase is used seven times
   in the epistle, and becomes its keynote, carrying its meaning with it
   as it goes along. We are justified, therefore, in calling the theme of
   the epistle, "The Gift of Righteousness." From the human side, that
   which man does in order to be justified is to believe (trust) on
   Christ; but from the divine side, that which God does, which justifies
   the man who believes on Christ, is to impute unto him His own
   righteousness.

   IV. Necessity of the Gift, 1:18-3:20.

   No sooner does the apostle reach the declaration of his theme than he
   plunges into the development of it. And the first point he dwells upon
   is its necessity. Just as a righteousness of God is revealed from
   heaven, so a wrath of God against all unrighteousness of men is
   revealed (v. 18); and it is this revelation of His wrath which makes
   necessary the revelation of His righteousness if men shall be saved.
   This revelation of God's wrath is in the Scriptures, but it is also in
   the conscience of every human being; as the context plainly shows. But
   we must not do God the injustice to associate this wrath with
   impatience on His part, or anything arbitrary or unjust. It is, as
   Bishop Moule says, the anger of Him who never for a moment can be
   untrue to Himself, who is Love and who is Light, but who is also a
   consuming Fire (Heb. 10:31; 12:29).

   The unrighteousness of men against which this holy wrath is revealed is
   stated in detail in the verses which follow in this chapter. And it is
   of the most solemn interest to note that men are without excuse in
   committing it (vv. 19-23). In excusing the heathen world to-day we are
   apt to say that they know no better, but God's Word says differently.
   Not only did they know better, but knowing better, they deliberately
   closed their eyes and turned their backs upon that knowledge, and the
   darkness and wickedness into which they have fallen from being the
   cause has become the effect of their awful folly (vv. 24-32).

   Nor is this a condition true of some men in the world and not of all,
   for in 2:1-16, the indictment is laid at the door of every one. Not
   that all men are guilty of all the sins enumerated in the black
   catalogue of chapter 1, but being guilty of some, they are without
   exception exposed to the wrath revealed against the whole.

   And this is true not only of the Gentile, but of the Jewish world. The
   latter, the Jews, might be ready in their self-righteousness, to accept
   the dictum as applying to those whom they regarded as outside the pale
   of God's promises and ignorant of His revealed Word; but surely it
   could not be true of them who rested in the law, and made their boast
   of God, and knew His will, and considered themselves as guides to the
   blind and a light of them that were in darkness! Yes, it was true of
   them also, as the apostle most plainly avers in verses 17-29.

   Moreover, so far as the Jews were concerned, it was hardly necessary to
   produce the testimony of history and experience as in the case of the
   blind and ignorant Gentiles, for did not their own laws in which they
   so much boasted teach the same? It is thus the apostle speaks in
   3:1-20. Should the Jews indignantly dispute his position so far as they
   were concerned, on the ground that he thus put them, the chosen people,
   on a level with the Gentiles, he would remind them that the very
   oracles of God, whose commitment to them constituted one of their chief
   glories, were the authority for what he now said. He would recall to
   them the teachings of those oracles (vv. 9-18), and he would press the
   point upon their attention that the teaching thus quoted could not have
   been directed in the first place to the Gentiles, who did not have the
   Scriptures in which they were contained, but to the Jews distinctively,
   who, only, in that sense, were "under the law" (v. 19). The result is,
   he would have them know, that their mouths as well as the mouths of the
   Gentiles, were stopped, and all the world, Jew and Gentile alike, was
   guilty before God. The wrath of God revealed against the
   unrighteousness of one class as much as against that of the other, left
   the one as truly as the other in need of the gift of His righteousness,
   which is by faith, if either class were to be saved (v. 20).

   V. Application of the Gift, 3:21-4:25.

   Paul gathered up his argument under the preceding division in one
   concentrated sentence: "By the deeds of the law shall no flesh be
   justified (whether Jew or Gentile); for by the law is the knowledge (i.
   e., the moral knowledge) of sin." The more, and better, a man knows the
   law, the more, and better, he knows what a sinner he is. The Jew
   thought he knew the law but he did not, as all his history proved. He
   is represented as surprised at the apostle's declaration that one
   cannot be justified by keeping it. Where shall one obtain a
   righteousness if not by the law? Paul tells him where. He tells him of
   a righteousness of God entirely apart from, independent of the law
   altogether (v. 21). What righteousness is it? Verse 22 answers. That
   which comes through faith in Jesus Christ, a righteousness given unto
   and put "upon all them that believe," whether Jew or Gentile, "for
   there is no difference" between them. In this connection observe verse
   25 very particularly, to see what that is concerning Jesus Christ on
   which saving faith rests. It is not His earthly life, character or
   example merely, glorious and holy as they were, but His death.
   Propitiation means "a price of expiation," and this price was His
   blood. This explains, Paul says, why God bore with sinners in the past,
   why He forbore them. It was because of what He had eternally purposed,
   and now made manifest in Christ (v. 26).

   This allusion finds illustration and emphasis in chapter 4. Go back a
   moment to 3:21. Did some Israelite take exception that this doctrine of
   righteousness by faith was new? Nay, the apostle answers that it is
   old. It is found in the Old Testament, it is "witnessed by the law and
   the prophets." And did they ask where or how it was so witnessed?
   Chapter 4 replies by pointing to the case of Abraham under the general
   head of the law, and David under the prophets. Both of these
   distinguished representatives of the Jewish nation and Jewish religion
   were justified by faith and not by the deeds of the law.

   VI. Effect of the Gift Upon Man in His Relation to God, Chapter 5.

   Being justified by faith, being thus declared righteous in point of
   law, what is the effect of this new and blessed relationship into which
   man is brought? It is one of "peace with God" (5:1), "access," (v. 2),
   and joy or "rejoicing" (same verse). Moreover, this rejoicing is
   described as rejoicing "in hope of the glory of God" (v. 2), in
   "tribulations" (v. 3), and in "God" Himself (v. 11).

   The latter half of this chapter corroborates and strengthens the
   declaration of the former half by a comparison between the imputation
   of Adam's sin to the race and that of Christ's righteousness to His
   people (vv. 12-21). Here surely, are some of "the deep things of God,"
   some of "the things hard to be understood" in our brother Paul's
   writings, but which are to be accepted as the other things have been
   accepted, as Christ Himself is accepted, by faith. To quote Bishop
   Moule again, we are to remember as another fact of the case, that this
   division of the chapter deals only incidentally with Adam after all.
   Its main theme is Christ. Adam is the illustration, Christ is the
   subject. We are to be shown in Adam, by contrast, some of "the
   unsearchable riches of Christ." So that our main attention is called
   not to the brief outline of the mystery of the fall (vv. 12-14), but to
   the assertions of the related splendor of the redemption (vv. 15-21).

   Paul closed the last division of his epistle to the Romans with a
   triumphant paean to the reign of grace. Where sin abounded, i. e., "in
   the place, the region of fallen humanity," there did grace much more
   abound, it was equal to the emergency, meeting and overcoming the foe
   in the case of them that believe.

   But this might lead to a false and impious conclusion. If the more sin
   abounded the more grace, would it not magnify the grace to continue,
   even after justification, in the commission of sin? The apostle meets
   this objection in the next division of his treatise, where he shows
   that the fruit of justification by faith, in the believer's experience,
   is that of personal holiness. We might designate the next division,
   therefore, as

   VII. Effect of the Gift Upon Man in His Own Experience, Chapters 6-8.

   This truth the apostle sets before us in a gradational series of
   reflections. In the first place, he shows in chapter 6, that by means
   of justification man has been brought into a new sphere of existence
   altogether, where, in the sight of God, he is now dead to sin and alive
   unto God (v. 2). The meaning of verse 3 seems to be, that, so closely
   is the believer identified with the Lord Jesus Christ in God's mind and
   plan, that when the Saviour died to sin, died to it in the sense that
   He paid its penalty and it could never again bring Him into the place
   of judgment, the believer died (in Him) to it in precisely the same
   way. Verse 4 is to be interpreted also on the same principle. When the
   Lord Jesus Christ rose from the dead into newness of life, especially
   with reference to sin and its eternal consequences, the believer is
   regarded as having risen with Him, and as now walking before God
   judicially on the plane of resurrection. It is the duty of the believer
   to hold to this truth by faith, whether he understands or experiences
   it or not (v. 11). It is the pedestal upon which he rises into an
   apprehension of his real power over the sins of the flesh (vv. 12-14).

   But the apostle proceeding to the second stage of development in his
   part of his argument, shows, in chapter 7, that the justified man is
   not only brought into a new sphere of existence, but is also actually
   undergoing a new experience -- an experience of conflict with sin in
   the flesh. The last half of the chapter, say from verse 14 onward, lays
   emphasis on this. Paul is doubtless giving us his own experience there
   at some period of his religious life, or at least the experience of
   some typical man, awakened to a knowledge of sin, regenerated let us
   say, saved by grace, and yet living on a low plane of experience and
   knowledge of the truth. Justified by faith is he, and because of that
   very fact, he is undergoing a spiritual struggle unknown to him before.
   While living in an unjustified state, his central choice was for self,
   but now, even in its failures, it is for God. Yet that mysterious other
   self is latent still, and asserts itself in awful reality at times
   where he is off his guard. It puts him to torture and shame, and he
   cries out in the agony of his soul. Is there no balm in Gilead? Is
   there no physician near? O, wretched man that I am, who shall deliver
   me from, or out of this body of death? He answers his own question,
   when he says, "Thanks be to God, who giveth us the victory through our
   Lord Jesus Christ."

   This leads very naturally to the third and last stage in the
   development of this part of his theme in which he is showing the way to
   holiness, or, as we have described it, the effect of the gift of God's
   righteousness upon man in his own experience. It makes him personally
   holy, first, by bringing him into a new sphere of action or existence
   (chap. 6). Secondly, by awakening within him the consciousness of a new
   experience, that of internal conflict with sin (chap. 7); and thirdly,
   by putting within him a new possession, the Holy Ghost, through whom he
   is able to overcome in the conflict, and make that death to sin real in
   his life and conduct which is already real of him judicially, in the
   sight of God.

   This third point is elaborated in chapter 8, whose relation to the
   preceding chapter is very clear and beautiful. Here the Holy Spirit is
   present everywhere as the secret of victory over sin. The chapter
   begins with a deep re-assertion of our justification, and then unfolds
   the work of the indwelling Spirit in our sanctification, and finally
   our glorification, bringing us back again to the point of departure in
   chapter 5.

   How does the Holy Spirit accomplish this? First, by setting us free
   from the law of sin and death (8:2), so that we willingly walk after
   the Spirit (vv. 3-5); secondly, by quickening our mortal bodies day by
   day, so that we are able to mortify (make to die) the deeds of the
   flesh in us (vv. 9-13); thirdly, by leading us as the sons of God (vv.
   14, 15); fourthly, by witnessing within us concerning our position and
   heirship in Christ (vv. 16, 17); fifthly, by praying in us (vv. 26,
   27), etc. We thus see that as the effect of the gift of God's
   righteousness upon man in his relations to God is to make him
   personally acceptable to God, its effect in his own experience is to
   make him personally holy.

   VIII. Relation of the Gift to Israel as a Nation, Chapters 9-11.

   That which follows in this epistle, in chapters 9-11, is frequently
   regarded as a kind of parenthesis. The apostle interrupts the flow of
   this main line of argument to discourse for a while of his own beloved
   Israel. It seems so hard that they, by their own blindness and
   unbelief, should be left out of the distribution of God's blessings of
   grace, and the Gentiles, who had never been His people in the same
   sense as they were, should be the recipients of them. Moreover, what
   was the effect of the situation on the Jews themselves? How would they
   regard such a gospel? Could they believe it to be true? And if true,
   did it not make the God and the promises to them of the Old Testament
   untrue? Before he can proceed further, therefore, the great apostle
   must discourse of these things. He must pour out the love of his heart
   for his people. He must remind them that God's promises to them still
   hold true, and shall be fulfilled. He must exhort them once more to
   believe. He must seek to arouse their holy jealousy to do so. And he
   must, at the same time, curb and restrain the pride and boasting of the
   Gentiles against them.

   He begins this section with an outburst of sorrow over the situation
   (9:1-5). He next defends the truth of God even though so many of Israel
   are left out (vv. 6-13). He next defends His righteousness in leaving
   them out (vv. 14-18), and His wisdom as well (vv. 19-29). In the fourth
   place, he defines the reason, from the human side at least, why they
   are left out, throwing the responsibility upon themselves (vv. 30-33).

   Chapter 10 seems like a parenthesis within a parenthesis. He breaks off
   in the argumentative part of his discourse to once more express the
   sorrow of his heart for Israel (v. 1) to acknowledge the good that is
   in them (v. 2), to point out their error (v. 3), to set before them the
   truth (v. 4), to urge it upon their acceptance (vv. 5-13), and
   expostulate with them for turning their backs upon it (vv. 14-21).

   He then returns to his main thought about Israel. The people were cast
   away indeed, but not all of them (11:1-6). There was an election of
   grace. There were some, the believing ones, saved under the gospel,
   while others were blinded (vv. 7-10). But this blindness of Israel as a
   nation is not a perpetual blindness, even as all the prophets foretold
   (v. 11). Moreover, in the meantime, there is a blessing in it for the
   Gentiles, (same verse). Their restoration to God's favor (their
   fullness) is coming by and by, however, and that will mean a still
   greater blessing to the Gentiles (vv. 1215). In the meantime the
   Gentiles are not to boast (vv. 16-22); for Israel can be taken back
   again into God's favor as easily as the Gentiles received that favor
   (vv. 23, 24); and that is, indeed, what assuredly shall come to pass
   (vv. 25-32). This is wonderful, indeed, but we who are familiar with
   the story of the Old Testament prophets are not surprised at it. Well
   may we say, however, as doth the apostle, "O the depth of the riches
   both of the wisdom and knowledge of God!"

   IX. Effect of the Gift Upon Man in His Relation to Others, Chapters
   12-15.

   It is neither Jew nor Gentile, as such, whom Paul has in mind in the
   closing section of the epistle which we have now reached, but both of
   these classes again as they are found in the church, and as he has been
   dealing with them in the first eight chapters. He has come to the
   practical application of his great theme, and as he has shown its
   bearing upon man in his relation to God, and in his own experience, it
   is necessary in order to round out and conclude the whole, to show its
   bearing upon him in his relation to his fellow-men. This he now does.

   As he stands related to God, the justified man has been brought into a
   state of grace where before he was abiding in a state of wrath. As far
   as his own experience is concerned, he is now in a state of holiness,
   where before he was in a state of sin. And as far as his relation to
   others is concerned, he is now in a state of love where before he was
   in a state of selfishness.

   How is he to show his gratitude to God for all His blessings (12:1, 2)?
   You will observe it is out of this presentation of his body to God,
   which, in turn, is his expression of gratitude to God, that there
   spring all those kindly and loving relationships to his fellowmen, by
   which the justified man shows the effect of the gift of God's
   righteousness to him.

   And what are some of these relationships as specified by the apostle.
   (1) Meekness and humility in the exercise of spiritual gifts (vv. 3-8).
   (2) Love and kindness in the general duties of personal conduct (vv.
   13-21). (3) Subjection to human authority (13:1-14). (4) Consideration
   of the weak disciple (14:1-15:7).

   Some would include verses 8-13 in the last-named general division of
   the epistle, and begin the "conclusion" at verse 14. But it seems to me
   that the great theme of the treatise is practically closed at verse 7,
   and that the first half-dozen verses following are to be regarded
   partly as a summing up of the preceding, and partly leading up to the
   conclusion with its commendations and benedictions.
     __________________________________________________________________

LESSON 44. I CORINTHIANS

   In Paul's first epistle to the Corinthians we have what is perhaps the
   most varied epistle in the New Testament. It touches not only upon two
   or three of the greatest doctrines of Christianity, but a number of
   question of casuistry of deep practical importance, and of interest
   ever current. It was probably written from Ephesus, and a little
   earlier than the epistle to the Romans, though as to that the material
   for forming a judgment is not conclusive. The circumstances under which
   it came to be written will appear, sufficiently for our present
   purpose, as we proceed with the outline and analysis.

   The epistle opens with the customary salutation (vv. 1-3), and
   thanksgiving (vv. 4-9); upon which we cannot pause to dwell further
   than to call attention to the important allusion to the second coming
   of our Lord Jesus Christ in verses 7 and 8, a precious truth upon which
   the apostle enlarges very much in certain other of his epistles which
   follow.

   I. Concerning Party Divisions, 1:10-4:21.

   The first great division of the epistle, or, if you please, the first
   theme on which the apostle dilates at length, is that indicated at the
   head of this paragraph. The general statement of the situation is
   contained in 1:10-17. It begins with an exhortation to his readers, (v.
   10), and after relating the source of his information concerning their
   "contentions" (v. 11), an expostulation follows (vv. 12, 13), the whole
   concluding with a general caution based upon his own example (vv.
   14-17).

   This general statement of the situation is followed by a particular
   rebuke of intellectualism as applied to the teaching and reception of
   the gospel (1:18-31), in which we begin to get a hint of the cause or
   origin of these party divisions. Such intellectualism makes the cross
   of Christ of none effect (vv. 17, 18); it has been proven foolish by
   the history of the world in the past (vv. 1925); it is in itself rather
   a hindrance than a help to salvation (vv. 26-29); and it is done away
   with in Christ (vv. 30, 31).

   There is a precious substitute for intellectualism, as Paul shows in
   chapters 2, 3, by his own example (2:1, 2); it is seen in his
   simplicity of speech (vv. 3, 4), and his enduement of the Holy Ghost
   (vv. 4, 5). The absence of intellectualism, however, does not mean the
   absence of true wisdom (vv. 6-16), the nature of which he describes
   (vv. 6-8), as also its source (vv. 9-12, and means of communication
   (vv. 13-16). These Corinthians were really incapacitated to receive
   this wisdom in its richer depths for the cause which the apostle
   indicates (3:1-4).

   This intellectualism, thus described, was associated with a false
   estimate of their human teachers, as to which the apostle now seeks to
   set them right (3:5-4:21). These teachers were simply ministers
   (servants) by whom they believed (3:5-9), and were responsible to God
   for the character and results of that service (vv. 10-15); hence they
   should not be gloried in by men (vv. 16-20). Moreover they were the
   possession of the church, the whole church; and one was as truly the
   possession of the church as another; hence the folly of divisions on
   account of them (vv. 21-23). They should be faithful to God (4:1-5),
   and should not be regarded with partiality (vv. 6, 7). The subject is
   concluded with personal allusions, warnings and exhortations (vv.
   8-21).

   II. Concerning the Moral Disorder, Chapters 5, 6.

   The second theme of the epistle concerns a case of immorality in the
   church, covering chapters 5 and 6. The nature of it is stated in verse
   1, and the sinful indifference of the church about it is referred to in
   verse 2. The apostle imposes a judgment upon the offender (vv. 3, 5),
   rebuking the church at the same time for their neglect in doing so (vv.
   6-8). He also lays down a general principle to be observed in such
   cases (vv. 9-13).

   The sixth chapter opens with a rebuke of litigation, a subject
   apparently very remote from that of the immorality we have just left.
   But as Paul recurs to that subject again at the close of the chapter, I
   am strongly of the opinion that the occasion for treating of litigation
   grew out of the immorality in some way. Notice, however, that such
   disputes should be settled within the church (v. 1), which was
   qualified for such action (vv. 2, 3). Arbitration is recommended (vv.
   4, 5), and on the whole, abnegation is to be preferred to litigation
   (vv. 6-8). A general warning follows (vv. 9-11).

   At this point it is that the recurrence is made to the abuse of the
   human body, giving the inspired writer the opportunity to refer to its
   true dignity. First, he exposes a false general principle (v. 12); and
   then refers to a special application of it (v. 13). It was an axiomatic
   truth indeed, that meats were meant for the belly, and the belly
   adapted to the meats. But it was wrong to draw from this the easy
   inference that because the human body possessed other functions it was
   right to gratify its desires in those directions without restraint. A
   time was coming when there would be no meat to eat, and no physical
   organ to receive and digest it; and by inference, when there would be a
   lack of desire and capacity in other directions purely physical.
   Nevertheless, the soul of man would have a body, and it would be his
   own body raised from the dead, and glorified like unto Christ's own
   glorious body (v. 14). What a shame, therefore, for this body thus
   dignified and exalted, and intended for the Lord to be given to
   fornication! Moreover, did they not know that the body of a believer
   was even now a member of Christ's mystical body? Would they make it a
   member of a harlot (vv. 15-17)? Then there was the peculiar nature of
   this sin to be considered (v. 18); and the fact that the believer's
   body was the temple of the Holy Ghost (v. 19); that it was redeemed by
   the precious blood of Christ as truly as was the soul redeemed (v. 20);
   and that there rested upon each one the solemn obligation to glorify
   God in his body. What moving considerations these concerning the right
   use of the human body, and all growing out of the treatment to be
   accorded to the man who had been guilty of the sin and crime of incest!

   III. Concerning Marriage, Chapter 7.

   The heading of this division suggests the next theme with which Paul
   deals. It is apparent from the first verse of chapter 7, that the
   messengers of "the house of Chloe" (1:11), who had brought verbal
   reports to the apostle of the contentions and divisions in the church,
   had brought a written document as well containing certain questions
   which the brethren desired answered. One of these concerned marriage,
   and that of celibacy and divorce naturally arising out of it. In Paul's
   answers to these questions, however, we are not to suppose he has given
   us the whole of his views upon the subjects involved, much less the
   whole of the New Testament teaching thereupon, but only so much as
   connects itself with the particular questions put to him at the time.
   As Robertson says: "These are questions of casuistry which depend on
   the particular case, from which the word 'casuistry' comes."

   There was a party in this Grecian church which held that marriage was
   in itself sinful in Christians and ought to be abstained from; and Paul
   introduces his discussion of the theme by frankly admitting that, in
   the abstract, the unwedded life was good (v. 1), although in the
   practical working of things marriage was more desirable, or even
   necessary as a preventative of sin (v. 2).

   If then, persons married, this meant that they were to fulfill the
   usual conjugal obligations of that state (vv. 3, 4); which were not to
   be remitted, except for a brief period possibly, and by mutual consent,
   lest sin should have an opportunity to creep in upon them by that means
   (v. 5). Nevertheless, although he thus spoke so plainly and positively
   on the subject, he would not have them suppose that marriage was
   imposed upon all as a definite command, but only that, in opposition to
   the erroneous teaching, they should understand that they were permitted
   to marry if they chose, without committing sin in the act (v. 6). On
   the other hand. his own example of unweddedness was desirable to be
   followed when it was possible to do so without the danger of being
   overcome by temptation to sin (vv. 7 -9).

   From the general subject of marriage the apostle is led to discuss the
   related one of separation and divorce. Where both parties are believers
   this is not permitted (vv. 10, 11); certainly remarriage is not
   permitted in case such separation occurs (v. 11). Christ, the Lord,
   personally taught this when here in the flesh (v. 10). In the case also
   where one is an unbeliever, no separation is permitted on religious
   grounds (vv. 12, 13). In such a case the unbelieving one is
   "sanctified" by the believing one (v. 14); the children of such an
   union are sanctified in the same way (v. 14). Should the unbelieving
   one voluntarily separate himself or herself on religious grounds, the
   believing one is not "under bondage" in that case (v. 15). What does
   that mean, "under bondage"? Does it mean that the believer is not under
   necessity to renounce the Christian faith in order to restore his
   unbelieving partner, or does it mean he is not under necessity to
   remain without another partner? May he marry again? The first seems the
   safer understanding to accept and teach, but the second seems quite as
   near to the apostle's meaning. Great caution is needed here, and should
   it be assumed that Paul, as an inspired teacher, gives such liberty as
   this, we are to remember that it must be qualified by other teachings
   of the same authority, concerning our submission to "the powers that
   be"; governments and states pass laws on these subjects which it is the
   duty of the child of God to obey. See Romans 13.

   Verse 16, however, is about as difficult to understand as the preceding
   one, i. e., it is as easily capable of two meanings. It may mean, "Hold
   on to your unbelieving partner for you may possibly be the means of
   saving him;" or it may mean, "Let him go, for how do you know you shall
   save him?" The first, indeed, seems more in accordance with the
   Christian spirit generally considered; but the second has the support
   of the words, "God hath called us to peace" (v. 16).

   It is right to say, before passing from this immediate subject, that
   the "sanctification" of the unbeliever referred to in verse 14, cannot
   mean that which is coincident with salvation. It must mean simply, that
   the unbeliever is sanctified in the sense that the believer may
   continue to live with him without impairing his own sanctity. Compare 1
   Timothy 4:5. In the case of the sanctification of the children it can
   only mean something of the same kind, perhaps that "the faith of the
   Christian parent gave the child a nearer relationship to the church
   than otherwise it could have." This holds good, however, only of such
   marriages as were contracted before the conversion of either party.
   Christians are, later on, forbidden to contract marriage with the
   unconverted (v. 39 compared with 2 Cor. 6:14).

   This law of separation, up until this point, limited in its application
   to the matter of marriage, is now expanded to include the separation of
   Jew and Gentile (vv. 17-20), and bondmen and freemen (vv. 19-24); the
   teaching being intended to show that Christianity does not interfere
   directly, but only indirectly, with existing institutions. As another
   expresses it, Christianity is intended to make men free in the
   responsibilities of their positions, and not free from those
   responsibilities. Christianity teaches us, in a sense, to be
   indifferent to external relations altogether.

   The thought now recurs to the subject of marriage, or rather celibacy
   (vv. 25-35). First, we have the apostle's opinion expressed (v. 25); he
   next speaks of the undesirability of marriage under the existing or
   approaching circumstances of persecution (vv. 26-31); there is
   spiritual freedom in the unmarried state (vv. 32-34); nevertheless, the
   apostle is cautious in giving his advice (v. 35), for he would not put
   an undue restraint upon them.

   There are two more particulars that Paul must touch upon before his
   subject is concluded. One is the duty of parents to marriageable
   daughters (vv. 36-38), and the other the second marriage of women (vv.
   39, 40). As to the first, parents, i. e., fathers, felt a sense of
   responsibility for the marriage of their daughters, and it was a cause
   of humiliation to them to have a marriageable daughter remain
   unmarried. But if this stricture concerning the greater desirability of
   the unmarried life for Christians should maintain, what were they to
   do? Paul indicated the circumstances under which they may permit the
   marriage of their daughters (v. 36); at the same time that he assures
   them of the liberty they have to keep them unmarried without
   experiencing any shame on account of it (v. 37); concluding this branch
   of his subject, as in the other instances with a statement of his own
   preference (v. 38).

   As to the second marriage of women, he speaks of their liberty in the
   premises (v. 39), the limitation on that liberty (same verse),
   concluding with his own advice (v. 40).

   We now reach a new general division, which we call

   IV. Concerning Social Disorders, Chapters 8-10.

   The members of this church were doubtless very largely of Gentile
   origin, and of course, in their heathen state, worshiped idols, and
   participated in the social festivals to their honor in the pagan
   temples. Now that they had become Christians, such worship was at an
   end so far as they were concerned, but occasionally their heathen
   neighbors and friends would invite them to partake of such feasts, or
   of the meat offered in sacrifice thereat, in a social spirit, and out
   of regard to former fellowship or, as we might say, for the sake of old
   times. A question had arisen in the church, therefore, as to whether it
   were lawful for Christians to accept such invitations.

   There were those who answered, "Yes," and whose argument in the
   premises was specious. They said, "An idol is nothing in the world,
   there is no such thing as an idol, hence it is as lawful to eat meat
   offered to an 'idol' as any other kind of meat; and as lawful to eat it
   in an idol's temple, so-called, as any other place." They boasted much
   of their spiritual "knowledge" on these points, standing upon the
   principle of "Christian liberty," and reasoning, as many do in our own
   day quite as unjustifiably, that they were not "under law but under
   grace," and hence might do as they pleased.

   In dealing with the subject, Paul first states the case (8:1-3), in
   which he takes occasion to remark that there is something better than
   spiritual knowledge after all, and that is spiritual love, an occasion
   for the exercise of which the present question very amply afforded. He
   next admits the abstract truth in the argument of those who favored the
   liberty in question (vv. 4-6); but presents as an offset to the
   exercise of that liberty the claim of the weaker Christian brother (vv.
   7-13). The ground of his weakness is dwelt upon (v. 7); the injury his
   soul may receive (vv. 8-11); the nature of the action against him on
   the part of those who unduly press their Christian liberty (v. 12); and
   finally, the principle that should actuate them in such a case (v. 13).

   This principle was one upon which he himself acted in all cases
   (9:1-27). He had authority as an apostle (vv. 1, 2), and there were
   privileges connected with it (vv. 3-14); but he denied himself these
   privileges for the sake of the gospel and the sake of souls (vv.
   15-23); and he exhorted the church to follow his example (vv. 24-27).

   Moreover, there was serious peril in their doing otherwise. Let them
   consider the sad chapter in the history of Israel (10:1-14). Think of
   the privileges they enjoyed (vv. 1-4); but their overthrow nevertheless
   (v. 5). Their example was intended as a warning (v. 6). Their sins are
   enumerated (vv. 7-10). The lesson is very plain (v. 12). Be wise, be
   careful (vv. 13, 14).

   Lastly, there was a gross incongruity in such conduct on the part of
   Christians (10:15-22). Idol feasts are compared with the Lord's Supper,
   and participation in both is seen to be incompatible and perilous.

   The practical view of the subject is, seek first the good of others
   rather than your own selfish pleasures (vv. 23, 24). There is such a
   thing, of course, as being over-scrupulous (vv. 25-27), and yet we are
   to be continually on our guard for the sake of others (vv. 28-33),
   following the example of Paul (11:1).

   V. Concerning Ecclesiastical Disorders, Chapters 11-14.

   The apostle is obliged to rebuke and censure this church in some other
   particulars, but before doing so, he very graciously commends them as
   far as he is able. Many of the instructions about church order which he
   had given them they had kept, but there were others of which they had
   become negligent (11:2).

   1. One of these concerned the conduct of women in the religious
   assemblies, who, in all probability, carried their newly-found
   Christian liberty a little too far, over-stepping the bounds of
   propriety in some matters, as established by the custom of the times.
   In the sight of God, indeed, all are equal; i. e., in Christ Jesus,
   there is neither male nor female (Gal. 3:28), but there must be
   distinctions in society or the latter could not exist.

   Paul approaches the subject by an observation concerning the relation
   of the sexes (v. 3); then treats of the particular offense of which one
   of them was guilty (vv. 4-6), closing the matter by an argument against
   the practice (vv. 7-16). In this argument he shows that in such
   assemblies the woman has a visible superior (v. 7); that she was
   created second to man (vv. 8, 9); that she should consider the angels
   who are regarded as present at such gatherings (v. 10); and that she
   should consider commonly understood propriety (vv. 11, 12).

   2. Another of these ecclesiastical disorders concerned the
   administration of the Lord's Supper (vv. 17-34), their conduct of which
   the apostle was unable to praise (vv. 17-19). It was not conducted
   decorously and sacredly. The divisions or factions he refers to in this
   case were not doctrinal or theological, as in the case of the opening
   chapters of the epistle, but social cliques. The church came together
   in a semi-social way, and held what was called a love-feast. At the
   close of this the Lord's Supper was partaken of. But this love-feast is
   described in verses 20 and 21 as a very selfish and rather gluttonous
   affair. The well-to-do brought an abundance of viands with them, and
   gathering their "set" around them, partook without regard to the poor
   who were able to bring little or nothing. The apostle rebukes this
   spirit and conduct (v. 22), and reminds the guilty ones of the original
   institution of the rite (vv. 23-26). He then warns them of the
   consequences of partaking of the supper thus unworthily (vv. 27-32),
   and tells them how they should arrange the matter in the future (vv.
   33, 34).

   3. A third ecclesiastical disorder touched the subject of spiritual
   gifts (chaps. 12-14), a subject of the most practical importance for
   the consideration of the church in every age. In 1:7 the apostle had
   reminded them that they had "come behind in no gift." God had been very
   abundant in the bestowment of His benefits upon them; but these
   benefits were to be used for Him in the edification of the whole
   church. But this they had not done, however. There was an absence of
   true Christian love in their spiritual ministrations one to another.

   Approaching the theme of spiritual gifts, the apostle (1) points to
   their source (12:4-6); (2) he describes their nature (vv. 7-11); (3) he
   speaks of their equality (vv. 12-31); (4) their abuse (13:1-13); (5)
   their choice (14:1-25); (6) their employment (vv. 26-40).

   Under the head of the "equality" of the gifts we see the practical
   design for which they were bestowed an these believers, and we see
   also, in the plainest language, the wonderful unity existing among them
   as the one body of Christ. This is one of the deepest truths revealed
   in the New Testament, of which we shall have more to say in the study
   of a later epistle. Suffice now to observe that all lived in the Head
   and for the Head, Jesus Christ, and hence their loyalty to, and love
   for, Him carried with it necessarily loyalty to and love for one
   another. How gross then, and how serious, the absence of the grace of
   love in the exercise of their mutually-important spiritual gifts!
   Chapter 13, in dealing with this, speaks first, of the supremacy of
   love over and above any and all of these gifts (vv. 1-3); it then
   describes love, tells us what its nature is, showing unmistakably its
   divine and supernatural character (vv. 4-7); and finally, it dwells
   upon its permanency (vv. 8-13). These gifts will be done away with some
   day, when their need is done away with, but love, as part of the life
   of the renewed man in Christ shall never cease.

   Under the head of the choice of the gifts (14:1-25), the apostle
   emphasizes the practical value of prophesying, by which he does not
   mean necessarily, the foretelling of events, but rather the
   forthtelling of the truth. He means testifying, proclaiming, exhorting,
   preaching the Word of God, the commonest, simplest, and, like the air
   we breathe, and water we drink, the most useful and necessary gift of
   all. The use of the natural tongue to set forth the glory and goodness
   of God to the benefit of all.

   This leads to a further amplification of the idea of the employment of
   the gifts (vv. 26-40), in which we have a picture of an apostolic
   prayer-meeting or church gathering, in which the different disciples
   come prepared to take part (v. 26). There is a tendency to disorder and
   confusion among them which the apostle corrects (vv. 27-33), and which
   leads him to speak especially of the contribution thereto which came
   from the female portion of the auditory (vv. 34, 35). In these last
   indicated verses, I do not understand the apostle to contradict his
   position in 11:5, where, by inference at least, he grants to women the
   privilege of public prayer and prophesying. They were simply not to
   interrupt by untimely questions, which, considering the social position
   of women in the East, would be indecorous as well as disorderly and
   contributing to confusion.

   VI. Concerning the Resurrection of the Body, Chapter 15.

   There is nothing more vital in the whole epistle than that treated of
   towards the conclusion, viz: the resurrection of the body. There was a
   party in the church which appeared to question it. The apostle
   establishes the fact of the resurrection, however, on the basis of the
   resurrection of Jesus Christ (vv. 1-19). This was proven by the
   Scriptures (vv. 3, 4), and the testimony of eye-witnesses (vv. 5-11).
   Its denial involved the denial of everything Christian, the preaching
   of the gospel (v. 14), saving faith (same verse), the apostles'
   testimony (v. 15), their salvation (v. 17), the blessedness of the
   righteous dead, and all ground of hope even for the present time (vv.
   18, 19).

   After thus establishing the fact of the resurrection of Christ, the
   apostle bases thereupon the resurrection of the race (vv. 20-22). But
   there will be a difference in this resurrection as to time, and,
   inferentially, as to circumstances and character (vv. 23-28). The first
   division of the resurrection army is composed of the person of Christ
   Himself -- "the first fruits"; the second will be composed of only
   "they that are Christ's" and will come forth "at His coming," i. e., at
   the beginning of the millennium (1 Thess. 4:13-18); the third will be
   composed evidently of the rest of the dead, who will come forth at "the
   end," i. e., the end of the world at the close of the millennium, when
   Christ shall have delivered up the (mediatorial) kingdom to the Father
   (Rev. 20).

   The next point in the discussion is the nature of this resurrection
   body (vv. 35-57). It will not be the same body that was buried as to
   its constituent particles and appearance (vv. 36, 37), and yet it will
   be the same as to identity (v. 38). The superiority of the raised to
   the buried body is set before us, in detail, in verses 42-44. Observe
   the moving exhortation in which the consideration of the subject ends
   (v. 58).

   VII. Concluding Observations, Chapter 16.

   It is remarkable that the inspired writer should pass so abruptly from
   the exposition of the transcendent doctrine of the resurrection, the
   very corner stone of Christianity, to so prosaic a theme as a
   "collection." But is it prosaic in the sense that it is of small
   account? How much it has to do with the preservation of God's witness
   in the earth and hence with the account we must give of ourselves in
   the resurrection! Notice the character or object of this collection
   (16:1), when it was to be made (v. 2), and on what principle (same
   verse), and also the place whither it was to be sent, and the method of
   sending it (v. 3). All these particulars are of importance for our
   government in similar matters to-day, and their strict observance would
   save scandal and heart-burnings.

   Though Paul had spoken so plainly of the defects in the life of this
   church, what shows that it was in the spirit of love towards them (vv.
   5-7)? From what place does he seem to write (vv. 8, 9)? He had spoken
   plainly of Apollos, but did it indicate any estrangement between those
   two servants of God (v. 12)? Who especially had ministered to him of
   late (vv. 17, 18)? What token of validity does this epistle contain (v.
   21)? Do you know what "Maran-atha" means (v. 22)? It means, "Our Lord
   cometh." It was with this hope before him that he began his letter, and
   with this hope before him he laid down his pen.
     __________________________________________________________________

LESSON 45. II CORINTHIANS

   Paul's second epistle to the Corinthians has long been a favorite of
   mine, and often have I found myself turning to it for instruction and
   comfort; but nevertheless, I have always regarded it as one of the most
   difficult of all his writings to analyze, or break up into its
   structural parts, for the teaching of others.

   Quoting Dean Alford, Paul had now left Ephesus, from which place the
   first epistle had been penned, and had crossed over into Macedonia
   (Acts, chaps. 19, 20), whence he wrote the present one (8:1-9:2). He
   had heard of the effect produced on the Corinthians by his first
   epistle (2:3-3:8), and was now on his way to visit them (7:14; 13:1).
   The general reception given to his letter had been favorable, but all
   had not quietly submitted themselves to it. He had adversaries in the
   church, those who opposed some of the doctrines he taught, (as we might
   readily gather from the argumentative tone and the spirit of rebuke of
   his first epistle), and these were more embittered than ever, seeking
   to undermine and belittle his authority as an apostle, on the ground
   perhaps, that he was not one of the original twelve. It was, therefore,
   for the double purpose, first, of comforting those who had submitted
   themselves to his teachings and rebukes, and secondly, of defending his
   personal character and apostolic authority against the impugners of
   both, that he wrote this second epistle. For this reason we find
   "consolation and rebuke, gentleness and severity, earnestness and irony
   succeeding one another" in his utterances, at short intervals, and
   without notice. Erasmus, quoted by the author before-named, says: "Such
   is his versatility, that you would hardly think one and the same man
   was speaking. At one time he wells up gently like some limpid spring,
   and by-and-by he thunders down like a torrent with a mighty crash,
   carrying everything with him by the way."

   The epistle opens, as do all his writings, when addressed to a
   collective church, with words of salutation (1:1, 2). This is followed,
   as in other cases, by thanksgiving, or an ascription of praise to God
   (v. 3), from which he glides easily and gracefully, like a craft from
   its moorings, into those personal matters which make the epistle at
   once so interesting to read and yet so difficult clearly to understand.

   I. Personal Matters.

   These personal matters refer first, to physical sufferings of a very
   serious nature he had undergone (1:4-11), the precise character and
   time of which are not mentioned. How precious, however, to note the
   purpose for which these affections had befallen him, and the key it
   affords to our own experiences and duties under similar circumstances
   (vv. 4-7).

   Secondly, he explains the reason of his delay in visiting them
   (1:12-2:13). You may remember that, in his first epistle, he had
   promised this visit; but the fact that he had gone into Macedonia
   first, instead of coming directly to them (Acts 20:1-3), had
   disappointed his friends and given added occasion to his enemies. In
   explaining the cause of delay, however, he reaches the subject not
   directly and bluntly, but by a series of easy approaches. He is
   governed by a spirit of love towards them (1:12-15); and it was in no
   mere fickleness he had seemed to change his mind or delay his purpose
   (vv. 16-22), but in order to spare them (1:23-2:4). In this connection,
   he refers to the case of the incestuous offender dealt with in the
   first epistle (chap. 5), and directs his re-admission to the fold of
   the church on the ground of his repentance (vv. 5-11). Throughout his
   present journey he had been solicitous to hear from them, and grieved
   by disappointment in that respect (vv. 12,13).

   II. The Apostolic Office.

   Next, he enlarges upon the duty and dignity of his office (2:14-7:16).
   Perhaps his object in this is in preparation for his later defense of
   himself against his adversaries. However that may be, it seems to have
   been suggested by his allusion to his present journey, and the occasion
   for it (vv. 12, 13). In speaking of the spiritual triumph and success
   of his ministry (vv. 14-16), he would not have them suspect a spirit of
   egotism or his part, nor any necessity of commending himself to them
   (3:1). The latter, indeed, was not required, when they considered the
   manner in which He had been used in their salvation and spiritual
   upbuilding (vv. 2-6). This allusion leads to an allegorical contrast
   between the Jewish and Christian ministrations showing the superiority
   of the latter over the former (vv. 7-18). Attention is called to the
   rather obscure expressions in verses 13 and 14, which refer to the
   transaction in Exodus 34, and which have been commonly misunderstood
   because of a wrong rendering of that passage, especially verse 35. It
   is usually thought that Moses spoke to the Israelites with his face
   covered to hide the glory of God shining there. His face was unveiled,
   the people saw the glory as he spoke; but when he had ceased speaking,
   the veil was put on that they might not look on the end, or the fading,
   of that transitory glory. "They were permitted to see it as long as it
   was necessary to be seen as a credential of his ministry," says Alford,
   "but then it was withdrawn from their eyes. Thus the declaration of
   God's will to them was not in openness of speech, but was interrupted
   and broken by intervals of concealment," which is not the case in the
   Christian dispensation of which Paul was a minister.

   Continuing his reference to his apostolate in the next chapter (4), he
   speaks of his spirit in its exercise (vv. 1-6), his sufferings (vv.
   7-15), and his hopes (vv. 16-18). Indeed, the declaration of his hopes
   carries us into chapter 5, extending as far as verse 10, where, "in the
   midst of this highly personal matter, occurs one of those grand
   expositions of Christian faith and hope which are the resting-places of
   believing hearts in all time." Alford explains 5:3 thus, "Seeing that
   we shall verily be found clothed, and not naked," believing it intended
   to substantiate and explain verse 2. "It thus asserts strongly the
   truth of the resurrection in a glorified body, probably in reference to
   the deniers of that doctrine" who are alluded to in the first epistle.

   From the consideration of his hopes he passes abruptly to that of his
   motives in his ministry (5:10-16), in which connection would call your
   attention to verse 11. As commonly understood, it refers to the thought
   of the perdition awaiting ungodly men as that which moves the apostle
   to "persuade" them, but the truth is rather, that he is referring to
   his own fear, his Godly fear, in view of the day referred to in verse
   10 when he must give account of his stewardship to Christ. He is living
   under the consciousness of his "appearing" there, and this keeps him
   faithful in warning the unsaved. See the Revised Version, where we have
   "fear" instead of "terror."

   This allusion to his persuading men in the light of the judgment seat
   of Christ, diverts him, for the moment, from the main theme of his
   apostolic office, to the persuasion of these Corinthians not to receive
   the grace of God in vain (5:17-6:2), i. e., not to receive it without
   allowing it to bring forth in them the fruit of holiness, as they were
   in danger of doing. Immediately, however, he returns to the character
   of his office, with the sufferings it has entailed (6:3-10). His heart
   breaks forth in an appeal to the church at this point (vv. 11-13), and
   once again he exhorts them to the separated life which his earlier
   epistle so clearly intimates to be a necessity in their case
   (6:14-7:1). He pleads with them to receive him into their hearts,
   assuring them once again of his love for them and deep interest in
   them, notwithstanding the tone of severity it had been necessary for
   him to use in writing to them before (7:2-16).

   III. Contributions for the Saints.

   Leaving the subject of his apostolic office, he begins another which
   seems far enough away from it, and yet in his own heart evidently very
   near, viz: the needs of the poor saints in Jerusalem. Chapters 8 and 9
   are occupied with this. That metropolis of the church was passing
   through dark and stormy days, and its common chest seems to have been
   replenished by contributions from all the daughter churches. Macedonia,
   in its poverty, had contributed very liberally it would seem, but as
   yet the wealthy and flourishing Corinthians had been more backward, and
   the apostle therefore devotes nearly one-sixth of his present letter to
   arguments and pleadings for greater generosity on their part. An
   outline of these chapters would provide an invaluable store of material
   for preaching on this theme. For example, Paul enjoins the duty of
   Christian giving upon these Corinthians:

   1. By the example of the churches in Macedonia (8:1-4). They were poor,
   yet lavish. The effect of divine grace on their hearts.

   2. By the sense of congruity in the Christian life (8:7). They already
   abounded in other gifts such as faith, utterance and knowledge;
   liberality therefore was expected. Its absence would be a serious
   defect in the symmetry of their spiritual experience.

   3. As a proof of their love and gratitude to Jesus (8:8, 9), who,
   though rich, yet for their sakes had become poor.

   4. In consideration of what they had professed to be willing to do.
   Regard for their promises (8:10, 11).

   5. In consideration that the offering would be appreciated not
   according to its size, but according to the spirit in which it was
   given (8:12).

   6. In consideration that the case of the poor saints should Hot fall on
   a few but that all might be equally burdened (8:13-15).

   7. In consideration that the apostle's honor was at stake (8:24; 9:3,
   4). He had boasted of their willingness.

   8. In consideration that as they sowed they would reap (9:6).

   9. In consideration that God was able to reward them (9:8-11).

   10. In consideration that they would thus glorify God (9:13).

   11. In consideration that they would thus secure the prayers and love
   of the saints (9:14).

   IV. The Apostle's Defense.

   At chapter ten, the apostle begins the direct personal defense of
   himself against his rivals and enemies, which continues till the close
   of the epistle. It is in this portion of the epistle most especially we
   perceive "the delicate and intricate alternations of gravity and irony,
   earnest pleading, and sportive rallying, which make it very difficult
   of interpretation." Chapter 10 gives us a description of his practice,
   as an apostle, not to labor in the fields of others (vv. 14-16); but it
   begins with an ironical allusion to the opinion held concerning him by
   some of his enemies in the church (vv. 1, 2). This opinion is plainly
   stated in verse 10.

   Chapter 11 gives a narrative of his perils in the furtherance of his
   sacred office. He feels ashamed to boast, but he does it for their
   sakes (vv. 1-4). Some idea of the foolish charge made against him may
   be gathered from verses 5-10. That he had preached the gospel to them
   freely seems to have been one of these charges. And who were his
   accusers, and how does he regard them (vv. l2-15)? It is at this point
   that he enlarges upon his great sufferings (vv. 16-33). But these
   sufferings were not his only credentials as an apostle, for what of
   that mysterious vision that came to him, as recorded in 12:1-12?

   He now reminds them that he is coming again to them -- a third time
   (12:14-13:1). It is a grave declaration for them under the
   circumstances, and he accompanies it with exhortations and
   denunciations. The closing greeting is very brief as befits the general
   tone of the end, and the letter ends with the "benediction" in the name
   of the holy trinity, which has become the accustomed form of dismissal
   throughout the centuries of the Christian church.
     __________________________________________________________________

LESSON 46. GALATIANS

   Our reading of the Acts showed that Paul visited the province of
   Galatia in Asia Minor twice, on his second and third journeys, but no
   mention was made of any particular city or town at which he stopped on
   either occasion (Acts 16:6; 18:23). It was on the third journey, and
   probably during his long stay at Ephesus, that this epistle was
   written, the evidence for which supposition is found in Conybeare and
   Howson's Life and Epistles of Paul, and in the introduction to any good
   commentary on the book. The occasion for writing it carries us back in
   our thought to the fifteenth chapter of Acts, and the story of the
   first church council held at that time. The Judaizing teachers there
   referred to tracked Paul's footsteps everywhere, seeking to circumvent
   the preaching of a free gospel and teaching the need of circumcision
   and other observances of the Mosaic law in order to salvation. They had
   good soil to work on in Galatia, for the people seem to have been of a
   demonstrative and fickle mind (1:6; 4:9; 4:15, 16; 5:15). That this was
   the condition of things in the church, and that many had already fallen
   into the snare of seeking to supplement faith by works is further
   evident from 1:6-9; 3:3; 4:9-11; 5:3, etc., to which passages you are
   asked to give particular attention. The object of the epistle,
   therefore, is to restore these people to the faith, and in the workings
   out of that object the epistle becomes an inspired classic on that
   fundamental doctrine of Christianity, justification by faith.

   It would seem that the false teachers referred to, in order to
   undermine the confidence of the people in the gospel itself, must first
   accomplish the same purpose, with reference to the apostolic authority
   of Paul. They must first destroy his authority with the people as an
   inspired apostle before they could weaken the foundations of the gospel
   as preached. This they sought diligently to do using Peter as a sort of
   comparison and contrast. The last-named preached no different gospel
   from Paul, but being the apostle to the circumcision, i. e., the Jews,
   (Gal. 2:6-9), presented it from the Jewish standpoint, while Paul as
   the apostle to the uncircumcision did the same from the Gentile
   standpoint. We can readily see how there may have been some difference
   in the mode of presentation which gave an opportunity to these
   unsanctified Jewish Christians to denounce Paul as unorthodox. They had
   an advantage also in the fact that Paul was not one of the original
   twelve.

   The plan of the epistle lends itself to a three-fold division. Chapters
   1 and 2 are of a personal character in which Paul defends his apostolic
   authority; chapters 3 and 4 are doctrinal, in which he defends the
   gospel or the doctrine of justification by faith; while chapters 5 and
   6 are practical in their nature and contain the application of the
   doctrine to the daily life of the individual Christian.

   I. Paul Defends His Apostolic Authority, Chapters 1, 2.

   He does this on the ground of

   His divine call (1:1).

   His divine revelation of the gospel (l:11, 12).

   His independence of the other apostles (1:15-24).

   His endorsement by the church (2:1-10).

   His rebuke of Peter (2:11-14).

   Speaking of his divine call, there are those who would say that his
   reference to man-made apostles has an application to the choice :of
   Matthias by Peter and the others, alluded to in Acts 1. In like manner,
   his reference to the way in which he received the revelation of the
   gospel recalls the circumstances of his conversion in Acts 9, as well
   as the experience referred to in verses 17 and 18 of this chapter. In
   the section treating of his endorsement by the church there is an
   allusion (2:1, 2), to the journey and its results spoken of in Acts 15
   at the time of the first general council of the church to settle the
   question of justification. Particular attention should be called to his
   bold and consistent attitude with reference to the circumcision of
   Titus (vv. 3-5), an earlier allusion to which was made in our study of
   the Acts. It is noticeable, too, that Paul makes as much of his final
   endorsement by the church as of his independence of the leaders of the
   church prior thereto. He would give his adversaries no advantage over
   him, as if they should say he were too independent and could not be
   acknowledged by them until he had received the acknowledgment of the
   accepted authorities. His rebuke of Peter shows him to have been
   naturally the stronger character of the two, and in consideration of
   the fact that Peter was doubtless being quoted by his opponents, proves
   a convincing argument for his own authority.

   II. Paul Defends the gospel, Chapters 3, 4.

   Having established his authority as an apostle, the way is now clear to
   defend the gospel he preached, and this he does on the following
   grounds:

   Their own experience of its effects (3:1-5).

   The history of Abraham (3:6-9).

   The teachings of Scripture (3:10-12).

   The work of Christ (3:13, 14).

   The first might be called the "argumentum ad hominem." It was evident
   to these Galatian Christians that they had received the Holy Spirit
   into their lives as the fruit thereof was seen and known. But how had
   they come to receive Him, through observing the Mosaic ceremonials or
   through the simple preaching of the gospel? The answer, of course, was
   foreseen. It was as the result of Paul's preaching among them, and not
   the observance of circumcision or anything else. Why then did they need
   to supplement the work of the Spirit by that of the flesh?

   The second argument is well adapted to refute the Judaizing teachers,
   since Abraham was the founder of their faith. And yet Abraham clearly
   was justified by believing on God and before he was circumcised.

   The argument from the teachings of Scripture requires no explanation,
   since the passages quoted plainly state that if one elects to be saved
   by the law and not by grace, he can only be so saved by keeping the
   whole of it. Circumcision or ceremonialism of any kind was not enough.

   The work of Christ did away with all these things which only
   foreshadowed Him. He hath redeemed us from the curse of the law, why
   then dishonor His work and put ourselves voluntarily under that curse a
   second time? The whole argument is very clear and convincing, and
   furnishes us with a sermon outline on the doctrine of justification by
   faith.

   But at this point the apostle supplements his argument by a brief
   disquisition on the relation of the law to the promise.

   He anticipates a possible objection to his argument. It were as though
   some one should say: Granted that God saved Abraham or accounted him
   righteous on the ground of his belief in His promise; but is it not
   true that 430 years after that promise to Abraham He gave the law to
   Moses? And was not this law thus given to Moses intended to take the
   place of that promise as a ground of human righteousness? Paul answers,
   No, (vv. 15-18). His imaginary interlocutor then inquires, Why was the
   law given? What purpose does it serve? Paul's reply to this question
   discloses two points: -- (1) the law was given because of
   transgressions, etc., (v. 19). As the transgressions of men multiplied
   and became aggravated, God was obliged to come to His people in an
   entirely new way, in a more distant relation than existed in the time
   of the patriarchs. "The law was given, not so much in order to prevent
   transgressions, as to bring men under a more strict accountability for
   them, and a more plainly expressed curse." This brings us to the second
   point (2) the law was our schoolmaster to bring us to Christ (v. 24).
   The Greek word for schoolmaster here means a faithful slave entrusted
   with the care of a boy from his tender years till puberty, to keep him
   from physical and moral evil, and accompany him to his studies and
   amusements. He approached his charge with commands and prohibitions,
   and in a sense with limitations of his freedom. All this as a means to
   an end, viz: that the boy might be trained for mature age and the
   assumption of that higher grade of life for which he was destined.
   (Lange' s Commentary). Thus the law leads men to Christ. It restrains
   and rebukes them, it shows us our sin and danger, it condemns them, and
   thus makes them feel the need of a Redeemer and prepares them to
   receive Him when presented to their faith. Compare Romans 10:4.

   Paul continues this general subject amplifying and enlarging upon it
   throughout chapter four, climaxing the whole matter at last in the use
   of the allegory of Sarah and Hagar (4:21-23). This is not to say that
   the story of Sarah and Hagar was not a historical fact as given in
   Genesis, but only that the apostle here uses the fact in an
   accommodated or allegorical sense for purposes of illustration. The
   design seems to be to show the effect of being under the bondage of the
   Jewish law as compared with the liberty of the gospel. Hagar and her
   son were treated with severity, cast out and persecuted, and became a
   fit representation of Jerusalem as it was in the time of Paul. Sarah
   and Isaac enjoyed freedom and sonship, and became correspondingly a fit
   representation of the New Jerusalem or the true kingdom of God. Which
   would these Galatian Christians choose, to remain under the freedom of
   the gospel, or voluntarily put themselves into the bondage and under
   the yoke of Judaism?

   III. Paul Applies the Doctrine, Chapters 5, 6.

   In applying the doctrine Paul simply urges them to stand fast in the
   liberty of Christ (5:1-12), but in doing so to be careful not to abuse
   that liberty (5:13-6:10). He mentions at least four ways in which their
   Christian liberty may thus be abused:

   Uncharitableness (5:13-15).

   Uncleanness (5:16-25).

   Pride (5:26-6:5).

   Selfishness (6:6-10).

   The first-mentioned warning or exhortation speaks for itself. They were
   to give over contending on this matter and everything else, and seek to
   live in peace.

   The second is very important as showing that sins of the mind (5:20),
   as well as of the body (5:19, 21), are to be classed as of the flesh;
   that the practice of such sins eternally disinherits (5:21), and that
   the Holy Spirit is given to believers for the very purpose of
   overcoming them (5:17). Read this last verse in the Revised Version and
   see the different construction put upon it by the word "may" instead of
   "can" in the last phrase.

   The "pride" referred to in the third instance will be found to be
   spiritual pride; in which connection it will be profitable to note the
   implied contrast between verses 2 and 5 of chapter 6. The Greek word
   for "burden" is not the same in both cases and the statements are not
   contradictory. A commentary will tell you that in the first instance
   Paul tells them to bear with others' "burdens" of infirmity in
   sympathy; and in the second, that self-examination will make them feel
   they have enough to do with their own "load" of sin without comparing
   themselves boastfully with their neighbors.

   What in the fourth place I have called selfishness, might be equally
   well described as parsimony. Verse 6 seems to refer to the care they
   should evince for their spiritual teachers in their temporal concerns;
   and the reference to "sowing and reaping" in the following verses
   primarily alludes to the same thing.

   In closing the lesson let me call your attention to verse 11 for its
   bearing on what we are taught in 2 Thessalonians 3:17.
     __________________________________________________________________

LESSON 47. EPHESIANS

   The epistle to the Ephesians contains probably the profoundest
   spiritual truth revealed in the New Testament. The reasons why it was
   given through Paul to the Christians at Ephesus are also hinted at. In
   the epistle to the Romans we have two very noticeable statements, the
   first at its beginning, the second at its close. The first refers to
   the gospel, which it speaks of as promised or revealed before by the
   prophets in the Holy Scriptures, and which was never hidden. Compare
   Romans 1:1, 2, with Galatians 3:8. The second refers to the "mystery
   which was kept secret since the world began, but now is made manifest"
   (Romans 16:25, 26). As it is the business of the epistle to the Romans
   to explain the gospel, so is it the business of the epistle to the
   Ephesians to explain the mystery (3:1-12). I do not say that Romans
   from the practical point of view is not the more useful or important
   for us to master; but he who has really mastered Romans will never be
   satisfied till he has done the same with Ephesians. He may not know
   what is in Ephesians, but he will feel instinctively that somewhere in
   the New Testament there will be that for which his soul now yearns. A
   need of knowledge has been created which he feels satisfied God will
   supply. He has a desire to get down deep into "the why and wherefores"
   of things, which the contents of Ephesians gratify.

   You will recall that the Old Testament prophesied continually of the
   kingdom to be set up on earth with Israel as its center and the Messiah
   as its reigning Head. In the Gospels this kingdom was offered to Israel
   in the acceptance of its King, but was rejected. In the Acts of the
   Apostles it may be said to have been offered them again, and again
   rejected. Nothing more is heard or said about it till we reach the book
   of Revelation, where we see the kingdom actually set up, Israel
   converted and triumphant, and Christ on the throne. Here then is a long
   interval to be accounted for between the departure of Christ out of the
   world and His coming again. This is the church period which is covered
   by the teachings of the epistles. Now the church is a distinct body
   from the Jews on the one hand, or the Gentiles on the other. Neither is
   it identical with the kingdom, but separate from it. It is something
   not heard of in the Old Testament, something specially given to Paul to
   reveal. It had its earthly beginning after Christ's ascension into
   glory. It will have its earthly ending when He comes again, and it is
   caught up to meet Him in the air (1 Thess. 4:13-18). Thenceforward it
   will reign with Him over the earthly kingdom then to be set up. The
   church is composed of a people taken out from among both Jews and
   Gentiles, and is called the body of Christ.

   Under this figure it is referred to in 1 Corinthians 12:12-27, and
   Colossians 1:18, 24; 2:19, etc., but the doctrine itself is amplified
   and enlarged upon only in Ephesians.

   Let us call our theme, therefore, The Spiritual Constitution of the
   Church. We might define it as The Mystery of the Body of Christ, but I
   think the former the better title for our present purpose. Paul treats
   of it under four heads, to wit: -- Its origin, its standing, its
   design, its duty.

   I. Origin of the Church.

   Its source is seen to be in the will, or choice of God the Father (1:4,
   5). The God and Father of our Lord Jesus Christ hath chosen us in Him
   before the foundation of the world. Evidently no merit or claim of ours
   comes into the consideration of the case at all. Indeed, the
   transaction is not primarily with us at all, but with Christ. We are
   chosen in Him before we came into existence.

   But, speaking after the manner of men, it were not enough that God the
   Father should have chosen us, unless God the Son had done that which
   made His choice operative. And, therefore, we find it stated that the
   origin of the church is in the will of the Father through the work of
   the Son (vv.7-13). "In whom," i. e., the Son, "we have redemption" (v.
   7); "In whom also we have obtained an inheritance" (v. 11), or, "were
   made a heritage" (R. V.); "In whom * * * ye were sealed with the Holy
   Spirit of promise" (v. 13).

   Nor were this all. The last phrase of verse 13, just quoted, suggests
   another thought, viz: that it were not even sufficient for the Son of
   God by his redemptive work to have made the choice of the Father
   operative, had not the Holy Spirit taken of His work, so to speak, and
   applied it to us individually, and made it our possession (vv. 13, 14).
   All these verses should be read in the Revised Version.

   It is sometimes affirmed by the unevangelical that the doctrine of the
   trinity is not found in the New Testament. It is indeed true that the
   word "trinity" is not found here; but the great and mysterious truth
   for which it stands is the very warp and woof of the New Testament.
   Just see how it is interlaced with, or rather forms the very foundation
   of the origin of the Christian church itself! The origin of the church
   then, let us say, is:

   In the choice of the Father.

   Through the work of the Son.

   By the sealing of the Holy Spirit.

   II. Standing of the Church.

   By this we mean the position it occupies before God in Christ. Of
   course, when we speak of the church as a body, we mean every individual
   member of that body; and when we speak of their standing or position
   before God in Christ, we mean their present standing or position, not
   that which will be their privilege by and by merely, but that which is
   really their blessed possession now though they are yet in the flesh on
   the earth. The high priest in his relation to Israel in the Old
   Testament is a beautiful type of the truth here sought to be set forth.
   You will remember our studies about him and his office when we were in
   the Pentateuch. When he entered into the most holy place on the great
   Day of Atonement he did so representatively. He carried the names of
   the twelve tribes engraven on the precious stones which rested on his
   shoulders and composed his breastplate. They, i. e., the whole nation,
   entered there in him. All the exalted privileges he there enjoyed they
   as a nation enjoyed in him. Correspondingly, Christ now represents us
   in the tabernacle in the heavens, and we are blessed with all spiritual
   blessings there in Him (1:3). What are some of those blessings? In
   other words, trace along with me through the following verses some of
   the things which are at this moment true of every believer, and which
   constitute his standing or position before God in Christ.

   He is for example: -- Chosen (v. 4). Sanctified (v. 4). Adopted (v. 5).
   Accepted (v. 6). Redeemed (v. 7). Forgiven (v. 7). Enriched (v. 8).
   Enlightened (v. 9). Sealed (v. 13). Quickened (2:1). Exalted (v. 6).
   Consecrated (v. 10). Reconciled (v. 16). United {v. 21).

   At the close of the first chapter, in which he dwells more particularly
   on what we have called the origin of the church, Paul breaks forth in a
   prayer that his readers may have the aid of the Holy Spirit in
   apprehending the wonderful things he has thus revealed to them
   (1:15-23). He does the same in this case, and with good reason (3:1,
   14-21). These prayers will repay the most earnest and prayerful
   consideration. Let us make them our own.

   It is at this point that the apostle enlarges somewhat upon the
   "mystery" referred to. At 3:1 he begins an allusion to his prayer on
   their behalf, but is shunted from his topic which he does not take up
   again till we reach verse 14. The intervening verses, 2-13, are really
   parenthetical. It is his allusion to his mission to the Gentiles that
   has this effect. That mission he will now speak about in passing. It
   was a special dispensation to him (v. 2). How was it made known to him
   (v. 3)? Had he ever referred to the matter before (vv. 3, 4)? Had it
   been known to men at any earlier time (v. 5)? How does he define the
   secret or mystery (v. 6)? The Revised Version omits the word "same"
   before "body," thus emphasizing that fact -- the body of Christ, as the
   real mystery of which the apostle speaks. The body of Christ, of
   course, is synonymous with the church of Christ, i. e., the true church
   composed of regenerated, living members united to the Head (1:22; 4:15,
   also Col. 1:18). What was one purpose of God in revealing the mystery
   at this time (v. 10)?

   III. Design of the Church.

   The question asked above and answered in the text quoted, leads up to
   the third division of our treatment of the contents of the epistle,
   viz: the design of the church. To simplify the matter, let us ask, Why
   has God manifested this grace and done all these wonderful things for
   us in Christ? Why has God saved sinful man? The answer in John 3:16 at
   once suggests itself, but it does not go deep enough. Granted that God
   so loved the world as to give His only begotten Son to die for it, the
   inquiry will not down as to why He loved it so? The answer is found
   only in this epistle, where at least three times in the first chapter,
   verses 6, 12, and 14, it is said that these things were done to the
   praise of His glory or the glory of His grace. The explanation of God's
   wondrous love towards us, therefore, is that it terminates on Himself
   rather than on us. It glorifies Him to so act toward us in Christ. We
   instinctively feel that here is an object, a motive worthy of such
   action, worthy of such a sacrifice as that of Christ. If it humbles us
   to think that we are not occupying the first place in God's thought
   concerning our salvation, it comforts us at the same time as we realize
   a sense of security in the fact that His own glory is involved in the
   perfecting of the work of grace in us. He does it for His name's sake!

   But how, or in what way, is God's glory to be manifested in the church?
   Compare for an answer 2:7, 22; 3:10. According to the last-named
   passage the church is now, even at the present time, an example of
   God's manifold wisdom to the principalities and powers in heavenly
   places. According to the first named, it is to be an example of the
   riches of His grace in the ages to come. And according to 2:22, it is,
   and is to be this example from the point of view of His habitation in
   the Spirit. Compare Revelation 21:1-3.

   We might, therefore, outline this third division of the theme thus: --
   The design of the church is to be to the praise of God's glory. (1) As
   an example of grace in the ages to come. (2) As an habitation of God in
   the Spirit. (3) As an example of His wisdom now to principalities and
   powers in heavenly places

   IV. Duty of the Church.

   This fourth and last division of the epistle is more easily discovered
   than the others and is found in the last three chapters. The duty of
   the church in the light of all the foregoing is simply to walk worthy
   of her high calling (4:1). This walk is outlined in three directions.
   She is to walk In charity (4:2). In unity (vv. 3-16). In purity
   (4:17-6:21).

   This exhortation is then applied to the three classes of the social
   order, as follows: Husbands and wives (5:22, 23). Children and parents
   (6:1-4). Masters and servants (6:5-9).

   The whole concluding with very definite instruction as to the need as
   well as the supply of grace and power to accomplish the desired result
   (6:10-20).
     __________________________________________________________________

LESSON 48. PHILIPPIANS

   In the treatment of this epistle, I propose an innovation, and intend
   to introduce it with a personal letter to myself written by a minister,
   at one time professor of biology in one of our older colleges, and now
   pastor of a church in a thriving city of the middle West. My object is
   to stimulate other pastors to follow his example, and obtain the
   spiritual blessing for themselves and their flocks which is certain to
   follow. In the course of his communication he says:

   "I have adopted for this year instead of the usual reading of the Bible
   in the course of the year, a reading of a book over and over after your
   plan until I feel that I have secured its power and message. I write to
   bear testimony to the increased joy and profit to me of this method
   over the other way. I struggled first with Galatians and soon felt its
   message of Christian liberty in Christ. But when I tackled Ephesians,
   though so rich in phraseology, I found a task on me that did not yield
   its light for nearly three weeks. When, one morning, I saw its message,
   and in less than a half hour I secured its analysis, and I am sure that
   it is forever a new and still more blessed book for me. It is not only
   now a book of 'In Christ,' but I know just what its richness is as
   described by Conybeare and Howson, when they call it one of the most
   precious legacies to the churches of Christ that has ever been sent us.

   "I took up next the book of Philippians, and had a severe struggle with
   it. Most commentators think that it has no special theme, but is a mere
   personal letter (or letters) which in the nature of the case could have
   not much of a sequence of thought. Usually they think the break comes
   at 3:2, 'Beware of dogs, beware of the concision, etc.' Well, I had
   been struggling with that beautiful book for more than two weeks when,
   one morning, light flashed upon me, and I caught the message and the
   commentators are all wrong! The book is a unity, and with a special
   message of joy from one end of it to the other, even at 3:2.

   "In the case of Galatians I must go over the ground again and write up
   the skeleton, but in the cases of Ephesians and Philippians I was wise
   enough to secure the skeleton at once and forever.

   "As a sample I will record my work, which I used with evident profit
   and pleasure to others last night at a house-to-house prayer meeting.
   This skeleton may need revision, but it makes the book a new one to me:

   "Theme: The Christian life one constant joy. Keyword, Rejoice (3:1).

   1. Rejoice in the fellowship of the saints (1:3-11).

   2. Rejoice over afflictions that turn out for the furtherance of the
   Gospel (1:12-30).

   3. Rejoice in the ministry for the saints (2:1-18).

   4. Rejoice in the fellowship of such faithful saints as Timothy and
   Epaphroditus (2:19-3:1).

   5. Rejoice that our hopes are in Jesus and not in the deeds of the law
   and the flesh (3:2-16).

   6. Rejoice that our citizenship is in Heaven rather than on earth and
   in fleshly indulgences (3:174:1).

   7. Rejoice even over such Christians as Euodias and Syntyche who,
   though at strife, have the root of the matter in them, whose names are
   written in the book of life (4:2, 3).

   8. Rejoice always and over all things (4:4-9).

   9. Rejoice in the bounties of God's people to those in need as was Paul
   (4:10-20).

   Salutations and benediction."

   The above speaks for itself, and will be found helpful and suggestive,
   I feel sure.

   I am now to add another view of this epistle, which I like very much,
   and which is suggested by E. W. Bullinger, D. D., of the Church of
   England.

   You will recall that the great doctrinal teaching of Ephesians is that
   Christ is the Head of that body of which His people on earth are the
   members, and that this calling of theirs implies a corresponding
   responsibility on their part to walk worthily of it. This worthiness is
   to be shown with "all lowliness and meekness, with long-suffering,
   forbearing one another in love", etc. (Eph. 4:1-16).

   Now, as Dr. Bullinger aptly says, it was in the practical exhibition of
   this precept that these Philippian saints failed, and it was to bring
   conviction to them and remedy this wrong that this epistle was chiefly
   written.

   Hence after the salutation, an earnest exhortation is given that they
   might conduct themselves "as it becometh the Gospel of Christ," and
   "stand fast in one spirit, with one soul, laboring together for the
   faith of the gospel." Then follow four examples of such a spirit which,
   with the exhortations, practically fill up the rest of the epistle.
   Example, in other words, takes the place of precept in this epistle.

   The whole epistle he divides in this way:

   1. Salutation, 1:1, 2

   2. Paul's Concern for Them, 1:3-26

   3. Exhortation, and Example of Christ, 1:27-2:18

   4. Example of Timothy, 2:19-24

   5. Example of Epaphroditus, 2:25-30

   6. Exhortation, and Example of Paul, 3:1-4:9

   7. Their Concern for Paul, 4:10-20

   8. Salutation, 4:21-23

   You will have observed that the two chief examples thus indicated --
   Christ and Paul, are accompanied by exhortations, while the two minor
   examples, Timothy and Epaphroditus, are considered more briefly, each
   in six verses.

   Moreover, Christ's example and Paul's, as our author notes, are further
   marked off from the other two by a statement of what each gave up, and
   each gained. There are seven stages in Christ's humiliation pointed out
   in the text, contrasted with the same number of stages in His
   exaltation. It will be a deeply interesting task to make an analysis of
   the passages referred to and ascertain these, in all, fourteen precious
   facts.

   Following this example of the head, our attention is called to that of
   some of the members. Timothy had something of the mind that was in
   Christ. He did not act through strife or vainglory. He in lowliness of
   mind esteemed others better than himself. He did not look only on his
   own things but also on the things of others. Compare 2:19-24 with the
   preceding allusions to Christ.

   Epaphroditus was another like Timothy -- concerned about other saints
   more than about himself.

   Then comes Paul's example. He, too, enumerates his gains and losses,
   which were like his Master's in number, though not in nature. "Christ's
   glory which He laid aside, was real. Paul's gains, which he gave up,
   were unreal. They were no gains at all. He thought they were, but he
   found they were only losses, and counted them but 'dung' as compared
   with the glory of Christ." Counts his supposed "gains," and finds them
   just seven. Counts the things that took their place, and finds them
   seven. too. And notice that these last were all "in Christ." The first
   five were already enjoyed by faith. The last two (resurrection and
   advent) were still future and to be enjoyed. The first gain bore
   reference to Christ as our righteousness, the next four to Christ as
   our sanctification, the last two to Christ as our "hope of glory." To
   be found in Christ, to know Him, and to be like Him, this was his all
   in all. Is it ours? This is Christianity. Nothing else is Christianity,
   Christianity is Christ.
     __________________________________________________________________

LESSON 49. COLOSSIANS

   Colosse was an important city of Phrygia in Asia Minor, situated to the
   east of Ephesus. It is not definitely known that Paul visited it, and
   yet it is assumed that he did so on his third journey. Chapter 2, verse
   1, however, would seem to point in the opposite direction. Those who
   believe he never visited the city suggest Epaphras as the founder of
   the church there (1:7, R. V.). The epistle seems to have been written
   while Paul was a prisoner at Rome (4:8), about A. D. 62, and sent by
   Tychicus (4:7, 8).

   Colossians bears a somewhat similar relationship to Ephesians as that
   of Romans to Galatians. That is, it seems to make a pair with that
   epistle, and to have been written almost simultaneously therewith. It
   was sent by the same messenger (Eph. 6:21, 22). It also contains some
   of the same expressions. Compare 1:4 with Ephesians 1:15, also 1:14
   with Ephesians 1:7. Compare the prayers in the two epistles also, and
   the references to the body of Christ.

   The central theme of Colossians is Christ, while that of Ephesians is
   the church. In the first-named we have the Head, and in the last-named
   the body of the church. Both are thus seen exalted on high (Col. 1:18;
   Eph. 2:6). Perhaps it would be well to designate the theme of the
   epistle as, "The Headship of Christ," or "The Believers' Union or
   Identification with Christ."

   It is quite evident from the contents that the epistle was occasioned
   by the fact that the spiritual life of the church was threatened by
   false teaching (2:4, 8). This false teaching seems to have been in the
   direction of angelolatry (1:16; 2:10, 15, 18), ritualism (2:16),
   asceticism (2:20-23).

   They, i. e., those influenced by the false teachings, seem in the first
   place to have questioned Christ's true relationship to God and to the
   spiritual and natural worlds. In the second place, they seem to have
   questioned the facts of an objective atonement, and like the Galatians,
   sought to supplement the Gospel by Judaism or an equivalent. While in
   the third place, they doubted sanctification by the Holy Spirit,
   accepting instead methods of a physical and dietetic character. Indeed
   the whole region of Phrygia round-about is said to have been
   particularly prone to mystical and fanatical superstitions of one kind
   or another. Professor M. B. Riddle, characterizing the situation, says
   that while "the errors were not fully developed, they nevertheless
   seemed to combine Grecian philosophy, oriental mysticism and Jewish
   asceticism, all three leading away from the headship of Christ."

   The same authority divides the epistle into four parts:

   Doctrinal, (chap. 1).

   Polemical, (chap. 2).

   Hortatory, (3:1-4:6).

   Conclusion, (4:7-18).

   Doctrinal Chapter, 1.

   In this first chapter Christ is shown to be the All in all. For
   example: After the salutation (1:1-8), and the prayer (vv. 9-13), as in
   Ephesians, we have a declaration of His fullness (vv. 14-22), as
   Redeemer (v. 14), Creator (vv. 15-16), Preserver (v. 17), Head of the
   Body (the Church) (v. 18), Reconciler (vv. 20-22), Sanctifier of His
   people (v. 22).

   This declaration is, in turn, followed by that of Paul's ministry (vv.
   23-29). It is noticeable in this latter declaration that Paul speaks
   really of a twofold ministry:

   The first is the ministry of the gospel itself, (v. 23), and the second
   that of the mystery of the Body of Christ (vv. 24-27). Notice carefully
   his language in verses 25 and 26, which agrees entirely with Ephesians
   3. This explains the otherwise difficult allusion in verse 24 to his
   filling "up that which is behind of the afflictions of Christ."
   "Christ" here seems to stand not only for the Head but the body as
   united with the Head. Compare 1 Corinthians 12:12. Thus Paul was
   filling up on his own part that which was lacking, having his own share
   in the suffering of the mystical body for that body's sake. Notice also
   the marginal reading of the last phrase of verse 25. "To fulfill the
   Word of God," is rendered, "fully to preach the Word of God"; from
   which may be gathered that such is not done save as we reveal and
   emphasize this secret hitherto about the body of Christ, the mystery of
   the church, composed of a people called out from both Jews and
   Gentiles, distinct and separate from the coming manifested kingdom of
   Isaiah.

   Before leaving this chapter let me call attention further to that
   description of Christ in verse 15 as "the first born of every
   creature," which has given anxiety to some as seeming to cast a doubt
   on His deity or eternal sonship. In the light of so much else to
   establish that great truth we might dismiss the apparent difficulty
   without fear. But it may be interesting to add that certain Greek
   scholars, conspicuous among them S. P. Tregelles, show good reason for
   explaining the words "First born before all creation."

   We did not find time in our study of Ephesians to analyze either of the
   apostolic prayers. Observe in this one however (vv. 9-13) the four
   needful petitions:

   That they might be filled with the knowledge of God's will.

   That they might walk worthily of the Lord in fruit-bearing.

   That they might be strengthened with power to endure temptation.

   That they might be thankful.

   These prayers are very suggestive as the basis of practical sermons,
   and Bible readings.

   Polemic Chapter, 2.

   Having established the fact that Christ is the Head of the body in whom
   all fullness dwells, the apostle now warns his hearers against being
   led away from Him (vv. 1-7). They were in danger of this through the
   philosophy of certain false teachers (v. 8), and through the Judaism or
   asceticism of others (vv. 16-23). Perhaps we are hardly justified in
   making any rhetorical distinction between these false teachings, as it
   may be that the philosophy and vain deceit referred to in the first
   instance (v. 8) cover the whole. It will be seen that these Colossian
   Christians were in danger of putting the shadow for the substance --
   ordinances instead of Christ (vv. 16, 17), and a humility of the flesh,
   i. e., the old carnal nature, instead of one wrought by the Holy Ghost
   (vv. 18, 23).

   Let it be carefully observed that the apostle, inspired of God, meets
   these errors with the asseveration of positive truth; and that this
   truth is none other than that of the believer's identification with
   Christ involved in the proposition about the mystical Body. The
   believer is circumcised (v. 11); buried (v. 12); risen (v. 12);
   quickened (v. 13), with Christ, and this on the basis of what Christ
   Himself did for him in His own death and resurrection (vv. 14, 15).

   It is seemingly foolish to speak of the revelation of one truth in the
   New Testament as more wonderful than another when all are in a sense
   alike wonderful. But this one contributes to the assurance of faith in
   the experience of those who apprehended it as perhaps none other can.
   Let the illustration of our own bodily formation aid in that
   apprehension. If my head dies, my body dies; if my head rises from the
   dead, my body rises; if my head possesses quickening life, my body
   possesses that life. Now Christ is the Head and the church is His body,
   and we believers are individual members of that body. Everything,
   therefore, which is true of the Head is true of the body. The more we
   dwell upon this thought the more assurance can we draw from such
   familiar passages as Romans 8:1, and kindred teachings of the New
   Testament. Oh, the unsearchable riches of that expression "In Christ,"
   and that other one, "Christ in you"! Let us take up this prayer of Paul
   upon our lips and seek that God may lead us into the understanding of
   it. Compare again Romans 6:1-14.

   Hortatory, Chapters 3:1-4:6.

   The writer has just shown that in a legal or judicial sense as members
   of the mystical body of Christ we, as believers in Him, have died and
   risen with Him, and He now exhorts us to live accordingly. On the basis
   of our identification with Christ in other words, we are now, first of
   all, to set our affections (or "our mind," R. V.) on heavenly things,
   i. e., on these very things he has been specially revealing to us
   (3:1-4).

   We may, in the second place, be said to do this in the degree in which
   we "mortify," i. e., put to death our "members which are upon the
   earth" (3:5-11). That is, forever give up those sins of body and mind
   enumerated in the verses just referred to. It deserves particular
   notice that the renunciation of the things on the believer's part are
   assumed to be quite possible on the ground of his standing in Christ,
   however it may have been before.

   But this exhortation is further carried out in a more positive form by
   what the believer is expected to put on, to add to his life, as well as
   by that he puts away (3:12-17). This too, it is assumed he is able to
   do. We have seen how he is able to do it in the study of Romans 8, i.
   e., through "the law of the Spirit of life in Christ Jesus," through
   the operation of the Holy Spirit in him giving him the victory.

   It will be already seen how this applicatory part of the epistle as
   well as the doctrinal part agrees with Ephesians, but the similarity is
   rendered the more striking by the further coincidence that the three
   classes of the social order are again singled out for direct address,
   viz: Husbands and wives (3:18, 19); parents and children (3:20, 21);
   masters and servants (3:22-4:1).

   Much is said and written in these days about sociological topics, and
   chairs of sociology are being endowed in colleges and seminaries; but
   after all, the Bible is the best textbook on that subject to be found.
   If private Christians were more faithful in its perusal, and preachers
   in its plain and simple exposition, who can tell what a solution might
   be found for our present problems of the family and the state?

   The several topics under the head of the "Conclusion" in 4:7-18, are so
   simple in their outline as to require no particular treatment here.

   Note: For a scholarly and yet deeply spiritual treatment of Colossians,
   the author would commend a book edited by himself from the manuscript
   of the late Bishop W. R. Nicholson, D. D., of Philadelphia, to be
   obtained through the F. H. Revell Company.
     __________________________________________________________________

LESSON 51. I THESSALONIANS

   The first epistle to the Thessalonians was probably the earliest that
   Paul wrote.

   You will need to look back at the seventeenth chapter of the Acts in
   order to get the history of the church at Thessalonica. There you will
   learn that it was founded by Paul in company with Silas and Timothy,
   and probably Luke, on the second missionary journey of the first named.
   They had crossed over into Macedonia from Troas, first visiting
   Philippi, where Paul and Silas had been imprisoned, and then came down
   to Thessalonica. They were permitted to remain there but three Sabbath
   days when persecution drove them down to Berea. Driven out of Berea
   subsequently, Paul entered Athens and then later, Corinth. Here
   Timothy, who had evidently returned to Thessalonica for the purpose,
   brought to Paul a report of the situation there, whereupon the apostle
   addressed this epistle or letter, to them.

   I. Salutation, 1:1.

   Whose names are associated with that of Paul therein? This, not because
   either of them is to be regarded as associated with him jointly in the
   production of the letter, of which he alone is to be considered the
   inspired author, but because they were equally known to the church at
   Thessalonica, and hence united with him in the greeting. You will
   notice that phrase "the 'church' of the Thessalonians." Is it used in
   the case of any other body of Christians to which Paul has addressed
   himself? How shall we explain this peculiarity? Some think it was the
   only church worthy of the name, and indeed, as a matter of fact, Paul
   has very little to condemn or criticize in this church as compared with
   the others.

   II. Thanksgiving and Testimony, 1:2-10.

   This gives us in a few words (v. 3), a very complete and satisfactory
   picture of the spiritual condition of the church. Can you name the
   triad of graces of which it speaks? And what further in that verse
   shows their absolute genuineness? What conviction touching the standing
   of these Christians does this spiritual fruitage awaken in Paul's mind
   (v. 4)? And yet, after all, may this conviction have come to him only
   after seeing these fruits, or may it have been borne in on his soul
   from the very beginning of his ministry among them? Do Christian
   workers now-a-days, missionaries and evangelists, ever have such a
   conviction in advance about any people or place? Compare Acts 18:10.

   What explains this rich spiritual fruitage in Thessalonica (v. 5)? What
   is there in that same verse which suggests that the character of Paul
   and his fellow-workers had much to do, from the human side, with this
   unwonted spiritual power?

   Following this thanksgiving, I know no better word to characterize the
   conclusion of this first chapter than that of Paul's testimony to the
   church (vv. 6-10). A testimony which, in a way, carries out the
   allusion to the triad of graces in verse 3. He testifies to their
   obedience (v. 6), their spiritual joy in the midst of affliction (same
   verse), their consistency as disciples (v. 7), and their missionary
   spirit (vv. 8-10). I am not sure that this last reference to the way in
   which the gospel sounded out from them applies so much to a direct
   agency in missionary work as to an indirect. Perhaps it was the report
   of their Christian life and character carried by travelers and others
   to distant parts, that constituted this missionary work they did, and
   yet in a vital sense it was they who did it. What is there in verse 9
   to indicate that this church was composed chiefly of Gentile
   Christians? What in verse 10 indicates that Paul in his preaching there
   laid stress on the second coming of Christ?

   III. Character of Paul as a Christian Worker, 2:1-6.

   Under the head of "Thanksgiving" we saw that the power of the Spirit
   accompanying Paul's ministry in Thessalonica was accounted for in a
   measure by the "manner of man" he was among them, i. e., by his own
   character and life as a Christian witness. And now at the second
   chapter of the epistle he describes that character and life. He does
   this not in any spirit of boasting or self-glorying, of course, but as
   a further testimony to the reality of the gospel he preached, and for
   the glory of the grace of God. They had known him to be a very bold and
   courageous man even in the physical sense (vv. 1,2); very faithful and
   impartial in his teaching, with his thought not so much on gaining
   favor with them as on pleasing God who had committed the gospel to him
   (vv. 3-6); very kind and affectionate nevertheless (vv. 7, 8); very
   unselfish and disinterested, working with his own hands for his
   temporal support as at Corinth, lest he should prejudice them against
   the salvation he proclaimed (v. 9); and finally, very holy and
   consistent throughout, so that they could not lay a finger on anything
   he said or did while among them not in accordance with the standard he
   held up. It was for these reasons doubtless, that his gospel so
   recommended itself to them, and he was able to say what he does about
   its reception in verses 13-16, which please examine.

   IV. Origin of the epistle, 2:17-3:13.

   The circumstances under which Paul came to write this letter, already
   outlined, are given in his own words in that part of it we are not to
   consider. He desired to visit them again (v. 17); but was hindered by
   Satan (v. 18), doubtless through the instrumentality of the bitter
   persecution stirred up against him. He had, therefore, sent Timothy
   (from Berea) to comfort and establish them in his stead (3:1-5); who
   now had returned to him (at Corinth doubtless, Acts 18:1-5), with a
   good report of their condition (3:6-10). This only made him pray the
   more earnestly that he might get to see them, and that in the meantime
   their love and holiness might abound and grow (vv. 11-13).

   V. Sins Rebuked, 4:1-12.

   The church at Thessalonica was not entirely "without rebuke," however,
   as the opening of the fourth chapter shows. Moreover, at first sight,
   the need of the rebuke seems to be of the gravest character, the
   grossest sins of the flesh being involved (vv. 1-8). How is it possible
   that Christians, and especially those as highly commended as these,
   could be guilty of such things? There is no apology to be made for
   them, but there is an explanation. The church was chiefly composed, not
   of Jewish, but Gentile Christians (Acts 17:4; 1 Thess. 1:9), who, prior
   to their conversion, had been living in heathenism, as were their
   forefathers for centuries, and in the commission of these sins without
   realizing them to be such. Indeed, the grossest licentiousness was, and
   is still, connected with certain forms of pagan worship. We can readily
   understand, therefore, why it was difficult for them to see the
   blackness of such crimes, and why they were slow to renounce them. Had
   they been Jewish rather than Gentile believers such acts would not have
   been charged against them, because of their knowledge of their true
   character as learned from the Holy Scriptures. These the Jews
   possessed, but the Gentiles had no acquaintance with them. It is a
   relief to note that the apostolic admonition in this case was
   sufficient, since in the following epistle to this same people no
   mention is necessary to be made of the sin of fornication.

   A rebuke, or at least an exhortation, touching brotherly love follows
   (vv. 9, 10), and especially one concerning idleness (vv. 11, 12). Some
   have thought the idleness to be accounted for by a misunderstanding as
   to what Paul had taught about the second coming of Christ. If that
   event were near, and the glory of the kingdom soon to be participated
   in, why labor so assiduously as before? Perhaps it was expected day by
   day, and if so, one can easily understand how those who were lacking in
   spiritual balance, should throw off their usual restraint and become
   less regardful of the proprieties and necessities of the present life.

   At all events, notice for its practical value, that their idleness led
   to "busybodyness" as it always does. Notice also the two very practical
   reasons for renouncing that sin, first that they might "walk honestly
   toward them that are without," and secondly, that they "might have need
   of nothing." "Them that are without" are, of course, their
   non-Christian neighbors, and it was vital they should not fall into
   their debt without the prospect of liquidating it. It was equally vital
   that their neglect of occupation should not lead them into beggary.

   VI. Doctrinal Error Corrected, 4:13-5:11.

   We now touch upon that part of the epistle which suggests the strongest
   reason for its writing. We have seen that in Paul's preaching at
   Thessalonica he had laid much stress on the second coming of Christ,
   leaving the impression on the church that the event was imminent, and
   that they who were ready to receive Christ when He came should enter
   into His glory with Him. But in the meantime, as the weeks, and perhaps
   months, rolled by, some of their number died, died without seeing
   Christ or partaking of that promised glory. They who remained sorrowed
   greatly on this account, feeling perhaps that theirs would be a great
   advantage over the dead saints when Christ came. Paul proceeds to set
   them right on this subject, in the course of which he outlines the
   great and blessed hope of the church in its "rapture" at Christ's
   coming, as we meet with it in no other part of the New Testament.

   Analyzing 4:13-5:11, in detail, he first exhorts the bereaved not to
   "sorrow as those that had no hope." Sorrow was permitted, but not the
   sorrow of the world. He next expresses the ground on which such sorrow
   may be removed. The departed saints will come back again to this earth
   when Jesus comes. We have the same reason for believing this as for
   believing in the death and resurrection of Jesus. Moreover, the further
   good news he is about to reveal to them, he has received as a special
   revelation from the Lord. No one else was told this, and no one else
   reveals it but Paul, namely: That we which are alive and remain on the
   earth in the flesh when Christ comes shall not precede, that is, go
   before, or have any advantage in the matter of time over the dead
   saints. The Lord Himself shall descend from Heaven with a shout, and
   the dead, not all the dead, but they who have died in the faith of
   Christ, shall rise first. Their bodies will be raised from their graves
   and re-united to their souls in a glorified condition. Then we
   Christians who are alive and remain upon the earth at that time shall
   be "caught up" together with them in the clouds to meet the Lord in the
   air. This is what is called the "rapture." It is an experience for the
   whole church or body of Christ not unlike that which came to Enoch
   presumably (Heb. 11), or Elijah. How glorious! No wonder that in the
   closing verse of the fourth chapter we should be exhorted to comfort
   one another with these words.

   Chapter 5, in continuation of the subject, speaks of the time of this
   event, only to rebuke that disposition on the part of some to fix dates
   and times for Christ's coming. So far as the situation in the world is
   concerned He will come "as a thief," when He is least expected, like
   the flood in Noah's time (Matt. 24), with the consequences spoken of in
   verse 3. But true Christians will not be "overtaken" in that way. Their
   duty and their attitude is one of watching (v. 6). They have no fear in
   the prospect of that day (vv. 9-11).

   VII. Concluding Exhortations.

   The epistle concludes with various exhortations, for example, for a
   proper regard for their spiritual rulers and guides (vv. 12, 13); for
   mutual carefulness of one another (vv. 14,15); for the spirit of prayer
   and rejoicing, etc., (vv. 16-18). They are exhorted to "quench not the
   Spirit," i. e., the Holy Spirit, and the direction in which they were
   tempted to thus thwart His purposes in and through them is indicated in
   the next verse, "Despise not prophesyings." Prophesying was one of the
   gifts much less esteemed than some others, as we saw in the first
   epistle to the Corinthians, and yet in the economy and for the
   upbuilding of the church it was, perhaps, the most important of all. It
   was synonymous with preaching and testifying, and could be exercised by
   the feeblest members of the church if endued with the Holy Spirit. To
   be sure, there might be erroneous teaching and false testimony, hence
   the admonitions which follow to "prove all things" holding fast that
   which is good, but abstaining from every form of error.

   The benediction follows the greeting and the charge (vv. 23-28). (For
   questions see close of next lesson).
     __________________________________________________________________

LESSON 51. II THESSALONIANS

   Paul's second epistle to the Thessalonians was written doubtless soon
   after the first, and for a very important reason, which will appear in
   the sequel.

   I. Salutation, 1:1-2.

   II. Thanksgiving, 1:3-10.

   The thanksgiving extends practically from verse 3 to 10, and contains
   some matters of great importance to be considered. In the first place,
   what should you say was the spiritual condition of the church now, as
   compared with the earlier occasion? What does verse 3 indicate as to
   this? You will agree doubtless, that its spiritual condition was
   excellent, even better than before. But what about its outward or
   physical condition? What says verse 4 about it? What was God's purpose
   in thus calling them to suffer (v. 5)? If it were a righteous thing for
   God to give them the kingdom as a result of their tribulation, observe
   that it was equally a righteous thing for Him to give their enemies
   tribulation for causing it (v. 6). To the saints the tribulation was a
   "threshing," a separation of the precious from the vile, the wheat from
   the chaff, but to their enemies it was "a just recompense of reward."
   Observe further, when these discriminating judgments would be
   experienced by the two classes (v. 7). It would be at the revelation of
   the Lord Jesus. Who would accompany Him at this time? And for what
   purpose would He come (v. 8)? This raises the question as to whether
   Paul is here speaking of precisely the same event as that in 1
   Thessalonians 4:13-18? The two events do not look alike, do they? In
   the former instance the Lord was coming for His saints, here He is
   coming with His angels. There He was coming to translate His church,
   here to take vengeance on His enemies. Verse 10 throws a little light
   on this, "When he shall come." The verb in this case is in the
   subjunctive mood and second aorist tense, and those who know Greek will
   see the justification for translating it thus. The time then when Jesus
   will be revealed from Heaven with His mighty angels taking vengeance on
   His enemies, will be when He shall have come, i. e., after He shall
   have come, to be glorified in His saints, in other words, after the
   rapture of the church spoken of in the earlier epistle. His coming for
   His church is known as His "coming," His revelation to His enemies is
   known as His "revelation," and these two events are really two aspects
   of but one event, or two acts in one drama, separated doubtless by a
   certain period of time. It is during this time of separation between
   the two that those earthly events transpire of which we learned in the
   Old Testament, and which will culminate in the restoration of the Jews
   to their own land, the gathering of the Gentile nations against them,
   and the manifestation of the Antichrist. To quote Dr. Bullinger, of
   London, in this place: "From these passages it is clear that when the
   judgment on the ungodly is revealed, the Lord shall have already and
   previously come to be glorified in His saints 'in that day,' and have
   given them the promised 'rest' of which Paul had already told them in
   the former epistle, and reminded them in this chapter, verse 7. 'In
   that day,' at the end of verse 10, refers to that glorious day of which
   the apostle had spoken so fully in 1 Thessalonians 4. All hope of rest,
   reward, and glory is to be consummated 'in that day.'"

   III. Prayer, 1:11-12.

   IV. Cause for the epistle, 2:1-2.

   We now reach a statement as to the reason or occasion for this second
   epistle, written very soon, doubtless, after the first. It seems that
   false teachers had followed Paul into Thessalonica, some even forging
   his name to a letter, who had sought to lead the church astray as to
   some of these important matters about the Lord's second coming. As we
   have just seen, that great event may be spoken of under two aspects or
   two acts of a single drama. One was described as His "coming" for His
   saints, the other later one as His "revelation" in judgment on His
   enemies. The first has been identified with His "presence," the second
   with "The Day of the Lord," so frequently named in the Old Testament.
   To quote Dr. Bullinger again: "Paul had taught them that before 'the
   Day of the Lord' should come, they would be caught up to meet the Lord
   in the air, to be forever with the Lord. In other words, that He would
   come and receive them unto Himself, before that great and terrible day
   should set in." But these false teachers thus spoken of, had sought to
   reverse this teaching in a measure, and to have them believe that the
   day of the Lord had already come, for such is the meaning of the latter
   half of verse 2. This tribulation they were enduring was pointed to, no
   doubt, as an evidence of it. If, therefore, the day of the Lord had set
   in, and they had not been gathered together unto Him, they had every
   reason to be troubled, for then their faith and hope were vain, and
   Paul had deceived them. Let us see, therefore, how the apostle offsets
   this false teaching, in the doing of which, by the way, he reveals
   matters of deep interest concerning the apostasy which is to be headed
   up in the Antichrist.

   V. Apostasy and Rise of the Antichrist, 2:3-7.

   What does Paul say must come before the Day of the Lord comes (v. 3)?
   Remember, please, that by the Day of the Lord is not meant His coming
   for His saints and their translation into the air, but His revelation
   of Himself after that event to His enemies in flaming fire. He says
   there must come a "falling away" first, that is, an apostasy from the
   truth in the church. And who will then be revealed as heading up that
   apostasy, no doubt? How is this "man of sin," "the son of perdition,"
   further described in verse 4? He is against all that is called God,
   from which fact it is that he obtains the title of "Anti-" Christ."
   What does he himself, however, assume to be? And in what place will he
   set forth this assumption? This reference to his sitting in the "temple
   of God," recalls Daniel's prophecy quoted by our Lord in Matthew 24,
   about the "abomination of desolation" being established there, for the
   temple referred to, doubtless, is that at Jerusalem. We have seen all
   along that the prophets are a unit as to its re-building when the Jews
   shall have been returned there (still in an unconverted state so far as
   their acceptance of Jesus as their Messiah is concerned).

   But had not Paul spoken of these matters at all during his presence in
   Thessalonica (v. 5)? Yet there was some power withholding, restraining
   the full development of this apostasy, and the revelation of the
   Antichrist, according to verse 6. What was this power? Some would say
   the power was the iron rule of the Roman Empire, and by parity of
   reasoning the rule of the successors of the Roman Empire in our own
   time. But a more satisfactory answer is that the power was the Holy
   Spirit. He was restraining, keeping back, the full development of the
   apostasy until the elect body of Christ should be called out from the
   world. When that is complete, and caught up to meet its Head in the
   air, there is a sense in which it may be said that the Holy Spirit
   leaves the earth with it. That is, He ceases to exercise the same
   restraining power over lawlessness and sin that He now does. This
   stands to reason, for the church is the medium He chiefly uses at the
   present time as the preserving salt of the earth, and when it is
   removed there will be little to withstand the hastening process of
   corruption. This idea is further strengthened by the seventh verse,
   which declares that the "mystery of iniquity," the apostasy, was
   already at work even in Paul's own day, "only He who now letteth (i.
   e., restraineth), will let (or restrain) until He be taken out of the
   way."

   In the foregoing exposition I have given my own opinion and that of
   expositors generally, as to the interpretation of the words, but it is
   only right to say that some others, take quite a different view of the
   meaning of verse 7. With them it is not the Holy Spirit who is holding
   "back" something, but Satan rather, who is holding "on" to something --
   holding on to his possessions in the heavenly places, in the air, until
   he be cast out, i. e., into the earth, as will be the case when Jesus
   and His church come to take possession of the regions he now occupies
   (Rev. 12:9-12; 13:1, R. V.). I need not dwell upon the matter further,
   because the opinion I have given above is not set aside in any
   practical sense even if Satan be the one referred to in verse 7. In
   other words, it still remains true that the Holy Spirit in the church
   is the great restraining power of iniquity, and when that power is
   removed, as, of course, it will be at the translation, iniquity will
   have an opportunity to quickly culminate.

   VI. Destruction of the Antichrist, 2:8-12.

   To return now to the text, What shall be the end of the Antichrist (v.
   8)? Compare here Isaiah 11:4. What shows that as the Christ when He was
   on the earth was energized by the Holy Spirit, His great opponent when
   He comes, shall be energized by Satan (v. 9)? But who, alone, will be
   ultimately deceived by his signs and lying wonders (v. 10)? And who
   will be to blame for their credulity (same verse)? What do they fail to
   do that leaves them a prey to Antichrist's deceit? What judicial
   punishment now falls upon them (v. 11)? But is this their ultimate
   punishment or only a step towards it (v. 12)? What is their ultimate
   punishment (same verse)?

   VII. Conclusion, 2:13-3:18.

   What a blessed contrast we meet with in the verse that follows! The
   apostle having about completed the doctrinal or rather dispensational
   part of his letter now turns to matters personal and social again. But
   first of all, on the ground of their calling through grace (vv. 13,
   14). What obligation does he lay upon them in verse 15? To whom does he
   commend them, and for what two-fold object (vv. 16, 17)? What request
   does he make of them on his own behalf (3:1, 2)? What opinion does he
   hold of them, and what ground has he for holding it (vv. 3, 4)? What
   command is given them (v. 6)? What was the nature of the
   "disorderliness" referred to (vv. 7-11)? To what subject of his first
   epistle does this bear reference? Does he address himself directly to
   these disorderly members of the church (v. 12)? How was the church to
   treat them while they thus remained disorderly (vv. 14, 15)? What token
   of validity does Paul add to this letter to offset any further
   forgeries of his name (v. 17)?
     __________________________________________________________________

LESSON 52. I TIMOTHY

   We now reach what are called the pastoral epistles of which there are
   three, 1 and 2 Timothy and Titus. They are so called because of their
   contents, which are chiefly exhortation and directions regarding the
   pastoral work of ministers in the church. It is quite evident that they
   deal with persons and things belonging to a late period in the
   apostolic age. The heretics repeatedly mentioned in them indicate this.
   These are of a Jewish character, for they profess to be teachers of the
   law (1 Tim. 1:7), and are described as of the circumcision (Titus
   1:10), and as causing men to attend to Jewish fables (Titus 3:9). And
   yet they are not the same kind of Judaizing teachers with which we
   became acquainted in our early study of the Acts (Chap. 15), and the
   epistle to the Galatians, or even that to the Colossians. They have
   progressed further on the "down grade," and "are involved in a total
   apostasy from God and from good." They had lost all true understanding
   of the law (1 Tim. 1:7); had repudiated a good conscience (1 Tim.
   1:19); had become hypocrites and liars (1 Tim. 4:2); were branded with
   immorality (1 Tim. 4:2); of corrupt minds using religion to better
   themselves in the world (1 Tim. 6:5; Titus 1:11); subverters of the
   faith (2 Tim. 2:17); victimizing foolish persons to their ruin (2 Tim.
   3:6); confessing God with their mouths, but denying Him in their works,
   abominable and disobedient, and for every good work reprobate (Titus
   1:16). A dark catalogue this, corroborating very strongly the teaching
   of Paul in 2 Thessalonians as to the working already of the apostasy in
   the church. The false doctrines attached by Paul in his earlier
   epistles were now bearing fruit in laxity of life and morals.

   * For the introductory part of this lesson I am indebted to Alford's
   How to Study the New Testament.

   Date of the Epistles.

   It is clear from the foregoing that the date of these epistles must
   have been later than the period of Paul's history covered by the record
   in the Acts, and that they were probably written after his liberation
   from Roman imprisonment at that time. There is reason to believe that
   Paul was imprisoned a second time, and in the interval between the two
   imprisonments the first epistle to Timothy and that to Titus were
   written, while the second to Timothy followed during the second
   imprisonment, as it is thought.

   Following the idea of Alford, Paul, after the imprisonment mentioned in
   the Acts, journeyed eastward as he anticipated in his letters to
   Philemon (v. 22), and the church at Philippi (1:26; 2:24). He then
   visited Ephesus again, and doubtless took further journeys west
   occupying, it may be, three or four years. At Ephesus he left Timothy
   and passed into Macedonia (1 Tim. 1:3), from which country perhaps, he
   wrote him the first epistle. Not far from this time he must have
   visited Crete in company with Titus and have left him there to complete
   the organization of the churches in that quarter. This will appear when
   we come to the study of the epistle to Titus, which it is thought was
   written somewhere in Asia Minor, and when Paul was on his way to winter
   at Nicopolis in Greece. It was at this place he was arrested again
   probably, "as implicated in the charges made against the Christians
   after the fire in 64 A. D., and sent to Rome." Once more in that city,
   he is treated no longer with the courtesy of his former residence there
   but as an ordinary criminal (2 Tim. 2:9). All his Asiatic friends
   avoided him except Onesiphorus (2 Tim. 1:16). Only Luke was with him.
   Timothy is entreated to come to him before winter (2 Tim. 4:21). He is
   expecting execution (2 Tim. 4:6), and in view of it he writes his
   second epistle to Timothy, about A. D. 67 or 68.

   History of Timothy.

   For the beginnings of Timothy's history you will need to recur to the
   sixteenth chapter of the Acts. He was converted perhaps on the occasion
   of Paul's first visit to Lystra, since it was on his second visit he
   was chosen to be his traveling companion. He accompanies Paul
   throughout that second missionary journey, wintering with him at
   Corinth, and indeed seems to have been with him pretty steadily, except
   for the commissions on which he was occasionally sent (Acts 19:22; 1
   Cor. 4; 17; 16:10), not only throughout the second, but the third
   journey as well. About A. D. 62 or 63 he was with the apostle while the
   latter was a prisoner at Rome (Col. 1:1; Philem. 1; Phil. 1:1). In 66
   or 67, after that imprisonment, he was left by Paul in charge of the
   church at Ephesus. It was while he was here that he received the first
   epistle or letter from Paul. A year later it may be, the second was
   written, when Paul was again a prisoner, and Timothy repairs to Rome to
   visit him, after which nothing further is heard of him.

   In his character he was a very earnest and thoroughly consecrated man
   as we shall see, and yet he appears to have been timid and diffident,
   and hesitating to deal with certain difficulties of his work. Compare
   here 1 Corinthians 16:10; 1 Timothy 4:12; 5:23; 2 Timothy 1:5, 7; 3:10.

   Outline of Chapter 1.

   1. The salutation (1:1, 2). In this notice the beautiful designation of
   our Lord Jesus Christ as "our Hope." He Himself is our Hope. And when
   we remember that these words were written by Paul in his later years,
   they are all the more affecting. And notice another thing, the
   designation given to Timothy in verse 2. What bearing has this upon the
   proposition that he probably owed his conversion to Paul's labors?

   2. A reference to Timothy's mission at Ephesus (vv. 3, 4). We have
   referred to the circumstances of his being left there by Paul, in our
   introduction. It seems to have necessitated some little urging on
   Paul's part, however, to persuade him to comply. What language
   indicates as much? What charge was he to lay upon the teachers at
   Ephesus? In what two directions (especially Jewish) were they inclined
   to digress from the gospel? What would likely be the outcome of such
   digression?

   3. A description of the false teachers (vv. 5-7). In this description
   it will be noted that the root of the offense, as always, was in
   swerving from love, for such is the meaning of the word "charity" in
   verse 5.

   4. A description of the true use of the law (vv. 8-11). These false
   teachers pretended to discourse of the law, by which is meant what is
   commonly known as the law of Moses, without really knowing the subject
   on which they spoke. The law did not apply to those who were saved
   under the gospel, but it had the same bearing as ever to the
   unbeliever.

   5. A digression to the circumstances of his own conversion (vv. 12-17).
   This digression springs from his allusion to the gospel in verse 11, a
   gospel committed to his trust as a steward to proclaim. Observe that he
   does not spare himself in extolling the grace of God toward him (vv.
   13-15), and that he uses his own history as an example and
   encouragement to the worst of sinners to be saved (v. 16).

   6. A personal charge to Timothy (vv. 18-20). This charge is the single
   one to fight the good fight of faith, to which he is stimulated by two
   moving considerations. The first is the "prophecies which went before"
   on him, the supernatural predictions of his future; and the second, the
   failure of some who had started forth in the fight with him and fallen
   back. The good fight of faith in his case is perhaps not more that
   which was personal to himself, than that which concerned his official
   ministry. It is not the conflict of the Christian life in general which
   Paul refers to so much, as that of a leader in the church against the
   opponents of a pure gospel.

   Regulations Concerning Public Prayers, Chapter 2.

   The whole of chapter 2 is taken up with regulations concerning public
   prayer. First, he directs that intercessory prayer be made for all men
   (vv. 1-7). What class of men is especially singled out (v. 2)? What
   selfish motive on the part of the church should induce such
   intercessory prayer (same verse)? And yet what higher motive is
   suggested (v. 4)? What does this verse suggest as to the object of such
   intercession so far as those in authority are concerned? On what good
   and sufficient ground may such intercession be made (vv. 5, 6)? It
   seems evident that for some reason or other such intercession was not
   being made in this church at Ephesus. Perhaps a time of persecution at
   the hands of the governmental authorities had caused it to be less
   earnestly conducted, or perhaps a party spirit had something to do with
   it; at all events the church needed to be stirred up to the doing of
   it, and Timothy needed to be stirred up to get them doing it. This was
   part of the good warfare he was to war.

   Second, he refers to the way in which men should pray (v. 8). The word
   "everywhere" in this verse may refer to every place where the
   worshippers were in the habit of assembling in Ephesus. There may have
   been several churches or bodies of believers there meeting regularly in
   different places. The fact that men without distinction of ministerial
   functions were to pray is significant. Not only were the deacons, or
   elders, or presbyters, or bishops, to pray, but the "men" were to pray.
   There is no priesthood in the Christian church except the common
   priesthood of believers, including all. But how were they to pray?
   "Lifting up" the hands was a Jewish custom in prayer and seems to have
   been adopted in the Christian church.

   But what kind of hands were the men to hold up? "Holy hands" are those
   not stained with sin of any kind (Ps. 24:4; 26:6; James 4:8). If we
   regard iniquity in our hearts God will not hear us. And what further
   direction is given? "Without wrath and doubting" which suggests
   "without wrath and disputing or contention." No religious disputes, no
   outbreaks in daily life could be permitted where prayer was to be
   engaged in.

   Conduct of Women in Public Prayer, 2:9-15.

   All expositors are agreed that the words "I will" of verse 8 should be
   carried over in force to verse 9. The latter then would read thus, "In
   like manner, I will that the women adorn themselves", etc. What, in
   this case, would be the force of the expression "in like manner"? Is it
   meant, as another asks, that he would have the men pray in every place,
   and the women "in like manner" to be silent? Or would he have the men
   lifting up holy hands, and the women "in like manner" adorning
   themselves? So unlikely is either of these conclusions that many
   expositors further supply the word "pray" in verse 9 to complete the
   sense. The two verses would then harmonize like this: "I will therefore
   that men pray everywhere lifting up holy hands, and in like manner, I
   will that women pray in modest apparel, etc.," to the end of verse 10.
   Compare 1 Corinthians 11:5.

   At verse 11 there is a transition, and the apostle passes on to
   something new. What is that new thing about women he now takes up? Not
   her relation to public prayer, but really her relation to her husband,
   especially in the matter of public teaching in the church. The command
   to silence here suggests 1 Corinthians 14:34, 35, where the context
   shows that there were various forms of disorder and confusion in the
   church assemblies, especially the making remarks and asking questions
   about the words of others, from which women, who seem to have been the
   chief offenders, were enjoined.

   But what about teaching? "I suffer not a woman to teach." To teach and
   to govern are the special functions of the presbyter or elder. The
   teacher and pastor, named in the divine gifts to the church (Eph.
   4:11), are considered by some to be the same; and the pastor is
   generally regarded as identical with the bishop. Now there is no
   instance in the New Testament of a woman's being set over a church as
   bishop, or teacher or ruler. What then if we say it is to this, or
   something corresponding, to which Paul here refers?

   The reason why woman is placed in this and in other respects in
   subjection to man as stated by Paul in verses 13 and 14 is sufficiently
   plain, but there is a mystery about the statement in verse 15 that I
   cannot explain. Certainly it does not mean that the mere act of
   child-bearing saves a woman, which would be to contradict the primary
   truth of the gospel that we are saved by faith and not works. As a
   matter of fact, moreover, the word for child-bearing here includes more
   than the act of giving birth, and means the proper nurture and training
   of children. Conybeare and Howson's note on this reads: "The apostle's
   meaning is, that women are to be kept in the path of safety, not by
   taking to themselves the office of the man (taking part in the
   assemblies of the church), but by the performance of the peculiar
   functions which God has assigned to their sex." This explanation is not
   altogether satisfactory to me, but I give it for what it is worth.

   Regulations Concerning Church Officials, Chapter 3.

   Chapter 3 is taken up with a charge to Timothy concerning the selection
   and the duties of certain church officials. First, he treats of bishops
   or overseers (vv. 1-7). It is to be remembered in this connection, as
   stated previously, that the word for "bishop" here is the same as that
   for "presbyter" or "elder" elsewhere, and does not mean a higher and
   distinct order of the ministry. See Titus 1:5, compared with verse 7 of
   the same chapter. Secondly, he treats of deacons (vv. 8-13). Then, to
   quote Alford, he brings these directions to a close by a solemn
   statement of their object and glorious import (vv. 14-16).

   Prediction and Description of False Teachers, Chapter 4.

   Chapter 4 is occupied chiefly by instruction concerning false teachers.
   In verses 1-6, they are foretold and described. At what: period are
   they to appear? Notice that this agrees fully with Paul's previous
   teachings to the Thessalonians about the apostasy. It also has a close
   bearing upon the current question as to whether the world is growing
   better or worse. That question is too vast for any mortal to answer,
   and we can only fall back upon what God says about it. In this place,
   and in other places. He has plainly told us what to expect as the end
   of the age draws near, and it is for us to square our understanding and
   conduct accordingly.

   Notice the detail into which the Holy Spirit goes in describing these
   false teachers. They shall be under what kind of influence (v. 1)? What
   two leading tenets of their system are mentioned in verse 3? How does
   the inspired apostle contradict these teachings in verses 4 and 5? Here
   we need to guard against the disposition to limit the application of
   this false teaching to Roman Catholicism. Celibacy and abstinence from
   meat at certain times suggest that phase of Christianity, but a
   familiarity with the teachings of the occult sciences, Christian
   Science included, would lead us to enlarge our horizon considerably in
   estimating what the Holy Spirit meant in this case.

   The remainder of this chapter, verses 7-16, or perhaps beginning rather
   at verse 6, may be regarded as an exhortation to Timothy himself to
   that steadfastness and growth in his Christian life and calling so
   imperative in view of the false teaching he was called upon to combat,
   the germ of which, very evidently, had already sprung up. How does
   verse 7 indicate that, in Paul's estimation, these heresies were mere
   "abstract speculations without any connection with the historical
   realities and practical tendencies of Christianity?" The reference to
   "bodily exercise" in verse 8 is interesting. According to many it had
   reference to the physical abstinence from certain food, from marriage,
   etc., referred to above, which the heretics commended, but which Paul
   condemned. According to others, he means the gymnastic exercises so
   much in vogue with the Greeks, especially the Olympic games. He would
   have the youth Timothy appreciate the fact that the exercise begins
   with the inner man.

   Directions for the Government of the Church, Chapter 5.

   Chapter 5 gives directions concerning Timothy's management of church
   affairs, first, as to his behavior towards the older and younger
   members of the flock, of both sexes (vv. 1, 2). Secondly, as touching
   widows (vv. 3-16). By "widows indeed" (v. 3), Paul means those who had
   no near relatives to support them (vv. 4, 5), and who were humbly and
   prayerfully trusting in God (v. 6). At this point the apostle turns for
   a moment from the consideration of the widows themselves to that of the
   persons whose duty it was to support them (v. 8), returning to the
   widows again, however, for the purpose of treating the subject from a
   somewhat different point of view, viz: that of the church deaconess, as
   many, if not most, recent expositors believe (vv. 9, 10). The younger
   widows were not to be inducted into this sacred office from the
   likelihood that, desiring to marry again, they should thus become
   unfaithful to their covenant to serve Christ in this manner (vv. 11,
   12), and also for the other reason named in verse 13. Of course, Paul
   does not mean that it was sinful in itself for young widows to marry a
   second time, or else he would not have recommended it as he does in
   verse 14, but only that it was a breach of their faith to Christ to do
   so after having betrothed themselves to Him, so to speak, for this
   special service. In verse 16, he recurs to his command in verse 4,
   about the pecuniary support of widows by their near relatives that the
   church treasury may be relieved of the burden.

   Thirdly, he speaks of Timothy's relation to the elders, i. e., the
   presbyters of the church (vv. 17-22). The Greek word for elders here is
   the same as that in verse 1, but while in that case elderly men merely
   were intended, here the context shows an official distinction. The
   directions to Timothy concern the pecuniary provision for these church
   ministers (vv. 17, 18). the esteem in which they should be held (v.
   19), and yet the impartiality with which they should be treated in the
   event of their wrongdoing (vv. 20, 21). In the same connection, Timothy
   receives a caution about the selection of such men for that office (v.
   22). The chapter closes with certain advice to Timothy in regard to his
   health. It seems to be quite irrelevant to the main subject under
   consideration, and yet was suggested doubtless by the command at the
   end of the preceding verse. Speaking of the irrelevancy, it is
   worthwhile quoting the observation of Dr. Paley that it affords a
   strong incidental proof of the genuineness of the epistle. It is
   incredible that an impostor forging an epistle in the name of Paul
   should give a direction like this, so remote from everything else
   discussed. "Nothing but reality," he says, "the real valetudinary
   situation of a real person, could have suggested it."

   I have spoken of this verse as closing the chapter, and yet two others
   follow which seem quite as irrelevant in a way. Perhaps, however, they
   are intended to restrain Timothy from hasty judgments, referred to in
   verse 22, in the selection of men for the ministerial office. There are
   some men whose faults are very apparent, but others who can be known
   only by an after judgment. With reference to the latter great
   circumspection on the part of Timothy is urged. The same facts,
   however, apply to good works as well as evil, so that Timothy might be
   consoled in the thought that if he had unwittingly overlooked some of
   the latter class, they would sooner or later come to the light.

   Regulations about Matters Civil and Social, Chapter 6.

   In the final chapter of the epistle ecclesiastical or church matters
   give place, for the most part, to those of a different character. The
   "servants" mentioned in verses 1 and 2, are doubtless, bondservants,
   slaves. After laying down the law in relation to them, Paul digresses
   into a designation and criticism of those who teach otherwise
   concerning them (vv. 3-5). It surprises us to learn the depth of the
   hypocrisy of these false teachers even in those early days of the
   church, since the apostle speaks of them as using godliness for a way
   of gain. A show of Christian life for them was, somehow or other, a
   lucrative business (Titus 1:11). This digression, in turn, leads to
   another, if one may say so, for the reference to godliness and gain
   brings up the whole question of earthly riches in the life of the
   disciple (vv. 6-10). There is a sense in which true godliness does
   bring gain, if it be mingled with contentment, but contentment takes
   wings in the case of those whose unhappy condition is outlined in the
   verses following. The warning against this sin associated with the love
   of money leads to an earnest exhortation to Timothy personally, and a
   doxology springing out of it, when the theme is returned to again for
   the purpose of registering a charge concerning the rich (vv. 17-19).
   The epistle then concludes with another solemn personal address to
   Timothy to keep the trust committed to him, avoiding the errors.

   There is much in this epistle of deep practical value to us today, and
   especially applicable to all ministers, Sunday-school teachers,
   Christian workers and church leaders of every kind. May the Holy Spirit
   Himself apply it to us!
     __________________________________________________________________

LESSON 53. II TIMOTHY

   When Paul addressed his earlier letter to Timothy, the latter was
   resident in Ephesus, and there are reasons suggested by the contents of
   the present one to believe that he was still there. And yet the point
   is one forbidding positive affirmation, nor is it particularly
   essential for our present purpose.

   Paul was now a prisoner in Rome for a second time, awaiting a hearing
   before the Emperor, and there is reason to believe he was not being
   treated with the consideration shown him on the earlier occasion (Acts
   28), but like a common prisoner. The immediate occasion for the sending
   of this letter grew out of this circumstance, for he is anxious to have
   Timothy and Mark as his companions (1:4; 4:9, etc).. He is conscious,
   however, that his death by martyrdom could not long be delayed, for
   these were the days of wicked Nero, and not knowing whether he should
   see Timothy, his "own child in the faith" again, or not, he was
   desirous of adding still further to the instructions and exhortations
   he had already given him.

   There is, moreover, reason to believe that Timothy required these
   encouragements in a marked degree. His character, as far as it can be
   gathered from the few limited allusions to it, was not of the stuff
   that Paul's was made of. He suggests the timidity and diffidence of
   Jeremiah in the days of the Old Testament, without some of the
   redeeming qualities which he possessed. For references to the lack of
   courage and perseverance on the part of Timothy, see such passages as
   1:5, 7; 3:10.

   Outline of the epistle.

   1. Salutation, 1:1, 2.

   2. Thanksgiving (vv. 3-5). It is interesting that in this thanksgiving
   on Timothy's behalf, there is a reference to his spiritual history
   which seems to have come down in his mother's line.

   3. Exhortation (vv. 6-14). The exhortation which now follows, and which
   has grown out of the remembrance of Timothy's past life and the piety
   of his ancestors, contains three or four natural divisions of thought:
   --

   (a) An exhortation to firmness in the faith (vv. 6-8). This firmness
   can be cultivated, stirred up. It is inherent in the spiritual gift he
   received from God at the time he was set apart formally to the
   ministry, and is not consonant with the spirit of fearfulness, the
   moral cowardice to which he seems to have been addicted, but is evinced
   rather in the exercise of suitable discipline in the spirit of love (R.
   V.), and in boldness of testimony even to the point of suffering and
   affliction.

   (b) This exhortation to firmness is then enforced by a consideration of
   the character of the gospel and the mercy of God (vv. 9-11). Compare
   this declaration of the gospel with that previously considered in the
   epistle to Titus.

   (c) Finally, the apostle cites his own example (vv. 12-14). He suffers
   for his testimony, and is not ashamed of it; that is, he is willing to
   suffer, he counts it worthwhile, in the light of his faith. Let Timothy
   profit in word and deed by what he sees and knows to be in him.

   4. Description of false brethren (vv. 15-18). This exhortation to
   Timothy gathers force from the circumstance that some who have
   professed fealty to Christ have been guilty of defection, if one may
   judge by their desertion of Christ's faithful servant in his hour of
   trial (v. 15). Their action, however, serves to bring out all the
   stronger the love of another brother for whom he devotedly prays (vv.
   16-18).

   5. Instruction (2:1-4:8). I feel hardly justified in making any
   particular distinction between the general character of the contents of
   the epistle which follows and those already considered, and yet perhaps
   there is a shade more of instruction in these chapters than in the
   first. And yet with the instruction is mingled exhortation throughout.
   Indeed the exhortation overtops the instruction, the explanation and
   reason for which was considered in the general introduction to these
   pastoral epistles. The instruction which follows may be divided into
   three or four parts:

   (a) He is instructed concerning his duty as a teacher of teachers
   (2:2), but immediately in that connection he himself is again exhorted
   to firmness, or rather to strength and "hardness," which are
   practically the same (vv. 1, 3). What figure of speech does Paul use at
   this point to illuminate his theme? What particular lesson would be
   drawn from it (v. 4)? What second figure does he use at verse 5? Here
   there is a reference to contending for prizes in the Olympian games.
   How must a man have contended in order to win the crown? What third
   figure is used at verse 6? What reward does the faithful husbandman
   receive? It is easy to see from these illustrations the direction in
   which this young minister or Christian worker required encouragement
   and warning in the execution of his office. He must separate himself
   from the world, strive faithfully and obediently, and work diligently
   in order to receive the blessing. In this connection, and for the
   inspiration it afforded, what particular fact was he ever to keep in
   mind (v. 8)? Note here how Paul once more digresses to the
   consideration of his own example. He was not laying upon Timothy any
   burden he did not himself bear. Indeed, on behalf of the gospel just
   spoken of, he suffered "hardship," (for so the word "trouble" should be
   translated in v. 9), and he also endured (v. 10). For whose sake was it
   done? And why? Speaking of the "eternal glory" the elect were going to
   obtain, was it an assured experience for them (vv. 11-13)?

   (b) Again, in this instruction to Timothy as a teacher of teachers, he
   is particularly directed to caution them about idle and foolish words
   (v. 14). But no sooner is this dictum laid down than he himself is once
   more exhorted, as in the other case, to be the kind of teacher he would
   have others be. To what is he exhorted in verse 15? What do you suppose
   that expression means, "Rightly dividing the word of truth?" In reply
   to this question, note the three classes of peoples into which Paul
   divides mankind in 1 Corinthians 10:32. Do you not think that "rightly
   dividing the word of truth" must mean at least, giving to each of these
   his "portion of meat in due season?" But how can this be done where one
   is ignorant of the dispensational teaching of the Bible, which we are
   here trying to emphasize somewhat? What is especially to be avoided in
   this kind of teaching (v. 16)? To what physical disease is that kind of
   foolish teaching likened in the next verse? How careful we need to be
   not to allow our study of dispensational truth to become fanatical
   gangrene! How much we need the wisdom that cometh down from above, the
   balance of mind and heart which the Holy Spirit Holy Spiritalone can
   supply!

   But we need not pursue our inquiries into this chapter further. The
   same kind of mingled exhortation, instruction and warning continue
   throughout, and can be brought out by the careful student through a
   process of questioning and patient waiting for the answer to suggest
   itself as above.

   (c) Proceeding to chapter 3, Timothy receives instruction concerning
   the character of the last times, i. e., the times at the end of the
   present age. What kind of times does the Spirit of God, through Paul,
   say they will be (v. 1)? The word "perilous" is in the Revised Version
   rendered "grievous." What shall constitute their grievous character
   (vv. 2-5)? What class of persons are particularly designated as
   influenced by these things, and why (vv. 6, 7)? How does the apostle
   seek to strengthen Timothy against these things by his own example (vv.
   10-13)? And what exhortation does he now receive (vv. 14-16)? What
   tribute to the Holy Scriptures is contained in verse 15? And how is
   their authority and infallibility affirmed in the following verse? The
   Revised Version renders this verse a little differently, but this is
   one of the places where the King James translation is to be preferred
   not only as the stronger, but also the more scholarly of the two. To
   what "charge" to Timothy does this allusion to the Holy Scriptures lead
   (4:1, 2)? What consideration adds great solemnity to that charge (v.
   1)? What consideration makes that charge to be necessary (vv. 3, 4)?
   What office is Timothy to exercise in addition to that of an overseer
   and teacher in order to "make full proof" or fulfill his ministry (v.
   5)? What consideration personal to Paul, adds solemnity to this
   exhortation (vv. 6-8)?

   6. We have now passed beyond the portion of the epistle devoted to
   instruction, and reached that in which the writer deals with personal
   matters altogether (4:9-22). An aged prisoner in Rome, awaiting trial,
   and almost certain execution, he is, alas! forsaken by many who should
   have stood by him. Demas has left him, Crescens, and even Titus. He
   wishes Timothy to hasten to his side, and to bring Mark with him. It
   has all been made up with Mark since the sad affair in Acts 13. He
   needs his cloak too, and parchments. He can not at this moment forget
   that man Alexander. Is he the Alexander named in Acts 19? Doubtless.
   Timothy is warned against him, for he is still in Ephesus.

   Paul has had one hearing before Caesar and another is coming. At the
   hearing, however, he was sadly deserted by his friends. O, the grief of
   defection! Nevertheless the Lord stood by him, and. He will continue to
   do so. Friends are saluted at Ephesus. Hasten Timothy, I want you.
     __________________________________________________________________

LESSON 54. TITUS

   The previous lesson gives the reasons leading to the opinion that the
   epistle to Titus was written prior to the second to Timothy. Alford and
   others suppose that after Paul's liberation from prison (Acts 28), he
   journeyed eastward as anticipated in Philemon 22 and Philippians 1:26;
   2:24, and visited Ephesus again. Other journeys to the west followed,
   occupying three or four years, during which time, it is thought, he
   visited Crete in company with Titus, leaving him there to complete the
   organization of the church in that place and neighborhood. This church
   had probably been founded prior to this time, and now the same kind of
   heresy is beginning to show itself as in the case of the church at
   Ephesus over which Timothy had been set.

   The epistle to Titus was probably written from some point in Asia Minor
   where Paul was stopping on his way to winter at Nicopolis in Greece
   (3:12). Crete is a small island to the west of Cyprus and where the
   waters of the Mediterranean and Aegean Seas may be said to meet. No
   account is found in the Acts as to the circumstances under which the
   church originated there, but it is probable the seed of the gospel was
   borne to the island by some of the Jewish converts at Jerusalem on the
   memorable Day of Pentecost.

   Of Titus himself also little is known. The earliest references to him
   are those in Galatians, where we learn that he was a Gentile, probably
   one of Paul's own converts, who accompanied him and Barnabas to
   Jerusalem at the time of the convening of the first council (Acts 15).
   See Galatians 2:1-4. He is mentioned again several times in 2
   Corinthians, where he seems to have been sent by Paul on a mission to
   Corinth from Ephesus (2 Corinthians 8:6; 12:18). See other references
   to him in the same connection in that epistle, in chapters 2 and 7. For
   a number of years he is lost sight of after this, until we now find him
   at Crete. His later career does not seem to have been all that it might
   have been so far as his loyalty to the person of the apostle is
   concerned, if we may judge from the slight allusion to him in 2 Timothy
   4:10. During Paul's second imprisonment at Rome he seems not to have
   remained with him.

   Outline of the epistle.

   The epistle may be outlined thus:

   1. The salutation (1:1-4).

   2. The commission to Titus (vv. 5-9). In these verses it will be seen
   that the duties of Titus at Crete were substantially those of Timothy
   at Ephesus, noted in our last lesson. Reference to that will throw
   light on this.

   3. The description of false teachers (vv. 10-16). The need of the
   elders and overseers just referred to, and especially the need of such
   as Paul had indicated, was seen in the heresies that were rife in the
   church, and which were much of the same character as those mentioned in
   the previous epistle to Timothy. The errorists, as in the other case,
   were chiefly Jews (v. 10). The language referring to them in verses 12
   and 13 is particularly striking, since Paul there quotes from one of
   their own poets against them (Epimenides), whose witness is borne out
   by other ancient writers as Livy, Plutarch, Polybius and Strabo, who
   speak of the Cretan's love of gain, natural ferocity, fraud, falsehood,
   and general depravity. Titus did not have an easy place to fill, and
   the study of his work ought to bring comfort to a good many Christian
   workers under not very different surroundings to-day.

   There is a statement also in verse 15 that calls for particular
   attention. "To the pure all things are pure," is an aphorism often very
   greatly abused. To understand it, turn back to 1 Timothy 4:4. The
   reference here in Titus is the same as there, (and indeed also in
   Romans 14:20), to the eating of certain meats which the Jewish law
   forbade on ceremonial grounds. The Jewish professing Christians
   referred to previously as false teachers, were seeking to impose these
   customs, or similar ones, upon the young converts from Gentilism, and
   Paul was withstanding them by saying, just as he had contended all
   along, and as God Himself had taught Peter on the housetop in Acts 10,
   that there was nothing of this kind unclean in itself. That is, it was
   not sinful for a Christian to eat such things. The "pure" in this case
   means those who are sanctified by faith, true believers on the Lord
   Jesus Christ. Such are not bound by the Jewish fables and commandments
   of men in the matter of ritualistic eating and drinking, but are at
   liberty to eat all the creatures of God set apart for their use,
   without sin. How monstrous in the light of the true meaning of the
   inspired apostle's words, for people of the world and semi-Christians
   to employ them as a permission to look at obscene pictures in art
   galleries, and listen to lewd stories, and read impure books, and
   witness impure plays at the theater. These very actions on their part
   testify that they are not the "pure" whom Paul has in mind at all, but
   the defiled and the unbelieving rather, referred to later in the same
   verse. "They profess that they know God, but by their works they deny
   him."

   4. Instructions concerning church members (2:1-3:11). Paul now enters
   upon instructions to Titus as he had done in the case of Timothy
   concerning his dealings with different classes in the church. Aged men
   are first spoken of (vv. 1, 2). It is of the nature of sound or
   healthful doctrine that these be of the character herein described.
   Aged women are next referred to (v. 3), and under cover of that
   exhortation comes an allusion to the younger women (vv. 4, 5). It is
   noticeable that Titus does not exhort the young women directly on the
   themes indicated, but indirectly through the older women. A hint here
   for Christian workers in our own time, and especially in slum
   districts, where discretion is to be observed in dealings between the
   sexes. The young men come in for treatment next (v. 6), to whom Titus,
   himself evidently a young man, was to be careful to set the right
   example (vv. 7, 8). Then follows an exhortation for servants, where
   bondservants or slaves are meant (vv. 9, 10). "The duties of these
   last, and indeed of all classes, are grounded on the moral purpose of
   God in the gospel concerning us" (vv. 11, 14).

   These last-named verses are full of strong meat, and will bear close
   analysis. See what the Christian's hope is, as set forth in verse 13.
   Observe the two-fold object which Christ, our Saviour, had in view in
   the work of the Cross (v. 14), and the obligation it lays upon us
   believers, as shown in verse 12.

   All these several classes are now put in mind of their duties and
   obligations with reference to the civil powers, and perhaps to
   outsiders and unbelievers generally (3:1-3); an exhortation affording
   the writer another opportunity, often improved, of contrasting the
   present state and condition of believers with that in which they were
   prior to their salvation.

   Here again we find a rich and precious declaration of gospel truth in
   words which should be learned by heart (vv. 4-7). The theme is
   salvation. How not was it effected? How was it effected? When, at what
   period of time? What is the result? Indeed, the eighth verse might be
   included here also, as showing the obligation of the saved growing out
   of their salvation.

   Titus was to constantly affirm these things, avoiding other things and
   subjects of discussion that might come up (v. 9). What a lesson for the
   ministers and teachers of our own time! Finally, he is directed how to
   deal with these false teachers and their followers (vv. 10, 11).

   5. Personal directions and commissions (vv. 12-15). A messenger from
   Paul is shortly to be sent to Titus, perhaps a successor to relieve him
   in his office (v. 12), and then he himself is to hasten to Paul at the
   place where he intends to spend the winter. In the meantime he is to
   show diligence in advancing the interests of two other brethren named
   who are perhaps journeying to meet Paul ahead of him (v. 13). He breaks
   into these personal matters for a moment, however, in order to set
   forth a further exhortation to the church along practical lines (v.
   14). "Let ours, or our people, also learn to maintain good works, or
   profess honest occupations, for necessary uses, or necessary wants,
   that they be not unfruitful." It is possible that by "ours" or "our
   people" here, the apostle may be referring to the leaders in the church
   such as the two mentioned in the previous verse; and the "honest
   occupations" may mean the necessary labor to provide the means for just
   such missionary journeys as that contemplated in the context. Here is a
   valuable suggestion, surely, for those among us who are contemplating
   similar work for the Lord. It would, if acted upon, make them very
   independent of societies, and mission boards. And happily, it is being
   acted on by not a few, and with the most blessed results, for God "is
   the same yesterday, to-day and forever."
     __________________________________________________________________

LESSON 55. PHILEMON

   We now come to the last of the epistles which, without serious
   objection from any quarter, are admitted to have been written by Paul.
   Philemon, however, like some other of the epistles, is not located in
   the canon chronologically. It will be seen to have been written by the
   apostle while a prisoner at Rome, and the supposition at first might be
   that the second imprisonment was meant, because it follows 2 Timothy.
   But we should be mistaken there, as it was addressed to Philemon,
   beyond doubt, on the earlier occasion. See verse 22 as a hint of this.

   In verse 23 Epaphras is named as one known to Philemon, who, according
   to Colossians 1:7, and 4:12, was a minister at Colossae, and perhaps
   therefore Philemon and his household were members of his flock. As
   Philemon, however, owed his salvation, under God, to the labors of Paul
   (v. 19), we may believe that the latter had made his acquaintance
   during his long stay in Ephesus and its vicinity (Acts 19, 20), for
   Colossae was in that neighborhood.

   Story of the Epistle.

   The story of the epistle seems to be something like this: Philemon had
   a slave named Onesimus who seemed to have run away from his master,
   perhaps having stolen from him besides (v. 18), and, escaping the
   police, had found his way to Rome, and had gotten thrown into the
   company of Paul. The world would say this, but we would rather say that
   a gracious God led him into the way of Paul. Perhaps he had known Paul
   when he lived with Philemon at Colossae, and perhaps Paul had labored
   with him in vain to accept the gospel. At all events, circumstances are
   changed now, and under the power of a burdened conscience, the fear of
   arrest and punishment, and perhaps too, the very condition in which he
   now finds his old friend as a prisoner, he is moved to give more
   earnest heed to the message. He is converted and is rejoicing in the
   Lord.

   But one of the first duties of a converted man, and without which he
   cannot know rejoicing, is confession and restitution of wrong done to
   his fellow-man, especially his fellow-Christian. Onesimus knows this
   and is ready to return to his master, but shrinks from doing so unless
   he shall have some document to show the genuineness of the change
   wrought in him, and some plea from the mutual friend of his master and
   himself that may intercede for him and avert that which under other
   circumstances would be almost certain to fall upon him on his return.
   And what a loving letter Paul writes! How it exemplifies his own
   exposition of what love is in the thirteenth chapter of first
   Corinthians.

   The Outline.

   The epistle begins as usual with the salutation (vv. 1-3).

   Notice that Timothy's name is coupled with his own, a fact which lays
   that much more of an obligation upon Philemon to comply with his loving
   request. Notice, also, that Apphia is named, and Archippus, the first
   perhaps the wife, and the second the son of Philemon. The last-named
   also seems to have become a public minister in the church. "The church
   in thy house," is mentioned, showing that in primitive times the
   gatherings of Christians were in private homes; each gathering, and
   there may have been several in the one city at the same time, being a
   kind of church within the church, just as we now have several churches
   with different names in the one city or town. The picture thus afforded
   of the assemblies of these early Christians is very interesting, and a
   moving argument in favor of the "cottage" prayer meeting of our own
   time.

   Now comes the thanksgiving (vv. 4-7). Paul makes mention of Philemon in
   his prayers. It was his custom to do this, as we have seen, with all
   his converts. How far do we follow his example? How do our prayers
   compare with his in their range? What do we know of the experience, the
   joy, and the power of intercessors? We have not begun to pray until we
   pray thus. Paul had good reason to remember Philemon in thanksgiving
   and prayer, for see what kind of man he was! Especially notice the
   expression of his Christian faith in kindness and benevolence to other
   saints.

   Following the thanksgiving, there is revealed the real reason for the
   letter, the plea for Onesimus (vv. 8-21). He pleads though he might
   command (vv. 8, 9); love is more potent than force. Onesimus has been
   converted by him while a prisoner in Rome (v. 10); are we equally
   faithful to what should be the main business of our lives, witnessing
   for Jesus, "in season and out of season"?

   Onesimus means "profitable," but he had not been very profitable to his
   master theretofore, he had belied his name. He had now, however, become
   profitable to both Philemon and Paul (v. 11). The fruit of the Spirit
   in men greatly enhances their value. Paul would like to have kept him
   with him in Rome, he was so profitable to him, only he had not the mind
   of Philemon on the subject, and did not feel at liberty to do so (vv.
   12-14). He was returning now to Philemon in a new relationship (vv. 15,
   16). It were well worth while to have lost him for a while to get him
   back forever! What a striking, though incidental, testimony to the fact
   that saints shall know each other in the life to come! But he was now
   coming back not merely as a slave, but as a beloved brother! This does
   not mean that the old relationship as master and slave should be
   dissolved (1 Cor. 7:17-24), but only that it should now be continued
   under these different and more blessed circumstances. Observe how
   delicately Paul pleads for him on the ground that he is now his
   (Paul's) brother (vv. 16, 17). Paul is willing to assume whatever
   pecuniary responsibility might be attached to his running away, but
   gently and tactfully insists that if Philemon considers the premises,
   he will regard himself as still in the Apostle's debt (vv. 18, 19).

   What is his closing plea (v. 20)? Does he believe it will be acceded to
   (v. 21)?

   Following the plea, the letter concludes with certain personal
   allusions, greetings and the benediction (vv. 22, 25).

   Who, only, of the brethren named in verse 24 were with Paul in his
   second imprisonment? Which one did he ask to come unto him? See 2
   Timothy.

   Applicatory Words.

   If some were to ask why such a personal letter as this should find a
   place among the books of Holy Scripture, it would seem sufficient to
   reply that its value is found in the glimpses it affords of the social
   intercourse of Christians in the primitive days.

   But there is something else here, already alluded to in our treatment
   of the text, viz: Christianity does not hastily nor rashly interfere
   with existing institutions, even when they, in the long run, are found
   to be inimical to its principles. Philemon was not bidden to give
   Onesimus his freedom.

   Does Christianity, then, countenance or endorse human slavery? Nay,
   wherever Christianity has made headway, slavery has fallen. The truth
   makes free. The union of believers in Jesus Christ, when rightly
   understood, promotes love to one another, and love ministers to
   freedom.

   There is still another gospel lesson to be drawn from this story by way
   of illustration. As Paul found Onesimus wandering from his master's
   house and from the place of duty and love, so the Lord Jesus Christ
   found us wandering from God. As Paul pleaded for the restoration of
   Onesimus, asking that what he owed might be placed to his account, so
   the Lord Jesus Christ acts as our Advocate with the Father, having
   borne our sins. As Philemon, we may believe, received Onesimus on
   Paul's account, so God has received us, and made us what we never were
   before, "profitable" unto Him -- "created in Christ Jesus unto good
   works, which God hath before ordained that we should walk in them."
     __________________________________________________________________

LESSON 56. HEBREWS

   In the case of the epistle to the Hebrews there is uncertainty as to
   the authorship. It may have been written by Paul, or Apollos, or some
   one else, we cannot tell absolutely. There is also uncertainty as to
   the church addressed. While Jewish Christians are in the mind of the
   writer very evidently, yet there is no positive knowledge as to where
   they were located, whether at Jerusalem, Alexandria, or Rome, possibly
   the place last-named.

   But while uncertainty exists as to these two particulars, there can be
   none whatever as to the reason for writing the epistle. No one can read
   it carefully even two or three times, without perceiving a two-fold
   object, viz: to comfort the Christians under persecution, and to
   restrain them from apostasy on account of it. And the persecution must
   have been very severe, judging by the nature of the temptation to which
   it gave rise. For the apostasy contemplated was not like that of the
   Galatians, the supplementing of evangelical faith by the works of the
   law, but the renunciation of that faith altogether and the return to
   Judaism. It is the assumption all the way through that the Temple was
   still standing at this time, with its glorious history and magnificent
   priesthood, and that the followers of Moses were allowed to pursue
   their religion in quietness and peace. All this was very different from
   the outward meanness and poverty, the unrest and tribulation of those
   seeking to follow the teachings of the Nazarene.

   Theme.

   There were many lines of argument open to the apostle (for convenience,
   I assume the writer to be Paul), by which to counteract this tendency
   towards apostasy, but he chooses only one, viz: Christianity is
   superior to Judaism as seen in its Founder, Christ. The tempter is
   represented as urging that Judaism was introduced to the world by "the
   goodly fellowship of the prophets"! "Christ is superior to the
   prophets!" Judaism was ministered to Israel through angels. "Christ is
   superior to the angels"! Judaism owes its position to that mighty man,
   Moses. "But Christ is superior to Moses"! Judaism is associated with
   the divinely instituted priesthood of Aaron. "Yes, but Christ is
   superior to Aaron"! These are, so to speak, the four points of the
   discourse, but the whole revolves around the single argument already
   indicated.

   And yet the apostle does not go straight on with his argument. He makes
   a digression every once in a while, sometimes at the close of one
   division of his theme, and sometimes in the middle of it, for the
   purpose of warning his hearers, for the purpose of comforting them, or
   exhorting them to steadfastness in the Christian faith. And this we
   shall see as we proceed.

   Outline.

   1. Christ is superior to the prophets (1:1-3). He is so in seven
   particulars:

   He is God's Son.

   He is heir of all things.

   He made the worlds.

   He is the express image of God.

   He upholds all things.

   He Himself purged our sins.

   He is sat down at the right hand of God.

   2. Christ is superior to the angels (1:4-2:18).

   (1) He has the more excellent name of Son (1:4, 5).

   (2) He is worshiped by the angels (1:6).

   (3) He is Himself the Eternal God (l:7-12).

   (4) He is (as Mediator) awaiting the possession of the kingdom (1:13,
   14).

   (5) He is the ruler of the age to come (2:5-8).

   It is in this division of our theme that we meet with the first of the
   digressions spoken of, one occurring in the middle of the argument
   (2:1-4) and another at its close (2:9-18). The first is in the way of
   warning, the second in the way of comfort. If the earlier dispensation,
   that of Judaism, punished every transgression, and disobedience, how
   shall we escape if we neglect this greater light, the heavenly origin
   of which was so unmistakably demonstrated by witnesses at once
   confirming and being themselves confirmed. And then, on the other hand,
   think of your privileges, your exaltation to the position of
   "brethren," and your claims upon the Lord of glory as your true
   High-priest, faithful, merciful, capable and sympathetic! Capable and
   sympathetic because He has suffered through persecution just as you are
   suffering, He knows all about it and how to overcome it.

   The student will notice how the inspired writer naturally and easily
   glides from one link in the chain of reasoning to another. The
   testimony to Christ's superiority to the prophets brought him face to
   face with Christ's present position at the right hand of the Majesty on
   high, above the angels, and this led to a comparison with the angels.
   The comparison with the angels, in turn, leads to the statement about
   Christ's humanity and the qualification of priesthood it confers. Ready
   is he now to enlarge upon that thought (3:1), only pausing to touch for
   a moment upon the third division of his argument which now begins.

   3. Christ is superior to Moses (3:1-4:13).

   The comparison in this case runs in two parallel lines of two members
   each:

   (1) Moses a servant over God's house (3:5).

   (2) Christ a Son over His own house (3:6).

   That is an interesting phrase, "Whose house are we," (v. 6), suggesting
   a simple plan for a fruitful sermon. In what sense are believers'
   Christ's house?

   He built them -- "without him was not anything made that was made."

   He bought them -- "Ye are not your own, for ye are bought with a
   price."

   He occupies them -- "Ye in me and I in you."

   Here, as in the previous instance, we meet with a digression, first, of
   warning (3:7-4:13), and then of comfort (4:14-16). The warning turns on
   the interpretation of that "rest" denied to God's Old Testament people
   because of disobedience, as recorded in Psalm 45. It is not the rest of
   Canaan (4:8, R. V.), but the rest of faith in Christ (4:4-10 compared
   with 3:14). Under the head of the comfort in this case the writer
   recurs again to the theme of the priesthood of Christ from which he had
   been diverted for the moment, and on which he now enlarges, practically
   to the end of the epistle.

   4. Christ is superior to Aaron (4:14-10:39).

   (1) Christ is Himself a priest, a fact very necessary to be established
   if any comparison with Aaron shall be made, and which, the writer
   establishes in two ways (5:1-10). He is a priest because He possesses
   the capacity for sympathy (vv. 1-3), and because He has received a
   divine appointment to that office as Aaron did (vv. 4-10).

   The customary digression now follows in which the readers are exhorted
   (5:2-6:3), warned (6:4-8), and comforted (6:10-22).

   (2) Christ is a priest after a higher order than Aaron, viz: the order
   of Melchizedec (7:1-19). This is a higher order because it is of a
   kingly type (v. 3), and of permanent duration (v. 3), because
   Melchizedec received tithes from Aaron in the loins of Abraham (v. 6),
   and because he blessed Abraham (v. 7). Moreover, the permanency of this
   order implies the abrogation of the

   Levitical law (vv. 11-17).

   (3) Christ is a priest made with an oath (7:20-22).

   (4) He is an unchangeable priest (7:23-25).

   (5) He is sinless (7:26-28).

   (6) He is a priest of a better covenant (chap. 8). A better covenant
   because based on better promises. These promises are written on the
   heart, not on tables of stone (v. 10); they are universal in their
   application and not limited to a single people; and they bring
   forgiveness with them (v. 12).

   (7) He is a priest of a better tabernacle (chap. 9). This tabernacle is
   not material in its structure, but spiritual (v. 11); it is not
   hallowed by the blood of beasts, but by His own blood (v. 13); and it
   does not stand for temporary but eternal redemption (v. 12).

   (8) He is a priest of a better sacrifice (chap. 10). He Himself is that
   sacrifice, the substance of which the Old Testament sacrifices were but
   the shadow (vv. 1-9); a sacrifice necessary to be offered only once
   (vv. 10-18).

   The digression in this case, as in the preceding, is in the nature,
   first, of exhortation (vv. 19-25); secondly, of warning (vv. 26-31);
   thirdly, of comfort (vv. 32-39).

   Conclusion.

   It may be questioned whether I am justified in placing chapters 11-13
   under the general heading of the "Conclusion," as the first two are
   very closely connected with the comforting part of the "digression"
   noted above. Opinions will differ as to this. At all events we have
   here a dissertation on the history of the Old Testament saints (chap.
   11), showing what faith is and what faith can accomplish in men and
   through them. Of course the design of the writer is very apparent, viz:
   to encourage his hearers to remain steadfast under present trial in
   consideration of the glorious outcome of it all. And this design he
   expresses, indeed, in the exhortation which follows (12:1-13), and the
   warning (12:14-29). The conclusion, speaking more definitely, is
   confined to the last chapter with its several precepts and admonitions,
   the loving benediction and the personal requests and salutations.
     __________________________________________________________________

LESSON 57. JAMES

   We have now reached that part of the New Testament containing the
   general or catholic epistles. They are so called because they are
   addressed not to any particular individual or church, but to the church
   at large. And yet this is not true of all of them, not true of the one
   whose study we are entering upon, which is addressed to a particular
   class of Christians named in the first verse. This gives an opportunity
   to remark that this general title, like the headings to the chapters in
   our English Bible, and the superscriptions in italics at the end of
   some of the books are not part of the inspired text, and have no
   authority but that of the human printer or editor -- often not to be
   relied upon, as in the present case.

   Who was the author of this epistle? There are three persons named James
   mentioned in the New Testament. One was the brother of John, another
   the son of Alphaeus, and a third the brother of our Lord. The first
   named was martyred at an early date in the history of the church (Acts
   12), and is not likely to have been the author, because the epistle
   reveals a state of Christian or church development more advanced than
   that likely to have been true then. Nor is it likely to have been
   written by the son of Alphaeus, for nothing is heard of him in the
   later history of the church, while the James who wrote this epistle is
   evidently well known and influential, a fact which was also true, it
   would seem, of James the brother of our Lord. It is he, apparently, who
   presided at the first council of the church in Jerusalem (Acts 15), and
   who is distinguished in other places as a leader, notably in Acts
   12:17; 21:18; Galatians 1:19; Jude 1, etc.

   A peculiar interest attaches to the fact that, as the brother of our
   Lord, he did not believe on Him as the Messiah up until the
   resurrection perhaps. Compare John 7:5 with Acts 1:13, and 1
   Corinthians 15:7. His conversion may have taken place at the time
   mentioned in the last named Scripture, which, if so, accounts for his
   presence with the church as shown in the reference to the Acts.
   Tradition teaches us that he was a particularly holy and just man,
   being designated indeed, "James the Just"; and that he ended his life
   in martyrdom, being stoned to death under one of the high priests, some
   time after the death of Festus mentioned in the Acts.

   As to his religious character, he was a very strict Jew, a faithful
   observer of the law, both moral and ceremonial, without, of course,
   relying upon it as a ground of salvation. He gave Paul and Barnabas the
   right hand of fellowship in their work among and for the Gentiles, but
   personally he remained more firmly attached to the Jewish form or
   aspect of Christianity. His place in the Christian scheme was to win
   over the Jewish people, and no one probably was better fitted for this
   than he.

   The Persons Addressed.

   The epistle is addressed "to the twelve tribes scattered abroad," which
   proves its Jewish designation; but that they were Christian Jews
   nevertheless is shown in the further language of the salutation, where
   James styles himself "a servant of Jesus Christ." There are several
   indications in the epistle of their Jewish origin, however; for
   example, their place of assembly is called an "synagogue" (2:2, R. V.),
   and there are several references to the law.

   As to their social condition they seem to have been composed of rich
   and poor, the tendency of some of the former being both to oppress and
   despise the latter, as we shall see. Like all the other classes of
   Christians, they were passing through trials of various kinds, and like
   them, too, they were more or less under the influence of false
   teachers. The doctrine of justification by faith only was especially
   being perverted among them, and from various points of view, indeed,
   their condition was disclosed as quite unsatisfactory. The writer
   comforts them in their trials, but he sternly rebukes them for their
   sins, and seeks throughout to give them much needed instruction
   concerning the matters in which they were in error.

   The style of the epistle is fresh and vivid, sententious and rich in
   graphic figure. There is not in it the logical connection found in
   Paul's writings, the thoughts rather arranging themselves in groups
   strongly marked off from one another; but yet the writer goes at once
   into the midst of his subject, and with the first sentence beginning a
   section says out at once what is in his heart. The first words of each
   section might almost serve as a title for it, while that which follows
   is the development of it, ending usually in a kind of recapitulation.
   (How to Study the New Testament, second section, pages 163, 164).

   Outline.

   We will now look at the contents of the epistle in outline. After the
   salutation (1:1), the writer offers:

   1. Some instruction concerning trial (chap. 1). "Temptations," in verse
   2, is to be taken in the sense of trials (see R. V. margin). Why should
   they be received with joy (v. 3)? In what spiritual condition will such
   a reception and use of trial result (v. 4)? What will effectually aid
   in that direction (vv. 5, 8)? Along what lines of trial were they being
   exercised (vv. 9, 11)? Notice that the poor man is to find comfort in
   his truly high estate in Christ while the rich man is to find comfort
   in a truly humble spirit before God in view of the facts referred to.

   But there are two kinds of testings which come upon believers, those
   already spoken of as "trials," whose source is divine, and whose
   purpose is strengthening and purifying, and those now brought into view
   as out and out "temptations," not from God, but from themselves. What
   reward comes to the disciple who successfully encounters these (v. 12)?
   What is their immediate source and outcome (vv. 13, 15)? What three
   arguments are presented in verses 13, 17 and 18, to show that God is
   not the author of these temptations? On the ground, then, that we have
   our good from God, and our evil from ourselves, what lesson is drawn
   (vv. 19, 20)? Speaking of our being "swift to hear," whose words has
   the writer in mind (v. 21)? What shows, however, that the "hearing" he
   has in mind is a very practical experience (vv. 22, 25)? Speaking of
   our being "slow to speak," how does he emphasize its importance (v.
   26)? In what does "pure religion" consist other than in mere talk (v.
   27)? Remember here, that James is talking to believers in Christ, to
   those who supposably have "religion," and he is merely instructing them
   how it should be manifested. Men are not saved by benevolence and
   kindness to the widowed and the orphaned, or even by strenuous efforts
   after a pure life, but by Christ, who bore their sins in His own body
   on the tree; yet they show that they are saved by such works as these
   spoken of in the text.

   2. We next have some instruction or admonition concerning respect of
   persons, or the relation of the rich and the poor (2:1-13). This would
   seem to be connected in thought with the trials of the poor mentioned
   in chapter 1. It not infrequently happens that the very people who, in
   their need, complain of the over abundance of the rich, are the most
   obsequious in their conduct, as if they expected something from them as
   a result. Perhaps it was so here. Or it may be, that this instruction
   laps on still more closely to what had just been said about "pure
   religion," and visiting the fatherless and widows, and keeping one's
   self unspotted from the world (1:27).

   Respect of persons was really incompatible with anyone of these things.
   Note that the Revised Version translates "have" of verse 1 by "hold."
   It was equivalent to saying that these two things could not be held at
   one and the same time. What instance or illustration is given of them
   holding it (vv. 2, 3)? Of what wrong would they be guilty in such a
   case (v. 4)? What kind of judges would such partiality show them to be
   (same verse)? What would demonstrate the unwisdom as well as unkindness
   of such partiality (v. 5)? What would show their meanness of spirit (v.
   6)? Their disloyalty to their Saviour (v. 7)? On what principle rather,
   should they exercise themselves toward rich and poor alike (v. 8)? How
   were they in danger of violating this principle (v. 9)? What
   fundamental truth about sin is enunciated in this connection (vv. 10,
   11)?

   3. Some instruction on the relationship of faith and works (2:14-26).
   We have seen that the subject of respect of persons probably grew out
   of the declaration about "pure religion" at the close of chapter 1, and
   there is reason to believe the same of the present subject. Certainly
   it has a close relation to it.

   Before considering the verses at all in detail, it may be well to
   remark on a criticism sometimes made that James is here contradicting
   Paul. The latter insists upon faith without works, while the former
   insists upon works with faith. But there is no contradiction really,
   because Paul is simply laying down the principle of salvation, while
   James is showing the working of that principle in the life. Paul as
   well as James insists upon a faith that lives, and works and brings
   forth fruit, and was himself a fine example of it. I think the epistle
   of James was written at quite an early period, before Paul's epistles
   were very generally known at least, and possibly before the council was
   held at Jerusalem (Acts 15), which may account for his treatment of the
   subject of faith from a different standpoint to that made necessary by
   the admission of Gentiles into the church.

   Observe in this connection the change which the Revised Version makes
   in the last clause of verse 14. "Can that faith save him?" Faith saves,
   James declared, but it is not the kind of faith which produces no
   fruit. It is not dead faith, but living faith. What illustrations of a
   fruitless faith are given in verse 16? And verse 19? What two
   illustrations of a fruitful faith are given in verses 21-25? Read
   carefully verse 22, which teaches us that Abraham's faith was simply
   shown to be faith, a perfected thing in that sense, by his obedience to
   God. So our faith in Jesus can hardly be called a saving faith if it
   works no change in our lives and produces no results.

   4. The fourth natural division of the epistle contains instruction or
   rather an admonition concerning the control of the tongue (3:1-18).
   Just as the instruction in the second and third divisions grew out of
   something written in the first chapter, so also here. He had exhorted
   them on the ground of a certain premise to be "swift to hear and slow
   to speak"; following that he had showed them how to hear in the sense
   that they must be doers of what they hear; and now he would show them
   how to be slow of speech in he sense that they should "set a watch
   before their mouths and keep the door of their lips."

   The word "masters" in verse 1 means "teachers." This shows the
   direction of their temptation to talk too much. They affected teaching,
   airing their opinion about things which they did not understand, after
   the manner of those rebuked by Paul in his letters to Timothy and
   Titus. There was danger to themselves as well as others in their doing
   this, as verse 1 indicates. A heavier responsibility rested upon
   teachers than upon the taught, and there was the strong likelihood of
   stumbling in that capacity (v. 2).

   Note now how he speaks first, of the power of the tongue (vv. 3-5).
   What three illustrations does he employ? Secondly, he speaks of the
   evil of the tongue (v. 6). How is it described? What does it do? Whence
   the source of its iniquity? Thirdly, he speaks of its
   uncontrollableness (vv. 7, 8). With how many wild, and subtle, and
   strong things, does he compare it in this regard?

   After speaking thus of the tongue in general terms, how does he apply
   the subject to the present condition of things (vv. 9, 10)? By the use
   of what similes does he seek to better it (vv. 11, 12)? What is the
   relation between wisdom and speech (v. 13)? What does the strife of
   tongues indicate as to the condition of the heart (v. 14)? What is the
   source of such strife (v. 15)? Its product (v. 16)? How does true
   wisdom compare with it as to its source, character, and effects (vv.
   17, 18)?

   5. An admonition concerning worldly-mindedness (4:1-5:6). Like some of
   the other divisions of this epistle this one is so closely connected
   with the last, and grows out of it so naturally, that it is difficult
   to say just where the division occurs. The writer had been speaking of
   envying and strife in their expressions through .the tongue, and now
   puts in his plow a little deeper to show their source in the antecedent
   condition of the heart. The word "lust" in this chapter is not to be
   taken in the limited sense of sensuality as now commonly employed, but
   in the broader sense of worldly pleasure or gratifications of any kind.

   I confess that in this connection verse 2 presents great difficulty.
   Consistency makes it necessary to suppose that James is here addressing
   Christians as throughout the epistle, and yet how incongruous to think
   of Christians committing murder to gratify their desires! Luther
   translated the word "kill" by "hate," and doubtless expressed the real
   meaning by so doing, although, to quote Neander, "James used the
   stronger expression in order to designate with the utmost precision the
   nature of that evil which, whatever may be the outward form of
   manifestation, is still the same."

   Nor let it be thought strange that such persons as these should be
   referred to as engaging in prayer (v. 3), for nothing is more common in
   our own time than for worldly-minded Christians to supplicate Heaven
   for the gratification of desires purely and entirely selfish, giving no
   consideration either to God's purpose or pleasure, or the interests and
   well-being of their neighbors. How plainly and bluntly James reveals
   the cause for the non-results of such prayers!

   What names does he bestow upon these worldly-minded Christians (v. 4)?
   How does the language of this verse indicate that he has in mind
   adulterers in the moral and spiritual sense -- professing loyalty to
   God and yet consorting with the world? What shows the incompatibility
   of such things? Verse 5 should be read in the Revised Version, showing
   as it there does that the Holy Spirit who dwells in the believer is not
   a spirit of envy. What, however, was their hope under such
   circumstances of sin, and in what direction should they look for
   deliverance (v. 6)? what prerequisite was necessary on their part in
   order to obtain this grace (vv. 6-10)? How, chiefly, did the want of
   humility seem to show itself in the case of their prayers (vv. 11, 12)?

   But this worldly-mindedness took to itself various forms, and James
   addresses himself to another in the verses following in this chapter.
   What false reliance upon the mundane is spoken of in verse 13? How is
   it rebuked (v. 14)? What advice and admonition is given (vv. 15, 16)?
   It was not enough for them to know this truth, how does he teach them
   the need of acting upon it (v. 17)?

   What further application of worldly-mindedness follows in chapter 5?
   Who are addressed now? What warning is given them? "Ye have laid up
   your treasure in the last days," is the way verse 3, last sentence,
   should be rendered. How vividly it applies to-day!

   Are we not nearing the last days, and are not treasures heaping up in
   the coffers of the rich as never before? What three charges are laid
   against the rich here (vv. 4, 6)? Fraud, voluptuousness, injustice! How
   awful to think of these things under the cloak of Christianity! Or
   shall we say that James is here referring to the rich outside the
   Christian church altogether? It is difficult to say. Different readers
   will have different opinions as their experience leads them to think.
   Notice carefully, however, the judgments coming upon these rich people.
   What miseries indeed!

   6. The epistle closes, however, as it began, with comfort for the tried
   and oppressed (5:7-20). What hope is set before the oppressed laboring
   men of that day (vv. 7, 8)? How different, is it not, from the
   principle of the strike and the boycott? If the rich of our day be at
   fault, are not the poor equally so, the Word of God being the standard?
   What examples of long-suffering patience are set before them in verses
   10 and 11?

   What closing recommendations and exhortations are now set before all
   concerning oaths (v. 12)? Concerning heavenly-mindedness in the
   opposite experiences of life (v. 13)? What specific directions are
   given concerning the sick (vv. 14-16)? What testimony to the efficacy
   of prayer is given in this last named verse? How is it illustrated (vv.
   17, 18)? With what statement of the believer's privilege does the
   epistle close (vv. 19, 20)?
     __________________________________________________________________

LESSON 58. I PETER

   We need not devote any time to the history of Peter who writes the
   epistle following that of James. He is readily identified as, in some
   sense, the leader among the twelve disciples, the story of whose life
   is given with such detail in the Gospels and Acts of the Apostles. The
   last we read of him in the Acts he was laboring in Jerusalem and its
   neighborhood (chaps. 10-12), but subsequently he seems to have migrated
   further to the east and south where we now find him, at Babylon,
   writing this epistle (1 Pet. 5:13).

   He is addressing it to the "strangers" scattered throughout the
   different provinces of Asia Minor, an introductory form of address
   suggesting that of James' epistle, and leading to the opinion that he
   wrote practically to the same class of persons, only perhaps a little
   later in time.

   The word "strangers" must not put us off the track as if they were
   simply persons unknown to Peter, and hence strangers in that sense, or
   even strangers in the general sense in which all the saints are
   strangers and pilgrims here. The Revised Version translates the word by
   the phrase "sojourners of the dispersion," meaning Jewish Christians
   scattered abroad.

   It is quite evident that they were undergoing severe trial and
   persecution, and that Peter's object was to inspire them with hope.

   The Apostle of Hope.

   Indeed just as Paul might be called the apostle of faith, and John the
   apostle of love, so Peter might be called the apostle of hope. He was
   the active, impetuous, and expectant one among the twelve, ever their
   inspiration and mouthpiece; and the same qualities that marked his
   career then are seen here in his later experience and writings, only
   purified, trained, exalted by what he had passed through, and by what
   he has been taught of the Spirit.

   As illustrating the characteristic of hope, note the number of
   instances in which that word is used in this epistle, 1:3, 13, 21;
   3:15, etc. But note as well another circumstance quite as illustrative,
   viz: that wherever he speaks of earthly suffering, either on the part
   of Christ Himself or His people, he always throws it in the light of
   the glory that shall follow. As Dr. Boardman says, "It is not as if
   there were an allotment of suffering here, and an allotment of glory by
   and by, with no connection between the two; but the suffering is
   incidental to the glory." Peter emphasizes this continually by the
   juxtaposition of the two ideas. See 1:6, 7, 11; 4:12, 13; 5:1, 2, 4,
   10, etc.

   Object of the epistle.

   There was a twofold purpose in the mind of the apostle in writing this
   epistle as he tells us in the sequel (5:12). His purpose was to exhort
   and to testify, and the theme of his testimony was "the true grace of
   God." A good text this for a sermon, the outlines of which might easily
   be discovered in the full text of the epistle, and indeed in its
   doctrinal portion only which is confined to the first few verses of
   chapter 1.

   Outline.

   1. The epistle opens with the customary salutation, 1:1, 2, in this
   case even more interesting and instructive than usual, since some of
   the richest teachings of the true grace of God are found in it. See the
   second verse, for example. There is the grace of election in the first
   place, and then that election as drawing forth the operation of the
   three persons of the adorable Godhead. The opening remarks in our
   lesson on Ephesians might profitably be consulted here, where attention
   is called to the fact that the doctrine of the trinity is not called by
   that technical term in the New Testament, yet it is the very warp and
   woof of that revelation.

   2. Following the salutation we have the thanksgiving, which really
   extends from the third verse of the chapter to the twelfth, and offers
   a rich mine of precious ore for the seeker after truth.

   It begins with a declaration of God's mercy towards us, expressed in
   what great fact of our spiritual condition (v. 3)? On what anterior
   fact in the life and work of our substitute Saviour is our new birth
   grounded? What is the nature of the "living hope" to which we have thus
   been begotten (v. 4)? What four features of this inheritance are
   enumerated in that verse? Is there danger of the saints losing this
   inheritance (v. 5)? At what time is it to be fully revealed and
   enjoyed? Does it at all militate against our heirship that we are now
   passing through sorrow at times (v. 6)? What is the meaning of this
   sorrow and what will be its outcome (v. 7)? What does this verse teach
   as to the period referred to by the "last time" in verse 5? When, then,
   may we look for the consummation of our salvation, at the end of the
   world or the coming of Christ? Is this revelation concerning the coming
   glory of Christ limited to the New Testament (vv. 10, 12)? Did the Old
   Testament prophets know anything of the time of His revealed glory (v.
   12)? What intelligences beside ourselves are deeply interested in the
   outworkings of these marvels of grace (same verse)?

   3. Following the thanksgiving, which for the most part, exhausts the
   doctrinal portion of the epistle, we have what might be called its
   application, extending indeed to the very close. It is introduced by
   the word "Wherefore" in verse 13. You have been chosen, regenerated,
   endued with a living hope, and an eternal inheritance, "Wherefore" do
   these things, live this kind of life whose outline follows. In other
   words observe the obligations of conduct (1:13-3:12).

   (1) Be hopeful (1:13). Having been begotten again unto a living hope,
   be hopeful. Hopefulness in the truest and most far reaching sense has
   been made possible through Christ, now exercise it. Hope in verse 3 is
   a condition, in verse 13 an experience. It is our duty to hope. What
   preliminary is necessary to hope (same verse)? When is this hope to be
   changed into fruition?

   (2) Be holy (vv. 14-16). What two motives to holiness are given in
   these verses? Note that "conversation" here does not mean merely
   talking one with another, but our whole conduct or manner of living.
   See Revised Version.

   (3) Be God-fearing (vv. 17-21). What two motives for Godly fear on the
   part of the child of God are given in these verses? By what language is
   it seen that Peter and Paul agree perfectly as to the only ground of
   human redemption?

   (4) Be loving (vv. 22-25). Note a twofold use of the word "love" here
   parallel to that of the word "hope" in the previous verses. First, we
   see love as a condition into which we have been begotten by the Holy
   Spirit through the gospel, and then we see it as something to be
   practiced in our dealings one with another. What was fundamental as a
   prerequisite to this love (v. 23)? With what is the word of God
   identified in verse 25?

   (5) Be increasing (2:1-3). Here is another "Wherefore," growing out of
   the premise in the preceding chapter and affording a third illustration
   of the peculiar grammatical or rhetorical construction previously
   alluded to. You have been born again by the Word of God. The Word of
   God is a living Word. Wherefore desire the Word that you may live,
   grow, increase in strength in the Lord. There was a prerequisite to the
   exercise of hope, of holiness, and there is one to the exercise of
   growth. What is that prerequisite (v. 1)? How these prerequisites,
   these "puttings off" of things in order to the "putting on" of other
   things suggest the pruning of the husbandman that makes the vine grow,
   and bud and put forth fruit!

   (6) Be praising (2:4-10). Under what figure of speech very common to
   the Scripture, is the Lord referred to here (v. 4)? Under what
   corresponding figure are believers referred to in relation to Him (v.
   5)? What are these "living stones" called, by apposition, in the same
   verse? What "sacrifices" is this priesthood to offer? On what ground
   have such sacrifices become acceptable? Here is a beautiful thought
   almost overwhelming in its revelation of divine love and grace towards
   us in Christ. The reason our sacrifices are acceptable to God is
   because of the preciousness of Christ to God through whom those
   sacrifices are offered, a preciousness attaching to Him as revealed in
   the Old Testament Scripture quoted in verse 6. But this preciousness
   really belongs to us; it has been made over to us in Christ, and has
   become ours in Him. Hence the reason our sacrifices are acceptable to
   God is because of our preciousness in His sight -- preciousness imputed
   into us in Christ. The Revised Version brings this out more clearly,
   since it reads (v. 7), "For you therefore which believe is the
   preciousness." But now what does verse 9 show to be the peculiar
   character of the sacrifices we are to offer up? And why, what reason
   have we, for thus offering them up? Read the conclusion of this
   section.

   (7) Be self-restrained (2:11, 12). The carnal appetites seem here to be
   referred to, and yet the expression "fleshly lusts" may have the
   general meaning of worldliness as suggested in the epistle of James
   just studied. "Conversation" (v. 12) remember, means general conduct,
   behavior. "Honest" means seemly, consistent. Who are meant by the
   Gentiles, the church or the world? Why should they be careful and
   restrained in their conduct because of them?

   (8) Be submissive (2:13-3:7). The spirit of submission here inculcated
   is along these lines, governmental, (vv. 13-17), industrial, (vv.
   18-25), conjugal, (3:1-7).

   (9) Be like-minded (3:8-12). What the Spirit means by like-mindedness
   in this case is explained in what follows: Having compassion or
   sympathy, being tender-hearted, loving and meek. He enlarges upon the
   last-named virtue. We should not render railing for railing, but rather
   blessing. We were called in Christ to do this, and by this means we
   ourselves come into blessing (vv. 10-12).

   Testimony to the Hope.

   We have been dwelling upon the obligations devolving on us as
   Christians and growing out of the living hope into which we have been
   begotten through the mercy of God. Another of these obligations,
   introducing us to a new field of Christian activity altogether, is that
   of witnessing or testifying to the hope itself. The subject is easily
   reached through the reference just made to the need and the value of
   meekness under provocation or wrong. The Christians were enduring
   wrong; it was a time of persecution, if not general and continuous as
   at some later periods, nevertheless fierce while it lasted, and to be
   met only with faith and patience. An observance of the advice in the
   preceding verses (10-12), would enable them to escape much of it (v.
   13), and yet when it fell upon them in what spirit should it be
   received (v. 14)? It is at this point that the obligation to testify is
   presented, the subject extending from 3:15 to 4:6, at least, and
   including one or two expressions of so mysterious a character as to
   have given rise to much controversy.

   Observe please, the features by which this testimony should be marked
   as indicated in verses 15 to 17, viz: readiness, intelligence,
   meekness, and well-doing. Thus would they not only be delivered, but
   thus would they triumph over their enemies as Christ Himself was
   delivered and as He triumphed. This is the significance of the
   mysterious words following about the

   Spirits in Prison.

   These "spirits in prison" (v. 19), are not, I think, the spirits of
   men, but evil angels, the evil angels mentioned in connection with the
   days of Noah (v. 20, compared with Gen. 6), and spoken of again by
   Peter in the same connection in his second epistle (2:4, 5), and by
   Jude (6).

   Christ suffered for sins, was put to death as to His flesh, but was
   delivered, quickened as to His spirit. He was not only delivered,
   however, but was caused to triumph openly over his enemies, for in His
   spirit He went and proclaimed His victory through the cross before the
   evil angels reserved in chains and darkness unto judgment, and is now
   "gone into Heaven and is on the right hand of God, angels and
   authorities and powers being made subject unto him" (v. 22).

   The word "preach" in verse 19 is not the one usually employed in
   connection with the gospel, but another word having the meaning only of
   a herald or a proclaimer of news, not necessarily the good news of
   salvation. Christ did not go into hell to preach the gospel to the
   lost, and give them "another chance," so to speak, but He went into the
   prison-house of the condemned evil spirits of Noah's day awaiting
   judgment, and announced to them the results of Calvary which they had
   sought to frustrate.

   Now observe the practical exhortation to these persecuted and suffering
   Christians based upon the experience of Christ (chap. 4), "Forasmuch
   then as Christ hath suffered for us in the flesh arm yourselves
   likewise with the same mind," suffer as did He, and you will triumph as
   did He, especially in that day when you shall give account to Him who
   judges the quick and the dead. This reference to the dead brings up the
   thought of some of their number who had died, perhaps as a result of
   the persecution suffered, and Peter reminds them that the gospel had
   been preached to them to this same end. They had indeed been "judged
   according to men in the flesh," had suffered the judgment of men while
   in the body, but they were living "according to God in the Spirit."
   Their spirits were alive before Him, for men could kill their bodies
   but not their souls.

   This reference to the preaching of the gospel to the dead, it will thus
   be seen, means a preaching which they heard and accepted, not after
   they had died, but while they were still alive here in the flesh. Dead
   though they were now as to their bodies, their spirits were alive unto
   God, and awaiting the triumphant resurrection of their bodies as in the
   case of Christ.

   Concluding Exhortations.

   The remainder of the epistle, 4:7 to the end, is taken up with specific
   exhortations naturally suggested by the foregoing. For example:

   1. To sobriety (v. 7). Observe the reason for this sobriety and its
   method of exercise.

   2. To love (v. 8). Observe the kind of love, and the way in which it
   would show itself.

   3. To hospitality (vv. 9-11). The hospitality in this instance, while
   not excluding that on the material side which the apostolic church
   seems to have been very generous in exhibiting, does nevertheless have
   special reference, it seems to me, to that interchange of spiritual
   courtesies of which verses 10 and 11 speak. As we have seen in the
   study of Paul's epistles, there was a disposition on the part of the
   early Christians to misappropriate the spiritual gifts so freely
   bestowed upon them by the Head of the church, and to use them in a
   spirit of unholy emulation rather than for the edifying of the body of
   Christ.

   4. To rejoicing in tribulation (vv. 12-19). It will be recalled how
   remarkably this exhortation harmonizes with the declaration of the
   truth in Romans 5:3, etc., and also that it affords an illustration of
   that peculiarity of Peter who, as we have said, ever throws forward the
   sufferings of the Christians in the present time into the light of the
   glory that shall follow. But let not the inspired caution be overlooked
   concerning the kind of suffering or trial that is meant. We are all
   great sufferers as we think, but what proportion of our suffering is
   for righteousness' sake, or for Christ's sake? And yet it is the latter
   only that has promise of the glory.

   Moreover, as the writer says, some of the other suffering being on
   account of wrong-doing on our part has judgment awaiting it from God
   rather than reward. It is true, indeed, that there is no condemnation
   in the sense of eternal separation from God for the believer in Christ,
   and yet that believer often suffers here for his unfaithfulness, and
   must by and by stand before the judgment seat of Christ to give account
   for the deeds done in the body. There is such a thing as being saved
   ourselves, though our works may be burned up, and no greater calamity
   can befall a Christian.

   5. To fidelity on the part of elders (5:1-4). Observe in this case
   again the relation expressed between present suffering and future glory
   (v. 1), and also the time when this glory shall be experienced (v. 4).

   6. To humility (5:5-7). Observe the reason for humility, and the
   reward. Read verse 7 in the Revised Version, where anxiety is
   substituted for care. Care is almost always necessary, but anxiety on
   the part of a child of God is dishonoring to Him.

   7. To watchfulness (5:8-11). Observe the testimony in this case to the
   personality of Satan, the way in which he is to be withstood, and the
   comfort ministered in the thought that our afflictions through his
   machinations are neither singular nor unusual.

   The epistle concludes with a superscription in which the name of
   another is mentioned as an amanuensis. Where have we seen that name
   before? For what two reasons has the epistle been written? Where does
   Peter seem to have been located at this time? Who was associated with
   him?
     __________________________________________________________________

LESSON 59. II PETER

   The second epistle of Peter is the first of the New Testament books as
   to the canonicity or inspired authority of which there is any
   reasonable doubt. It was not mentioned by the earliest Christian
   writers, but this may be accounted for by the lateness of its
   appearance, and the further fact that it was not addressed to any local
   church with an interest in and facility for making its existence known.
   Its canonicity however, is doubted, on the further ground that there is
   a marked difference of style between it and Peter's first epistle; but
   may it not be replied that there is a marked difference in the theme?
   The first was written to exhort and to testify, but this to warn and to
   caution (3:1, 2, 17, 18), a circumstance quite sufficient for whatever
   difference in style could be pointed out. And then, too, Peter was not
   a stereotyped man. James might be supposed to keep to one style, but
   Peter hardly.

   On the other hand there are certain points of genuineness which others
   have pointed out, such as similar and peculiar expressions in the two
   epistles, similar views of prophecy which will be noted, the writer's
   testimony to his presence at the transfiguration, etc., all of which
   substantiate the Petrine authorship. It is not a subject we can
   consider here at any great length -- enough for us to know that the
   book has been regarded as canonical by the whole church, with isolated
   exceptions here and there, for sixteen or seventeen centuries at least.

   Outline.

   The epistle might be regarded as consisting of but two parts, the
   salutation, covering verses 1-11 of chapter 1, and the motive or object
   in writing which occupies the remainder of the book.

   However, for convenience, let us limit the salutation to the first two
   verses. To whom does Peter address himself? Note that in the Revised
   Version it reads, "To them that have obtained a like precious faith
   with us 'in' the righteousness of God and our Saviour Jesus Christ,"
   and that thus reading, it harmonizes perfectly with the teaching of
   Paul in Romans, concerning the way in which a man becomes just with
   God. His righteousness is a righteousness of God, and one that he
   obtains from God, receives through the exercises of his faith in
   Christ. Precious faith!

   Object.

   Before analyzing the epistle further, let us recur again to its object
   which, as we have seen, was to warn and to caution. And this warning,
   as a study of the indicated verses will show, was against falling from
   grace, while the exhortation was in the direction of growing in grace.
   Now a working outline of the epistle will be found in considering:

   1. The enforcement of this warning and exhortation (1:2-11).

   2. The ground of it (1:12-21).

   3. The occasion of it (chaps. 2, 3).

   This last division may be wisely divided again when we come to it.

   1. As to the enforcement of the warning against falling from grace
   notice three points:

   (1) The source of growth in grace (vv. 2-4). This source is God
   Himself. Grace and peace are multiplied in us through the knowledge of
   Him (v. 2), but that is not all. His divine power grants unto us how
   many other things that pertain to the same end (v. 3)? And through what
   channel do they come (same verse)? By this knowledge of God we become
   possessed of certain things, what are they (v. 4)? And through the
   possession of these promises of what do we come to partake? But what
   antecedently has become true of us? How does "the corruption that is in
   the world" control men so that they cannot partake of the divine nature
   (same verse)?

   (2) The lines of growth (vv. 5-7). If we are to be preserved from
   falling from grace in what general directions should we be careful to
   grow in grace? We have obtained faith from God, in other words, and by
   this we have been declared righteous in a judicial sense, but what now,
   are we to add to this faith. or "supply in it", to quote the Revised
   Version, in order to perfect assurance? The list of the virtues
   follows, of which one or two require a word of explanation. That word
   "virtue," for example, is not to be taken in the sense of chastity as
   commonly employed by us, but in the sense of "courage," perhaps moral
   courage to confess our faith before men. And, in like manner,
   "temperance" is not to be restricted to moderation in the use of
   intoxicated drinks merely, but moderation in every line of conduct,
   self-restraint, in other words. Moreover, the word "charity" is to be
   interpreted by "love" as in 1 Corinthians 13.

   (3) The need of growth (vv. 8-11). The necessity for circumspection and
   "diligence" on our part in these matters is seen in what follows. It is
   the presence of these things in our lives, and this only, that makes us
   fruitful in Christ, and bears testimony to the power of His cleansing
   blood (vv. 8, 9). Moreover, they alone can produce the strength of
   assurance of our salvation (v. 10), and secure that that salvation
   shall not be a bare salvation merely, but a triumphant and glorious one
   (v. 11).

   Ground of the Warning.

   2. Passing now from the apostle's enforcement of his warning and
   exhortation to the ground of it (vv. 12-21), we find it built upon the
   foundation of the truth of the gospel. And this truth is set before us
   along two lines of evidence:

   (1) The testimony of Peter himself (vv. 12-18). In introducing this
   testimony he speaks in a most interesting manner of his object (to stir
   them up), his motive (his approaching decease), and his purpose (to
   prepare a record of these things, which record, by the way, is supposed
   to be contained in the Gospel of Mark). But now, what is his testimony?
   That is, to what particular fact of gospel history does he bear witness
   (v. 16)? What kind of witness is it (same verse)? What did he see and
   hear? Do you remember who were with him on this occasion? How does he
   thus interpret the event of the transfiguration, that is, of what
   greater event does he speak of it as a foregleam?

   (2) The testimony of the Old Testament prophets (vv. 19-21). Verse 19
   should be read thus: "We have the word of prophecy made more sure." It
   does not mean that the words of the Old Testament prophets are more
   sure than those of the New, like himself, but that such words as his,
   such testimony as he is able to bear, corroborates and strengthens the
   prediction spoken before. How, then, should we regard the Old Testament
   prophecies (v. 19)? What does he say of their origin (for so should the
   word "interpretation" be understood in v. 20)? And when he says those
   prophecies were not of any "private" origination, what does he mean, as
   gathered from verse 21? Does not this strongly corroborate the
   declaration of Paul in 2 Timothy 3:16, that "all scripture is given by
   inspiration of God"?

   Occasion for the Warning.

   3. We are now prepared to consider the third and last division of the
   book, which treats of the occasion for this warning and exhortation
   (chaps. 2, 3). In brief, this occasion was the incoming of false
   teachers in the church (2:1), whose eminent success is predicted in
   verse 2; whose punishment is certain and dreadful (vv. 3-9); and whose
   description follows in verses 10-22.

   We shall not be able to enter upon this description in detail, and,
   indeed, it presents many difficulties of interpretation. The presence
   of such persons, and especially teachers, in the visible church, is
   almost inconceivable, awful to contemplate; but we should remember
   their declared falseness, and recall what Christ said about wolves in
   sheep's clothing. Their leading characteristics are: carnality (v. 10),
   presumption (vv. 10-12), reveling (v.13), and covetousness (vv. 14-16),
   but it is clear that the first-named played the largest part in the
   unholy power exercised over their followers. Just what the features of
   this uncleanness were, and just how it is to be adjudged in the
   philosophy or phenomena of Christianity to-day, are themes that may
   come before us again when we reach Jude, whose epistle contains the
   same picture of false teachers in about the same words.

   Character of the False Teaching.

   Perhaps no portion of this epistle is more interesting or important
   from the point of view of the present, than the last portion on which
   we now enter, and which, in connection with the description of the
   false teachers themselves, describes the character of their teaching.
   It will be seen that the latter focuses upon the second coming of
   Christ, emphasizing thus, from a negative point of view, the primary
   importance of that doctrine (chap. 3).

   In the first place, in passing, notice the teaching of the second verse
   concerning the authority of the New Testament as compared with the Old,
   and how the apostle places his own writings on a par with those of the
   prophets.

   What period of time is being referred to (v. 3)? Remember that "the
   last days" here means, as uniformly, the last days of the present age,
   not the end of the world. What is the subject of the scoffing marking
   the period spoken of (v. 4)? Of what dreadful fact do the scoffers seem
   to be in practical ignorance (vv. 5, 6)? How will the next cosmic
   catastrophe differ from the last (v. 7)? The reference in verse 7, of
   course, is to the end of the world, but this will not be reached,
   according to other Scriptures, Revelation for example, till a thousand
   years after the coming of the Lord. How does this fact seem to be
   alluded to in verse 8? For what merciful reason is the coming of the
   Lord delayed (v. 9)? To what notable period does verse 10 refer? We
   have already seen (2 Thess.), the distinction between the coming of
   Christ for His church, and the introduction of "The Day of the Lord"
   which follows. This "day" begins and ends with judgment as Revelation
   more fully reveals, although between the two series of judgments the
   millennium intervenes. We have already been taught that the prophets
   see events in space rather than in time, often overlooking intervening
   occurrences between the great objective points. In this way the church
   period is not alluded to at all in the Old Testament, while in the
   present instance Peter says nothing about the millennium. What solemn
   application does he make of these words (vv. 11-12)? What hope is set
   before the believer (v. 13)? With what warning and exhortation does he
   close (vv. 17, 18)?
     __________________________________________________________________

LESSON 60. I JOHN

   The first epistle of John is addressed to no particular church or
   individual, but it is the thought of some that the apostle had in mind
   a cycle of churches like perhaps the seven churches of Asia (Revelation
   1). It is quite likely that the Christians to whom he wrote were mostly
   of Gentile rather than Jewish origin, as judged by the few references
   to the Old Testament, and also by such allusions as that in 5:21.

   It is thought, too, that the epistle was written later than the Gospel
   by the same author, as gathered from the circumstances that all
   acquaintance with its facts is presupposed, and also because the words
   of Christ are cited as if known.

   The occasion and object of its writing seem to have been furnished by
   the presence of false teachers, as we may judge from many passages, of
   which 2:18-26, and 4:1-6, are examples. And indeed, as a matter of
   fact, we learn from the writers of church history that at a very early
   period there were three classes of heretics as they were called. (1)
   The Ebionites, who denied the deity of Christ; (2) The Docetists, who
   denied His humanity; (3) The Cerinthians, who denied the union of the
   two natures, human and divine, prior to His baptism.

   Theme of the epistle.

   This is stated very clearly to be "Fellowship with God" in 1:3, 4, and
   the idea is presented to us not in a constant progression of thought,
   but after the manner of the law of recurrence, which we have come to
   recognize so clearly in other instances. Perhaps it might be said
   rather, that the apostle gives us three distinct cycles of thought, not
   very difficult to perceive and which form in their combination a very
   beautiful picture of truth, and a very impressive and cumulative
   application of the main line of instruction. For example: God is light
   (1:5), hence fellowship with God depends on our walking in the light.
   Again, God is righteous (2:29), hence fellowship with God depends on
   our doing righteousness. And finally, God is love (4:7, 8), hence
   fellowship with God depends on our possessing and manifesting love.

   I. Introduction, 1:1-4.

   In the introduction to this epistle three thoughts are set before us
   concerning the apostleship of John, which may be thus expressed:

   The proofs of apostleship, viz: to have seen and heard Christ (v. 1).

   The character of the apostleship, viz: the declaration of Christ (v.
   3).

   The object of the apostleship, viz: fellowship in Christ (vv. 3, 4).

   What peculiar expressions in the opening chapter of John's Gospel are
   recalled by the first verse? What bearing has this upon the statement
   that the Gospel was first written? Against which of the heresies,
   previously mentioned, do these words seem directed? How does the
   Revised Version translate verse 2, especially the phrase "that eternal
   life"? Against which of the heresies, previously mentioned, do these
   words, as given in the Revised Version, seem directed?

   II. First Cycle of Thought, 1:5-2:28.

   What is the first message that John declares to them (1:5)? If "God is
   light," how is fellowship to be maintained with Him (vv. 6, 7)? If
   fellowship is only to be maintained by walking in the light, how may we
   walk in the light?

   (1) By perceiving and confessing sin in the faith of Jesus Christ
   (1:8-2:2).

   (2) By keeping God's commandments, (2:3-8).

   (3) Especially the commandment of love to the brethren (vv. 9-11).

   (4) This keeping of God's commandments is incompatible with the love of
   the world (vv. 15-17).

   (5) It is also incompatible with fellowship of false teachers (vv.
   18-28).

   Notice carefully how this last section corroborates the previous
   remarks concerning the nature of the heresies in John's time. Notice
   the peculiar title ascribed to Christ in verse 20. How does this verse
   and also verse 27 harmonize with such passages as John 15:6, and Acts
   2:32, 33? What then is the unction believers have received from Christ?

   III. Second Cycle of Thought, 2:29-4:6.

   The second cycle centers around the thought that "God is righteous"
   (2:29), hence fellowship with God depends on doing righteousness.

   It is interesting to observe that in the working out of the proposition
   that fellowship with God is to be maintained by doing righteousness,
   the apostle speaks of three distinct things:

   (1) The motive for doing righteousness, viz: the hope we have through
   our sonship to God (3:1-10).

   (2) The test of doing righteousness, viz: love to the brethren
   (3:11-18).

   (3) The reward of doing righteousness, viz: assurance of salvation
   (3:19-4:6).

   Referring more at length to what I have called the "motive," notice
   particularly that our sonship to God includes likeness to Christ in His
   manifested glory (v. 2). Notice, too, that the evidence of the sonship
   is in a sense bound up with this expectation of His coming, and the
   holiness of living it begets (v. 3). Verses 3-8 practically continue
   the thought of Christ's holiness, and His work on the cross to make it
   possible in our experience. Verse 9, has presented difficulty to some,
   but it may be stated as a contribution to its consideration that the
   phrase "whosoever is born of God," is taken by many to refer only to
   the new nature in the believer which does not sin. Others again
   interpret the word "commit" in the sense of practice (compare Gal.
   5:21, R. V.). It is one thing to fall temporarily into sin as a
   consequence of sudden and strong temptation, and it is another thing to
   practice it, i. e., to live in the continual performance of known
   transgression. This no regenerated man does or can do. The teaching of
   this verse should always be carefully balanced with that of 1:8, where
   the apostle, be it remembered, is speaking to the very same persons as
   in the present instance.

   Referring to the "test" of doing righteousness, it may impress some as
   peculiar that brotherly love should be insisted on again as in the case
   of walking in the light. But it will be found to have an equally
   prominent place in the third cycle of thought, thus stamping this
   epistle as peculiarly the epistle of love. It speaks much of God's love
   toward us and our love toward Him, but singularly, either side of that
   truth with John always runs into the corresponding one of love towards
   one another in Christ. What a large place this last holds in the mind
   of God and in the Christian life! Notice what hinders the flow of this
   love as indicated by verse 12. How watchful we should be over envy!
   Notice its importance as demonstrating our spiritual condition in verse
   14. Notice the deeply spiritual application of the sixth commandment in
   verse 15. Notice the very practical way in which this love should be
   demonstrated in verses 16-18.

   Referring to the "reward" of righteousness as consisting in the
   assurance of salvation, I would call attention to the number of times
   and the different relations in which that word "know" is employed by
   the apostle. This is the "assurance" epistle all the way through as
   well as the epistle of love, and it is more than a simple coincidence
   that these two things should go together. See how much assurance of
   salvation depends upon our having a good conscience and a warm heart in
   Christ (vv. 19-21). See, too, how that this assurance of salvation
   carries with it a corresponding assurance in prayer (vv. 22-24). Some
   Christians are ever asking how they may be sure that their prayers are
   heard. Here is the simple answer: Live the life of obedience to God in
   the faith of His Son Jesus Christ and dismiss all misgivings. See,
   again, that this is the evidence of the abiding life in Christ (v. 24),
   and that just in the measure in which we are pleasing our Heavenly
   Father as Jesus did, will we receive the witness of the Holy Spirit to
   that fact as He did. Finally the Christian who thus lives obediently
   has his assurance increased in the testimony to his overcoming of
   temptation. He will not be carried away by false doctrines or deceived
   by any Antichrist (4:1-6).

   IV. Third Cycle of Thought, 4:7-5:21.

   What is the third characteristic of God which John reveals (4:7, 8)?
   If, then God is love, how is fellowship to be maintained with Him (same
   verses)? In the working out of the thought thus suggested, that
   fellowship with God is to be maintained by experiencing and exercising
   love, let us notice (1) how His love was particularly manifested toward
   us (vv. 9, 10); (2) how our love towards Him should be manifested (vv.
   11, 12); (3) how such love implies fellowship (vv. 13-16); (4) how it
   affects our spiritual life, begetting assurance, (vv. 17, 18); (5) how
   its absence destroys fellowship (vv. 19-21); (6) how that the
   experience and exercise of love is only another aspect of walking in
   the light and doing righteousness (5:1-4); (7) that the basis, and in a
   sense, the source of this love, is faith in Christ (vv. 5-12); (8) how
   many things we may thus know (vv. 13, 15, 18, 19, 20).
     __________________________________________________________________

LESSON 61. II AND III JOHN

   It is generally assumed by the church that the second and third
   epistles of John were written by the author of the first epistle
   bearing that name, who was as well the author of the fourth Gospel and
   the book of the Revelation. There have been hints of some other John
   known as the "presbyter" of the second century, but his existence
   cannot be proven. Moreover, there are strong corroborative indications
   of an internal character going to show identity of authorship between
   these two epistles and the first of the same name. But these questions
   of criticism, as we have said all along, hardly belong to the scope of
   our present work. (See the author's work, Primers of the Faith (Fleming
   H. Revell Company).

   The second epistle is addressed to whom? The word "lady" in the Greek
   is "Kuria," which may be translated as a proper name as well as
   impersonally, and perhaps in this case it should be so understood.
   "Kuria" was a common name among the Greeks and refers here, it may be,
   to some notable saint in the church or among the churches of Asia, in
   the neighborhood of Ephesus, to which John especially ministered in
   this his old age. The letter is a brief one, for the writer is soon to
   make a visit to this sister in Christ and to speak with her face to
   face (v. 12).

   1. The Salutation (vv. 1-4) is interesting for three or four things:

   (1) The deep humility of the writer. He who might have called himself
   not only an apostle, but the last of the apostles, and even the apostle
   whom Jesus loved, is content to describe himself as "the elder."

   (2) The tender regard for the sister in Christ to whom he writes; but
   it is as a sister in Christ that he addresses her, whom he loves in the
   truth, i. e., in Christ. A love, spiritual, holy, eternal.

   (3) The solicitude for the honor and majesty of Jesus Christ. The mercy
   and peace which come to us are not only from God the Father, so to
   speak, but the second person of the Godhead as well, Jesus the Christ.
   And He is the Son of the Father. Not a Son but The Son. How like this
   is to John's emphasis on the same truth in his first epistle!

   (4) The insight into the spiritual conditions of this sister's
   household. He had come across, in his travels, certain of her children
   who were walking in the truth, i. e., knowing the truth, and living in
   the power of it. Were all of her children doing this?

   2. The burden or real message of the letter follows next (vv. 5-11).
   This burden is the old one of John, the message he reiterates -- love.
   But love in the New Testament means, as we have seen, not a passion,
   not an emotion, a life. An abiding and controlling principle of being
   influencing for righteousness, this is love, Christian love. Is not
   that what John says again and again in his first epistle, and is it not
   what he says here (v. 6)?

   And see how the idea is emphasized in verse 7. Not to love is not to
   hold to the truth in doctrine and to practice it in life. False
   teachers do not love. They may be amiable and kindly in their family
   and social relations, but they have not love, this gospel love. They
   are deceivers, wittingly or unwittingly, and love and deceit do not go
   together. And mark, too, what is the central fact of that truth which
   constitutes love -- the confession that Jesus Christ is come in the
   flesh. This strikes at the Jew's denial of Jesus, certainly, but how
   can Christian Science, for example, which denies the material body
   confess this?

   But changing the language again to conform to the Revised Version, we
   see that they are the deceivers and the Antichrist in spirit who fail
   to confess that He "cometh in the flesh." It is Christ's second coming
   John has in mind as truly as His first coming. How more and more
   important this doctrine, this hope of the church, seems to become as we
   advance in the study of the New Testament!

   In the light of the above consider now the warning in verse 8. There is
   danger of Christian believers losing something which belongs to them.
   That something is "a full reward." Compare Luke 19:15-27; 1 Corinthians
   3:11-15.; 2 Peter 1:5-11. But when does this reward come to them? See
   Matthew 16:27; Revelation 22:12. Does not the comparison of these
   passages bear out the thought of John in verse 7 as rendered by the
   Revised Version? Is not that false teaching which denies the coming of
   Jesus again in the flesh? And will not they who are deceived by it fail
   of their full reward when He comes? And should they not look to
   themselves, guard this point, in their faith?

   What is it to transgress as given in verse 9? By the "doctrine of
   Christ" there is not meant merely the things He taught with His own
   lips while here in the flesh, but the whole doctrine or teachings
   concerning Him, i. e., the whole of the Old and New Testaments. To deny
   the truth concerning Christ is to deny His first and His second coming
   in the flesh, and He who denies this "hath not God." He may speak much
   of the "Father," but he only has the Father who has the Son. To have
   the One you must have the Other (v. 9).

   And observe how strenuous we should be in maintaining this doctrine (v.
   10). I think the command there "receive him not into your house," is
   not absolute but relative. I do not think it means that we are to deny
   him meat and shelter altogether, if he be in need of them, but only
   that we are not to fellowship him as a brother. Even our personal
   enemies we are commanded to bless and to pray for, if they hunger we
   are to feed them and if they thirst give them drink. But those who are
   the enemies of God by being enemies of His truth, we are to have
   nothing to do with in the capacity of fellow-Christians we must not aid
   them in their plans or bid them God speed. How would such a course on
   our part involve us (v. 11)?

   The apostle closes this epistle with that allusion to his visit already
   referred to, and a greeting from Kuria's elect sister. Did this mean
   her sister in the flesh or only in the faith? And in this last case was
   it the apostle's wife?

   III JOHN

   To whom is the third epistle of John addressed? Gaius is a name
   frequently alluded to by Paul as you must have observed, but whether
   this were the same individual as that or any of those mentioned by him,
   is problematical. In any event he seems to have been a convert of John
   (v. 4). Another form of the name is Caius and this was a very common
   name indeed.

   What distinction in spiritual things is ascribed to Gaius (v. 2)? His
   soul was prospering even if his bodily health and his business were
   not, and how much more important this was. But it is of value to note
   that the inspired apostle is interested in other things as well. The
   Christian should be careful of his health, and it is perfectly
   compatible with a deep spiritual life that he should have a successful
   business.

   Christian Character of Gaius.

   After this salutation in verses 1 and 2, the next division of the
   epistle deals with the Christian character of Gaius, and enlarges upon
   the directions in which his soul's prosperity displayed itself (vv.
   3-8). Here are three particulars named: (l) He possessed the truth (v.
   3). (2) He walked in the truth, i. e., his life and conduct measured up
   to the light he had received from God, (vv. 3, 4). (3) As walking in
   the truth he was "careful to maintain good works," especially in the
   distribution of his means (vv. 5, 6). It is noticeable that his
   "faithfulness" in this regard is mentioned. It was not a spasmodic or
   impetuous thing on his part, but a steady flow of grace through him.
   His breadth of disposition is also mentioned, which indeed illustrated
   his faithfulness from another point of view, since his giving was not
   limited to those he knew but extended to those he did not know (v. 5).
   Some particular recipients of his bounty are referred to in verse 6,
   and a journey is mentioned toward the expense of which he was
   contributing. All this is very realistic, and seems to bring the life
   of the church in the first century "up to date" as we sometimes say.

   One or two facts, however, are given concerning the recipients of
   Gaius' gifts equally honoring to them (v. 7). Look at the motive of
   their journey, "His name's sake," and look at the spirit actuating them
   "taking nothing of the Gentiles," i. e., the heathen. Whatever the
   journey was, they might have been assisted in it .pecuniarily by those
   who were not actuated by a love for and fidelity to His Name, but their
   conscience would not permit them to receive such aid. How valuable the
   instruction of this example. And what a close relationship it bears to
   the teaching of the second epistle about fellowshipping with heretics.
   How should such loyal and self-denying workers as these be treated in
   the church, and why (v. 8)?

   Worldly Character of Diotrephes.

   The third division of the epistle deals with another type of the
   professing Christian and sets before us the worldly character of
   Diotrephes (vv. 9-11).

   What seems to have been his besetting sin (v. 9)? What boldness on his
   part to have withstood even an apostle in such a way. How does this
   experience of John recall that of Paul in connection with the churches
   of Corinth, Galatia and Thessalonica? In what manner did John intend to
   deal with him (v. 10)? Does this also recall anything similar in the
   exercise of apostolic authority on Paul's part? How does verse 10
   further reveal the worldliness and insincerity of Diotrephes? What an
   awfully disagreeable, overbearing, autocratic, unholy man he must have
   been! How did he get into the church?

   What advice is given Gaius in verse 11? How does this verse testify to
   the relation between a living faith and good works? What opposite kind
   of example is set before him in verse 12? How many kinds of witnesses
   testify to the Christian character of Demetrius? One cannot help
   wondering if this were the Demetrius of Acts 19. Such trophies of grace
   are by no means unusual, Paul was such an one.

   Note the similarities in the conclusions of this epistle and the one
   previously considered (vv. 13, 14), suggesting that they may have been
   penned at the same time.
     __________________________________________________________________

LESSON 62. JUDE

   The writer of the epistle of Jude was evidently not an apostle; he
   calls himself a "servant of Jesus Christ and brother of James." Which
   James? There were two whose brother he might have been, the son of
   Alphaeus and the brother of our Lord. It would be profitless to
   speculate on this question here, enough to say that the general opinion
   is in favor of the last-named relationship.

   1. The first division of the epistle, as usual, is the salutation (v.
   1, 2). In what terms are the believers addressed? Notice the Revised
   Version in this case: "them that are called, beloved in God the Father,
   and kept for Jesus Christ." How comforting all this is! They who are
   called of God are beloved in God the Father and kept for Jesus Christ.
   Why kept for Him? How much this suggests as to His coming manifested
   glory and the part believers will take in it?

   2. The object of the epistle follows (vv. 3, 4). What is that object as
   stated in verse 3? To what did he find it necessary to exhort them to
   whom he wrote? Notice that according to the Revised Version the faith
   delivered to the saints was delivered "once for all."

   The word "faith" here is to be taken in the sense of that body of
   Christian doctrine which forms the sum and substance of the truth
   concerning "our common salvation." It is used synonymously with the
   word "gospel." This was delivered to the saints, to the body of the
   church, at the beginning of its history as a complete revelation in
   itself (Rev. 22:18, 19). It is a sacred deposit not only to be
   preserved in its integrity, but to be defended and earnestly contended
   for. The necessity for this defense is seen in the substance of verse
   4. The word "foreshadowed" in that verse speaks of being "forewritten,"
   i. e., the false teachers therein referred to had been predicted as
   coming in among the flock. Our Lord had spoken of them, and so had all
   His apostles. The nature and outcome of their teaching as suggested by
   that word "lasciviousness" are particularly noticeable.

   3. The third division of the epistle deals in detail with the subject
   of these false teachers (vv. 5-16). We have first, a revelation of
   their condemnation or punishment (vv. 5-7), from which their position
   as professed disciples would not save them any more than it saved the
   Israelites who were brought out of Egypt, when they afterwards sinned
   against light (v. 5); or the angels referred to previously in Peter's
   epistles and Genesis (v. 6); or Sodom and Gomorrah (v. 7). Do not fail
   to observe the special class of sins prominent in these instances,
   especially the two last-named, and their relationship to that word
   "lasciviousness" already spoken of. While the erroneous teachings of
   these false teachers were intellectual, of course, yet their power was
   terribly augmented by association with carnality of the grossest kind.

   The description of these false teachers is followed by a declaration of
   the punishment coming upon them (vv. 8-13). Observe in verse 8 that
   they not only defile the flesh but speak evil of dignitaries, by which
   may be meant both civil and ecclesiastical superiors. And in this
   connection there is a strange illustration used in verse 9, that throws
   a good deal of light on the mystery of the death and burial of Moses as
   recorded in Deuteronomy. Why that mystery? Why should God Himself have
   buried the body of Moses, and kept the burial place a secret? Why
   should Satan have desired possession of that body? Did his
   foreknowledge of what should take place on the Mount of Transfiguration
   have aught to do with it? And shall we say with some, that Moses in the
   flesh is to be one of the two witnesses named in Revelation 11, and did
   Satan seek thus to frustrate God's purposes concerning the last days?
   And then the contention of Michael, how that brings to mind the
   teaching in Daniel concerning his particular relationship as the prince
   that stands for Israel. What a bearing all this has on the teachings of
   the New Testament about the dominions, and principalities and powers of
   the air (Eph. 6).

   It may be asked, Where did Jude obtain this information about the
   conflict between Michael and Satan? Of course, the answer is very
   simple, that he obtained it by inspiration of God; but is it not
   remarkable that it is spoken of nowhere else in the Scriptures? He
   refers to it as though it were a matter of tradition among the Jews,
   and a reference to it is found in their books; but the tradition must
   have had a source, and we can hardly believe an inspired writer would
   thus employ it if that source were not divine.

   Further analysis of the character of these teachers is afforded in
   verse 11. With what three Old Testament individuals, each conspicuous
   for his self-willed and rebellious spirit, are they compared? How
   strange it would seem that such persons could have any standing in the
   Christian church were it not that we discover their successors among us
   at the present day! Read verse 12 in the Revised Version for a rather
   clearer idea of the intent of the figurative expressions there used.
   "Spots in your feasts of charity," should be "hidden rocks in your
   love-feasts." These "love-feasts" were the Christian gatherings on the
   first day of the week for the "breaking of bread," and the presence of
   such would be leaders and teachers in those assemblies suggested the
   perils of the hidden rocks to the mariners on the broad seas. What
   exceeding care and circumspection were required to avoid disastrous
   contact with them. "Feeding themselves without fear," should be,
   "shepherds that without fear feed themselves." It is characteristic
   always of the heretical teacher that he is thinking of himself rather
   than the flock. "There is a rough, incisive earnestness, and yet a
   majesty and eloquence" in all the language the inspired writer uses
   here, for the probable meaning of which, however, it will be necessary
   to consult a commentary.

   The description of these false teachers is followed by a reference to
   the foreknowledge of them. And here is a quotation from Enoch in verse
   14, on which we might say a word. Where are these words of Enoch found?
   There is an apocryphal book in which they are found, but its author
   probably quoted from our epistle. Doubtless their real source should be
   spoken of in the same way as that of the reference to Michael and the
   body of Moses already mentioned. How deeply interesting to learn that
   Enoch, away back there before the deluge, had his mind carried out in
   the Spirit to the day of the second coming of Christ! And how perfectly
   his words agree with those of all the later prophets down to the very
   last, concerning the details and the purposes of that momentous event!

   Every reader of this epistle must have had his attention arrested by
   the fact that this whole passage, indeed from verse 3 to verse 13, is
   very similar to one found in 2 Peter 2:1-19. Does it not look as though
   one of these inspired writers saw and used the text of the other? And
   would this destroy the feature of inspiration in either case? Certainly
   not, any more than it would destroy the same in the case of Moses, to
   learn that he had obtained his data for the book of Genesis from
   tradition or earlier written sources. Inspiration is as truly needed,
   and may be as truly exercised in the selection and use of such material
   as in that which is original in the most absolute sense. Some who have
   carefully examined the two passages have reached the conclusion that
   Jude is the earlier writer of the two and that Peter is the copyist.
   And yet Peter is using the words with a somewhat different object from
   that of Jude, and is changing and abridging them a little to suit that
   object. Let the two passages be read side by side and these
   distinctions will scarcely need to be pointed out.

   4. The detailed reference to the false teachers or ungodly leaders in
   the church closes with verse 16, and gives way to the fourth general
   division of the epistle, which contains a description of the true
   church or true believers in sharp contrast with the false (vv. 17-25).

   It begins with a caution (vv. 17-19). To which of the apostles in
   particular is he here referring, do you think? How does he describe
   these ungodly persons who have found their way into the visible church?
   That word "sensual" is in the margin of the Revised Version, "natural"
   or "animal." It is simply a case of unregenerated Christians of whom
   the church is still also plentifully supplied.

   The caution is followed by an exhortation (vv. 20, 21). "Build,"
   "pray," "keep," "look." Here are the four corner posts defining the
   possessions of the Christian life. Does the exhortation to build
   suggest similar instruction from any apostle recently studied? What is
   peculiar about the exhortation to pray in this case? In Romans 8 we
   have revealed the inspiring truth that the Holy Spirit prays in us, but
   here we are to pray in Him. Are these contradictory teachings? Is it
   not true that the Holy Spirit is our inner life, and that He is also
   our spiritual atmosphere? In what are we to keep ourselves according to
   this exhortation? Does this mean that we are to keep ourselves in God's
   love to us or in our love to Him? How better can we keep ourselves both
   in the experience of His love to us, and the conscious emotion of our
   love to Him than by building ourselves up on our most holy faith, and
   praying in the Holy Spirit? What do you suppose is meant by "looking
   for the mercy of our Lord Jesus Christ unto eternal life." In the light
   of all the previous teaching about the appearing of His glory, may it
   not refer to that?

   The exhortation is followed by instruction, and instruction especially
   concerning soul-winning (vv. 22, 23). The Greek text here, especially
   in verse 23, is somewhat obscure, but the teaching in any event calls
   for compassion on our part, and an effort to save the sinner while
   hating the sin.

   The benediction and ascription follow, concluding the epistle in
   language as well known to, and appreciated by the whole church as any
   in the New Testament. What two great things is God able to do for
   believers in His Son? No wonder, therefore, that we should ascribe unto
   Him through Jesus Christ "glory and majesty, dominion and power
   throughout all ages."
     __________________________________________________________________

LESSON 63. THE REVELATION

   The book of Revelation is more closely related to the Old Testament
   than the New. It deals chiefly, especially in the apocalyptic part
   following the third chapter, with the events synchronizing with the Day
   of the Lord. The earthly judgments accompanying that Day, and the
   incoming of the millennial reign of Christ are the themes of which it
   treats, stamping it at once as a Jewish book to a great extent, a book
   that deals with Israel as a nation, carrying us back to our studies in
   Daniel for example, or in Matthew, particularly our Lord's discourse on
   the last things as found in chapters 24 and 25.

   Keeping in mind that, beginning with chapter 4, we are dealing with
   kingdom truth rather than church truth, will aid materially in the
   interpretation of the book and save the student from much confusion of
   thought. Further explanation of its general scheme may wisely be
   postponed until the difficulties actually come before us.

   A rough working outline of the book might be given thus:

   I. Introductory (chap. 1).

   II. Epistolary (chaps. 2, 3).

   III. Apocalyptic-Premillennial (chaps. 4-18).

   IV. Apocalyptic-Millennial (19:1-20:6).

   V. Apocalyptic-Postmillennial (20:7-22).

   I. Under the head of "Introductory," it seems suitable to say that the
   authorship of this book is generally ascribed to John, the beloved
   disciple, who wrote the Gospel and three epistles bearing his name, who
   was at this time, about 95 A. D., banished with other Christians, by
   Domitian, the Roman Emperor, to the Isle of Patmos in the Aegean Sea
   (1:9). The date is in dispute, some placing it as early as the rule of
   Nero, 64 or 65, but the preponderance of evidence is in favor of the
   later period.

   (1) The opening chapter consists of the preface (vv. 1-3). A few
   questions will put us in better possession of it. Whose revelation is
   this? Of course, the reference here is to Jesus Christ considered as to
   His human nature, considered as man. Whence did He receive this
   revelation? For whom was it given unto Him? And for what purpose with
   reference to them? To which one of His servants was it representatively
   sent? And through what agency? What did this servant do with the
   revelation thus committed to him (v. 2)?

   That expression in verse 1, "things which must shortly come to pass,"
   has puzzled some, and given rise to the opinion that the predictions in
   this book have largely been. fulfilled in connection with the course of
   history from that time. I think, however, that while some of them have
   been fulfilled in the particular history of the seven churches of Asia,
   for example, that the bulk of them are still future in that respect.
   "One day is with the Lord as a thousand years." However, this matter
   will be considered later.

   (2) The salutation follows the preface (vv. 4-8). The seven churches in
   Asia therein addressed and afterward named, were probably those over
   which John at this time had some particular charge. But, as others have
   been careful to say, it were a mistake to suppose that the readers of
   this book were limited to the members of those churches. To quote
   Alford, "The number seven itself can hardly have been chosen except as
   symbolical of universality, according to the writer's practice
   throughout the book."

   Speaking further of the numbers used in this book, it may be well just
   now to say that seven is that of perfection or completion. In the
   several series of God's judgments, each complete in itself, seven is
   the number of the seals, trumpets, thunders and vials. Four is the
   number of terrestrial or physical extension; four seals, four trumpets,
   etc., in each case complete the number of judgments consisting in
   physical visitations. Twelve is the number belonging to Israel, or to
   the church, or perhaps to both. Certainly the latter remark may be true
   where twice twelve are referred to as in the number of the elders. The
   heavenly city has twelve gates and on them the names of the twelve
   tribes; it has also twelve foundations corresponding to twelve
   apostles. The half of the mystic seven is also a ruling number in the
   book. Three and a half days are mentioned, and three and a half years,
   but of these things more shall be said later.

   Observe in the salutation the evident allusion to the trinity. "Him
   which is, and which was, and which is to come," God the Father; "The
   seven spirits before his throne," God the Holy Ghost; "Jesus Christ the
   faithful witness," God the Son. Compare for the seven spirits Isaiah
   11:2-5.

   (3) The salutation is followed by a revelation of the preparatory
   vision which John received, and which constituted his authority to
   write (vv. 8-20). This vision was that of the person of the glorified
   Christ into the details of which it is beyond our province to go, but
   those who would like to study the symbolism of the passage a little
   further may be helped by the following, taken from a little work by
   Rev. Mr. Wight. For the candlesticks compare Revelation 1:20; Matthew
   5:14-16; the clothing, Isaiah 11:5; 61:10; Ephesians 6:14; Revelation
   19:8; the white head and hair, Daniel 7:9; Matthew 17:1, 2; Acts
   22:6-8; 2 Peter 1:16-18; Revelation 22:5; the eyes of fire, 2 Timothy
   1:7, 8; Hebrews 12:29; the feet of brass, Proverbs 1:24-28; Isaiah
   48:4; Luke 13:25-27; the voice of many waters, Daniel 10:6; Revelation
   14:2, 3; 19:6; the seven stars, Daniel 12:3; Malachi 2:7; Revelation
   1:20; 12:1; the two-edged sword, Ephesians 6:17; Hebrews 4:12; the
   keys, Isaiah 22:20-22; Matthew 16:19; Luke 11:52; Revelation 3:7; 20:1;
   Matthew 28:18; John 20:22, 23; 1 Corinthians 12:4, 8.

   II. Epistolary.

   There are those who regard the epistolary portion of this book,
   chapters 2 and 3, as giving, in the form of the epistles to the seven
   churches, a prophetic outline of "the decline and approaching judgment
   of corporate Gentile Christianity," i. e., Christendom. Those who
   remember the teaching of the seven parables of Matthew 13, will need no
   explanation of this remark, but will recall at once the distinction
   between Christendom and the true church, or body of Christ. The
   apostasy set in the apostolic days, and has been running and increasing
   in power ever since, and will culminate as we have seen, in the
   development of the Antichrist at the end of the age. The course of this
   apostasy, the growth of the tares among the wheat, is supposed to be
   indicated in these epistles, which show a gradual decline from the
   fervor of the first love or the Ephesian period, to the lukewarm
   condition (spued out of the mouth) of the Laodicean period.

   But prior to dwelling on this further, let us be very clear in the
   first place, that these churches were, in John's time, seven historical
   existences in Asia. Nevertheless, in the second place, they are
   doubtless to be regarded as representative churches. Representative of
   what? (1) Representative of the church universal at that period.
   Doubtless the church of the apostolic days in every place contained
   within it the various elements of decline, summed up in these seven
   epistles. (2) Representative of the different characteristics of the
   church universal always more or less existent in every period of her
   history. In other words, not only in the apostolic age, but in every
   age succeeding, the commendations on the one hand, and the censures on
   the other contained in these seven epistles have been applicable to the
   church universal. (3) Representative of the dominant characteristics of
   the church universal in seven different periods of her history. That
   is, in the earlier period of the church universal her dominant
   characteristic is set forth in the epistle to the church at Ephesus.
   The next period in her history is indicated in the state of the church
   at Smyrna, etc.

   These seven periods in the history of the church universal have
   sometimes been divided in the following manner: The epistle to the
   church at Ephesus represents the spiritual condition of the church
   universal in the first period of her history, or in other words, from
   the ascension of Christ to the close of the first century, the
   apostolic era. The epistle to the church at Smyrna represents the
   second period, or the martyr church, so-called, from the death of the
   last apostle, John, to the rise of Constantine, 100-311 A. D. The third
   epistle, Pergamos, from the state church under Constantine to the rise
   of the papacy (Pope Gregory I), 311-590. The fourth epistle, Thyatira,
   from the rise of the papacy to the Reformation, 590-1517. The fifth,
   Sardis, the Protestant churches from the Reformation to the rise of
   Methodism, 1517-1755. The sixth, Philadelphia, the missionary period,
   1755, to somewhere near the present time. The seventh, Laodicea, from
   the present time to the second coming of Christ.

   Little space is left to speak of the structure of the epistles
   themselves, but quoting Archbishop Trench at this point, it will be
   seen that there are certain forms fundamental to all of them, for
   example: (1) an order to write, (2) a glorious title of the speaker,
   (3) an address to the church, (4) a command to hear, (5) a promise to
   the faithful. Those who are desirous of material for Bible readings
   will find the outline thus given a very helpful one.

   It is further interesting to note, that the title of the speaker,
   Christ, has in every instance two main features, first, it is taken for
   the most part from the imagery of the preceding vision, and secondly,
   it always seems to harmonize with the state or condition of the church
   addressed. Let the student carefully examine this.

   III. Apocalyptic-Premillennial, Chapters 4-18.

   (1) Chapters 4 and 5. In these chapters we have a kind of introductory
   vision to those that follow, which seems to set before us a picture of
   the glory of the risen saints in heaven and the going forth of the Lamb
   (who is at the same time the Lion of the tribe of Judah), in those
   judgments upon the living Gentile nations of which the prophets have
   informed us, and which we are prepared to learn will fall upon the
   earth after the church has been caught up to meet her Lord in the air.

   (2) Chapter 6. In this chapter we see this work of judgment actually
   going on upon the earth after the church, doubtless, has been caught
   up. In the first seal, Christ himself may be the rider on the white
   horse, a figure symbolizing his triumphant and glorious advent. If so,
   it is, as Benjamin Will Newton expresses it, a kind of "preface of
   blessing" for that which follows in the case of the other seals, which
   represent the afflictions on the Roman world-war, famine, pestilence,
   etc., preceding it.

   In other words, after the church has been caught up to meet the Lord in
   the air, and before He actually comes to reign on the earth with His
   church, these purifying judgments must fall; but the revelation of His
   coming precedes that of the judgments, and is described as the "preface
   of blessing."

   This is the plan as Newton thinks, throughout all the visions that
   follow. The order of narration, in other words, is not historical but
   moral, that which occurs last usually being narrated first.

   But some one may ask, what about the fifth and sixth seals! The second,
   third and fourth represent the judgments just spoken of, but the fifth,
   it is thought, represents the faithful souls on the earth amid the
   prevailing error at that time. It is quite conceivable, and indeed
   almost necessary to believe, that after the church has been caught up
   to meet the Lord in the air, and before the destructive judgments and
   the nations shall culminate, there will be some here who will have
   turned to him and be serving him. We can understand how the very
   translation of the church itself is likely, by God's grace, to produce
   that effect, and these are the ones who, as the great tribulation is
   settling down upon the earth, are heard to cry out, "How long, O Lord,
   how long?"

   The sixth seal is the representation of the culminating judgments --
   literal signs in Heaven and earth just before the end, just before the
   fulfillment of the first seal, and synchronizing with the events
   forecast by Christ in the flesh, as recorded in Matthew 24, 25.

   (3) Chapters 7-9. In this section, according to the law of recurrence,
   we have fuller details of the divine judgments which precede the
   millennium. The "preface of blessing" is given in chapter 7, where we
   have set before us "the two elect bodies preserved for blessing at that
   time." The first is the faithful remnant of Israel which shall be
   preserved through the tribulation (vv. 1-8), and the second is the
   church caught up to meet the Lord (vv. 9-17). Now follow, in the
   revelation of the six trumpets, the judgments already outlined in the
   vision of the seals. It would appear that the judgments under the
   figure of the trumpets, however, are confined to the people and the
   land of Israel, and it will be seen that they are destructions partly
   resulting from the exercise of the powers of nature and partly from
   superhuman agencies.

   (4) Chapters 10-13. This section gives still further details of the
   same judgments as the preceding sections, but restricted apparently to
   the last 1,260 days of this dispensation, i. e., the last "half-week,"
   the last three and a half years referred to in Daniel 9. To quote an
   English writer, Cecil Yates Bliss, the plan of the section is as
   follows:

   In chapter ten we have the "preface of blessing," viz: a vision of the
   Lord's coming in power and glory, the "little book" symbolizing
   possibly the preceding witness-bearing of the faithful ones referred to
   above. In chapter 11 we have Jerusalem's history during 1,260 days, the
   chief feature being the testimony of "the two witnesses," who many
   regard as Moses and Elijah returned in the earth in the flesh. In
   chapter 12 we have Christianity cast out from the city and persecuted.*
   This is not the church, which we are to remember is caught up with the
   Lord, but the Christian system under the special circumstances of that
   period as previously stated. The "male child" possibly represents the
   converts to Christianity in Jerusalem just prior to the absolute reign,
   the Antichrist being some secular despot represented by the beast. The
   ten horns are the ten kingdoms of the Roman Empire federated under him,
   and the seven heads possibly the seven systems, commercial, military,
   educational, political, ecclesiastical, etc., which contribute to the
   unity or federation aforementioned. The second beast is an
   ecclesiastical head subordinate to the Antichrist.

   *I prefer to think of the woman in chapter 12 as Israel, and the male
   child as the Messiah. V. 5 cf. with Psalm 2 seems to justify such an
   application. He was "caught up" at his ascension. Meanwhile Israel as a
   nation is dispersed but will be restored, and during the tribulation of
   the 1,260 days will "flee into the wilderness," or as some interpret
   it, will receive protection from some of the Gentile nations federated
   under the Antichrist.

   (5) Chapter 14. Here we have a vision enlarging again upon certain
   points mentioned before. The "preface of blessing" is contained in
   verses 1-5. The Lamb on Mt. Zion with the 144,000 seems to represent
   the remnant of Israel purified and delivered through the tribulation,
   having overcome the Antichrist, and now reigning with Christ over the
   earth in the millennium. To quote B. W. Newton, the figure represents
   "the earthly seat of the new and heavenly power ordering the earth
   during the millennium." Verses 6 and 7 represent the previous
   witness-bearing of the eternal gospel (R. V.), which would seem to be
   different from the gospel of grace proclaimed in the present
   dispensation. Verse 8 is to be regarded, I think, as a testimony
   against the city of Babylon itself, which, as we saw in our study of
   Isaiah and Zechariah is doubtless to be restored as the center of
   commercial and political greatness in the world at the time of the end.
   Verses 9-12 are likewise a testimony against the system and the person
   of the Antichrist himself at that time reigning there. Verses 14-16
   forecast the judgments on the nations again, especially the nations of
   Christendom, while verses 18-20 may be referring perhaps to those which
   shall fall more particularly on Israel and what we know as the heathen
   nations.

   (6) Chapters 15-18. This section seems to deal particularly with the
   judgment on Babylon herself. The "preface of blessing" is set before us
   in chapter 15, where we have a vision of the millennial glory and reign
   of Christ and His saints, as depicted in the allusion to the sea of
   glass and what follows. The pouring out of the vials in chapter 16
   represents the judgments preceding the realization of this millennial
   reign. The battlefield is, I think, a literal battlefield between the
   Roman nations with the Antichrist at their head, and the nations of the
   East and North, perhaps with Russia at their head. Christ, however, is
   seen as interposing on behalf of his people, i. e., the faithful
   remnant.

   Chapter 17 gives us a picture of the fate of moral Babylon, or
   Babylonianism, the anti-Christian system which has made possible the
   Antichrist himself, and which is represented by the harlot sitting on
   the scarlet beast. This woman, according to Benjamin Wills Newton,
   symbolizes the moral, political, commercial, and ecclesiastical systems
   spoken of in an earlier paragraph in this lesson. The seven heads,
   indeed, may be seven systems forming a perfect whole, the sum and
   substance of Babylonianism in the last days. The ten horns are the ten
   kingdoms of the Roman federation which support the system. The seven
   kings may be the seven world-monarchies leading up to this last. Five
   are fallen, viz, those of Nimrod, Assyria, Babylon, Persia, and Greece.
   One is, viz, the Roman (of John's own day). The "other" was not yet
   come, i. e., the constitutional monarchies of the present time. The
   "eighth" is that of the Antichrist of which we are now speaking. The
   system is destroyed by the ten kings who give their power to the
   Antichrist for that purpose, having wearied of the restriction of their
   power which has been entailed upon them by the harlot, or in other
   words, by Babylonianism.

   Chapter 18 speaks for itself, and outlines the destruction of Babylon
   as a city, the material Babylon, the capitol city of Antichrist's
   dominion.

   The necessity for brevity in the outline thus completed gives to some
   of the declarations it contains a dogmatic character which the writer
   does not intend to convey. There is need of caution and modesty in
   interpretations of prophecy, please understand, therefore, that what is
   here written is simply the best the author knows at present, but it
   affords a working basis for those desiring to go further.

   IV. Apocalyptic-Millennial, 19:1-20:6.

   In the previous division, apocalyptic-premillennial, the coming of
   Christ was referred to again and again, but was not particularly
   described. It was held in the foreview as the "preface of blessing" to
   each of the visions enumerated, but the visions represented judgments
   of different kinds to fall on the nations, and on Israel, for punitive
   and purifying purposes, prior to the realization or the actual
   experience of his coming. Remember, however, that by the coming of
   Christ in this case is meant not His coming for His church which will
   have already taken place, but His coming with His church to inaugurate
   the millennial reign.

   This view is called the Futurist because it holds, as we have seen,
   that the fulfillment of the visions is future, synchronizing, indeed,
   with the close of the present age, perhaps with the first half of the
   last seven years of this age -- Daniel's last week of the seventy.

   A rival to this school of interpretation is the Historic which treats
   the chapters covered as a progressive sketch of the course of events in
   the world and in the church from the days of John to the end of this
   dispensation or age. In part they have been already fulfilled, in part
   they are being fulfilled, and in part they are yet to be fulfilled.
   This school of interpretation generally holds to the idea that Babylon
   means Rome, and that the Antichrist is the papacy, and is distinguished
   by what is called the year-day theory, i. e., the principle that the
   "days" spoken of in the book mean in each case a year.

   The Historic interpretation is fascinating, and holds the student at
   first under the spell of its conclusions; but the study of the Bible as
   a whole, or even such a limited study as that we have just pursued,
   convinces one that however the historic school may approximate or
   foreshadow the events of the coming end, the teachings of Revelation
   have reference to them, i. e., the culminating events at the end, in a
   very special sense. To proceed at once with the outline of Part IV:

   (1) We have first, a representation of the actual coming of Christ
   (19:1-10).

   (2) Secondly, a representation of the church coming with him (vv.
   11-14). The saints thus seen as coming with him were those previously
   raised ere the beginning of the end, and harmonizing with the teaching
   in 1 Thessalonians 4:13-18.

   (3) Thirdly, a further representation of the judgments on his enemies
   (vv. 15-21). These judgments, according to the law of recurrence, are
   those previously referred to, only that now they are seen in a somewhat
   different connection or relationship.

   (4) Fourthly, the binding of Satan, for the millennial season (20:1-3).
   The absolute limitation of his power over men for the time being.

   (5) Fifthly, the actual millennial reign of Christ and his church (vv.
   4-6).

   V. Apocalyptic-Postmillennial.

   The fifth and last part of the book, 20:7-22, dealing with the age to
   follow the millennium, can receive but the briefest treatment.

   1. The first fact mentioned is the loosing of Satan (20:7), who is
   given another opportunity to test men in his antagonism to God.

   2. The loosing of Satan is followed by the last conflict with evil in
   the flesh that God will ever have (vv. 8, 9).

   Some people are surprised to learn that the millennium will be followed
   by such a conflict, for they have supposed that all sin would be put
   down during that period. But such is not God's plan. Sin will be in
   existence during the millennium, latent, or dormant, if you please, but
   still existent. It will not be able to raise its head as it does now,
   for righteousness will be in the ascendant, but it will be crouching at
   the door ready to spring into life and action as soon as an opportunity
   appears.

   And the opportunity appears when Satan appears. The truth is that the
   millennial age will be man's last chance on this earth to decide
   whether he will voluntarily serve God or not. And it will be a chance
   under most favorable circumstances, for the earth which will then have
   within its view the visible glory of Christ and His church in the air;
   it will have the advantage of all the experiences of past ages, and all
   the excellency of God's power and goodness in the millennium itself,
   but it will fail as it has always failed since the garden of Eden. When
   Satan is loosed there will be those on the earth who, neither
   regenerated nor united to Jesus Christ, will again yield to his
   seductions, and oppose God. They will even dare to compass the beloved
   city, the earthly Jerusalem, the citadel of the saints, and then it is
   that the last judgment begins to fall.

   3. We, therefore, see next, the destruction of Satan himself (v. 10).
   His time has come at length, and he will deceive the nations no more.
   Notice who have preceded him into the lake of fire and brimstone.

   4. The judgment of the dead follows (vv. 11-13), by which is to be
   understood doubtless, all the dead from Adam to that time -- the end of
   the world, except, of course, the saints who were reigning with Christ
   throughout the millennium. Notice that the present earth and heaven
   flee away, also that a "book of life" is mentioned. This book of life
   doubtless contains the record of the saved ones during the millennial
   reign.

   5. The destruction of death and hell, or Hades, the place of the dead
   (v. 14), which are personified here as representing the enemies of
   Christ.

   6. The new heaven and earth (21:1). Observe the sequence of events
   suggested by this verse, e. g., now, i. e., in the present time, we
   have the church; in the millennium will be the kingdom; and after that
   the new world where God shall be all in all. To quote a commentator,
   "Man's soul is redeemed by regeneration through the Holy Spirit now;
   his body shall be redeemed at the resurrection, and his dwelling-place
   at the creation of the new heaven and earth."

   "And there shall be no more sea." The sea is the type of perpetual
   unrest, and its absence after the metamorphosis of the earth answers to
   the unruffled state of solid peace which shall then prevail. A "river,"
   and "water" are spoken of in the next chapter, but no sea.

   7. The descent of the holy city upon the earth as the tabernacle of God
   (vv. 2-8). Here are revealed some wondrous and precious things. Always
   distinguish between this New Jerusalem out of heaven, and that earthly
   Jerusalem in which Israel in the flesh shall dwell during the
   millennium. The two are distinct. The one will be done away with when
   the other comes. This new Jerusalem will be God's tabernacle, God's
   dwelling-place with men in the new earth. It is the antitype of the
   Tabernacle in the wilderness, and is also the same Greek word as that
   used of Christ's tabernacling among us (John 1:14). He was then in the
   weakness of the flesh, but at the new creation he shall be seen in the
   glory of his God-head.

   8. The description of the city (21:9-22:5). All the details of this
   city suggest glory, beauty, security and peace. In the millennium,
   literal Israel in the flesh, dwelling in Jerusalem, is the antitype to
   the Old Testament earthly theocracy, but in this, the eternal (?) age,
   the heavenly Jerusalem is the antitype of the church, composed of Jews
   and Gentiles. This idea seems to be suggested by the names of the
   twelve tribes and the twelve apostles written upon the gates and the
   foundations.

   The fact that no temple is seen in this city is remarkable, and
   suggests that the means of grace cease when the end of grace has come.
   Uninterrupted, immediate, direct communion with God and the Lamb will
   then be enjoyed.

   The student will be struck by the comparison evidently intended to be
   drawn between the picture in 22:1-4, and the story of the garden of
   Eden and the expulsion of our first parents.

   9. Conclusion or postscript to the book (vv. 6-21). In this conclusion
   there is nothing more solemn than that stated in verse 11, which
   emphasizes the thought that "the punishment of sin is sin, just as the
   reward of holiness is holiness." "Eternal punishment is not so much an
   arbitrary law as a result necessarily following in the very nature of
   things as the fruit results from the bud." In this same connection
   notice the allusion to the eternity of sin in verse 15.

   May God quicken us who know these things to do our duty in bearing
   witness to them, that some by all means may be saved. This duty is set
   before us in verse 20: "He which testifieth these things saith, surely,
   I come, quickly. Amen. Even so, come, Lord Jesus!"
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