The Benefits of the Captivity, Dr. Burroughs gives as benefits that the Jews derived from the captivity the following four things: (1) the destruction of idolatry; (2) the rise of the synagogue; (3) a deepened respect for the law of Moses; (4) a longing for the Messiah. To these might be added or emphasized as being included in them: (1) a vital sense of repentance was created; (2) the change from the national, festal and ceremonial worship to a spiritual and individual religion; (3) a belief that Israel had been chosen and trained in order that through her Jehovah might bless the whole world.

Lessons of the Period. The experiences of Judah as recorded in this period bring us several important truths. (1) That sin will tear down both men and nations. (2) Men are responsible and suffer for their own sins but not for the sins of others, Ez. 18:2-3; 33:10-11. (3) God controls all circumstances toward the ultimate accomplishment of his purposes. (4) He makes free use of all "world rulers as his tools to execute his will" (5) God sets up and destroys nations. (6) God cares for his people and overrules all for their good. See Dan., etc. (7) One can live right in spite of one's surroundings (see Daniel) and such living will lead men to know God. (8) Evil grows more and more determined while good grows more and more distinct and hence the question "Is the world growing better?" (9) God rejoices in the opportunity to forgive his erring people and in restoring them again into his partnership.

For Study and Discussion, (1) When, to whom and by whom the exile was predicted: (a) 2 K. 20:17-18; (b) 2 K. 21:10-16; (c) 2 K. 22:16-17, Dt. 28:25, 52-68; (d) Jer. 25:9-11; (e) Jer. 34:2-3; (f) Mic. 3:12; (g) Zeph. 1:2-6. (2) The different classes of exiles: (a) Those in favor with the court, Dan. 1:19-21, 2:45-49; (b) Common laborers-lower classes, Jer. ch. 29, Eze. ch. 13; (c) Pretentious prophets, Eze. ch. 13, Jer. ch. 29. (3) The social condition of the exiles, 2 K. 25:27; Dan. 1:19-21; Is. 60:1; Jer. 29:4-7, Esth., and passages in Eze. (4) The details of each of the three invasions and the captivities as outlined above. See scriptures. (5) The exiles in Egypt: (a) Who they were, (b) How they fared. (6) The activity and influence of false prophets of this age. (7) The story of Nebuchadnezzar's dreams and their interpretation: (a) the image dream, (b) the tree dream. (8) The stories of (a) The fiery furnace; (b) of the lion's den. (9) The feast of Belshazzar. (10) The visions of Daniel 7:1-14, 8:1-12, 10:4-6. (11) The four beasts of Daniel and their significance. (12) The oracles against foreign nations, Eze. chs. 25-32. (13) The benefits mentioned above. (14) The lessons mentioned above. Find scripture basis for them.



Chapter XVI.

The Restoration.

Ezra, Neh., Esth., Hag., Zech.

Scripture Analysis. The books of Ezra and Nehemiah furnish the outline of the period and its achievements. The two books were formerly counted one book and a continuous outline of the two is best suited to the proper emphasis of the various events of the period. The following outline will appear simple and yet sufficient for our purpose. (1) The rebuilding of the temple (Ezra, chs. 1-6). (2) The reforms of Ezra (Ezra, chs. 7-10). (3) The rebuilding of the walls (Neh. chs. 1-7). (4) The covenant to keep the law (Neh. chs. 8-10). (5) The inhabitants of Jerusalem (Neh. 11:1-12:26). (6) The dedication of the wall and the reform of Nehemiah (Neh. 12:27-13-end).

Predictions of the Return. The return from captivity had been prophesied long before the fall of Jerusalem. Several prophets had foretold the captivity and in connection with it had told of the destruction of Babylon and Judah's restoration. Even the length of their stay in exile was announced. While they were in exile they were constantly encouraged by the promised return foretold to them by Ezekiel, Jeremiah and others. (1) Restoration at the end of seventy years is predicted. (Jer. 25:12; 29:10; Dan. 9:2). (2) Other Scriptures that foretell the overthrow of Babylon or the return to Jerusalem or both may be found in Is. chs. 13, 14, 21, 44-47; Jer. 28:4-11; chs. 50-52; Ez. ch. 27, etc.

The Rise of Persian Power. This was a period of world change. Great empires in rapid succession fell under the power of new and rising kingdoms. (1) The Assyrian Empire, which superseded the Chaldean Empire about 1500 B. C., and now loomed so large in the eyes of the world, fell, when the combined forces of the Medes and Babylonians captured Ninevah her capital (B. C. 607) and was numbered among the dead nations. (2) The Babylonian Empire rose to supremacy and was the dominating power when Judah went into captivity. She was the most splendid kingdom the world had ever seen. (3) The Persian power conquered Media and the greater part of Assyria and the Medo-Persian Empire under Cyrus conquered Babylon and held almost universal sway at the time of the restoration.

The Decree of Cyrus. It is now about 150 years since Isaiah in his prophesies called Cyrus by name and predicted that he should restore God's captive people to their own land and now in fulfillment of that prophecy God stirred up the spirit of Cyrus and caused him to issue a proclamation for the return of the Jews and the rebuilding of the temple. He gave orders that his people should give the Jews silver, gold and beasts. He also restored to them the vessels of the house of the Lord (Ezra. 1:1-3) and instructed the governors along the way to assist him.

Three Expeditions to Jerusalem. The return from Babylon covered a long period of time and consisted of three separate detachments under as many different leaders. There were important intervening events and contributory causes. (1) The first colony to return was under Zerubhabel (536 B. C.) and consisted of about fifty thousand. Ezra chs. 1-6. We have given us the records of activities of this colony for a period of about twenty-one years, during which time the temple was rebuilt and dedicated. Much opposition was encountered in the matter of rebuilding the temple and the work was finally stopped. It is here that Haggai and Zechariah delivered their stirring prophesies which together with the influence of Jerubbabel and Jeshua, the priest, stimulated the people to renew their building operations and complete the temple (B. C. 515). In the course of history, Haggai and Zechariah would come in between the fourth and fifth chapters of Ezra. (2) The second colony returned to Jerusalem under the leadership of Ezra (Ezra chs. 7-10) and consisted of about 1800 males with their families. There is here a lapse of about fifty-seven years from the completion and dedication of the temple to the time of Ezra's going to Jerusalem-the last thirty years of the reign of Darius, the twenty years of the reign of Xerxes and seven years of the reign of Artaxerses. Ezra obtained permission from Artaxerxes to return and also letters of instruction to the rulers to give him assistance. He was a scribe of the law of Moses and his mission was primarily a religious one. He was a descendant from the house of Aaron and as such he assumed the office of priest when he reached Jerusalem. Upon his arrival he found that the first colony had fallen into gross immoralities and into unsound religious practices. He rebuke He rebuke all these sins and brought about a great reform. It is not certain that he remained in Jerusalem. His leave from the king may have been only temporary and he may have gone back to Babylon and returned again to Jerusalem in the time of Nehemiah. (3) The third colony was led to Jerusalem by Nehemiah (the book of Nehemiah). The number returning is not given. Nehemiah was the cupbearer to the Persian king and upon hearing of the distress of his people at Jerusalem secured permission from him to go to Jerusalem as the governor. In spite of very determined opposition he was enabled to repair the wall of the city and dedicate it with great ceremony (Neh. chs. 6 and 12). Nehemiah is counted as one of the greatest reformers. He corrected many abuses such as those of usury and restored the national life of the Jews based upon the written law. Together with Ezra he restored the priests to their positions and renewed the temple worship. He went back to the Persian court where he remained several years and then returned to Jerusalem and continued his reforms. This ends the Old Testament history.

The Prophecy of Hagai and Zechariah. The task of these prophets was the same and was by no means an easy one. The work of rebuilding the temple, which had been begun when Jerubbabel and his colony came to Jerusalem, had been stopped by the opposition which they met. Along with this laxity of effort to build the temple the Jews were busy building houses for themselves (1:4) and had become very negligent of all duty. They had begun to despair of seeing their people and the beloved city and temple restored to the glory pictured by the prophets and were rapidly becoming reconciled to the situation. These two prophets succeeded in arousing interest and confidence in the people and through their appeals secured the finishing of the temple.

The Prophecy of Malachi. This prophecy condemns the same sins as those mentioned in the last chapters of Ezra and Nehemiah. He denounced their impure marriages, their lack of personal godliness, their failure to pay tithes and their skepticism. The special occasion for the discourses was the discontent which arose because their expectation of the glorious Messianic Kingdom had not been realized. They had also had unfavorable harvests. It is thought by many that the time of the prophecy is between the first and second visit of Nehemiah to Jerusalem. The purpose seems to be: (1) to rebuke them for departing from the law; (2) to call them back to Jehovah; (3) to revive the national spirit.

The Story of Esther. King Ahasuerus of the book of Esther is thought to be Xerxes the Great. On this view the events narrated occurred some time before the second colony came to Jerusalem and the story would fall between chapters 6 and 7 of the book of Ezra. The book throws much light on the condition of the Jews in captivity and also upon the social and political conditions existing in the Persian Empire at this period. While the name of God does not occur in the book, his providential care over his people is everywhere manifested. The deliverance of the Jews from death by the intercessions of Esther became the occasion of the establishment of the feast of Purim which ever after commemorated it in Jewish history. These four books should be read following the outline given in "The Bible Book by Book."

Synagogues and Synagogue Worship. The emphasis which Ezra gave to the study of the Book of the Law no doubt did much to destroy idolatry and led to a new devotion to the word of God, at least to the letter of the law. This led to the institution or the re-establishment of the Synagogue. There had no doubt been from the early times local gatherings for worship, but the Synagogue worship does not seem to have been in use before the captivity, After the captivity, however, they built many of them, in every direction. They were places of worship where they engaged in reading the law, in exhortation and in prayer. The reading and expounding of the law became a profession, those following this calling being designated "lawyers."

The Significance of the Period, In all the annals of national life there is probably not a more significant sweep of history than that of the Jews during the restoration which covers a little more than ninety years. With the captivity their national life had ceased and now that they are back in their own land they do not seem to make any attempt to reestablish the nation. Stress is now put upon the true worship of God and it is beginning to dawn upon them that the glory of God will be manifested in some higher spiritual sense than had been expected. They had seen the decay of the mightiest material kingdoms, while spiritual Israel lived on, and were seeing how God and his cause and those whom he saves can not die. The Old Testament, therefore, closes with the Jews back at their old home, with the temple restored, with the sacred writings gathered together, with the word of God being taught and with the voice of the living prophet still in the land. After this followed a somewhat varied history of about 400 years through all of which the light of the hope of the coming Messiah never died out.

Lessons of the Period. The discussions of the previous sections have brought out some of the significant teachings of this period, but the following statement of lessons will probably serve to stimulate thought. (1) God will use as his instruments others than his own people. See Cyrus and Artaxerxes. (2) God's work is both (a) constructive, as when he builds up, inspires, edicts and qualifies workers, and (b) destructive, as when he overcomes opposition. (3) A consecrated man is courageous and uncompromising, but none the less cautious. See Nehemiah. (4) There is a wise providence of God that includes all nations and displays perfect righteousness, perfect knowledge and perfect power. See the book of Esther, also the others. (5) Contentment may be false and harmful. See Hag. and Zech. (6) The comparative strength of the friends and enemies of a proposition does not determine the results. God must also be considered. (7) It pays to serve God. the Moral Governor of the world. See Mal. (8) The safety of a people demands that the marriage relation shall be sacredly regarded. (9) A rigid observance of the Sabbath is vital to the growth and well-being of a nation. (10) Mere forms of religion are displeasing to God unless accompanied by ethical lives. (11) Rules that oppress the poor court the Divine disfavor.

For Study and Discussion. (1) The lessons given in the last paragraph. (2) The decree of Cyrus. (3) The adversaries of Judah (Ezr. ch. 4; Neh. ch. 4), who they were and what they did. (4) The reforms of Ezra. (5) The reforms of Nehemiah. Compare them one by one with those of Ezra. (6) The traits of character of Ezra and Nehemiah. (7) Nehemiah's plan of work in rebuilding the temple. (8) The traits of character displayed by Vashti, Mordecai, Esther and Haman. (9) The Spirit of the return. Compare with the story of Ezra. Is. ch. 40, 48:20-21; Dan. 9:20; Ps. 137. Point out (a) the religious impulse, (b) the national pride, (c) the local attractions. (10) The rebuilding of the temple and of the wall. (11) The different sins rebuked by Malachi. (12) The kings of Babylon since Nebuchadnezzar, (b) [sic] The feast of Belshazzar, Dan. ch. 5, (c) The conquering of Babylon, (d) Organization of the kingdom under Darius, Dan. ch. 6, and of Ahasuerus, Esth.



Chapter XVII.

From Malachi to The Birth of Christ.

No Scripture.

The Close of the Old Testament History. We now come to the close of Old Testament history and prophecy. Ezra and Nehemiah were at Jerusalem, one the governor and the other the priest of the people. Jerusalem and the temple had been restored and the worship of Jehovah re-established. This was about 445 B. C. and Judea was still under Persian rule. From this date to the opening of New Testament history, a period of about four hundred years, there are no inspired records. Neither prophet nor inspired historian is found among the Jews and there is no further development of revealed religion. It was, however, a period of vast importance and the history of the chosen people may be traced from secular sources. For convenience the history of the period may be divided into four sections: (1) The Persian Period. (2) The Greek Period. (3) The Period of Independence. (4) The Roman Period.

The Persian Period. The Persians continued their rule over Judea a little more than one hundred years after the close of Old Testament history. But in 332 B. C. Alexander the Great was enthroned over the monarchy, then under Darius, and inaugurated the era of Grecian supremacy. During this period, however, little happened in Palestine that was of much interest.

Under the Rule of the Greek Kings. Alexander the Great seemed to have formed a good opinion of the Jews and granted them many special favors. He regarded them as good citizens and gave them privileges as first class citizens of Alexandria and encouraged them to settle throughout his empire. Upon his death his kingdom was broken up into four kingdoms (Macedonia, Thrace. Syria and Egypt) and Judea was alternately under the rule of Syria and Egypt. All Palestine was permeated with the influence of the Greek language and philosophy. It was while Judea was under the rule of Ptolemy of Egypt that the Septuagint version of the Old Testament was made. This made possible the reading of the Hebrew Scriptures in the Greek language and was one of the greatest missionary works of all times.

The Period of Independence. In 170 B.C. Antiochus Epiphiones began to oppress the Jews in an attempt to force them into idolatry and about 167 B.C. Judas Maccabeus began to lead a revolt which two years later was successful in throwing off the foreign yoke and establishing the independence of the Jews. They were now governed by a succession of rulers from the Maccabean family for a period of one hundred years. These rulers performed the double function of both civil and ecclesiastical head of the people. They were descendants of David and under their leadership Edom, Samaria and Galilee were added to their territory and much of the splendor and wealth of the golden days of the kingdom was restored.

The Roman Period. This period may be said to have begun in B.C. 63 and to have extended to A.D. 70. In B.C. 63 Pompey overran Palestine, destroyed Jerusalem and brought the Jews under Roman rule. By this conquest Jewish independence was forever lost. In B.C. 37 Herod the Great was appointed by the Roman emperor to the position of ruler of Palestine. In B.C. 20-18 he rebuilt the temple at Jerusalem, though it (all the buildings and walls) was not finished until many years after his death. He also built the temple of Samaria and continued to reign until Christ came and much longer.

The Entire Period. This entire period spans the time from the history of Nehemiah and the prophecy of Malachi to the coming of the Messiah. It opens with the Persian empire supreme and closes with Augustus Caesar as the head of Rome, the mistress of the world. When Jesus came Herod the Great governed Palestine and all the world was at peace.

The End of the Period. There are many points of view from which to study the conditions existing at the close of this period. But for our purpose it will probably suffice to consider (1) some signs of decadence or defects; (2) some hopeful signs. The facts touching these matters are to be gathered not only from secular history but from the life and work of Jesus as they are seen at work either for or against the progress of his work. (1) Unpropitious conditions. Among the signs of decadence or errors that needed correction should be noted: (a) There was a defective view of God. They regarded God as too far away; (b) They laid too much stress upon outward obedience and, thereby, left no place for motive in their service; (c) This led them to rest salvation upon a system of works and to multiply rules of obedience; (d) This led to too great demand for respect for the learned and of subordination to them; (e) The Jews thought that they had a special place in the salvation of God and as children of Abraham only felt the need of national deliverance. (2) Hopeful signs. Several conditions that bespeak good should be noted: (a) The Jews did have the truest conception of religion to be found anywhere in the world; (b) Their religion was a matter of deep concern to them and they showed an undying devotion to their religious institutions; (c) There was a keen sense of the worth of the individual; (d) There were many synagogues which led to a zeal to proselyte foreigners and opened the way for Gentile evangelism; (e) There was a widespread expectation of the Messiah whom the whole world could receive as its spiritual king; (f) The home life of the Jews was strongly religious and children were held in high esteem.

For Study and Discussion. (1) The career of Alexander the Great. (2) The reign of Ptolemy Soter and Ptolemy Philadelphus in Egypt. (3) The acts of Antiochus Epiphanes. (4) The story of Judas Maccabeus. (5) The story of the subjection of Judea to Rome. (6) The persecution of the Jews under the several rulers of the different countries to which they were subject during this period. (7) The religious parties of the period, especially the Pharisees and Sadducees.

Literature. The information necessary to understand these topics may be found in any one of the better Bible dictionaries, in Josephus and more or less in text books on Biblical history such as Blakie.



Chapter XVIII.

From the Birth to The Ascension of Jesus.

The Four Gospels.

The Story of this Period. It is common to designate this period as the "Life of Christ," meaning the time he spent on earth. There is, however, no scripture life of Jesus. The gospels do not claim to present such a life. They do, however, give us a vast amount of material and though different in purpose and consequently in content, they do present the same general picture of Jesus. The matter of arranging the material in an orderly way presents much difficulty. If a topographical outline is attempted it can only be approximately correct because at some points the gospels leave us in uncertainty or in ignorance. If a chronological outline is attempted there is no less of uncertainty.

The following outline, however, may be accepted as a scheme of study for the period. (1) The childhood and youth of Jesus. From the birth of Jesus, B.C. 4 to the beginning of the ministry of John the Baptist, A.D. 26. (2) The beginning of Christ's ministry. From the beginning of John's ministry to Christ's first public appearance in Jerusalem, A.D. 27. (3) The early Judean ministry. From his first public appearance in Jerusalem to his return to Galilee, A.D. 27. (4) The Galilean ministry. From the return to Galilee to the final departure for Jerusalem, A.D., 29. (5) The Perean Ministry. From the departure from Galilee to the final arrival in Jerusalem, A.D. 30. (6) From the final arrival in Jerusalem to the resurrection, April, A.D. 30. (7) The forty days. From the resurrection to the ascension. May, A.D. 30.

The Childhood and Youth of Jesus. (1) The long preparation for his coming. The prophets had most emphatically proclaimed his coming and all things had from the beginning been divinely directed so that preparation might be made for his advent. His human ancestry had been selected and prepared. When the time drew near for him to appear, the coming of John the Baptist his forerunner, was announced to Zacharias his father (Lu. 1:5-25). This was quickly followed by the announcement of the birth of Jesus to Mary his mother (Lu. 1:26-38) and soon thereafter to Joseph, the espoused husband of Mary (Matt. 1:18-25). The beautiful story of his birth is told in the second chapter of Luke.

(2) The infancy. Of Jesus infancy we have several facts and incidents, (a) The appearance of the angels to the shepherds and the shepherds' visit to the babe, Lu. 2:8-20. (b) The circumcision at eight days old, Lu. 2:21. (c) The presentation in the temple where he was recognized by Simeon, Lu. 2:22-32. (d) The visit of the wise men (Matt. 2:1-12) and (e) The flight into Egypt, Matt. 2:13-23.

(3) His boyhood and youth. This is commonly called the years of silence: (a) We have the record of his parents' settlement in the city of Nazareth, Matt. 2:23; (b) We know that he had a normal growth, Lu. 2:40; (c) At twelve years old he was remarkably developed and from his reply to his mother we may infer that he was conscious of his mission, Lu. 2:41-50; (d) From Luke 2:50 we may infer something of the spirit which possessed him during the rest of his private life; (e) We also know his occupation (Mk.6:3).

The Beginning of Christ's Ministry. Here are several matters of importance. (1) The ministry of John the Baptist (Matt 3:1-12; Mk. 1:2-8; Lu. 3:1-18; John 1:6-33) who announced Christ's coming and prepared a people for him. This he did by preaching repentance and by baptising them as a profession of repentance and as a sign that they were forgiven. (2) The Baptism of Jesus. (Mt. 3:13-17; Mk. 1:9-11; Lu. 3:21-23; John 1:29-34.) At this time he put off the life of seclusion and entered upon his public career. He also received the Father's attestation to his sonship and the special equipment of the Holy Spirit for his work by which also John knew him to be the Messiah, John 1:33. By this act he also set the stamp of approval on John's work and showed that he was not in competition with John. (3) The temptation of Jesus (Mt. 4:1-11; Mk, 1:12-13; Lu. 4:1-13). We are given the place and length of time of this temptation, also three of the temptations and how they were met. In Heb. 2:18 and 5:18 we have some light on the purpose of this trial. It is probable, however, that all the import of it cannot be fully understood. (4) The work of Jesus begun. Here it is necessary to study two things: (a) The winning of his first six disciples (John 1:35-51); (b) His first miracle (John 2:1-11). At this point it will also be of help to call to mind that the method of Jesus was to preach, teach and heal (Mt. 4:23). At the close of the marriage feast, which usually lasted six or seven days, Jesus went down to Capernaum (John 2:12).

The Early Judean Ministry. The records of this period are very brief and may be studied under three heads, (1) The incidents at Jerusalem during the first Passover of Christ's public ministry. The two principal incidents were the cleansing of the temple (John 2:13-22) and the conversation with Nicodemus, Jno. 3:1-31. (2) The work out in Judea, where he won and baptized many disciples, whereupon John was led to make testimony to Jesus at Aenon, John 3:22-36. (3) His successful work in Samaria, concerning which there is given the story of his message to the woman at the well and of his two days' stay at Sychar. The period is made notable by two of the greatest discourses of all his ministry: (a) that to Nicodemus; (b) that to the woman at Jacob's well.

The Gallilean Ministry. This is by far the longest and most important period of Christ's work. It is not wholly confined to Galilee. For during this time he certainly attends the feast at Jerusalem and also makes some excursions into the north country. If the study of the last period was embarrassed because of the scarcity of material, this one is all the more so because of the amount and variety of it. The following outline will, however, simplify the study. (1) The beginning of his work in Galilee. (Matt 4:12-25; 8:2-4, 14-17; 14:3-5. Mk. 1:14-45; 6:17-18; Lu. 4:14-3; 16; John 4:43-54). In this section we have the account of (a) John's imprisonment and of Christ's arrival in Galilee; (b) of the healing of the nobleman's son, and his settlement at Capernaum; (c) of the call of four fishermen and many miracles wrought at Capernaum; (d) of his first brief tour of Galilee.

(2) The antagonism of the scribes and Pharisees. (Matt 9:1-17, 12:1-14; Mk. 2:1-3:6; Lu. 5:17-6:11; John ch. 5). The more important matters of this record are: (a) The healing of the paralytic; (b) Matthew's call and feast; (c) the healing of the man at the pool of Bethsaida; (d) the story of the disciples in the grain fields and (e) the healing of the withered hand. In all these there is indicated the rising hostility to Jesus and his method, especially as regards his claim of power to forgive sins and in his attitude toward the despised classes and toward the Sabbath.

(3) The organization of his kingdom. (Matt. 12:15-21, 10:2-4; chs. 5-7; Mk. 3:7-19; Lu. 6:2-49.) The fame of Jesus began to spread and it became necessary for him to create an organization to carry forward his work. This was done by calling out his twelve apostles and outlining to them the principles of his kingdom. This he did in the sermon on the mount.

(4) The second tour of Galilee. (Matt. 8:5-13; 11:2-30; Lu. 7:1-8:3.) The narration here gives the stories (a) of the Centurion's servant and the widow's son of Nain, (b) of John's last message and (c) of Jesus anointed by the sinful woman.

(5) His teachings and miracles by the Sea of Galilee. (Matt. 12:22-13:53, 8:23-34, 9:18-34; Mk. 3:19-5:43; Lu. 8:4-56.) In this section we have a large group of parables with their varied teachings and four very interesting miracles: (a) The stilling of the tempest; (b) The healing of the Gadarene demoniacs; (c) The story of Jainus' daughter; (d) Two dumb and a blind man.

(6) The third tour of Galilee. (Matt. 13:34-15:20, 9:35-11:1; Mk. 6:1-7:23; Lu. 9:1-17; John ch. 6.) Leaving Capernaum Jesus again came to his own city, Nazareth, where the people acknowledged the marvel of his wisdom and of his power but again rejected him-this time because of their knowledge of his lowly birth and unpretentious youth. Upon this rejection, Jesus and his disciples made another circuit amongst the cities and towns of Galilee. This tour is made notable by several incidents: (a) We have the sending out of the twelve on a tour of preaching, healing and raising the dead; (b) The story of the death of John the Baptist, who was the first New Testament person to suffer martyrdom for his conviction; (c) Two great miracles, that of feeding the five thousand and of walking on the sea; (d) Two great discourses of Jesus, that on "The Bread of Life" and on "Eating with unwashed hands."

(7) His first retirement into the north and return to the sea of Galilee. (Matt. 15:21-16:12; Mk. 7:24-8:26). Jesus went up into the coast of Tyre and Sidon where he healed the daughter of the Syrophoenician woman. On the return trip he passed through Decapolis where he healed a deaf and dumb man and performed many other miracles. After his return we have the record of the feeding of the four thousand, of his encountering the Pharisees about his authority and the story of the blind man of Bethsaida.

(8) The second retirement to the north and return to Capernaum. (Matt. 16:13-18 end; Mk. 8:27-9 end; Lu. 9:18-50). Jesus again journeys into the north and came into the parts of Caesarea Philippi where he drew from Peter the great confession, predicted his coming death, was transfigured before the favored three and healed the lunatic boy. On his return, as he neared Capernaum, he again foretold his death and resurrection and after he arrived at Capernaum, we have recorded the story of the coin in the fish's mouth and his discourse on humility, offenses and forgiveness.

(9) Jesus at the Feast of Tabernacles. (John chs. 7-8). By this time the joyous season of the Feast of Tabernacles drew near and his brothers, who though they did not believe in his deity, seemed to have some pride in him and urged him to go up among the people and make a display of his power. This he refused to do but went up secretly, probably with the hope of escaping the antagonism that was now being manifested toward him. There was, however, great excitement at Jerusalem concerning him and he found it necessary to go into the temple and boldly proclaim the teachings of his kingdom. These teachings may be studied under four heads: (a) The teaching of the first day and the division of the Jews concerning him; (b) The story of the adulterous woman; (c) His teaching concerning himself as the "Light of the World." He probably looked upon the great light over the treasury of the Lord's house which burned each night in commemoration of the cloud of fire that always guided and lighted Israel in the wilderness and was reminded of his own service for humanity and was prompted to this discourse; (d) His discourse on spiritual freedom and true children of Abraham.



The Perean Ministry. At the close of the Feast of Tabernacles Jesus returned to Galilee where he seems to have gathered around him a little company of loyal followers and made ready for his final departure to Jerusalem where he was to meat the death already foretold. The incidents of this period occurred during the journey. The material easily falls into three parts marking distinct sections of time. (1) From the departure from Jerusalem to the close of the Feast of Dedication. (Matt. 19:1-2, 8:18-22; Mk. 10:1; Lu. ch. 10; John ch.s 9-10). This is one of the most interesting sections of all and records several incidents of far-reaching importance: (a) The story of the healing of the man born blind and the investigation of it by the Sanhedrin; (b) The story of the sending out of the seventy and their return is told. As the Lord's work drew near its close, he felt hat others should be sent out to do a like work to his own; (c) The story of the Good Samaritan and of his visit to Martha and Mary; (d) The allegory of the Good Shepherd; (e) The report of his visit to the Feast of Dedication.

(2) From the Feast of Dedication to the withdrawal to Ephraim. (Lu. 11:1-17:10; John 11:1-54). This section of the period is even more crowded with activity than was the former one. It is very difficult, therefore, to refer here to anything like all that is recorded of the period. Among The subjects discussed the following are the most important: (a) The true nature of prayer and the follies and hypocrisies of the Pharisees, Lu. ch. 11; (b) The danger of hypocrisy, of denying Christ, of covetousness and of the judgments of Christ, Lu. ch. 12; (c) The need and nature of repentance, the proper use of the Sabbath, the number that shall be saved and the fate of Jerusalem, Lu. ch. 13; (d) The law of conduct in the matter of feasts and counting the cost of discipleship, Lu. ch. 14; (e) Three parables of grace and two parables of warning, Lu. chs. 15-16; (f) Forgiveness and faith, Lu. 7:1-10; (g) The raising of Lazarus and withdrawal to Ephraim, John ch. 11.

(3) From the withdrawal to Ephraim to the final arrival at Jerusalem. (Matt. chs. 13-20; 26:8-13; Mk. ch. 10; 14:3-9; Lu. 17:11-19:28; John 11:55-12:11). This section is notable for the preponderance of teaching over the miracles reported. There are two miracles, that of healing ten lepers and the blind man of Jericho. The following show how large a place is given to teaching: (a) Concerning the coming of the kingdom; (b) concerning prayer, illustrated by the importunate widow and the Pharisee and publican; (c) Concerning divorce; (d) the blessing of little children; (e) the ambitions of James and John; (g) the visit to Zachaeus; (h) the parable of the pounds and the anointing of Jesus for burial.

The Final Ministry in Jerusalem. Of all the periods of the life of Christ this is the most significant. The gospels put most stress upon it and particularly upon his trial and death. The disciples soon learned to triumph in the cross, the seeming defeat out of which Jesus, through his resurrection, snatched victory. Everything recorded of this period has a ring of the tragical and seemed a preparation for the coming doom he was soon to meet. The material readily divides itself into three sections or periods. (1) From the final arrival in Jerusalem to the last hours of private intercourse with his disciples. (Matt. 21:11-26:16; Mk. chs. 11-13; 14: 1, 2, 10, 11; Lu. 19:29-22:6; John 12:12 end). Like every other section of his active ministry among the people this has in it some teachings and some miracles. The greatest act of all was, perhaps, the triumphal entry of Jesus into Jerusalem as king of the Jews. In this act he openly accepted the position of Messiah.

There is one important miracle, that of cursing and withering the fig tree. Some consider that a miraculous power was also used in the cleansing of the temple. The teachings may be grouped as follows: (a) The question about Christ's authority and his reply by question and the three parables of warning; (b) Three questions by the Jews and Christ's unanswerable question; (c) Seven woes against the scribes and Pharisees and the widow's mite; (d) The Gentiles seeking and the Jews rejecting Jesus; (e) a discourse on the destruction of Jerusalem and the end of the world; (f) the last prediction of his death and the conspiracy of Judas and the chief priests.

(2) Christ's last hours with his disciples. (Matt. 26:17-35; Mk. 14:12-31; Lu. 22:7 end; John chs. 13-17). Jesus has now withdrawn from the crowd and is alone with his disciples giving to them his final words of instruction and comfort. The whole of the material of this section seems to be surrounded by an atmosphere of sacredness that almost forbids our looking in upon its little company. This last evening that Jesus and the little group of disciples were together, is, however, so important that it is reported by the apostles. All the incidents of the evening seem to center around the institution of the last or Paschal Supper. But for the sake of study and as an aid to memory the events may be divided into three groups, (A) The supper. The order of events in connection with it seem to be: (1) the strife of the disciples for the place of honor; (2) the beginning of the Passover meal; (3) the washing of the disciples' feet; (4) the pointing out of the betrayer; (5) the departure of Jesus from the table; (6) the institution of the Lord's upper.

(B) The final instructions to the disciples. It is difficult to analyze these discourses. There are running through them one thread of teaching and one of comfort. In some sections one element seems to predominate and in other the other, To illustrate; chapters 13 and 15 of John seem to be more largely taken up with teaching, while chapters 14 and 16 have a larger element of words intended to comfort them. The effort seems to be to convince them that it is better for them for him to go away, that their spiritual fellowship with him would be more complete and their understanding and power more perfect because of the Comforter whom he would send.

(C) The final or intercessory prayer for them. With the close of this prayer, in which he prayed for their preservation, their preparation for service and their final union with him in his glory, and which he prayed that they might have fullness of joy (John 17:13) his ministry with them ended till after his death.

(3) Christ's suffering for the sins of the world. (Matt. 26:36-27 end: Mk. 14:32-15 end; Lu. 22:39-23 end; John chs. 18-19). From some good text on the Life of Christ or from the critical commentaries, the pupils can find a discussion of this section. The following outline will, however, be sufficient for our purpose here: (A) The agony in the garden and the betrayal and arrest. This picture of the suffering of soul experienced by the Savior in which he also yielded himself to the will of the Father stands out in blessed contrast against the weakness of his sleeping friends and the unspeakable criminality of the betrayer. Even in his arrest Jesus once more finds opportunity to show himself merciful in healing the ear of Malchus thereby, counteracting the injury caused by the folly or rashness of one of his friends.

(B) The Jewish trial. The order of this trial seems to have been somewhat as follows: (1) A preliminary trial before Annus; (2) A trial before day with only part of the Sanhedrin present; (3) A trial before the whole Sanhedrin at daybreak. Knowing his rights Jesus several times refused to act. (1) He refused to bear testimony because no legal charge had been made against him. (2) He refused to testify against himself which was within his right. (3) He demanded that they bring witnesses because that was just according to law. These last three points at which Jesus claimed and acted upon his rights instead of upon their request shows the tendencies of the trial to be unfair and illegal. If one understands the Jewish law of trial it will be easy to see how glaringly out of harmony with the law this trial was. There are at least ten illegalities in it.

(C) The Roman trial. This whole story abounds in evidences of the prejudice and moral degeneracy of the Jewish leaders. They hated Roman rule past all words to tell and yet would pretend loyalty to Caesar to carry out their wicked purpose. By this means they put Pilate in a position that to release Jesus would make him appear to be untrue to Caesar in releasing one announced to be Caesar's enemy. The trial may be studied in the light of the different ones before whom he was tried. (1) The public and private examination before Pilate. (2) The examination before Herod. (3) The second examination before Pilate. This also was partly private and partly public. Again, following he outline of John, we may consider the events as they happened alternately outside and inside of the praetorium.

(D) The crucifixion. It would be difficult to exaggerate the cruelty and torture of crucifixion. "It was the most cruel and shameful of all punishments." The disciples, however, dwell most of all upon the shame of it. Such a death in the eyes of a Jew was the sign of the curse of God. Several things are of importance and should be remembered. (1) The throng that saw it. A few were friends, some were bitter enemies and many were curious on-lookers. Altogether there was a great crowd and Jesus was derided and mocked in his death. (2) The story of the two thieves who were crucified with Jesus and especially the conversion of the one who repented. (3) The seven sayings of Jesus while he is on the cross reveal his spirit and planning while undergoing this human outrage. They are worthy of careful study. (4) The miraculous occurrences of the day. There are three outstanding events that should be thought of as divine manifestations. They are: the darkness that covered the earth for three hours; the rending of the veil of the temple and the earthquake. The people were deeply moved by these marvelous signs. (5) The element of grace seen in it all. This is seen in the punishment of the innocent Jesus, while the guilty Barabbas went free; the saving of the guilty but penitent thief and several of the sayings of the cross.

(E) The burial and tomb. The burial was very hurried, lest they should break a Jewish law. Joseph of Arimathea and Nicodemus together took him from the cross and buried him and the officers made his grave as secure as possible and placed a guard over it. All this they did because of his saying that he would rise again in three days.

The Forty Days. (Matt. ch. 28; Mk. ch. 16; Lu. 23:56-24 end; John chs. 20-21; Acts 1:3-12; 1 Cor. 15:5-7.) It is hard to divide this period into sections in such a way as not to present many difficulties. The several events may, however, be grouped under the following heads. (1) The early morning. (2) The walk to Emmaus and appearance to Peter. (3) The appearance to the ten when Thomas is absent. (4) The appearance to the eleven, Thomas being present. (5) The appearance to seven disciples by the sea of Galilee. (6) Several other appearances mentioned by Paul. (7) The last appearance, when the commission was given and he ascended. The order of events as outlined cannot be assured with any certainty. Then, too, there are differences of detail as to the occurrences here outlined. Each of them, therefore, presents its own difficulties. The most perplexing of all these problems is the arrangement of the events of the resurrection morning and especially the movements of the various women mentioned.

Touching the whole resurrection problem all of the gospels agree upon several important matters: (1) In giving no description of the resurrection itself; (2) that the evidence of it began with the women's visit to the sepulcher in the early morning; (3) that the first sign was the removal of the stone; (4) that they saw angels before they saw the Lord; (5) that manifestations were granted to none but disciples; (6) that the disciples were not expecting such manifestations; (7) that at first they received these manifestations with hesitancy and doubt; (8) that these appearances were made to all kinds of witnesses, male and female, individuals and companies; (9) that they were so convinced of his resurrection and appearance to them that nothing could cause them to doubt it.

The resurrection was necessary to show that we had not a dead and suffering Christ but a living and triumphant one. "The ascension is the necessary completion of the resurrection" and is presupposed in all New Testament teaching. Jesus is everywhere thought of as having all power and is expected to return again from the presence of the Father with great glory.

Teachings of the Period. The most of the emphasis is put on the final teachings in connection with his death and resurrection. It may be well, however, to gather together a few truths touching his whole career. (1) Those concerning his humanity: (a) He grew and developed as any normal child; (b) His education and work was that of any normal person; (c) But the whole of his childhood was set in divine manifestations; (d) In life he showed all the effects of hunger, sorrow, etc., found in any normal man. (2) Those concerning his super-human power. He exercised power over: (a) Physical nature; (b) sickness and physiological defects; (c) life and death; (d) demons and all spiritual powers; (e) over sin to forgive it. (3) Those found In his general teachings. There are many of these but the following are important to remember: (a) The truthfulness of the Old Testament scriptures; (b) The holiness and goodness and love of God; (c) The sinfulness of man and his need of salvation; (d) The value of repentance and faith as a means of bringing men into the favor of God; (e) His own duty and oneness with the Father; (f) The work and power of the Holy Spirit; (g) The purpose and work of his kingdom and church; (h) The power and nature of prayer; (i) The value of spiritual and the worthlessness of formal worship; (j) The true way to greatness through service.

(4) The teachings growing out of the crucifixion: (a) It proves that God will forgive; (b) It shows the great evil of sin; (c) It shows the need of cleansing before we can enter heaven; (d) It shows God's value of the soul; (e) It shows the value of salvation and the worth of eternal life; (f) It furnishes a motive to turn from sin that so offends God and endangers us; (g) It brings hope of forgiveness and cleansing.

(5) The teaching of the resurrection and ascension: (a) that Jesus is in truth God's son; (b) that there is another life; (c) that we shall also be resurrected; (d) that we shall know in the next life our loved ones of this life; (e) that our lives here have an influence and meaning beyond the grave.

For Study and Discussion. (1) Master all the material as given in this chapter, looking carefully into scripture references. (2) Study the geography of the country. (3) List all the divine manifestations in connection with the birth and childhood of Jesus. (4) Outline the entire career of John the Baptist, beginning with the vision to Zachariah before his birth. (5) Study in outline the sermon on the mount. (6) Find examples showing Christ's power exerted in each of the five directions suggested in "2" of "the teachings of the period" given above. (7) Discuss any outstanding events in the life of Jesus and his disciples that seem to members of the class to be epoch making in their influence. (8) Read and discuss Jesus' farewell addresses to his disciples. (9) Study carefully the scriptures covering the trial and crucifixion of Jesus. (10) Study the scriptures covering the period and outline further the events and teachings.



Chapter XIX.

From the Ascension to The Church at Antioch.

Acts Chs. 1-12.

The Book of Acts. The book of Acts is the only purely historical book of the New Testament. It is as a continuation of the gospel of Luke. It follows the fortunes of the infant church and gives us all the light we have in regard to its further organization and development, but it does not claim to be a complete history of the work of the early church. As a history it is as remarkable for what it omits as for what it narrates. The central theme is the triumph and progress of the gospel in spite of all the opposition and persecution which its advocates met. The chief purpose seems to be to show the progress of Christianity among the Gentiles and only so much of the work among the Jews is given as will authenticate the other. The whole book falls into three sections: (1) The church at work in Jerusalem, chs. 1-7. (2) The church at work in Palestine, chs, 8-12. (3) The church at work among the Gentiles, chs. 13-28.

The material of the period which we are now to study includes the first two points and should be read in connection with the following outline:

I. The church at work in Jerusalem, chs. 1-7.

1. Preparation for witnessing, 1:1-2:4. Under this there is given: (1) Christ's last instructions and ascension and (2) The church in the upper room including the election of Matthias and the coming of the Holy Spirit.

2. The first witnessing. Here are given 2:5-47: (1) The first witnessing, (2) the first message, (3) the first fruit of the witnessing.

3. The first persecution 3:1-4:31. Here we have the first persecution and the occasion for it.

4. The Blessed state of the church, 4:32-5 end There is great love and unity and God indorses their work by the destruction of Ananias and his wife and by the release of apostles from prison.

5. The first deacons, 6:1-7.

6. The first martyr 6:8-7 end.

II. The church at work in Palestine, chs. 8-12.

1. Witnesses scattered, 8:1-4.

2. Philip witnesses in Samaria and Judea, 8:5-40.

3. The Lord wins new witnesses, 9:1-11:18. (1) Saul. (2) Aeneas, etc. (3) Dorcas, Mary, etc. (4) Cornelius.

4. Center of labor changed to Antioch, 11:19 end.

5. The witnesses triumph over Herod's persecution, ch. 12.

The Principle Events of this Period. Many things which on the surface seem to be of little importance, contributed much toward shaping the destiny of the early church. The following, however, should be remembered as the great outstanding events of the time. (1) The ascension with the incidents connected with it. (2) The Baptism of the Holy Ghost with the consequent sermon of Peter and its results. (3) The first persecution of the Apostles, with Peter's sermon and the measures taken by the Sanhedrin to stop the movement. (4) The punishment of Ananias and his wife. (5) The appointment of the first deacons. (6) The martyrdom of Steven. (7) The work of Philip in Samaria and the conversion of the Eunuch. (8) The conversion of Saul of Tarshish. (9) The conversion of Cornelius with connected events. (10) The church's acknowledgement of the validity of this work among the Gentiles, Acts 11:18. (11) The great work at Antioch. (12) The martyrdom of James and the death of Herod.

The Organization and Control of the Early Church. Jesus had set up his church and left it his final commission. Its organization was a matter of growth and was increased only as new conditions arose that made it necessary to the success and efficiency of their work. They elected, at the suggestion of Peter, Matthias to take the place of Judas as one of their witnesses. When conditions arose that threatened the success of their work, they elected deacons to assist the apostles in caring for the more temporal work of the church. In it all it is clear that the church as a whole transacted the business. The Apostles no doubt had a very good influence but did not assume to dictate to the church what did not "please the whole multitude" (Acts 6:5). All responsibility was put upon the church as a democratic and self-governing body.

The Persecutions of the Church. In the persecutions which Jesus suffered the Pharisees took the lead, but the opposition met by the early disciples was led by the Sadducees. This was because of the doctrine of the resurrection, preached by the apostles. The persecutions deepened and widened very rapidly. (1) They were given public hearing, commanded not to teach in Jesus' name and after threatening were let go. (2) They were released without punishment only by the appeal of Gamaliel, a doctor of the law. (3) On account of the universal aspect of Christianity, preached by Steven, the Pharisees joined the Sadducees in opposing the Christians and their joint persecution led to the death of Steven and the scattering of the disciples from Jerusalem, 6:8-8:3. (4) The Romans who for the most part had been indifferent to the movement also joined the Sanhedrin in the attempt to suppress the brethren. Accordingly Herod Agrippa, hoping to gain the good will of the Jews, seized the apostle James and put him to death and seeing that this made him popular seized Peter and would have destroyed him but for divine intervention.

In spite of all this persecution these early Christians made wonderful progress. They were unmoved in their purpose to establish their faith. They went everywhere preaching the gospel of the kingdom. They openly declared that they would not refrain from preaching what they conceived to be their duty to God. They boldly threw their doctrine into the teeth of their antagonists. Such courage was something new in the history of the Jews. They even "rejoiced that they were counted worthy to suffer dishonor for his name."

Their Growth and Influence. The courage already mentioned could not fail to bear fruit. The second chapter tells of three thousand, added to them in one day and then of others day by day. In chapter five it is said a multitude of believers both men and women added to them. Chapter six says that "the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith." The priests were for the moat part Sadducees and the fact that many of these who had been active in arresting the disciples now came to accept their teaching is highly significant touching the matters of their success.

Extension of the Gospel to the Gentiles. One of the most interesting topics for study found in the records of this period is the way in which Christians gradually extended into the borders of the Gentiles. Many questions were raised that had to be solved-questions that had not been before raised among the followers of Jesus. (1) Philip went into Samaria and many of these half-bred Jews believed. Here he was following the steps of Jesus who had also met with success and introduced his teachings before going outside to those in no wise akin to the Jews. (2) Peter and John were sent to Samaria and not only approved the work of Philip but bestowed upon these Samaritans the Holy Spirit and themselves preached to many Samaritan villages. (3) Peter made a tour of certain Judean villages and came down to Joppa where he lodged with a tanner and would, according to Jewish law, have been unclean. This tends to show that he was coming to see that the ceremonial distinctions of the Levites were not so binding. (4) Peter preached to Cornelius a Gentile and he and his household received the Holy Ghost and baptism and spake with tongues. (5) Having heard Peter's explanation of his course the church glorified God and acknowledged that God had granted repentance and life to the Gentiles. (6) Paul the chosen vessel to bear the Gospel to the Gentiles was saved. (7) The work spread to Antioch of Syria and Barnabas was sent to investigate it and soon went to Cilicia and brought Paul to Antioch and the two labored there a year, then made a visit to Jerusalem to carry gifts to the poor and returned to Antioch bringing John Mark. This period closes with them still at Antioch.

The Teachings of this Period. (1) Men can succeed in any right cause in spite of opposition. (2) Popularity is not required to give one success as a Christian work. (3) Small numbers are not a sign of weakness and do not foretoken defeat. (4) The gospel truth, courageously preached, can win its way into the hardest hearts. (3) Consciousness of duty, divinely imposed is the most powerful stimulus to action.

For Study and Discussion. (1) The Great Commission, ch. 1. (2) Peter's sermon on the day of Pentecost. (3) Stephen's address of defense. (4) The liberality of these Christians or their provision for the poor. (5) The place of prayer in the work of these disciples. (6) The references to the Holy Spirit and his work. (7) The teachings of the period concerning Jesus. (8) Concerning the resurrection. (9) All the events, persecutions, teachings, etc., mentioned above.



Chapter XX.

From Antioch to The Destruction of Jerusalem.

Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation.

The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their labors but center our study upon the life and labors of Paul.

The Divine Call. Certain prophets of the church at Antioch were engaged in solemn prayer and worship when the Holy Spirit instructed them to send Paul and Barnabas to do the work to which they were called. Here, then, the Holy Spirit takes charge of the movement. He inaugurates, directs and promotes this work. When the call came it is probable that Paul had but little idea of the magnitude of the work which he was to do. He was not aware that his work and teaching would change the religion and philosophy of the whole world.

The Time and Extent of Paul's Journeys. The most of his work was accomplished during three great missionary journeys. The time occupied for these great journeys with the distance traveled has been estimated as follows: the first journey 1400 miles and three years; the second journey 3200 miles and three years; the third journey 3500 miles and four years; or a total of 8100 miles representing ten years of labor. To this must be added his journey to Rome which required a whole winter and was about 2300 miles and many side trips of which we have no record. It is also commonly thought that he was released at the end of two years at Rome and again entered upon mission work that probably lasted four years and carried him again into Macedonia, Asia Minor, Crete and Spain.

The First Missionary Journey. (Acts, chs. 13-14). The company consisted of Saul and Barnabas and John Mark. They went by way of the isle of Cyprus and at Paphos the capital of the island the governor was converted and Saul was afterward called Paul. They reached Pamphylia and Pisidia in Asia. John Mark left them in Pamphylia and returned home. In the cities of Pisidia Paul was persecuted and opposed. At Antioch he made a complete break with the Jews and at Lystra they stoned him until they thought he was dead. From Derbe the missionaries retraced their steps except that they did not go through Cyprus on the return to Antioch. Their stay at Antioch was marked by an important church council at Jerusalem, Acts 15:1-35. At this council it was decided that Gentile Christians were not bound by the requirement of the Jewish law. This decision was instrumental in determining that Christianity was not simply a new branch of Judaism but was a new religion.

Second Missionary Journey. (Acts. 15:36-18:22). Paul proposed that he and Barnabas visit the brethren in every city "where he had already preached," but he declined to yield to the wish of Barnabas to take Mark with them and in consequence separated from Barnabas. He took Silas and went overland through Syria and Cilicia to the scene of his former labors. At Lystra he was joined by Timothy. He was restrained by the Holy Spirit from further work in Asia and called into Europe by the "Macedonian call" while at Troas. While in Europe he labored at several places, the most conspicuous service being rendered at Philippi, Thessalonica and Corinth. Strong churches grew up at each of these places to which he later wrote letters. He returned to Antioch by way of Ephesus where he spent a little time, and Caesarea, from whence he probably visited Jerusalem.

While on this Journey during his long stay at Corinth Paul wrote First and Second Thessalonians and probably the book of Galatians also. If the time to be devoted to this course will allow, these epistles should be read at this point. The author's "The Bible Book by Book" will furnish an outline guide for such reading.

Third Missionary Journey. (Acts. 18:33-21:17). How long Paul remained at Antioch at the close of the second journey is not known. But when he had finished his visit he set out again to revisit some of the places formerly touched and to cultivate some new fields. The outline and work of this journey may be put down as follows: (1) He passes through Galatia and Phrygia strengthening the disciples. (2) His work of nearly three years at Ephesus. (3) The trip through Macedonia and Greece. (4) The return trip through Macedonia to Jerusalem. Luke seems to desire to narrate only what is new and most important. He, therefore, goes fully into the work at Ephesus. (1) There was the incident of the work of Apollos and the baptism of some of John's disciples. (2) Three months work among the Jews. (3) Two years of teaching in the school of Tyrannus. (4) A "season" after he sent Timotheus and Etastus into Macedonia. The success of this work is seen especially in two incidents. (1) The burning of the books of the Jewish exorcists which were valued at over $31,000. (2) The checking of the sale of images of the idol, Diana, which resulted in a great tumult.

After this tumult at Ephesus Paul departed into Macedonia and seems to have visited the principal cities and finally arrived at Corinth where a plot to kill him was formed. Upon discovering this plot he set out on his return trip to Jerusalem, going back through Macedonia. This trip is notable for several things. (1) The seven days stay at Troas which was significant because of an all night service and the accident to Eutychus. (2) The conference at Miletus with the Elders of Ephesus in which he reviewed his work among them and indicated to them that they would see him no more. (3) A week's stay at Tyre where he was persuaded not to go to Jerusalem. (4) Many days spent at Caesarea during which Agabus, who had formerly told them of the coming drouth, predicted that the Jews of Jerusalem would bind Paul and deliver him to the Gentiles. (5) The arrival at Jerusalem where he was kindly received by James and the elders.

This journey also was marked by the writing of some of Paul's most notable epistles. (1) The First Letter to the Corinthians. He wrote this letter while at Ephesus just before leaving for Macedonia. (2) The Second Letter to the Corinthians. After Paul came into Macedonia he met Titus with tidings from the Corinthians whereupon he wrote them this second letter, probably from Philippi. (3) The Letter to the Romans. From Macedonia Paul went into Achaia where he stayed three months and while staying with Gaius in Corinth (Rom. 16:23; 1 Cor. 1:14) he wrote this great epistle. The occasion, purpose, outline and other information concerning these epistles may be found in "The Bible Book by Book".

At Jerusalem. Although Paul was received kindly by the brethren and although he took a certain precaution that he might not offend the many thousands of Jews that were in Jerusalem at the feast, some Asiatic Jews saw him and raised a great tumult. (1) They began to beat him and he would no doubt have been killed had he not been rescued by Roman soldiers. (2) As a prisoner he was being borne to the Tower of Antonia, but on the stairway asked and obtained permission to speak to the angry Jews. (3) When they would no longer hear him he was removed to the castle and ordered scourged. He saves himself from this by claiming his Roman citizenship. (4) He was brought before the Jewish Sanhedrin which he threw into confusion by expressing his belief in the resurrection and afterwards was put in prison. (5) On account of the plot to kill him which was discovered by Paul's nephew he was sent away under heavy guard to Caesarea.

Paul at, Caesarea. When Paul reached Caesarea he was under Roman jurisdiction. He was allowed some privileges. The most important incidents of this two years' imprisonment may be put down somewhat as follows. (1) His trial before Felix during which he was prosecuted by Tertullus and he himself made a speech of defense. (2) His second hearing before Felix, no doubt in private, with his wife Drusilla after which he held him in the hope that he would bribe Felix. (3) His trial before Festus during which he claimed his right as a Roman citizen and appealed to Caesar. (4) He had a hearing before Festus and King Agrippa II during which Paul spoke.

Paul's Six Last Addresses. In connection with the story of Paul in Jerusalem and Caesarea we have preserved for us six of his last addresses. In the light of his imprisonment and eminent danger they show his great faith and courage and are given here for study. (1) His Speech before the Jewish Mob, Acts 21:1-29. (2) His speech before the Jewish council. Acts 22: 30-23:10. (3) His speech before Felix. Acts 24:10-22. (4) His speech before Felix and his wife Drusilla, Acts 24:24-27. (5) His speech before Festus, Acts 25:7-11. (6) His speech before Festus and King Aggrippa II, Acts 26:1-32.

Paul's Journey to Rome. Paul now takes up his long journey to Rome. The voyage consumes most of the winter and three ships are used to convey him. (1) From Caesarea to Myra, a city of Lycia. Their ship touched at Sidon where Paul was allowed to visit his friends. (2) From Myra to the Island of Malta. On this voyage they touched at Fair Havens, tried to reach Phenice and had fourteen days of storm. (3) They were cast the island of Malta, where they spent three months. (4) The journey completed to Rome, going by way of Syracuse, Rhegium, Puteoli, Apii Forum and Three Taverns.

Paul at Rome. The Roman Christians came out to meet him at Apii Forum, forty-three miles from Rome. Several things should be noticed. (1) Paul after three days explained his situation to the Jews and planned another day when he would further address them. (2) Next he turned to the Gentiles and taught them. (3) He hired (rented) a house and for two years had liberty of speech and taught whoever would come to him. The story of Acts closes here, but it is commonly believed that Paul was released and visited Spain and Asia and later was rearrested and brought to Rome again where he was put to death.

The Epistles of this Period. The epistles written during this period may be divided into two groups: (1) Those written by Paul; (2) Those written by others. Those written by Paul are the following: (1) Philippians, Ephesians, Colossians and Philemon. All of these were written from Rome during Paul's first imprisonment at Rome and would come in the years 62 and 63 A.D. (2) First Timothy and Titus. These were probably written in Macedonia about A.D. 66. This is on the supposition that Paul was released from the imprisonment at Rome and made other preaching tours. (3) Second Timothy. This was written from the Roman prison just before his death about A.D. 67 or 68. This would have been a second imprisonment and we know nothing of this except by tradition. (4) Hebrews. There are many eminent scholars who think some other than Paul wrote this book, but it is put down here because it was so long and so unanimously considered his and because the point against his authorship does not seem fully established. It was written some time before A.D. 70, as the temple and its worship were still in force.

There are four other letters of the period. (1) The Epistle of James. This epistle was probably written about A.D. 50 but some think it was written as late as A.D. 62 and it is put in for consideration here because of the uncertainty. (2) The First Epistle of Peter, which was written about A.D. 66. (3) The Second Epistle of Peter, written about A.D. 67 and certainly before the fall of Jerusalem. (4) The Epistle of Jude, written about A.D. 66. "The Bible Book by Book" will furnish the student with a statement concerning the occasion, purpose, outline of contents and other introductory discussions.

Lessons of the Period. (1) One man with proper consecration can be a blessing to all the world. (2) The same teaching sometimes wins one and repels another. (3) The fact that one is divinely led does not guarantee that one may not be wrongly treated by men. (4) Persecution can not destroy one's happiness if one is conscious of doing the will of God. (5) Strategic centers are the most fruitful fields of mission work. (6) False religious beliefs are less tolerant than the true. (7) God may save a whole company for the sake of one man. (8) No matter what calamity comes to us we may in the midst of it be a source of blessing to others.

For Study and Discussion. (1) The countries visited by Paul. Draw maps and indicate his journeys. (2) The history and importance of the principal cities visited by him (make a list of them and consult the Bible dictionaries). (3) Paul's companions in the work (make a list of them and consult the Bible dictionaries). (4) The Apostle Paul himself: (a) His birth and childhood; (b) his education; (c) his conversion. (5) The persecutions of Paul. (6) The miraculous or superhuman element seen in this section. (7) The value of the Roman citizenship to Paul. (8) Paul's letters: (a) Name them and tell where in these journeys each comes in; (b) learn something of the occasion, purpose and outline of each. (9) The other epistles of this period. (10) The time and extent of Paul's journeys. (11) The church council at Jerusalem. (12) The Roman officers met in this narrative-what sort of men, etc. (13) Paul's speeches as given here.



Chapter XXI.

Destruction of The Temple to The Death of The Apostle John.

Epistles of John and Revelation.

The Period of History. This period begins with the fall of the city of Jerusalem, A.D. 70, and ends with the death of John, the last of the apostles. We have but little scripture touching the conditions of this period. Indeed, all of it is inferential so far as the scripture is concerned. We may, however, learn much from secular history and tradition.

The Destruction of Jerusalem. Jesus had predicted the fall of this beloved city. Many frightful massacres of Jews had occurred in Judea before the end of the last period, but it was in A.D. 70, about two years after Paul's death, that Titus destroyed Jerusalem and the temple and Judaism had its downfall. After this the marks of separation between Christianity and Judaism became more and more distinct. From that time the Jewish religion has never gained ascendancy in any country.

From A.D. 70 to A.D. 100. The general history of this period has in it little of interest. At the end of the very creditable reign of emperor Vespasian, who was on the throne of Rome when Jerusalem fell, Titus, called "The delight of the human race," reigned in his stead. During his reign occurred that awful eruption of Vesuvius that buried Pompeii. Titus was succeeded by his brother Domitian, who was one of the greatest tyrants that ever ruled in any country. It is generally supposed that John was banished to the Isle of Patmos during the reign of Domitian. After Domitian reigned Nerva and Trojan, the last of which showed great talent and brought back much of the early vigor to the empire. The cyclopedias and histories of Rome will give information about the period.

The Literature of the Period. The history of the Christians in this period is very obscure because of the scanty literature produced in it. What literature we have of these years may be divided into two classes: (1) Scripture books. These are the three epistles of John, which were written at Ephesus a while before his banishment, probably about 80 or 85 A. D., and the Revelation, which was composed while in exile on Patmos about 95 or 96 A. D. (2) Some early Christian writings not included in the canon of the New Testament. Of this class of writings is the Epistle of Clement of Rome to the Corinthians, written about 96-98 A.D., and the Epistle of Barnabas and the Teaching of the Twelve Apostles, probably written sometime before A.D. 100. This then is a period of transition from the Canonical to the Patristic literature.

Death of John and End of Scripture History. John was on the Isle of Patmos as an exile because of his testimony for Jesus. He seems to have lived until the end of the first century and is said to have met death in a cauldron of boiling oil. The last of the apostles being now dead the canon of the scripture is closed and the power of miracles removed and Christianity left to win its own way by means of the efforts and the prayers of the disciples and the grace which God ordinarily grants to them. Thus ends the scripture history-with a completed revelation and the Christian churches set up as a witness for Christ.

Lessons of the Period. It is difficult to draw, from a period of which we know so little, any certain conclusions. We are perhaps safe in making some observations. (1) Christianity must always make its way against opposition. (2) The Christian faith gives courage and joy in the most trying circumstances. (3) Christianity will finally triumph over its enemies.

For Study and Discussion. (1) From the Bible dictionaries, cyclopedias, etc., study the reigns of the different Roman emperors of this period. (2) Learn something of the nature and contents of the Patristic literature mentioned in this discussion. (3) The four New Testament books of this period.

THE END