MAP OF JERUSALEM AND VICINITYMAP OF JERUSALEM AND VICINITY.With the Temple as a center a circle is drawn every quarter mile, to assist in determining distances.
With the Temple as a center a circle is drawn every quarter mile, to assist in determining distances.
141. The Passion Week.—Our Lord arrived at Bethany on his last journey to Jerusalem on Friday before the Passover. On the following Sunday came the triumphal entry into Jerusalem. Reckoning from that day to the day of his resurrection, we have eight days. How important these days were in the minds of the evangelists may be seen from the amount of space they give to the narrative of these days. To the three years and more of his public ministry, the four evangelists give in all 55 chapters. But to the eight days spoken of, they give 30 chapters. It is most significant that had they told the story of his public ministry in as great detail, it would have occupied over 4000 chapters. This may be seen in part in the accompanying chart.
142.Bear in mindthat the ecclesiastics had by this time determined on his death. But they did not want that to take place on the feast day, lest there should be an uproar among the people, who believed on him. That is, they were afraid of a rescue (Matt. 26:5). Yet it did come on the feast day. The reasons for this are as follows:
(1) His triumphal entry. The jubilation among the people angered them. They perceived that the people welcomed him, and that they prevailed against him not at all. Of course this was stinging to their pride, and they feared the outcome of this popular enthusiasm.
(2) They were further angered by their failure to discomfit him in argument in the very presence of the multitude. Their effort to entangle him in his talk, as shown in Matthew 22:15-46, was a total failure, and they knew that the people rejoiced at their discomfiture. This was most galling to their pride as religious leaders of the nation. Add to this the terrific denunciation that Jesus poured forth on them, as told in Matthew 23:1-39, and bear in mind that this was in the presence of all the people, and you have an explanation of the resentment on their part.
(3) Just about at this juncture Judas came with his offer, which to them must have seemed most timely. He knew wherehe could find the Master when the people would be absent, and they relied on their influence with Pilate to carry their scheme through swiftly, so that there would be no chance of any rescue. So, with this combination of circumstances, they determined to go ahead in spite of the fact of the approaching Passover.
143. The Trial.—This was twofold. In the first place, it was an ecclesiastical trial. It was before Annas (informal), then before Caiaphas, and the Sanhedrin. Here the charges were all ecclesiastical. They were that he had spoken against the temple; that he had broken the Sabbath, and that he was guilty of blasphemy in calling himself the Son of God. These charges they could not prove, but that made no difference, for the issue was already determined in their minds. So they condemned him to death. But they had no power under the Roman government to inflict the death penalty. So they had to take him before the Roman Governor. This brings us to the second trial. This was political. Here the charges were entirely different from those on which they had condemned him to death. Now they charged him with forbidding to pay taxes, and with setting himself up to be a king, in rivalry with Cæsar. All this was false, and they knew it, but they cared nothing for that, so long as they could persuade Pilate to give them the desired verdict. Pilate repeatedly declared him innocent, as did also Herod, to whom Pilate sent him. But the ecclesiastics would take nothing but his death as their right. So at last Pilate weakly yielded, and gave sentence as they desired.
144. The scene at the crosssurpasses all description. Note who were there. Gentiles were there in the form of Roman soldiers. Jews were there in the persons of the ecclesiastics, who reviled on the cross him who for so long had gone about doing good. Even at this time they bore witness to his power, crying out, "He saved others; himself he cannot save." Had they put it, "He saved others, himself hewill notsave," they would have been strictly within the truth. For he could have saved himself, since it lay within his power to call for twelve legions of angels, and they would have responded at once. Then where would the chief priests or even the Roman soldiers have been?
145.There, too, werethe Apostles, who were filled with despair at the fate of him who they had hoped would redeem Israel. Now their hope perished, and they gave way to dark despair. All his acquaintances from Galilee were there, the women beating their breasts for sorrow. Criminals were there as his companions in agony and shame. Yes, the scene at the cross was the most dramatic that the world had ever seen. For the time, the powers of darkness seem to have triumphed, and the best man in the world was nailed to the accursed cross.
146. The Penitent Robber.—Yet even here a sudden ray of light divine breaks the darkness, and in the penitent robber we have the most wonderful record of the triumph of faith that the world has ever seen. How he was led out into the light of faith just at the moment that the faith of all others was eclipsed we cannot tell, but the fact remains. Note, all, even the Apostles, had given up faith in Jesus as the Messiah. But just at this moment, like the sun bursting through the dark thunder-cloud, we see the faith of this robber emerge, resplendent, for he recognized in the crucified man next him his "Lord." He also recognizes in him a king, for he speaks to him concerning his kingdom, to which he is about to go. More than this. The robber believes that it will be well with him in the next world if his dying companion in pain remembers him, and he also believes that he will be willing to remember him. What a most wonderful exhibition of faith this was, under the circumstances. At the moment when the powers of darkness were most triumphant the power of the Holy Spirit was also most clearly shown. And in response to all this faith comes the reassuring reply, "To-day shalt thou be with me in Paradise."
147.At the cross, too, we may see the epitome of all men in their relation to sin and death, for while all three of the victims that day were brought to the cross by sin, they stood in very different relationships to sin. See, all died because of sin. But the impenitent robber diedinhis sin. On the other hand, the penitent robber that day diedtosin. Jesus could do neither of these things, for he had no sin. But that day he diedforsin. This truth is set forth in the accompanying diagram, and is most suggestive. None but Jesus can die for sin, but all sinners must either die in sin or die to sin.
When did our Lord arrive at Bethany?
How do we know that the events of these eight days were of the utmost importance in the minds of the evangelists?
Why did the ecclesiastics not want to put Jesus to death on the feast day?
Give the first reason why his death came on a feast day.
Give the second reason for this.
Give the third reason for this action.
State in what respect the trial of Jesus was twofold.
What were the charges in the ecclesiastical trial?
What were the charges in the political trial?
What was the verdict of both Pilate and Herod about Jesus?
State in detail who were present at the crucifixion.
Give the story of the wonderful triumph of faith on the part of the penitent robber.
What was the relationship of the three crucified men to sin?
TIME.—A. D. 30.
PLACES.—Jerusalem, Galilee, Mt. of Olives.
148. The Forty Days.—As it is unfortunately customary on the part of certain modern critics to deny the physical resurrection of our Lord, and to maintain that all that we know about him after his resurrection is that he was alive, it seems needful to give a whole lesson to these forty days. The critics above referred to claim that the disciples of Jesusexpectedhis physical resurrection, and, being ignorant and unlearned, they were easily deceived by the reports of the women. In reply to this unwarranted claim the following truths must be insisted on.
149.First truth.The disciples never expected Jesusto die, least of all on the cross. Indeed, the general expectation was that the Messiah must abide forever (John 12:34). So when he spoke of his death, they did not even understand what he meant. (See Mark 9:32; Luke 9:45; Luke 18:34.) At one time when Jesus spoke of all this, Peter even ventured to rebuke him (Matt. 16:22).
150.Second truth.From the above it is most apparent that they nevereven thoughtof a resurrection (see Mark 9:10). When they saw him die, and knew from the physical signs of the blood and water that he was dead, they at once gave up all hope in him as the expected Messiah. This is apparent from the remark of the two to the Master as they were going to Emmaus (Luke 24:21). Their remark implies that now they had given up any such hope. But more than this. Had they thought of any resurrection, would they not have remained near the garden where his body was laid? Surely John and the Master's mother would not have abandoned that garden for Jerusalem. Nor would they have prepared spices for his final entombment had they had any reasonable hope of his resurrection. What took the women to the tomb on that Easter morning was not any remotest hope that they might find him alive, but only the completion of plans for his final burial. All this is apparent from the unvarnished narrative of all of the evangelists. Rightly read, the narrative reveals the one fact that they had not the least hope that they would ever see him alive in this world.
151.Third truth.When the tomb was found empty on that Easter morning, even that did not awaken any thought that the Lord had risen. This is proved by the whole story of Mary on that day (John 20). All her thought was, where isthe body? Even when Jesus appeared to Mary, she did not recognize him at first, so far was it from her thought that he could be living. And when the women reported to the disciples that they had seen him alive, their words seemed to the Apostles as "idle talk" (Luke 24:11). So when Peter and John ran to the tomb and found not his body, they simply believed that it had been taken away by some one, and not at all that he had risen from the dead, for as yet they knew not the truth that he must rise (John 20:9).
152.Fourth truth.When the women were convinced that the Lord was really risen, still the men remained unconvinced. The two on their way to Emmaus did not recognize him, for they never thought that it could be he. Peter seems to have been convinced when the Lord appeared to him, but in that upper chamber, when they all (excepting Thomas) saw him, still they would not believe that it was really he, but thought that they saw a spirit (Luke 24:36-40). It took physical demonstration to prove to these men that he was really in their presence. No, they were not the "credulous" men that the critics would have us believe.
153.Fifth truth.But as yet Thomas would not believe, and a whole week of arguing on the part of the other disciples did not move him. It took the personal appearance of the Master himself to convince Thomas that the others had not been deceived (John 20:24-29). All this is proof positive that the critics are wrong in this matter and that the evangelists are telling the simple truth about the physical resurrection of our blessed Lord.
154.Sixth truth.If the body had not risen, but was still in the grave, it would have been easy for the Jews to disprove the story of the physical resurrection. All they would have had to do was to say, "Here we have the body, and to talk of resurrection under these circumstances is absurd." The concocted falsehood (Matt. 28:11-15) shows that the body was not in the grave. But for the disciples to steal it while the Roman soldiers were on guard was absolutely impossible. This is why money had to be given to the soldiers, and they made sure that Pilate would be "fixed" also, and so the soldiers be saved from punishment.
155. The Conclusion.—No, the arguments offered to convince us that Jesus' body did not rise are all based on unbelief, and buttressed by false presentation of the whole case. To all these we simply respond, "Now IS Christ risen from the dead."
The appearances of the Master, given in their order, so far as we can arrange it, are as follows:
1. To Mary at the tomb (John 20:11-18).
2. To the women as they were returning from the empty tomb (Matt. 28:9).
3. To Peter (Luke 24:34).
4. To the two walking to Emmaus (Luke 24:13-33).
5. To the ten in the upper chamber (Luke 24:36-48).
6. To the eleven in the upper chamber (John 20:26-29).
7. To James (1 Cor. 15:7).
8. To the seven, at the Sea of Galilee (John 21:1-25).
9. To the five hundred brethren in a mountain in Galilee (1 Cor. 15:6).
10. To the Apostles in Jerusalem (Acts 1).
To these may be added his appearances to Paul, to Stephen, and to John on the Isle of Patmos.
156. The Ascension.—At last we come to the final scene. We are on the Mount of Olives. He is there, and with him the eleven. As he blesses them, lo, he begins to ascend. In rapt amazement they gaze on his disappearing figure. Then a cloud intervenes, and he is lost to their sight. Still they gaze, hoping once more to see him, when they are aware that two strangers are with them. These men say to them that this same Jesus will return again in like manner as they have just seen him go. Satisfied with this message, they return to Jerusalem, there to tarry until they be endued with that power of which the Master had just spoken to them. How this power came and the results of its coming we shall see in the lesson on the Acts of the Apostles.
What explanation of the resurrection of the Lord do some critics give?
In reply to this false contention, give the first truth.
Give the second truth.
Give the third truth.
Give the fourth truth.
Give the fifth truth.
Give the sixth truth.
Mention in their order the various appearances of our Lord to his disciples.
What other appearances may we add to these?
Describe the final ascent on the Mount of Olives.
After his ascension, where did the Apostles go?
For what did they then wait in the city of Jerusalem?
The Pivotal Events of the Book of Acts.—Pentecost—the bestowal of the Holy Spirit (Acts 2:1-47). The healing power given, as well as spiritual power (Acts 3:1-11; Acts 5:12-16). Persecution came to the disciples (Acts 4:1-22; Acts 5:18). The great persecution (Acts 6:1 to 7:60). The conversion of Saul of Tarsus (Acts 9:1-22; Acts 22:1-21; Acts 26:1-20). The gospel given to the Gentiles (Acts 10:3 to 11:48). Missionary work organized (Acts 13:1-3). The Council at Jerusalem (Acts 15:1-31). The gospel crossed from Asia to Europe (Acts 16:9). The first preaching at Philippi (Acts 16:14, 15.) Lydia the first convert. (The life of Paul is treated more fully in the next lesson.)
The Pivotal Events of the Book of Acts.—Pentecost—the bestowal of the Holy Spirit (Acts 2:1-47). The healing power given, as well as spiritual power (Acts 3:1-11; Acts 5:12-16). Persecution came to the disciples (Acts 4:1-22; Acts 5:18). The great persecution (Acts 6:1 to 7:60). The conversion of Saul of Tarsus (Acts 9:1-22; Acts 22:1-21; Acts 26:1-20). The gospel given to the Gentiles (Acts 10:3 to 11:48). Missionary work organized (Acts 13:1-3). The Council at Jerusalem (Acts 15:1-31). The gospel crossed from Asia to Europe (Acts 16:9). The first preaching at Philippi (Acts 16:14, 15.) Lydia the first convert. (The life of Paul is treated more fully in the next lesson.)
TIME.—A. D. 30 to A. D. 51.
PLACES.—Jerusalem, Damascus, Caesarea, Tarsus and Cilicia, Troas, Philippi.
SIGNIFICANCE OF EVENTS.—Here the gospel ceases to be local in character and becomes universal—held no longer by national or geographical boundaries.
157. Importance of the Book.—The Acts of the Apostles is the most important book in the New Testament, for if we were to lose one of the Gospels, we should still have three left, and if we lost one epistle, the others would still be ours. But if we had no "Acts," we should be left with no story of the ascension, (except Luke 24:51) and the next record would be Paul's letter to the Thessalonians. The whole story of Pentecost, and the spread of the Gospel, would be lacking, and, indeed, we should know nothing of the writer of the above-named epistle, nor how he came to write to the church in Thessalonica. We should have absolutely nothing to bridge over the gap between the ascension and this letter.
158.In the Acts there are six pivotal events, on which all the rest of the story turns. Master these, and the whole story is clear. These events we give as follows:
(1)Pentecost.This means power. It is suggestive that the Greek word translated power (Acts 1:8) is the one from which our word dynamite comes. Bear in mind the situation at the ascension. Here were fishermen and common individuals, to whom was committed the carrying of the gospel to all the world, yet they had neither education, nor wealth, nor social position, nor political influence. What an impossible task! What they needed, therefore, more than anything else, was power from above. It was this that Pentecost gave them, and that, too, in such measure that Peter won, in one day, more disciples for his Master than the Master himself had won in three and a half years. Thus the church was founded, and before long numbered in Jerusalem over ten thousand persons.
(2)Persecution.At first persecution might seem to be a disaster to the church. As a matter of fact, it was a great blessing. There was danger that the believers in Jerusalem would forget that they were told to "begin" at Jerusalem, but were to go to Judea and Samaria, and as far as the ends of the earth. Up to the time of the persecution that arose about Stephen there is no sign that the church did anything outside of the City of David. So, in the providence of God, the cloud of persecution broke on them and they were scattered abroad. Most fortunate it is that then they did their duty, for we read that the disciples (except the Apostles who stayed in Jerusalem), went everywhere "preaching the Word" (Acts 8:1-4). This event marked the beginning of that spread of the gospel that has never ceased from that day to this, and never will cease, until the final victory is won. Through persecution it was that God stirred up the disciples, and forced them to do work that they seem, in their great joy over the truth, to have neglected.
(3)The conversion of Saul.By far the most dangerous enemy of the infant church was Saul of Tarsus. How he worked, and how the church feared him, we shall see more in detail in our next lesson. Suffice it to say here that had he continued in his first course, the whole history of the spread of the Gospel would havebeen very different from what it was. From the standpoint of the truth of God, next to Moses, Paul was the greatest man who has ever lived. To have him on the side of the truth, instead of against it, was a great thing for the church of that day and for the church since that day. That which is of the utmost importance in the conversion of Saul is the fact that Jesus himself appeared to him, and in this way gave him, as it were, the Master's own sanction to act as one of the Apostles. As a matter of fact, the two most important miracles of the New Testament are the resurrection of the Lord and the conversion of Saul of Tarsus.
(4)The tearing down of the middle wall of partition.This took place in Cæsarea, and to Peter was given the great privilege of tearing this wall down. What was this wall? (Eph. 2:14.) It was one divinely built centuries before. Up to the experience at Cæsarea (Acts 10) no Gentile might come into the church of God, excepting by way of the Gate of the Proselyte. He must submit to Jewish ordinances and customs before he could be one of the Covenant People. The Apostles themselves had no thought that the Gentiles ever could come into the church excepting in the usual way. Without circumcision, they believed no man could be acceptable to God. Now the time had come when this "middle wall" must come down, and to Peter was given the high privilege of accomplishing this task. But to convince Peter that the command was of Divine origin, it was needful for God to perform a double miracle, the like of which had never been seen. Therefore to Peter on the housetop at Joppa, and to Cornelius the centurion, in Cæsarea, God gave a vision, and when the two visions were brought together, they were found to match exactly. Then when the Holy Spirit came to the men at Cornelius' house, Peter was convinced that the middle wall was down, and that to the Gentiles as well as to the Jews the door was open on condition of faith in the Messiah. In this event and that of the church on the day of Pentecost, when Peter opened the door of the church to 3000 Jews, we see, in part at least (and in large part), the fulfilment of "the power of the keys" (Matt. 16:19). To exaggerate the importance of this breaking down of the middle wall is not possible, for had not that been done, we inthis day would still have to become Jews before we could be members of God's church on earth. This action by Peter was afterward endorsed by the Council at Jerusalem (Acts 15:1-31), at which the apostle rehearsed his experiences in Caesarea.
(5)The organizing of missionary work by the church.This was done in Antioch, as seen in Acts 13:1-3. In this action, guided by the Holy Spirit, the church at Antioch became the pioneer church in missionary labor. It is worth noting that the Holy Spirit chose for this missionary work, not the inferior members of the church, but their very best men. What an example to the church of later days! To this day we need not the lesser lights for missionary work, but the great lights of the church. Let the lesser lights burn at home, but the great lights be sent into the outer darkness to illuminate that. This is the Divine plan.
(6)The crossing of the gospel from Asia to Europe.This took place from Troas to Philippi. It was in accord with the Divine plan (Acts 16:9). This army of invasion consisted of only four men, Paul, Silas, Timothy, and Luke. A feeble force, as viewed from the merely human standpoint; but a potent force viewed from the Divine position. The story is one of the most fascinating in all history. Noteworthy it is that in Europe the first two converts were women—Lydia was the first, and the poor woman possessed of a spirit of divination the second (Acts 16). This woman was under the control of a syndicate of men, who made gain from her misfortune. In these two cases we see a kind of prophecy of the work that the gospel does for womankind. All other religions degrade woman. Only the Christian religion puts her where God originally placed her, by man's side, as his helpmate.
Alas! soon half of this army of invasion finds itself in prison on account of its beneficent work. Yet even here they make a conquest, and before morning the jailor, who put them in the inner prison, is himself a prisoner of the Lord Jesus Christ. An army with such a spirit as Paul and Silas had is practically invincible. Thus, the gospel started on its westward way, destined in due time to reach these western shores, then as yet unknown to the eastern world.
Why is the Acts of the Apostles the most important book in the New Testament?
Name the first of the six pivotal events recorded in the Acts.
To what danger was the early church exposed?
About how many members did the church in Jerusalem have before the persecution broke out?
Name the second pivotal event in the Acts.
How did the scattered disciples show their great loyalty to the truth?
Give the third pivotal event in the Acts.
What fact in the conversion of Saul is of the utmost importance?
Give the fourth pivotal event.
What was this middle wall of partition?
What was there remarkable in the miracles that God wrought to convince Peter that he was to tear the wall down?
Name the fifth pivotal event in the Acts.
What kind of men did the Holy Spirit choose for missionaries?
Give the sixth pivotal event in the Acts.
What significance is there in the first conversions in Europe?
What notable victory did Paul and Silas gain in prison?
PRINCIPAL EVENTS
His Early Life.—Born (as Saul) at Tarsus, in Cilicia (Acts 22:3), the date of his birth not being known. His trade was that of tentmaking (Acts 18:3), and this he found useful later (1 Cor. 4:12). He was educated under Gamaliel, a noted Rabbi (Acts 22:3; 5:34).His First Appearancein the gospel story is at the stoning of Stephen (Acts 8:3) and he became an active persecutor of Christians (Acts 9:1; 26:10, 11; 9:13).His Conversiontook place on the road to Damascus (Acts 9:1-22; 22:3-13; 26:9-18). He went to Arabia (Gal. 1:15-17) and worked in Syria and Cilicia (Gal. 1:21). He was brought by Barnabas to Antioch (Acts 11:25, 26) and remained there a year.His First Missionary Journeybegan at Antioch (Acts 13:1-3) and is described in Acts 13 to Acts 15:35, when a return to Antioch was made. He was stoned at Lystra (Acts 14:8-19) and made a number of disciples (Acts 14:20-24).His Second Missionary Journeybegan at Antioch, where he and Barnabas disagreed (Acts 15:36-40) and is recorded in Acts 15 to 18:22. Timothy joined him (Acts 16:1-3), he heard the call of need from Macedonia; crossing to Europe (Acts 16:8-10) he planted churches (Acts 17:1-9; 18:1-17) and again returned to Antioch.His Third Missionary Journeybegan at Antioch, and is recorded in Acts 18:23 to Acts 21:26. It included a stay of three months in Greece, and ended at Jerusalem, where he made a report of his Gentile ministry (Acts 21:15-26).His Voyage to Romebegan with arrest in Jerusalem (Acts 21:27-36). A plot to kill Paul failed (Acts 23:12-14).He was sent to Cæsarea and appeared before the Roman rulers (Acts 24, 25, 26), remaining there over two years (Acts 24:27). He suffered shipwreck (Acts 27:1-44), but reached Rome at last (Acts 28:1-31).His Sufferingsare outlined in 2 Corinthians 11:25-28.
His Early Life.—Born (as Saul) at Tarsus, in Cilicia (Acts 22:3), the date of his birth not being known. His trade was that of tentmaking (Acts 18:3), and this he found useful later (1 Cor. 4:12). He was educated under Gamaliel, a noted Rabbi (Acts 22:3; 5:34).
His First Appearancein the gospel story is at the stoning of Stephen (Acts 8:3) and he became an active persecutor of Christians (Acts 9:1; 26:10, 11; 9:13).
His Conversiontook place on the road to Damascus (Acts 9:1-22; 22:3-13; 26:9-18). He went to Arabia (Gal. 1:15-17) and worked in Syria and Cilicia (Gal. 1:21). He was brought by Barnabas to Antioch (Acts 11:25, 26) and remained there a year.
His First Missionary Journeybegan at Antioch (Acts 13:1-3) and is described in Acts 13 to Acts 15:35, when a return to Antioch was made. He was stoned at Lystra (Acts 14:8-19) and made a number of disciples (Acts 14:20-24).
His Second Missionary Journeybegan at Antioch, where he and Barnabas disagreed (Acts 15:36-40) and is recorded in Acts 15 to 18:22. Timothy joined him (Acts 16:1-3), he heard the call of need from Macedonia; crossing to Europe (Acts 16:8-10) he planted churches (Acts 17:1-9; 18:1-17) and again returned to Antioch.
His Third Missionary Journeybegan at Antioch, and is recorded in Acts 18:23 to Acts 21:26. It included a stay of three months in Greece, and ended at Jerusalem, where he made a report of his Gentile ministry (Acts 21:15-26).
His Voyage to Romebegan with arrest in Jerusalem (Acts 21:27-36). A plot to kill Paul failed (Acts 23:12-14).He was sent to Cæsarea and appeared before the Roman rulers (Acts 24, 25, 26), remaining there over two years (Acts 24:27). He suffered shipwreck (Acts 27:1-44), but reached Rome at last (Acts 28:1-31).
His Sufferingsare outlined in 2 Corinthians 11:25-28.
TIME.—About A. D. 2 to A. D. 63.
PLACES.—Tarsus, Jerusalem, Arabia, Damascus, Antioch, Cyprus, Perga, Antioch in Pisidia, Iconium, Lystra, Derbe, Malta, Galatia, Troas, Corinth, Athens, Caesarea, Rome. (Details ofPaul's journeysare given in theAppendix.)
SIGNIFICANCE OF EVENTS.—Paul bequeathed to his Christian posterity the record of a life unreservedly consecrated to service and a series of letters which set forth the philosophy of Christian belief in a manner that for simplicity and depth has never been surpassed.
159. His Birthplace.—Saul was born in Tarsus in Cilicia, which was one of the university cities of that day. Unlike John the Baptist, therefore, Saul was a city-bred man, and this urban influence is seen in the illustrations of truth that he loves to use. They deal largely with city life. The influence, too, of a city is apparent in his mental make-up, for no one like Saul could be brought up in a university town without feeling the influence of his environment.
160. His Age.—Exactly when he was born is not known. But all seem to agree that it was about the same time as our Lord, so that when Jesus was playing in the streets of Nazareth, Saul may have been playing in the streets of Tarsus. His parents evidently intended that he should be a rabbi, but before he went to Jerusalem, there to continue his studies, they had him learn the trade of a tentmaker (Acts 18:3). This trade was most useful to him in later days (1 Cor. 4:12). In Jerusalem he was under the instruction of a noted teacher named Gamaliel, (Acts 5:34), and Saul names him as his teacher in Acts 22:3.
161. He comes before us firstin the stoning of Stephen, where he cares for the garments of those who did the actual stoning of the first martyr. Then for a while he stands to theforefront in the bitter persecution of the new and hated sect of the Nazarene. For the fearful work that he did in Jerusalem read Acts 8:3, and Acts 9:1; for similar work done elsewhere also Acts 26:10, 11. How widely he was soon known as a ruthless persecutor we learn from Acts 9:13. On account of all this he was the most feared man in the world by all believers.
162. His miraculous conversiontook place on the way to Damascus on an errand of persecution. Of this we have one narrative given by Luke, and two given by the Apostle himself. (Acts 9:1-22; Acts 22:3-13; Acts 26:9-18). From the moment of his conversion, Saul was a changed man. That which he hated before he now loved, and for the sake of his newly found Master he was willing to suffer all the persecutions that he himself had up to that time meted out to others. As a consequence of his preaching in Damascus he was obliged to flee, and he went at once to Arabia (Gal. 1:15-17), where many think that he spent three years in the vicinity of Mount Sinai, where Moses and Elijah had learned so much. It may be also that before he comes to the front in the story told by Luke, he was in Syria and Cilicia, as mentioned in Galatians 1:21.
163. In connection with the revival in Antioch, he is introduced by Barnabas, who went to Tarsus and got him to aid him in his work (Acts 11:25, 26). Here the Apostle remained for about one year, doing grand work for the church in that place. As we have seen in our lesson on the Acts, this was the church which organized the first missionary work, and sent Paul and Barnabas as their missionaries to other cities. Here beginsPaul's first missionary journey(Acts 13:2). In all his work Paul aimed at cities, for he knew that there he could find men, and these were what he sought. This first journey took him to Cyprus, Perga, Antioch in Pisidia, Iconium, Lystra, Derbe, and back through Lystra, Iconium, Antioch, to Attalia, and back to Antioch in Syria. Let the scholar read the story as told in Acts 13 and 14. In Lystra it was that he and Barnabas were first deified—thought to be gods,—and not long after nearly killed by the inhabitants of that city. In Malta later on he wasfirst taken for a murderer, and then later on deified. Paul is the only man in all the Bible history who had such varied experiences.
164. In his second missionary journeyhe started once more from Antioch, and together with Silas made a tour of the cities touched in his first journey. Then they went into Galatia, and so on to Troas. Here it was that the vision of the man of Macedonia came to Paul, and the result was that they crossed over to Europe. In our last lesson we saw this army of four start on their journey across the Hellespont, they being destined to bring to Europe the gospel of the grace of God. For the narrative of this journey let the scholar look up carefully Acts 15:36 to 18:22. In this tour he remained for a year and a half at Corinth. The place where he found the least persecution was Athens, and there too he found the least real seriousness. The Athenians seem to have cared too little about religion to take the trouble to persecute.
165. The third missionary journey begins inActs 18:23, and the chief episode of this journey is that which took place in Ephesus (Acts 19, 20). In this city Paul remained for two years (Acts 19:10). Here was kindled the most remarkable bonfire that the world had ever seen, it being made up of books of incantation, that the idolaters were now willing to consign to the flames.
166. Paul's journey to Romereally begins at Jerusalem, whither he had gone to take alms to his fellow-countrymen who were in distress. Here he was set upon and arrested, and then taken to Cæsarea, where he appeared before Festus, Felix, and Agrippa. Here he was delayed for more than two years. Then he was sent to Rome on trial for his life. In this voyage the great shipwreck occurred. (For further details of this wonderful life, the scholar is referred to Dr. Stalker's Life of Paul, a most wonderful and brief setting forth of the main incidents of the life of the Apostle.)
167.In all this story of Paul's labors and sufferings there are great gaps. This is seen as soon as we compare his life, as given in the Acts, with one statement of his to the Corinthians, as given in 2 Corinthians 11:25-28. Put in parallel columns, so as to bring them out, the record is as follows:
168. A Triumphant Life.—Therefore, Paul was bound to the whipping-posteight times, and suffered shipwreckfour times, while once he clung to wreckage for twenty-four hours before he could get to land. Yet in spite of all this he could exclaim, "Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake: for when I am weak, then am I strong" (2 Cor. 12:10). And in spite of all that he suffered he could also cry out: "I have learned, in whatsoever state I am, therein to be content" (Phil. 4:11). It seems to us that if the Apostle had been asked, "Where did you learn this truly wonderful lesson?" he might have replied, "The whipping-post was my academy, and mobs with clenched fists and paving-stones were my professors. Fastings and perils in the deep were my college, and my midnight vigils were kept in the inner prison. Weariness and pain were my text-books, and kings and rulers my lecturers. Chained soldiers were my room-mates, a thorn in the flesh was my monitor, and Christ the crucified was Head-master."
169.All agree that at last Paul suffered martyrdom in Rome, by being beheaded. So ended the life of the most useful man of that day, and the great leader in work among the Gentiles.
Where was Saul born?
What distinguished Tarsus at that day?
What trade did Saul learn, and how was it useful to him in after-life?
When does he first come before us as a historical character?
What kind of a life did he live after the martyrdom of Stephen?
Give an account of his conversion.
Where did he go from Damascus at once on his conversion?
Give the outline of his first missionary journey.
What remarkable experience did he have at Lystra?
Give the tour of his second missionary journey.
What was the principal city in which he wrought on his third journey?
Give an account of his sufferings as given in his letter to the Corinthians compared with Luke's narrative.
Where did Paul suffer martyrdom, and in what way?
1. What were the charges in the ecclesiastical trial of Jesus?
2. What in the political trial?
3. Name the persons who were present at the crucifixion.
4. Give the six truths concerning the resurrection.
5. Mention in their order the various appearances of Jesus to his disciples.
6. What other appearances may be added to these?
7. Describe the Ascension.
8. What are the six pivotal events recorded in Acts?
9. What fact in Saul's conversion is of the utmost importance?
10. What victory did Paul and Silas gain in prison?
11. Give the outline of Paul's first missionary journey.
12. Of his second.
13. Where did Paul suffer martyrdom and how?
1.The English Bible is the Bible of the English-speaking world. It is used in several editions or translations. The most prominent of these are the Authorized, or King James Version (of 1611), and the Revised Version (of 1881-5), and the American Standard Revision (of 1901). The recent revisions are supplied with marginal references and notes, both to parallel and to explanatory texts. In addition to these citations we find frequent references to the Heb(rew), Sept(uagint), Vulg(ate), and Syr(iac) readings. That is to say, the translators of the English Bible refer the reader to some variant reading in one of the great Bibles of the ancient world, for some valuable explanation of, or variant from, the reading found on the page of the Bible being read. In other words, we see by the margins of our English Bible, that there are many old Bibles in different languages which scholars must study if they give us the best that can be produced.
2.Every one who can read the Bible in English must recognize the fact that our Bible is only a translation from the language in which the books of both Testaments were originally written. The original language of the Old Testament is Hebrew with a few sections appearing in the Aramaic tongue; and the New Testament is Greek. Any translator who wishes to give us an English Bible that will be closest to the meaning intended by the original writers, must translate out of those two languages. If any of us has ever attempted to translate a language, he knows how difficult it is to transfer the exact thought of one tongue into another.
3.The Hebrew language of the Old Testament is full of picture-thoughts. It is simple in construction, and has a very small number of words in actual use. It was the language of the Hebrew peoples during the time of their national existence, but degenerated into Aramaic some time after their return from theexile. The tremendous expressive power of the language is seen in the great sermons of the prophets, especially Isaiah, and in the poetry of Job and the Psalms.
4.The founding and the growth of Alexandria under Greek influence led to an epoch in the history of the Bible. Facilities for trade and other reasons made this city attractive to the Jews. Greek, however, was the prevailing language of the community. Early in the third century B. C. the proportion of Greek-speaking Jews became so large that there was a call for their Scriptures in their adopted tongue. To supply this religious need of the Jews, the Hebrew Bible was translated (about 280-130 B. C.) into the Greek language. This Greek Bible contained all the books of the Hebrew Bible, and several other small books now called "the Apocrypha."
5.This Greek Bible, now called the Septuagint ("Seventy"), so named because it was thought to have been translated from the Hebrew by "seventy" men, became the Bible of the Old Testament for the Greek-speaking world. In the time of our Lord it was largely used by the New Testament writers. It was quoted by them, and especially by Paul, almost everywhere. It was the Bible of the early Christian church until the conquest of Rome and the Latin tongue required a translation into Latin. These early Latin translations of the Old Testament were all made from the Septuagint. There were also some scholars in the church who, not being satisfied with the translation of the Septuagint, made translations of their own. These were of some value to scholars, such as that most famous of all Biblical students, Origen (186-254 A. D.) who were trying to construct the best Greek text of the Bible.
6.The many and differing Latin translations that were current in the second, third, and fourth centuries led Jerome, a fully equipped and competent scholar, to translate the whole Bible from the original languages into good idiomatic Latin (384-405). His translation differed so much from those versions in general use that it was sharply and bitterly criticized by the less scholarly and more hostile enemies of progress. But the faithfulness of his translation to the original text commended it to the most thoughtful men of the Christian church, and beforemany centuries it became the Bible of the Latin-speaking and Latin-using world. That was the Bible adopted by the Council of Trent, April 8, 1546, as the official Bible of the Roman Catholic Church. With the exception of the Psalms, which is simply a revision of an old Latin Psalter, and the apocryphal books included in the collection, this is Jerome's translation, made 384-405, which was so drastically condemned when it first appeared.
7.In northern Syria there was a body of Christians who used the Syrian language. Somewhere in the second century they made, or had made for them, a translation of the Bible to aid them in their Christian growth. The translation from Hebrew Old Testament into Syriac was a translation from one sister tongue into another, and was thus quite freely rendered. If one should to-day translate from Dutch into German, he would feel free to vary from the literal if thereby he thought he could help bring out the meaning of the original language. This Syriac translation, while a beautiful piece of work, was most too freely done to be of much value to scholars who are to-day trying to find out what the text could have been from which it was made. There are none of the Latin Bible apocryphal books in the Syriac version.
8.These facts show us that the early Christian church in Egypt, Palestine, Syria, Asia Minor, and Europe used the Bible mainly in three versions, viz.: Septuagint Greek, Latin Vulgate, and the Syriac—all valuable, prominent texts. Of Greek texts there were several translations current among different branches of the early church.
9.When the peoples on the outskirts of civilization became Christianized they also were provided with the Scriptures, translated into their tongues from one of the three or four great versions of that day. Thus we have the Bible in Arabic, Ethiopic, Armenian, Gothic, Slavonic and a lot of other border languages.
10.The Bible was introduced into England very early in the Christian centuries, and it was one of the Latin versions current in the Western world. This was succeeded by the Vulgate Latin. Preachers and teachers were obliged to interpret this in the language of the native peoples. Some fragments of these interpretations, paraphrases, and translations remain to the present day, preserved in the Anglo-Saxon or early English tongue. In the fourteenth century, Wycliffe (1320-1384) gave us the first English Bible, translated, not from the original Hebrew and Greek, but from the Latin Vulgate,—a translation of a translation. This was received with slight favor by the churchmen of that day.
11.Not until the sixteenth century do we have an English Bible translated out of the original languages of the Bible. After great opposition and severe trial Tyndale succeeded in printing in Germany and distributing in England an English New Testament translated from the Greek. But his books were confiscated, and burned in London by the church officials. Remaining on the continent and prosecuting his translation of the Old Testament he was finally kidnapped, imprisoned, strangled, and burned at the stake October 6, 1536—all because he translated the Bible into English so that the common people could read it. Within one year after his martyrdom his translation was published under another name by royal authority, the authority of Henry VIII. For several years English Bibles flowed from the presses of England and the continent in several editions, most prominent of which were "Matthew's," Coverdale's, and the Great Bible. A revulsion against Protestantism cut off Cromwell's head and gave Bible-popularity a setback. Edward VI (1547-3) espoused the cause of the Protestants, while Mary Tudor (1553-8) burned at the stake many of the best men of the times, such as Ridley, Latimer, and John Rogers. In the reign of Queen Elizabeth (1558-1603) Bible translation and publication, both Protestant and Catholic, made rapid progress. There were published the Geneva version (1560), the Bishops' Bible (1568), and the Rheims New Testament (Roman Catholic, 1582). Of all these the Geneva Bible became the most popular.
12.Early in the reign of James I (1603-25) a movement was set on foot to provide a new and better English translation of the Bible. Most of the eminent Biblical scholars of England set to work and produced in 1611 the Authorized Version of the Bible; it is a model of good English and a very faithful translation of the original texts known at that time.
13.Between 1611, the date of appearance of the AuthorizedVersion, and 1870, the date of the beginning of a revision, a period of more than 250 years, scholars found a large number of very valuable manuscripts of the Bible, older and nearer the lost originals than any hitherto known. The English language, too, in that space of time, had changed in some important particulars. During this same period, several private attempts were made to give us a new and better translation than the Authorized Version. Several works were produced on the added new material of the new manuscripts now known to scholars. In fact, there was agitation toward a new translation on the grounds of the better Hebrew and Greek texts now at hand, of the more thorough and comprehensive scholarship available, and of the obsolete language of the Authorized Version.
14.In 1870 steps were taken toward revision, and before many years both a British and American Revision Committee, made up of many of the leading British and American Biblical scholars, were at work. After ten years of most conscientious and careful effort the Revised Version of the New Testament appeared in 1881, and four years later, in 1885, the Old Testament appeared—thus completing a translation on the basis of the best manuscripts now known to the scholarly world.
15.The American Revision Committee, not as conservative as the British in the retention of old terms, words and phrases, carefully revised the Revised Version and issued in 1901 The American Standard Revised Version—the best edition of the Bible in the English language.
1. What are the three most prominent of the editions of the Bible in English?
2. What are the two original languages of the Old Testament? The original language of the New Testament?
3. What is a special characteristic of the Hebrew language?
4. What is meant by the Septuagint?
5. Who was the great translator of the Bible into Latin? By what church was it officially adopted?
6. Into what language akin to Hebrew was the Bible translated, and through the agency of what people?
7. What versions were mainly in use in the early Christian church?
8. Who gave us the first English Bible, and when?
9. Who first translated the Bible into English from the original Bible languages?
10. Tell the story of Tyndale's version.
11. What other editions were prominent at about that time?
12. What gave Bible popularity a setback?
13. What Bibles were published during the reign of Queen Elizabeth?
14. In whose reign and by whom was the Authorized Version produced?
15. Why was a revision deemed necessary?
16. In what year did the Revised Version of the New Testament appear? The Old Testament revision?
17. What body of men prepared the Revision?
18. Who prepared the American Standard Revised Version, and in general how does it differ from the Revised Version?
Genesis
The book of beginnings—the creation; the fall of man; the beginnings of the chosen people.
Exodus
The story of thegoing outof the chosen people from Egypt to Canaan, with an account of God's dealings with his people in guiding them into national life.
Leviticus
Laws and ceremonies of the tabernacle for the priestly tribe of Levi, as a guide in their service.
Numbers
The book of the numbering of the people on two occasions—(1) At Sinai, in the second year of the wanderings; (2) On the Jordan, in the fortieth year. Containing the story of the wanderings, from Sinai to the countries east of the Jordan.
Deuteronomy
The repetition of the Law, to the people who had been born in the wilderness, as applied to the coming life in Canaan; appointment of Joshua to succeed Moses; the account of the death of Moses.
Joshua
The story of the Conquest of Canaan; distribution of the land; locating tabernacle at Shiloh; and death of Joshua.
Judges
The story of Israel's political and religious decline after Joshua's death. "There was no king in Israel; every man did that which was right in his own eyes." A history of the Judges from death of Joshua.
Ruth
The link connecting the period of the Judges with the Monarchy, giving David's genealogy, and furnishing many instances of faith, and of the bringing of good out of evil.
1 and 2 Samuel
A continuation of the history of the Judges, telling of Eli and Samuel, and the story of Saul's anointing and reign, and the rise and reign of David.
1 and 2 Kings
The history of the kingdoms of Israel and Judah from the death of David to the captivity. The story of the conflict between Jehovah and Baal. The life-stories of Elijah and Elisha.
1 and 2 Chronicles
Giving matter supplementary to the preceding books; the temple ritual under David and Solomon; restoration of church and nation after captivity.
Ezra
The return of the captives under Zerubbabel; the rebuilding of the temple; the second return of captives in time of Artaxerxes Longimanus and Ezra's reformation of the people.
Nehemiah
The rebuilding of the city walls of Jerusalem under Nehemiah; reforms, civil and religious; restoration of Temple services; re-enacting of Mosaic law.
Esther
An episode in the history of the Israelites who remained in captivity, showing the overruling power of Providence.
Job
The story of Job's sufferings and patient endurance; the wisdom and power of God in dealing with him; his closing days of peace and prosperity.
Psalms
A compilation of songs of praise and devotion, used especially in the public worship of Jehovah.
Proverbs
A manual of practical rules of life setting wisdom over against folly—principally the work of Solomon.
Ecclesiastes
The story of a search for happiness in the things of the world, concluding with the emptiness of everything but the doing of God's will.
Song of Solomon
There are three principal views concerning the Song of Solomon or Song of Songs: (1) As a spiritual allegory, teaching God's love for Israel; (2) As an allegory with Christ as the Lover and his church as the beloved; (3) As the story of Solomon's love for the Shulamite.
The Major Prophets
Isaiah
Prophecies against Jerusalem; a forecast of Messianic days; the relation of the Jewish nation to its enemies; the disappearance of national distinctions, and the great future of the church.
Jeremiah
Warnings to the Jews; a survey of all nations; a promise of return from exile; prophecies regarding Egypt.
Lamentations
A pathetic ode, expressing Jeremiah's grief over the destruction of Jerusalem and its Temple, and the miseries of slavery and famine.
Ezekiel
Prophecies before and after the destruction of Jerusalem, exhorting to repentance; pronouncing God's judgment on the surrounding nations; and visions of the final glory of God's people in a new Jerusalem.
Daniel
The story of Daniel in Babylon, and particularly noteworthy because of its Messianic predictions.
The Minor Prophets
Hosea
Points out the unfaithfulness of Israel; the necessity for punishment; the final restoration of Israel.
Joel
A prophetical description of locusts, drought, and invasion, with exhortation to fasting, prayer, and repentance; a promise of blessing; a warning of the destruction of Jerusalem; a foretelling of the founding of Messiah's Kingdom.
Amos
Denounces sins of nations around Israel and Judah; describes the state of the two kingdoms, and pictures the coming of the Messiah and restoration of the people.
Obadiah
Predicts annihilation of Edom, and contrasts it with the future restoration of Israel, who are to possess Edom and Philistia, and enjoy the promises of the Messiah.
Jonah
The story of Jonah's mission to the Ninevites, his wilfulness, and God's love for the nations.
Micah
Depicts the fall of Israel and Judah; the better things to come; foretells invasions of Sennacherib and Shalmaneser, the dispersion of Israel, destruction of Jerusalem and Assyria, and the birthplace and kingdom of Christ.
Nahum
Aconsolerfrom Jehovah, foretelling the downfall of Assyria, and repeating Jonah's denunciations of Assyria.
Habakkuk
Foretells destruction of the Chaldeans; utters song of praise for the power and mercy of Jehovah, with confidence in his mercy on his people.
Zephaniah
Prophetic warnings against Judah, and the Baal and Moloch worship, ending with reproofs to Jerusalem, and promise of final restoration.
Haggai
An arousement of the people to support Zerubbabel and Joshua (the high priest) in building the Temple.
Zechariah
Encourages the Jews to push on in building the Temple; foreshadows national history and the coming of the Messiah.
Malachi
Reproves the profanation of the priests in the New Temple, and foretells the appearance of the Messiah to purify the Temple.
Matthew
The nature of the Kingdom of Heaven; the miracles to illustrate Jesus' teachings; the opposition of Pharisees; Jesus as the kingly Messiah.
Mark
Emphasizes the deeds of Christ, the mighty Saviour.
Luke
Sets forth the redemptive character of Christ.
John
Emphasizes the deity of Christ.
Acts
The history of the founding and extending of the Christian Church—under Peter and Paul.
Romans
The summary of God's dealings with mankind, from first adoption to sonship, showing sinfulness of human race; the way of salvation; the Christian's duty and privileges; the development of truth; personal messages.
1 and 2 Corinthians
(1) The church as it was at that time; reproof of the factional spirit; intercourse with heathen; words about the Lord's supper; resurrection of the dead. (2) The model pastor; thankfulness for the removal of evils against which Paul had written in the first letter; indignation at the arrogance of his opponents.
Galatians
The "magna charta of Christian liberty." Contains details of Paul's life. Salvation impossible through works of the law. Brief outline of plan of salvation as given in Romans. Its argument makes Christianity not a Jewish sect but a world religion.
Ephesians
On the Ideal Church. Written to strengthen those who had left heathenism, contrasting their present higher life with the former degradation.
Philippians
On the Ideal Christian. Written during Paul's first imprisonment in Rome—a letter of grateful affection, of joy over the Philippian Christians, and comment upon his imprisonment and prospects.
Colossians
On the Ideal Saviour. The supremacy of Christ as the source of all spiritual blessings; the stimulus of Paul's own example in pressing on to the truth; a warning against false teachings; the effect of sharing in Christ's resurrection.
1 and 2 Thessalonians
(1) Gratitude for their acceptance of the Gospel; the glories of resurrection and of the transformed body; (2) To correct an impression that the resurrection was near at hand; exhortations to perseverance, and appeals for the prayers of the Thessalonians.
1 and 2 Timothy
To counteract the Judaizing influence at work against Paul's views of Christianity, and to encourage Timothy in his duties, with directions as to public worship, and friendly counsel to Timothy.
Titus
Advice as to the course to pursue in helping the church in Crete to overcome degenerate state; church organization, qualification of elders, suppression of false teachers; personal words to Titus; the importance of good works.
Philemon
A letter of reconciliation on behalf of Philemon's converted slave Onesimus, by whom the letter was taken to Philemon.
Hebrews
Showing the superiority of the Christian over the Jewish dispensation, because its Author is superior to Moses; because the Old Covenant was incomplete; and warnings against relapses into Judaism.
James
An Epistle of Faith. Addressed to Jewish Christians, on sincerity and patience; against hypocrisy, self-deceit, adulation of the rich, and contempt of the poor; on ruling the tongue; on false charity; and warning against trying to serve God and Mammon.
1 Peter
The first of two Epistles of Hope. As to earthly trials; a holy life; duty as citizens, slaves, husbands, wives; pastors and their duties.
2 Peter
Perseverance in faith and good works; punishment of the impenitent; certainty of the Second Advent.
1 John
The first of three Epistles of Love. A doctrinal discourse, especially to Gentiles in Asia Minor, aiming to show the true doctrine as to the Person of Christ, and communion with him as necessary to a holy life, and intended to confirm them in their faith.
2 John
"To the elect lady" (of whom nothing certain is known) and her children—an exhortation to love, faith, godliness, and a warning against false teachers.
3 John
To Gaius, of whom nothing certain is known, commending him for hospitality and piety, warning him against Diotrephes, and asking his help for Demetrius.
Jude
Remarkable for an otherwise unrecorded saying of Enoch (v. 14). Warns against false teachers. Cites examples of impenitence, and affirms certainty of judgment and punishment of the wicked.
Revelation
The only prophetical book of the New Testament. The visions of John the Apostle on the Isle of Patmos, in his old age.