Chapter VI: Book VI (2)

"Papias and Irenaeus, both of whom lived in the second century, state that Matthew wrote in the Hebrew dialect (Aramaic). The former uses the word 'logia,' or oracles, which was certainly used of writings containing more than discourses, and applied very early to books of Scripture. But the earliest citations from the Gospels, some of them in works of the earlier half of the second century, give the exact words of the Greek Gospel we now have. No certain traces of a previous Aramaic Gospel have been discovered, nor does the Greek Gospel show any marks of being a translation. It is therefore probable either that there was no Aramaic original, or that it was superseded very soon by a Greek narrative which the Apostle made, or caused to be made. As Greek was extensively spoken in Palestine, and a publican would necessarily be familiar with that language, a Greek original is not improbable. At all events, we now have a well-attested Greek Gospel; and we are not likely to discover in it, or anterior to it, traces of an Aramaic original written by St. Matthew." (Bible Treasury, p. 124.)

6. _Apparent Aim of Matthew:_ "The aim of this Gospel is to show that the Messiah promised in the Old Testament has appeared in Jesus of Nazareth--in a form, however, which led to his rejection by the Jews and their consequent rejection by him, to the eventual emancipation and salvation of the Gentile nations (chap. xxviii: 19, 20). It is the author's justification, as it was that of the Apostles generally, for missionary work among the heathen to the neglect of his own countrymen, who had spurned his message." (Bagster Bible Helps, p. 60.)

7. _St. Mark and His Book:_ "The author of this Gospel is the John Mark spoken of in the Acts, and who accompanied first Paul and then Barnabas in their missionary journeys among the Gentiles (Acts xii: 12 et seq., xiii. 5). He was the son of Mary, Barnabas' sister, apparently a woman of some standing, and of high repute among those that ministered to Christ, and at whose house in Jerusalem the Apostles used frequently to assemble after the death and resurrection of their Master. He appears, from I Peter v: 13, to have been a convert or spiritual child of St. Peter, who there calls him Mark, my son; and tradition alleges, with great probability, that the material for his Gospel was furnished him by that Apostle. His Gospel is certainly written from the standpoint of the Apostle who most clearly recognized the divinity of Christ (Matt. xvi: 16); and it is an expanded narrative of the facts in Christ's life emphasized in Peter's own preaching, e. g., in his speech at the house of Cornelius at Caesarea (Acts x: 36-41). According to ecclesiastical tradition Mark went as a missionary to Egypt and other parts of Africa, where he suffered martyrdom for Christ in 62 or 66 A. D."

8. _Date of St. Mark:_ "The Gospel was, according to Iraneaus, composed by Mark after the death of Peter and Paul. It was probably written after the year 62, when Mary appears only as a relative of Barnabas (see Col. iv: 10), and before the destruction of Jerusalem, and is alleged to have been written in Rome. The language, however, in which it was written was Greek, and not Latin, as some have supposed." (Bagster Bible Helps, p. 61.)

9. _Literary Character of St. Mark:_ "The presence in this Gospel of Latin terms and also of Aramaic words, which are translated into Greek, points to a Gentile circle of readers, probably in Rome, as is generally held. It exhibits Christ in his power, as a worker of miracles, producing amazement and fear.. The discourses are reported very briefly; events are noted in their exact sequence; many vivid details of gesture and action are introduced. All these peculiarities suggest that an eye-witness was the source of information. From the days of Papias it has been believed that St. Peter was this source, and internal phenomena favor this view. No direct supervision by that Apostle can be affirmed, though Eusebius asserts, on the authority of Clement of Alexandria, that it was submitted to him for approval. This Gospel contains few passages (two miracles, one parable, and the story of the young man near Gethsemane) peculiar to itself, but many details are mentioned which are not found elsewhere. Our Lord's gestures are noted; prominence is given to his power over evil spirits; the withdrawals are more frequently indicated. The style is vivacious; the present tense is often used in narrative; the word "straight way" (variously rendered in the authorized version) occurs more than forty times. This Gospel could not have been an abridgement of that of St. Matthew, since it bears all the marks of originality." (Bible Treasury, p. 125.)

10. _Book of St. Luke:_ "Luke was probably of Gentile extraction (Col. iv: 10-14), born at Antioch, and a faithful colleague of Paul. His superior education is proved by the philological excellence of his writings (viz. the Gospel and Acts of Apostles, which are but two volumes of one work). His preface, in pure Greek, implies previous careful study of documentary and other evidence. He speaks of 'other attempts' to write a Life of Christ, which were unsatisfactory. Though it is the same Gospel, it is narrated with peculiar independence, containing additional matter, more accuracy in preserving the chronological order of events, and complying with the requirements of history. He tested tradition by documentary records (e. g., i: 5; ii: 2; iii: 1); by comparing the oral testimony of living witnesses (i: 2, 3); and only when he had 'perfect understanding of all things from the very first,' ventured to compile a 'Life of Christ' as a perfect man, restoring human nature, and offering himself a sacrifice for all mankind." (Oxford Helps, p. 26.)

11. _Date of St. Luke:_ "Luke's Gospel can be proved to have been in use and familiarly known about 120 A. D., and to have been written prior to the year 63 A. D., since it is at that date that the Acts, which continues the Gospel narrative by the same author, closes. It is not known where it was written, though the Acts was probably written at Rome." (Bagster Bible Helps, p. 62.)

12. _Purpose and Literary Style:_ "Luke's Gospel is written, in the first instance, to confirm the faith of Theophilus, a native, it is thought, of Italy, and probably of Rome, and a man of some social position, in whose spiritual edification and Christian steadfastness, as in all likelihood a convert of his own, he took especial interest; and its aim is to represent the Gospel of Christ as destined to bless all mankind, and Jesus as the Savior at once of Jew and Gentile. The literary style is better than that of the other Gospels, as befits the writing of an educated, professional man. This Gospel and the Acts of the Apostles approach more nearly to the 'classic' Greek than the other New Testament narratives." (Bagster Bible Helps, p. 63.)

LESSON III.

SCRIPTURE READING EXERCISE.

_BOOKS OF THE NEW TESTAMENT. (Continued.)_

ANALYSIS. REFERENCES.

_I. The Gospel According to St. John._ Notes 1, 2 and 3.
1. The Author.
2. Time of Writing.
3. Style and Purpose. All Bible Dictionaries,
Helps, etc., previously
cited have articles on
St. John and the Acts,
_II. The Acts of the Apostles._ which should be consulted.
1. Authorship.
2. The Historical Period Covered by Notes 6, 7.
Its Narrative. See especially Seventy's
Acts of the Apostles.

_SPECIAL TEXT: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made, that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. * * * * And the Word was made flesh, and dwelt among us, (and we beheld his glory the glory as of the only begotten of the Father), full of grace and truth."_--JOHN.

_NOTES._

1. _Authorship of the Gospel of St. John:_ "It is the almost unanimous tradition of the church that the Apostle John wrote this Gospel. Our earliest authorities for the fact are Theophilus of Antioch (A. D. 175), Irenaeus (A. D. 130-200), the Muratorian Fragment (A. D. 170-180), and Clement of Alexandria (A. D. 160-220). The accounts of these writers differ slightly from each other; but all agree in distinctly attributing our present Gospel to John; while the fourth, who is clearly independent of the other three, draws a remarkable distinction between it and the earlier Gospels, the later being spoken of as containing 'the bodily things,' the former as 'a spiritual Gospel.'" (International Commentary, Intro., p. xiv.)

2. _The Apostle St. John:_ This Apostle was the son of Zebedee and Salome, and younger, as there seems every reason to think, than his brother James. Of Zebedee we know little. He was a fisherman upon the Sea of Galilee, who pursued his occupation in common with his sons, and who continued it even after they had obeyed the summons of their Lord to follow him (Matt. iv: 21). Of Salome we fortunately know more. From John xix: 25, it would seem probable that she was a sister of the Virgin Mary. (International Commentary, p. 8.)

"It is probable that he (John) was born at Bethsaida, on the lake of Galilee. His parents appear to have been in easy circumstances; at least, we find that Zebedee employed hired servants (Mark i: 20), and that Salome was among the number of those women who contributed to the maintenance of Jesus (Matt. xxvii: 56). We also find that John received Mary into his house after the death of Jesus. Since this house seems to have been situated at Jerusalem it would appear that he was the owner of two houses. John's acquaintance, also, with the high priest (xviii: 15) seems to indicate that he lived at Jerusalem, and belonged to the wealthier class." (Cycl. of Biblical Literature, Kitto, pp. 130, 131.)

3. _The Pre-Ordained Mission of St. John:_ Of all the Apostles St. John is the most interesting to the Latter-day Saints, and this because of the light that is thrown upon his career and character by the Book of Mormon. In the great vision that was granted to the first Nephi concerning the birth, life and mission of Jesus, he comes to the point where he beheld a man dressed in a white robe:

"And the angel said unto me, Behold one of the Twelve Apostles of
the Lamb! Behold, he shall see and write the remainder of these
things; yea, and also many things which have been; and he shall
also write concerning the end of the world; wherefore the things
which he shall write, are just and true; and behold they are
written in the book which thou beheld [in previous part of vision]
proceeding out of the mouth of the Jew; * * * * * And behold,
the things which this Apostle of the Lamb shall write, are many
things which thou hast seen; and behold, the remainder shalt thou
see; but the things which thou shalt see hereafter, thou shalt
not write; for the Lord God hath ordained the Apostle of the Lamb
of God, that he should write them. * * * * * And I, Nephi, heard
and bear record, that the name of the Apostle of the Lamb was
John, according to the word of the angel. And behold, I, Nephi, am
forbidden that I should write the remainder of the things which I
saw and heard." (I Nephi xiv.)

From the above, it appears that John, the beloved disciple, was foreordained to write the things we have in the Jewish Scripture from his pen. And so jealously guarded was the mission assigned to him in his pre-existent state, that a man living upon another continent and six centuries before John's time, was not permitted to trespass upon that divine appointment. And when the peculiar importance of the Gospel according to St. John is taken into account; how that Gospel more specifically than any of the others that have been written, testifies not only to the divinity of Jesus, but to the deeper fact that he is Deity in his own right and person; and how that same Gospel supplies so much in its account of the earth career of the Messiah that was omitted by the other evangelists, it must be conceded that the character of John's work bears out the idea of a specific appointment which the Book of Mormon declares was given to him before he was born in the flesh.

4. _Date and Style of St. John:_ This Gospel would appear to have been written at Ephesus, at the instance, Jerome alleges, of the bishops of the Asiatic churches, with a view to confirm the faith of the Church in the divinity of Christ, of which he was the special witness. Its date must be long after the writing of the other Gospels and towards the end of the first century. It is one of the latest books of the New Testament--much later than the 'Revelation.' On this calculation, it must have been composed after the destruction of Jerusalem." (Bagster Bible Helps, p. 64.)

"The time and place of writing was at Ephesus, as is generally held, not long before the death of the Apostle, and probably at the request of Christians in that city, Ch. xxi: 24 ('And we know that this testimony is true') suggests that others desired to attest the truth of the record as coming from the Apostle. This late date, nearly a generation after the writing of the other Gospels, shows that the leading facts about Jesus were already known to Christians. This Gospel is therefore, in a certain sense, supplementary; but there is no evidence that it was intended to supply omissions in the other narratives. The design is stated in the book itself, and the many events and discourses found only in this Gospel are in accordance with it." (Bible Treasury, p. 129).

5. _The Purpose of John's Gospel:_ Contradictory opinions obtain concerning the purpose for which the Apostle John wrote his account of the gospel. Eusebius quotes Clement of Alexandria as saying that John, perceiving that the bodily influence of Jesus had been made known in the Gospels, (i. e., supposedly Matthew, Mark and Luke), and being at the same time urged by his friends and borne along by the spirit, wrote a spiritual Gospel (third century). A still earlier authority, the unknown author of the so-called Muratorian Fragment (See Apostolic Fathers, Rev. George A. Jackson, p. 186), which most scholars agree belongs to the second century and probably not later than A. D. 170, so far agrees with the idea that John's Gospel was intended to supplement the other Gospels as to say, that when John's fellow-disciples and bishops exhorted him to write, he said: "Fast along with me three days from today, and let us relate the one to the other whatever has been revealed to us. The same night it was revealed to Andrew, the Apostle, that "John should in his own name, write down the whole, and that they all should revise" what he wrote. Another contention is, and this is based on the authority of Irenaeus (third century) that John wrote to controvert the errors of the Nicholaitanes and Cerinthus, in other words, that "his aim was not so much supplementary as polemical." In the midst of the conflicting theories it is just as well that we accept the simple and straight-forward statement of St. John himself in the last chapter but one of his famous Gospel as to the purpose for which he wrote his Gospel, namely, "And many other signs truly did Jesus in the presence of his disciples which are not written in this book; but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name."

6. _The Acts of the Apostles:_ "The Acts of the Apostles is an account of the conflicts and conquests of Christianity from the ascension of our Lord to the imprisonment of Paul in the city of Rome (33-63 A. D.) It is the earliest manual of Church History, and the only one treating of the age of the Apostles which has come down to us from the first century. Its loss would leave a wide chasm between the Gospels and the Epistles, and involve the student in great ignorance of the progress of events in the history of the Church during the period intervening between the close of our Lord's earthly activity and the destruction of Jerusalem (70 A. D.), which the direct statements and the implications of the Epistles of the New Testament and the Apocalypse would only partially illumine. He, in this case, would know nothing of the outpouring of the Holy Spirit on the day of Pentecost, the testimony and death of Stephen, the conversion of Cornelius, the miraculous manifestation making Saul a Christian, or the stages in the advance of the Church from Jerusalem to Rome and other occurrences hardly less important." (Acts of the Apostles, Intro., p. ix.)

7. _Authorship of the Acts:_ "This book, according to internal and external evidence, was writen by Luke, and forms the sequel to his Gospel. It is the history of the foundation and spread of the Christian Church--the former under Peter (i-xii), the latter under Paul (vii-xxviii). It was founded on the Day of Pentecost; its first sons were Jews (hence it appeared only a Jewish sect in Judea), and the former part of the book is occupied with its establishment there, with arguments in its favor, and with challenges to disprove the fundamental fact of Christ's resurrection. Its first development into an organized community, with official staff, provoked the first persecution and martyrdom, which precipitated its extension to Samaria and Syria, caused a new and more independent center of operations to be planted at Antioch, whence under Paul (the first converted persecutor) it spread to Asia Minor, Greece, Rome, and various parts of the Gentile world. The motive influence was the direct impulse of the Holy Spirit, not any preconceived plan of the Apostolic body (ii: 4; xv: 6, 7, 9)." (Oxford Bible Helps, p. 26.)

_The Completeness of the Four Gospels:_ Much is made of the differences between John and the first three Gospels, not only as to the facts related, but also with reference to the style of Jesus' addresses. But the difficulty disappears when we remember that Matthew, Mark, and Luke present the scenes of Christ's Galilean ministry among the rude peasantry who were less acquainted with the law than their southern brethren, and who needed simple and direct teaching; on the other hand, John sets forth mainly Christ's Judean ministry among those who were conversant with the law and were accustomed to elaborate discussions. The ministry of one year implied by the Synoptists, considered by themselves, does not exclude the three years' ministry which is derived from John's Gospel, for the four taken together supplement each other. (Date of Our Gospels, p. 35-6.)

LESSON IV.

SPECIAL LESSON.

_THE PECULIAR FORCE OF MORAL DUTIES WHEN REGARDED AS COMMANDMENTS OF GOD._[1]

_Illustrations:_

(a) Observance of the "Lord's Day."

(b) Honor thy Father and thy mother.

(c) Thou shalt not bear false witness.

(d) Thou shalt not steal.

(e) Thou shalt not covet.

(f) "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. * * * Thou shalt love thy neighbor as thyself."

_SPECIAL TEXT: "Let us hear the conclusion of the whole matter: fear God and keep his commandments; for this is the whole duty of man."_

_NOTES._

1. _Suggestions in the Formation of a Lecture:_ In a previous lesson on lectures, I made some suggestions in relation to the construction of a lecture (Lesson XI, Part II), quoting from a little work by William Pittenger on "Extempore Speech," calling attention to the simple framework of a lecture, consisting of, 1. _The Introduction;_; 2. _The Discussion_; 3. _The Conclusion_. I now give from the same work an example in outline of such a speech.

"Subject--The Ocean.

"1. _Introduction_--The vastness of the ocean. No one person has seen more than a small part of it. Power evidenced by storm and shipwrecks.

"2. _Discussion_.--Five great divisions of the ocean. Use in nature, watering and tempering the land; in commerce, as a highway; in history, by dividing and uniting nations; its mystery, etc.

"3. _Conclusion_.--Proof of the Creator's power and wisdom found in the ocean.

"THE SAME PLAN CONDENSED.

"Subject--The Ocean.

"1. _Vastness and Power_.

"2. _Parts, Use, and Mystery_.

"3. _Evidence_.

"DEAN SWIFT'S SERMON.

"(Illustrating above plan.)

"This eccentric clergyman once preached a sermon shorter than its own text, yet having all the three parts of which we have spoken. The text was Prov. xix: 20: "'He that pitieth the poor lendeth to the Lord; and that which he hath given will he pay him again.'

"The sermon was:

"'Brethren, you hear the condition; if you like the security, down with the dust.'

"The collection is said to have been munificent.

"In this short sermon the text with the word 'Brethren' constitutes the introduction; the phrase, 'you hear the condition,' is a good transition to the discussion contained in the next member, 'if you like the security,' which assumes the truth of the text, makes its general declarations present and personal, and prepares the way for the forcible and practical, if not very elegant conclusion, 'down with the dust.'" (Extempore Speech, pp. 53, 54.)

_Extempore Speech:_ Extempore speech does not lose its special character, though some scattered quotations be read or repeated from memory. To pick up a book, in the midst of a speech, and read a theme or argument, or the statement of another's position, does not make the discourse composite in character, unless such reading be the principal part of it. * * * * Unwritten speech does not preclude the fullest preparation. The plans advocated in this volume will enable a speaker to gather materials as widely, arrange them as systematically, and hold them as firmly in hand, as if every word was written; while at the same time he may have all the freedom and play of thought, the rush of passion, and the energy of delivery that comes in the happiest moment of outgushing words. (Extempore Speech, Pittenger, p. 25-6.)

_Preparation for Extempore Speech:_ On all ordinary occasions a good speech must result from a previous ingathering of materials--the formation of a mental treasury in connection with a special subject. The speaker works for days or weeks in collecting from all sources and arranging in the happiest manner that which his hearers are to receive in an hour with no other labor than that of listening. The great advantage of writing is supposed to lie in this preparation. Today an orator may write everything he knows about a subject; tomorrow, by means of reading, conversation, or further thought, he may have more ideas to record; and he may thus continue to widen and record his knowledge, until his time, or the subject itself, is exhausted. Then he may revise, select what is most appropriate, refine and polish his language, and finally come before an audience confident that he holds in his hand the very best that he can give them. (Extempore Speech, Pittenger, pp. 27-8.)

Footnotes

1. _Note to Teacher_.--It would be well for the sake of giving variety to our exercises, as also for the excellence of the exercise itself, to make no assignments of the sub-divisions of the subject of these special lessons to individual members, but let it be a subject for general consideration by all the quorum during the week preceding its treatment in the class; and then call upon the members to speak to the subject without previous warning or notification. In a word, let it be an exercise in extemporaneous speaking. (See suggestions in the _Introduction._)

LESSON V.

SCRIPTURE READING EXERCISE.

_BOOKS OF THE NEW TESTAMENT. (Continued.)_

ANALYSIS. REFERENCES.

_I. The Epistles of Paul,--General Notes 1 and 2.
Grouping._[1]
1. Doctrinal, Addressed to Churches. All Bible Dictionaries
2. Pastoral, Addressed to Individuals. and Helps before quoted,
Art. "Pauline" Epistles.
Coneybeare and Howson's
Life and Epistles
of St. Paul.
3. Special, Addressed to Philemon. Notes 3, 4, 5, 6.
_II. General Character of the Epistles._
1. The Author. Students required to
2. General Purpose. read the whole of the
3. Form and Literary Style. Epistles to the Romans.
_III. Doctrinal Epistles--Romans._
1. When and Where Written. Notes 7, 8, 9, 10.
2. Outline of Its Purpose and Doctrine.
3. Select Readings from Romans. Reading, State of the
Pagan World; Chap. i: 13-32
and Chap. ii: 1-13.
(The passage should be
read without noting
chapter division.)

_SPECIAL TEXT: "Whatsoever things were written afore time were written for our learning, that we through patience and comfort of the scripture, might have hope."_--PAUL.

_NOTES._

1. _Chronological Order:_ The arrangement of the Epistles as found in our Bibles and as followed in these lessons, is not one of chronological order. As far as the chronological order can be followed at all, it is generally conceded to be about as follows:

1. I and II Thessalonians, A. D. 50, 51.

2. I and II Cor., Gal., Rom., A. D. 55, 56.

3. Phil., Col., Eph., Philemon, A. D. 60, 61.

4. 1 and 2 Tim., Titus, A. D. 64, 65.

As implied above, there is some variation in these dates among authorities on the Epistles.

2. _The Epistles of St. Paul:_ "St. Paul contrived, in a remarkable degree, to maintain a connection with the churches he founded. The care of all the Gentile churches (II Cor. xi: 28) he exercised not merely by occasional revisiting them, but by letter. Of the letters thus produced we possess thirteen. The originals have indeed naturally disappeared; they were written by amanuenses, and authenticated by the addition of a paragraph in St. Paul's own writing (Gal. vi: 11), or by his signature (II Thes. iii: 17). With the exception of the three pastoral epistles to Timothy and Titus, which are still questioned by some critics, the epistles ascribed to St. Paul in our New Testament are generally and justly received as his. These thirteen epistles all belong to the later half of St. Paul's ministry. The first eighteen years after his conversion give us not one epistle. In the year 52 or 53 A. D. the two epistles to the Thessalonians were written. Then follows another blank period till 58, when, within the space of one year, the four great epistles to the Corinthians, Galations, and Romans were produced. Again there occurs an interval of five years till 63, when the four 'Prison Epistles' appeared; and finally, yet another gap, until 66-68 A. D., when he sent the pastoral letters to Timothy and Titus. In the character of these groups there is a marked difference, while within each group the epistles belonging to it resemble one another. In the earliest group there is a reflection of St. Paul's preaching to the heathen, in which the second coming and the kingdom of Christ are in the foreground. The second group exhibits the doctrines of grace in conflict with Judaism, and also shows us in detail the difficulties Christianity had to overcome in the social ideas and customs of the Roman world. The third group is characterized by a calmer spirit, a higher reach of Christian thought, more constructive statements regarding Christ's person. In the fourth group we have chiefly instructions regarding church order, interspersed with passages of remarkable beauty and richness." (Bible Treasury, p. 135).

3. _The Pastoral Epistles:_ The Epistle to Timothy and Titus are called pastoral because they give directions for the training and governing of the churches, the proper treatment of individual members, old and young, official and unofficial, back-sliders and heretics. They treat of practical wisdom, warning and encouragement, rather than of doctrine.

4. _Their Author:_ "Paul, originally called Saul, was born in Tarsus, the capital of Cilicia, of parents who were Jews, apparently of a strict type, but he had the rights of Roman citizenship. He was sent when young to Jerusalem, where he studied at the feet of a great Jewish doctor, Gamaliel, and wrought at the trade of a tent-maker. Here he became zealous for the law, and distinguished himself by his enmity against those Jews who had apostatized from the faith of their fathers. He went about persecuting the Christians everywhere, and dragging them before the Sanhedrim, that they might be put to death, till, on the road near Damascus, whither he was bound, under commission from the Sanhedrim, in the work of persecution, he was arrested in his course, and suddenly converted, by an apparition of the glorified Christ himself, into a disciple and preacher of the faith he had been seeking to crush." (Bagster Bible Helps, p. 69.)

5. _The General Purport of the Epistles:_ The general purport of these epistles is to teach that salvation is not possible by the works of the law, but is the free gift of God by and in Jesus Christ; and that every man, Jew as well as Gentile, is equally in need, as he is equally capable of this salvation, which is represented as experienced by faith in Christ crucified leading to death with Christ, rising again with Christ, and living with Christ in the inner life. This is the burden of the epistles as it is the sum of Paul's gospel, and it is the exact opposite of the Pharisaic creed in which he had been brought up; his antagonism to that creed now not only enabled him to define better the character of the new faith, but to become the apostle of it to all nations as a religion deriving its inspiration direct from Christ, and alone adequate to the exigency of Jew and Gentile alike, seeing 'all had sinned and come short of the glory of God.'" (Bagster Bible Helps, p. 69.)

6. _The Style of the Epistles:_ The style of these letters shows a man of an eager and impetuous temper, who, on that account, as well as through the fulness of his matter, is impatient of dialectic restraint. The theme is a pressing one, and the writer is to intent to gain his end to study his steps. In his hurry to carry his thought forward he sometimes forgets what he has been saying, and passes on to another point, more urgent perhaps, leaving the original sentence unfinished; while in his eagerness to express himself he is often careless of the coherence of his thought. [May it not be that the defect here pointed out can be accounted for by some of the passages being lost?] He has no time to adjust himself to any formulae: he must make his way at any expense. All forms are alike to him, and he will use any or use none, if only he can thereby gain his point." (Bagster Bible Helps, p. 69.)

7. _Date of the Epistle to the Romans:_ Although this epistle stands first among the Pauline letters, this position has been accorded to it, not because it is the earliest in point of time, but partly owing to its doctrinal importance, and mainly on account of its being addressed to the metropolis of the world. Its probable date is the early spring of the year 58 A. D." (Bible Treasury, p. 135.)

8. _Its Purpose:_ St. Paul's primary purpose in writing to the Romans was to explain why during the many years of his missionary journeyings he had never yet reached Rome, and to pave the way for his intended visit. He had many friends among the Christians of Rome (ch. 16), and it is likely that in a friendly way they had been chiding him with attending so much to others, and so little to them. He assures them that this was due to no oblivion of the claims of Rome, nor to any intentional neglect on his part. On the contrary, he, himself a Roman citizen, had intensely felt the attraction of Rome, and had 'oftentimes' (i: 13) proposed to visit it, and had only been hindered by work from which he could not escape." (Bible Treasury, p. 135.)

9. _The Gospel According to St. Paul Expounded in Romans:_ "St. Paul takes the opportunity of presenting an exposition of his 'gospel' more systematic than we have in any other of his letters. Why, if he expected so soon to see his friends in Rome? Possibly because it was said that he shrank from bringing his bare and simple gospel into the trying light of the metropolis. It is not this, he says, that hinders him from coming to Rome. 'I am not ashamed of the gospel of Christ.' (i: 16). And having good reason to know the precariousness of life, and the delays which may hinder and retard the best intentions, he at once proceeds to give the main outline of his habitual teaching. It was natural that, while proposing greatly to extend his mission, he should wish to make clear to the church of the imperial city, the center of the Gentile world, what his gospel was, and that it was applicable to Gentiles as well as to Jews, to metropolitans as well as to provincials. The letter is a justification of his mission to the Gentiles." (Bible Treasury, p. 135.)

10. _The Church at Rome:_ "The name of the original founder of the Roman Church has not been preserved to us by history, nor even celebrated by tradition. This is a remarkable fact, when we consider how soon the Church of Rome attained great eminence in the Christian world, both from its numbers, and from the influence of its metropolitan rank. Had any of the Apostles laid its first foundation, the fact could scarcely fail to have been recorded. It is, therefore, probable that it was formed, in the first instance, of private Christians converted in Palestine, who had come from the eastern parts of the Empire to reside at Rome, or who had brought back Christianity with them, from some of their periodical visits to Jerusalem, as the 'Strangers of Rome,' from the great Pentecost. Indeed, among the immense multitudes whom political and commercial reasons constantly attracted to the metropolis of the world, there could not fail to be representatives of every religion which had established itself in any of the provinces. On this hypothesis, the earliest of the Roman Christians were Jews by birth, who resided in Rome, from some of the causes above alluded to. By their efforts, others of their friends and fellow countrymen (who were very numerous at Rome) would have been led to embrace the Gospel. But the Church so founded, though Jewish in its origin, was remarkably free from the predominance of Judaizing tendencies. This is evident from the fact that so large a proportion of it at this early period were already of Gentile blood; and it appears still more plainly from the tone assumed by St. Paul throughout the Epistle, so different from that in which he addresses the Galatians, although the subject-matter is often nearly identical." (The Life and Epistles of St. Paul (Conybeare & Howson), p. 544.)

_A Pen Picture of Paul:_ Paul was small in size, and his personal appearance did not correspond with the greatness of his soul. He was ugly, stout, short, and stooping, and his broad shoulders awkwardly sustained a little bald head. His sallow countenance was half hidden in a thick beard; his nose was aquiline, his eyes piercing, and his eyebrows heavy and joined across his forehead. Nor was there anything imposing in his speech, for his timid and embarrassed air gave but a poor idea of his eloquence. He shrewdly, however, admitted his exterior defects, and even drew advantage therefrom. The Jewish race possesses the peculiarity of at the same time presenting types of the greatest beauty, and the most thorough ugliness; but this Jewish ugliness is something quite apart by itself. Some of the strange visages which at first excite a smile, assume, when lighted up by emotion, a sort of deep brilliancy and grandeur. (The Apostles, Renan, pp. 165-6.) See also description of Paul, Richards & Little's Compendium.

Footnotes

1. See Seventy's Bible Dictionary, Art. "Pauline Epistles." There is a fine analysis and history of each Epistle; they are grouped chronologically and the student would do well to read them in that order.

LESSON VI.

SCRIPTURE READING EXERCISE.

_BOOKS OF THE NEW TESTAMENT. (Continued)._

ANALYSIS. REFERENCES.

_I. Doctrinal Epistles--I Corinthians._ I Corinthians. The
1. The City of Corinth. whole epistle for Home
2. Character of Paul's Converts. reading. Notes 1, 2, 3, 4.
3. Subject Matter of the Epistles. All Bible Helps and
Dictionaries before quoted,
Art. 1 and II Corinthians,
and the other
Epistles of this lesson.
Notes 1, 2, 3, 4.
Coneybeare and Howson's
Life and Epistles
_II. II Corinthians._ of St. Paul.
1. When and Where Writen. Notes 5, 6.
2. Purpose and Character of the Readings:
Epistle. Against Schisms in the
3. Selected Passages for Readings. Church. I Cor. Chap. i: 10-31.
_III. Galatians._[1] Spiritual Gifts and
1. To Whom Addressed. Church Organization, I Cor. xii: 1-31.
2. Galatia and Its People. Charity, I Cor. xiii: 1-13.
3. Object of the Epistle. Epistle to the Galatians--All
4. The Nature of the Controversy of of it should be
Which It Treats studied.
Notes 1, 2, 3, 4.
All the Bible Helps and
Dictionaries before cited
Art. "Galatians," "Ephesians,"
etc.

_SPECIAL TEXT: "Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel"_--PAUL.

_NOTES._

1. _Corinth--the City:_ "Corinth was the great center of commercial traffic on the overland route from Rome to the East; and also between Upper and Lower Greece. Possessing the only good harbor in that quarter, and being the shortest and safest route, small vessels were dragged across the isthmus, larger ones transhipped their cargoes, and hence all the trade of the Mediterranean flowed through it, so that 'a perpetual fair was held there from year's end to year's end;' to which were added the great annual gatherings of Greeks at the 'Isthmian Games' (to which Paul alludes, I Cor. ix: 24-27). Hence it was proverbial for wealth, luxury, and profligacy. Its population, and that of Achaia, was mainly foreign, formed of colonists from Caesar's army, and of manumitted slaves, settlers from Asia Minor, returned exiles from the islands, and at this time a large influx of Jews lately expelled from Rome. (Acts xviii: 2.)" (Oxford Bible Helps, p. 27.)

2. _Character of Paul's Disciples at Corinth:_ "Paul's disciples were mostly of the lower order, partly Jews, but mainly Roman freedmen and heathen Greeks, who became enthusiastic admirers of the Apostle. Here he wrote the latter or both of his two epistles to the Thessalonians, and one to the Romans; immediately after which he returned to Ephesus, and was succeeded in his mission by Apollos, who also made many converts. The latter was imperfectly instructed in Christianity, but was well versed in the Jewish Scriptures, and very eloquent." (Oxford Bible Helps, p. 27.)

3. _Cause of Writing the First Epistle to the Corinthians:_ "There arose two factions, in Corinth, a Jewish, clinging to a Pharisaic attachment to the law; a Gentile, prone to push evangelical freedom to license; while keeping the right faith, claiming to indulge in even heathen licentiousness. They joined freely in heathen sacrificial feasts; degraded the Holy Communion into a festive banquet; women threw off the usual eastern veil of modest attire; and the Greek love of intellectual speculation and discussion ran riot on sacred subjects, till appeals on Christian disputes were brought before heathen tribunals and morality was scandalized by even incestuous intercourse. Under such corruption, during three years, factions attained a formidable height. Paul was defamed by the Jewish party, and rumors of alarming disputes reached him, followed by a letter full of inquiries on matters of morality and doctrine, brought by a deputation of freedom. Under such circumstances the first epistle was written." (Oxford Bible Helps, p. 27.)

4. _The Character of the First Epistle to the Corinthians:_ "The letter is, in its contents, the most diversified of all St. Paul's epistles; and in proportion to the variety of its topics, is the depth of its interest for ourselves. For by it we are introduced, as it were, behind the scenes of the Apostolic Church, and its minutest features are revealed to us under the light of daily life. We see the picture of a Christian congregation as it met for worship in some upper chambers, such as the house of Aquila, or of Caius, could furnish. We see that these seasons of pure devotion were not unalloyed by human vanity and excitement; yet, on the other hand, we behold the heathen auditor pierced to the heart by the inspired eloquence of the Christian prophets, the secrets of his conscience laid bare to him, and himself constrained to fall down on his face and worship God; we hear the fervent thanksgiving echoed by the unanimous Amen; we see the administration of the Holy Communion terminating the feast of love. Again we become familiar with the perplexities of domestic life, the corrupting proximity of heathen immorality, the lingering superstition, the rash speculation, the lawless perversion of Christian liberty; we witness the strife of theological factions, the party names, the sectarian animosities. We perceive the difficulty of the task imposed upon the Apostle, who must guard from so many perils, and guide through so many difficulties, his children in the faith, whom else he had begotten in vain; and we learn to appreciate more fully the magnitude of that laborious responsibility under which he describes himself as almost ready to sink, 'the care of all of the churches,'" (The Life and Epistles of St. Paul, Coneybeare & Howson, p. 424.)

1. _The Persons Addressed in Galatians:_ "This alone among the Pauline epistles is addressed, not to an individual or to a single church, but to a group of churches; 'unto the churches of Galatia' (i: 2)."

2. _Galatia:_ "The name 'Galatia,' however, is ambiguous. Originally it was restricted to the region possessed and inhabited by the descendants of the invading Gauls; a tract of country separated from the Black Sea by Bithynia and Paphlagonia, and bounded on the east by Pontus and Cappadocia and on the south by Phrygia. This country had been known as Galatia since the beginning of the third century B. C., when three tribes of Gauls (Galatinas, Celts), who had attempted to overrun Greece, were driven back, and finally found a footing in this part of Asia Minor. In 189 B. C., Galatia became a Roman dependency, and in 25 B. C. Augustus added to it Lycanonia, Pisidia, Pamphylia, and a large part of Phrygia, and constituted the whole into a Roman province, under the name 'Galatia.' And it is not easy to determine whether we are to seek for the churches here addressed among the northern Galatians, or in Antioch, Iconium, Lystra, and Derbe. Perhaps, on the whole, the evidence is somewhat in favor of the belief that St. Paul addresses the last-named churches. Of the founding of these we have a full account in Acts xiii: 13-14, 24." (Bible Treasury, p. 139.)

3. _Object of the Epistle:_ During the absence of St. Paul from the churches of Galatia, Judaizing teachers had found access to them. These persistent enemies of the Apostle of the Gentiles taught his young churches that it was only through the gate of Judaism any one could enter the Christian fold. They demanded that the Gentile converts should be circumcised, and should keep the whole law. And they had much that was plausible to advance in favor of the idea. The law was a divine institution, and could not be abrogated. The promises had been made to Abraham and to his seed. The Messiah was the Messiah of the Jews. Jesus himself had been circumcised and had kept the whole law. The original apostles followed his example. Besides, if the Gentiles were not enjoined to keep the law, how were they to escape from the immoralities in which they had been reared? And who was Paul, that he should presume to introduce this novel doctrine? He had not known Christ while on earth. He was merely the messenger of the church at Antioch, and had no commission from the apostolic circle at Jerusalem. And vehemently as he declaimed against circumcision, he enjoined it when it suited him; witness the case of Timothy. The very speciousness of these arguments convinced St. Paul that a great crisis had arrived, and that, if Christianity was to become the universal religion and not a mere Jewish sect--if religion was to be spiritual and not mere ritual--if union with Christ really meant emancipation from bondage of every kind, then it was time that he should, once for all, make clear the relation of Christ to the law" hence the epistle. (Bible Treasury, p. 139.)

4. _The Case of the Judaizing Party against Paul:_ "It is remarkable, therefore, that the Judaizing emissaries should so soon have gained so great a hold over a church consisting mainly of Gentile Christians; and the fact that they did so proves not only their indefatigable activity, but also their skill in the arts of conciliation and persuasion. It must be remembered, however, that they were by no means scrupulous as to the means which they employed to effect their objects. At any cost of falsehood and detraction, they resolved to loosen the hold of St. Paul upon the affection and respect of his converts. Thus to the Galatians they accused him of want of uprightness in observing the Law himself whilst among the Jews, yet persuading the Gentiles to renounce it, they argued that his motive was to keep his converts in a subordinate state, excluded from the privileges of a full covenant with God, which was enjoyed by the circumcised alone; they declared that he was an interested flatterer, 'becoming all things to all men,' that he might make a party for himself; and above all, they insisted that he falsely represented himself as an Apostle of Christ, for that he had not, like the Twelve, been a follower of Jesus when he was on earth, and had not received his commission; that, on the contrary, he was only a teacher sent out by the authority of the Twelve, whose teaching was only to be received so far as it agreed with theirs, and was sanctioned by them; whereas his doctrine (they alleged) was now in opposition to that of Peter and James, and the other 'Pillars' of the Church. By such representations they succeeded, to a great extent, in alienating the Galatian Christians from their father in the faith; already many of the recent converts submitted to circumcision, and embraced the party of their new teachers with the same zeal which they had formerly shown for the Apostle of the Gentiles; and the rest of the Church was thrown into a state of agitation and division"--hence the Epistle to the Galations. (The Life and Epistles of St. Paul, Conybeare and Howson, p. 522.)

Footnotes

1. This could well be classed as a controversial epistle, for it is, one may say, fiercely controversial in spirit throughout. Renan refers to it as Paul's "terrible epistle."

LESSON VII.

SCRIPTURE READING EXERCISE.

_BOOKS OF THE NEW TESTAMENT.(Continued.)_

ANALYSIS. REFERENCES.

_I. Doctrinal Epistles--Ephesians._ Epistle to the Ephesians.
1. The City of Ephesus. Notes 1, 2.
2. Occasion and Object of the Epistles. Coneybeare and Howson's
_II. Philippians._ Life and Epistles
1. The City of Phillippi. of St. Paul. Bible Helps
2. Occasion and Character of the and Dictionaries under
Epistles. Titles of Ephesians, and
all the epistles of this
lesson. Epistle to the
Philippians.
Notes 3, 4, 5.
_III. Colossians._ Colossians.
1. The City of Colossae. Thessalonians I and II.
2. Character of the Epistle. Note 10.
_IV. Thessalonians I and II._
1. Thessalonica, the City.
2. Summary of the Epistles I and II.
_V. Epistle to the Hebrews._ Hebrews, the whole
1. Authorship. epistle. A fine treatise
2. Character of the Epistle. on the subject is found
3. Doctrinal Outline. on the Life and Epistles
of St. Paul (Coneybeare
and Howson), Chap. xxviii.
Notes 6, 7, 8.

_SPECIAL TEXT: "God * * * hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."_ PAUL.

_NOTES._

1. _Ephesus:_ Capital of the Roman province of Asia and a great commercial center. The province was governed by 'proconsuls,' while Ephesus, as a 'free city,' had its town clerk, or keeper of the records, its 'asiarchs,' or officers appointed to preside over the public games; its court days, and its popular assembly, was three miles from the sea, and was on the banks of the navigable river Cayster. It was an important business center, much of the commerce between east and west passing along the great highway which connected Ephesus with the Euphrates. It thus became a natural center for the Christian Church in Asia Minor. The city was celebrated as the guardian of the image of Artemis or Diana, and there was a large manufacture of silver shrines of the goddess. The magnificence of her temple was proverbial. A large part of the site was excavated by Mr. J. T. Wood, 1863-71, who also discovered the site of the theater, a huge building capable of seating 24,500 people. Some of the inscriptions are to be seen in the British Museum." (Cambridge Bible Helps, p. 53.)

2. _Occasion and Object of the Epistle:_ The occasion of writing this letter was the opportunity that offered in the mission of Tychicus and Onesimus to the Church at Colossae, and the object is to show that the Gentiles had a standing in Christ as well as the Jews; that their call into the Church was no mere accident, that it was the eternal purpose of God to gather all into oneness, or one body, in Christ, and that except in this oneness the fulness of Christ would not be revealed. Thus the epistle sets before us, as has been said, Paul's doctrine of the Church, the Church in its unity, 'the completion of an edifice whose foundations had been laid in a past eternity, and which was to stand forever." (Cambridge Bible Helps, p. 73.)

3. _The Church at Philippi:_ "Philippi was a place of great importance. Surrounded by a fertile district, and possessing valuable mines, it also commanded the great highway from east to west, and was on this account attractive to St. Paul. The town which originally occupied the site was known as Krenides ('Fountains'); but Philip II of Macedonia having improved it, named it after himself. In St. Paul's time it was a Roman 'colony' (Acts xvi: 12), e. g., a settlement of veterans who had served their time in the army." (Bible Treasury, p. 142.)

4. _Occasion of the Epistle:_ "Epaphroditus had been the bearer of some pecuniary aid sent to St. Paul by the Philippians, and had thrown himself so vigorously into the work of Christ in the metropolis that he became alarmingly ill (Phil. ii: 30). On recovering, and hearing how anxious his friends in Philippi were, he proposed to return to them; and St. Paul felt that he could not allow him to go without putting in his hands a written acknowledgement of their kindness. Hence this letter was intended to be a simple letter of friendship." (Bible Treasury, p. 142.)

5. _Colossae and its Church:_ "Colossae was situated in southwestern Phrygia, but within the proconsular province of Asia. It lay on the south bank of the river Lycus, and on the main road from Ephesus to the great plateau of Asia Minor. In the fifth century B. C., it was known as a great and prosperous city, but the still more advantageous position of its neighbor Laodicea, a few miles down the river, gradually told on Colossae; and in the time of St. Paul, although a large number of Jews had been introduced into it, and although the city had become rather Greek than Phrygian, it yet had somewhat fallen from its former grandeur and importance. Since the twelfth century, only the ruins of the great church of St. Michael have marked its site. So completely was Colossae forgotten, that the idea arose that the Colossians to whom St. Paul wrote his epistle were Rhodians, so called from their famous Colossus." (Bible Treasury, p. 143.)