Chapter III: Part 3

#91. Fourth Scene.#--Again Elijah and Ahab are face to face. Ahab has coveted the vineyard of Naboth, to make out of it a garden of herbs. Naboth, as was his right, would not part with the inheritance of his fathers. Ahab does not dare use violence to secure possession. But Jezebel has no such scruples. With bribery and perjury, she soon has poor Naboth convicted of blasphemy, and stoned to death. Then his estate passing to the crown, she tells her husband to arise and take possession. Just as Ahab reaches the vineyard, lo! Elijah confronts him. The prophet was the last man whom the conscience-stricken king desired to see, particularly at that very moment. "Hast thou found me, O mine enemy?" he exclaims, in horror. Then comes the righteous prophet's stern denunciation of the guilty king, and so the interview closes.

#92. Fifth Scene.#--Now we are in the country east of the Jordan. Two men are journeying together, and we recognize them as Elijah and his successor Elisha. Suddenly there comes a supernatural rushing of what seem to be chariots and horses of fire. The elder of the two is caught up, and carried into heaven, while the younger, in amazement and awe, cries out, "My father, my father, the chariots of Israel and the horsemen thereof!" As suddenly as Elijah came to the scenes of his activity, so suddenly did he disappear.

#93. Sixth Scene.#--More quiet than any of the others is this scene. We are now on the Mount of Transfiguration. The Master is there, and three of his disciples. Suddenly there appear two others in glory with the Master. They are the great lawgiver, Moses, and the great prophet, Elijah. They are talking with Jesus of his death which was now soon to take place in Jerusalem. Then, the conversation having come to a close, the two visitors from the other world disappear, and the Master is left alone with his astonished disciples.

#94.# Stern, with the fear of God before his eyes, and no fear of man in his heart, stands this man of God, Elijah. A benediction to Israel God meant him to be, but alas! Israel rejected him, as it did the other prophets whom God in his mercy sent, and so Israel pushed on to its own final ruin. For the material used in this sketch look at 1 Kings 17, 18, 19, 21, and 2 Kings 2.

Test Questions

What divinities was Israel worshiping at the time that Elijah appeared?

What relationship to nature were these two divinities supposed to hold?

Give the first scene in the life of this prophet.

What significance was there in his challenge?

Give the second scene with Ahab. Where did the contest between Elijah and the prophets of Baal take place?

What was the significance of this scene?

Where next do we see Elijah?

What probably was the cause of his discouragement?

How does God deal with his servant at this time?

Where does Elijah now go, and what effect does his communion with God have on his spirit?

Give scene four.

Tell the story of Naboth and his vineyard.

Where next do we find the great prophet?

Who was Elijah's successor?

What is the last scene in the experience of Elijah that we find in the Bible?

Lesson 11

Return from Captivity

Old Testament Division--Fifth Period

LEADING EVENTS AND PERSONS

#Return from Captivity.#--After seventy years, Cyrus, king of
Persia, allowed the Jews to return to Jerusalem to rebuild
the Temple under Zerubbabel (Ezra 1:1-11). Altar set up once
more (Ezra 3:1-7). The Temple begun (Ezra 3:8, and following
passages). The prophets Haggai and Zechariah encouraged the
people (see books under their names).

#Sixty years# elapsed of which we know nothing.

#Ezra goes# to Jerusalem to institute reforms, such as
prohibiting mixed marriages of Jews with other nations (Ezra
7:1 to 9:15). He interpreted the law (Neh. 8:1-18) and
celebrated the Feast of Tabernacles.

#Nehemiah#, cup-bearer to Artaxerxes, the king. Became
solicitous for the city of Jerusalem and its broken walls,
prayed for guidance, and was rewarded by the king's
assistance (Neh. 1:1 to 2:8). Opposed by Sanballat (Neh.
2:19, 20; 4:1-8; 6:1-14). A great popular religious festival
was held (Neh. 8:1-18). Judah was set apart from strangers
(Neh. 9:1-38; 13:1-3). The law of the Sabbath was enforced
(Neh. 13:15-22).

#TIME.#--538 B. C. to about 400 B. C.

#PLACES.#--Babylon, Jerusalem.

#SIGNIFICANCE OF EVENTS.#--The return to Jerusalem and the institution of reforms were events of tremendous import to the Jews, and the faithfulness of a few men was given high recognition. The rebuilding of the Temple and reconstruction of the city walls looked forward through four centuries to the fitting setting for the scene of the coming Messiah.

The Captivity and the Return

#95. Condition During Captivity.#--The captivity of Judah lasted seventy years, dating from the first captivity under Jehoiakim, 605 B. C., when among others Daniel was taken captive. The lot of the captives in Babylon was bad enough, but it was not by any means as severe as the bondage in Egypt. Quite a number of the captives, such as Daniel, Zerubbabel, Nehemiah, occupied positions of great trust and emolument. Still, by the rivers of Babylon, Judah did mourn and weep, as her people thought of Jerusalem and its vanished glories.

#96. The Return.#--The seventy years having been completed God stirred up the spirit of Cyrus, king of Persia, and he issued a decree allowing all Jews who so desired to return to their own land. He also gave them many vessels of gold and silver that Nebuchadrezzar had taken from the Temple, that they might use them in the new house of God which they were to build. Zerubbabel led the caravan from Babylon to Jerusalem. Arrived in Jerusalem, they began their work by erecting the altar first. This was right, as the altar was the foundation of all the temple services. Altars existed long before temples had been built. For a while the building of the temple was interrupted by the foes of Judah, but at last it was completed, the people being encouraged by the prophets Haggai and Zechariah. So they dedicated the temple with much joy, and restored the sacrifices as Moses, the man of God, had commanded. For all of this see Ezra 1-6 and the books of Haggai and Zechariah.

#97. Ezra.#--Now comes a period of about 60 years, in which we have no knowledge of the condition of affairs in Jerusalem. At last, however, Ezra, the scribe, goes up to the Holy City, and with him a number of patriotic Jews. The work of Zerubbabel was the rebuilding of the temple. That of Ezra was emphatically the reformation of religion among those who were in Judah and Jerusalem. There was much danger that through intermarriages with the people of the land the Jews would again abandon the religion of their fathers. A large part of Ezra's effort was aimed against this evil. The people declared their willingness to do as Ezra dictated, and so the danger from this direction was for the time being avoided.

#98. Nehemiah.#--Soon after this we come to the story of Nehemiah. He was cupbearer to Artaxerxes, a position of much ease and wealth. But the welfare of Jerusalem lay near his heart, and he made it his business to know how matters were progressing in that city. Certain of his brethren at one time brought him evil tidings from there. In consequence he betook himself to prayer that God would give him such favor in the eyes of the king that he would allow him to go to Jerusalem and build the walls that had been thrown down. In those days a city without walls was in a pitiful condition, exposed to the assaults of all its foes. For four months Nehemiah prayed without any visible answer. Then it came at last in a moment. One day at the table the king noticed that the face of his cupbearer was sad. "Why is thy countenance sad?" he inquired. Then Nehemiah (after an instant of silent prayer) told the king all that was in his heart. At once the permission was given him for which he had waited and prayed for four months. So off he started as soon as possible.

#99. Nehemiah's Prayer.#--Note just here the nature of Nehemiah's prayer. It was not like so many modern prayers, one for _ease_. No, it was a prayer for opportunity to make _sacrifice_ and bear _heavy burdens_ for the sake of Jerusalem. If all the church were in this day to pray for an opportunity to bear burdens and make sacrifices, what do you think the effect would be on the advance of the kingdom of God on earth?

No sooner did Nehemiah reach Jerusalem than he inspected the walls to see exactly the condition in which they were. Then he assembled the rulers and told them of his plans, and heartened them for the work. He divided the work among the families, thus giving each one a specific task, and encouraging the spirit of true rivalry. "To every man his work," seems to have been his excellent motto. So the people got to work with enthusiasm.

#100. Opposition.#--Of course there was no lack of opposition, for all good causes have opponents. But none of these things in any way moved this grand man from his purpose, or abated in any degree his enthusiasm. With sword in one hand and trowel in the other the people pushed the work forward, while over all Nehemiah watched with unceasing care. His vigilance is apparent from the fact that for nearly two months he never put off his clothes. So in fifty-two days the work was completed, and the people's hearts were filled with joy. Under his rule was gathered what has sometimes been called the first Sunday-school on record (Neh. 8). He knew that it was on account of the ignorance of the people of the Word that they fell so easily into sin. So he gathered them all together, and Ezra read and explained the law of Moses in their hearing. In this connection, too, they celebrated the feast of tabernacles, in commemoration of the wanderings of Israel in the wilderness.

#101.# Ever watchful of the spiritual welfare of his people, Nehemiah instituted reforms in the matter of Sabbath-keeping, and of usury, and of idolatrous intermarriages with the people of the land. His labors never ceased, for he seems to have realized that "eternal vigilance" was the price of true godliness, in the midst of idolatrous surroundings.

#102. Results of the Captivity.#--In this matter of the captivity, the most important thing for us to bear in mind is that the people were cured by their experience of all forms of idolatry. Up to that time this had been their besetting sin, into which they were ever falling. From the time of the captivity and return onward to the present day the Jew has been a strict monotheist. Though scattered to the ends of the earth, never again has he fallen into this pit of iniquity and this slough of despond. This is a most remarkable fact.

Test Questions

How long did the captivity of Judah last?

Give the three most prominent names of those who had to do with the return and the subsequent reforms.

Who first led the Jews up out of Babylon?

What was the chief work of Zerubbabel?

How did he begin the building of the temple?

Name the two prophets who encouraged the people in this work

How long a period is there between Zerubbabel and Ezra?

What was Ezra's chief work in Jerusalem?

What was Nehemiah's position at the court of Artaxerxes?

For what in reality was Nehemiah praying?

How long was his prayer unanswered?

How long was Nehemiah in building the walls?

What illustration is given of his fidelity to this work?

What other reforms did Nehemiah strive to inaugurate?

What is the most noticeable thing about the religious life of Judah during and after the captivity?

Text Questions for Review

Lessons 6 to 11

1. In what order were the various parts of the land of Canaan conquered?

2. What was the cause of each period of oppression in the time of the Judges?

3. Who brought relief from the oppression of Midian?

4. What was the political condition of the people in the time of the Judges?

5. What reasons did the Israelites offer for wanting a king?

6. Give instances of Saul's hatred toward David.

7. Over what tribe did David rule alone for seven years?

8. Give the boundaries of David's kingdom at its height.

9. What noted building did Solomon erect in Jerusalem?

10. Why were the people finally dissatisfied with the king?

11. When the United Kingdom was divided, who was chosen king over the Northern Kingdom?

12. Name the Northern and the Southern Kingdom.

13. What king tried to restore the worship of Jehovah?

14. Name two prophets of the time of Jeroboam II.

15. Under what king was Israel carried into captivity?

16. Which lasted longer, the kingdom of Israel or of Judah? How much longer? Why?

17. Under what kings did Judah have great reforms?

18. Name two great prophets of Judah.

19. Describe and locate the contest between Elijah and the prophets of Baal.

20. Tell the story of Naboth and his vineyard.

21. How long did the captivity of Judah last?

22. Name the three most prominent persons that had to do with the return.

23. What was Zerubbabel's great work?

24. What two prophets encouraged the work?

25. What was Ezra's work in Jerusalem? Nehemiah's?

Lesson 1

New Testament Division

PRINCIPAL EVENTS

#Interval# between the Old and the New Testament--four
hundred years of silence. Governmentally, this period was
divided between Persian, Greek, Maccabean, and Roman rule.

#Prelude# of angelic ministration. Message to Zacharias (Luke
1:5-20). Annunciation to Mary (Luke 1:26-38). Angelic chorus
on Bethlehem's plains to shepherds (Luke 2:1-18). Warning to
Joseph to flee from Herod (Matt. 2:13). The first thirty
years of the life of Jesus are referred to but slightly in
the Bible.

#First Period.#--Six months of preaching by the "forerunner,"
John the Baptist (Matt. 3:1-13; also parallel passages).

#Second Period.#--The entire life of Jesus, from the baptism
at Jordan to the crucifixion, resurrection, and ascension.
(See entire Gospel narrative.)

#Third Period.#--From Pentecost, the outpouring of the Spirit
and admission into the church of three thousand in one day
(Acts 2:1-40). Gentiles admitted to the church (Acts
10:1-48). The first persecution (Acts 5:17-40). The martyrdom
of Stephen (Acts 6, 7).

#Fourth Period.#--The time of the Gentiles--the period in
which we now live (Rom. 11:25; Luke 21:24).

#Fifth Period.#--Will begin with "the lifting of the veil"
from the eyes of Israel (2 Cor. 3:15, 16). The close of this
period will be a time of great blessing (Rom. 11:15).

#The end# will witness the final triumph of the religion of
the Messiah over Jew and Gentile.

#TIME.#--About 400 B. C. to present time.

#PLACES.#--Palestine and Egypt; for the Third Period see later maps.

#SIGNIFICANCE OF EVENTS.#--The New Testament marks the change from the old dispensation of priests as mediators, to the new, when "Jesus Christ became the propitiation for our sins, and not for ours only, but for those of the whole world!"

The New Testament Preview

#103. Interval.#--Between the close of the Old Testament Period and the opening of that of the New Testament there is an interval of four centuries of silence.

#104. Prelude.#--This is largely angelic in character. To Zacharias comes the message of the birth of the forerunner. Then follows the angelic annunciation to Mary herself. This in turn is followed by the angelic message to the shepherds and the heavenly chorus on Bethlehem's plain. Heaven stoops to earth to announce its glad tidings. A new creation is heralded, better and grander even than that of the opening chapters of Genesis. One or two events are then recorded in the early life of the Holy Child, and then there is silence for thirty years. It is as though the prelude should end all. But no, the story will not end with mere prelude. It will go on its course till the very last act.

#105. First Period.#--_From John to Jesus._ Suddenly John the Baptist breaks on our vision, for his short but decisive part. His message is twofold, and is comprised in the words "Repent," "Prepare." For six short months this fiery preacher calls the nation to prepare for what God has in store for it. Multitudes gather and hearken. Then comes Jesus from Nazareth, and John almost in one breath calls him "Son of God" and "Lamb of God." Two apparently irreconcilable titles, for the one means power and exaltation, and the other sacrifice and humiliation. How these two titles were to blend in one character will be seen in the following acts of the Divine dealing with men.

#106. Second Period.#--_From Jordan to the Mount of Olives._ Three and a half years was this in duration. Short as compared with any one of the Old Testament stories, but far more significant, and more full of the Divine revelation of God's mercy and justice. Now miracles multiply as never before, for now, as never before, the Divine comes down to man and holds communion with him. Now truth is made clear as no patriarch or prophet ever saw it. Truly in this period, "Great was the mystery of godliness; he who was manifested in the flesh." With this period we shall deal more in detail later on in these lessons, so we make but brief allusion to it in this place. Suffice it to say that not in all the history of this world were there ever three years and a half so filled with benediction for mankind as were these of the second period.

#107. Third Period.#--_From Pentecost to the Turning to the Gentiles._ Pentecost was the birthtime of the Christian Church. No Pentecost, no Acts of the Apostles. No Acts of the Apostles, no Christian Church. In that case the world of to-day would be heathen, Muhammadan and Jewish. At Pentecost more were brought to an acceptance of Jesus as the Messiah than Jesus himself had won in his whole active ministry. About five hundred would seem to have been the number of believers after our Lord's resurrection. Now in one day Peter wins and baptizes three thousand. Thence onward the number of believers grows, till it numbers thousands and thousands. But all these are yet Jews, or else proselytes. The next step in this third period is the official opening of the door to the Gentile world. This took place at Caesarea, and to Peter was given the joy and privilege of admitting Gentiles without their first becoming Jews. Through Pentecost and the experience at Caesarea was in large measure fulfilled to Peter the "promise of the keys" (Matt. 16:19), for he it was who received the Jews at Pentecost into the church, and he too it was who opened the door of the church to the Gentile world. How great this portion of Period Three, and how significant to us, is apparent as soon as we realize that but for the advance in Caesarea we in this day would first have to become Jews before we could be members of the living church. Had the Jews been willing to receive the Nazarene as their Messiah, there is no telling what sweeping measure of blessing they might not have received. Certain it is that their history from that day to this would have been very different from what it has been. Their rulers cried, "We have no king but Caesar," and from that time many of their people have had few to rule over them but Czars, Sultans, Emperors, and hostile rulers.

#108. Fourth Period.#--_The Times of the Gentiles. In this period we now are._ Here it behooves one to speak guardedly, for opinions differ. The writer gives his interpretation of what the Word says. When the Jews refused to receive Jesus as their Messiah, the Apostles plainly said, "We turn to the Gentiles" (Acts 13:46). On account of their hardness of heart, blindness came to Israel, and a veil fell before their eyes. "A hardening in part hath befallen Israel, until the fulness of the Gentiles be come in" (Rom. 11:25). Our Lord alludes to this same truth when he predicts that Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21:24). That Jerusalem from the days of Titus to the present day has been thus trodden under foot of the Gentile world is only too manifest to all who know its sad history.

In this period our lot is cast, and thus we become actors in the great Divine drama of the New Testament. Solemn thought, and one calculated to make us feel the serious nature of our responsibility.

#109. Fifth Period.#--This is yet to come. It will begin with the "lifting of the veil" from the eyes of Israel. When that is to begin we know not, and it is neither safe nor wise to venture any guess. But that it will come in due time is as sure as that all the other predictions of Old and New Testament have had their commencement and their close. It will be a great day, for, as the Apostle Paul says, "if the casting away of them [Israel] is the reconciling of the world, what shall the receiving of them be, but life from the dead?" (Rom. 11:15). That will be a day of vast ingathering into the kingdom of God, and then Jesus shall see of the travail of his soul and be satisfied.

#110. Then Comes the End.#--Jew and Gentile will then be one, and the final triumph of the Redeemer will be ushered in. Then the ransomed and redeemed of the Lord shall unite in singing praises to him who has loved them and bought them, and has brought them home to glory. (There are differences of opinion as to the last two periods in this New Testament story. Let the student go to the law and the testimony, as referred to above, and decide for himself whether the writer is upheld in his laying out of these two great periods.)

Test Questions

How long an interval of silence is there between the Old and the New Testament times?

Give the prelude to the New Testament Period.

In what does the first period consist?

How long does the first period last?

Give the title of the second period.

How long did this period continue?

What is the third period called?

Into what two divisions may this period be divided?

What was the significance of the admission of the Gentiles to the church?

Give the fourth period.

Name the fifth period.

What Scripture is there in support of these two periods?

Lesson 2

The Life of Jesus--Thirty Years of Preparation

New Testament Division--Second Period

#The Life of Jesus# may be considered under five subdivisions:
Silence, Obscurity, Popularity, Opposition, The Passion Week.

#Thirty Years of Silence.#--The Bible narrative tells but
little of these early years; but one public utterance of
Jesus is referred to until he was thirty years of age.

#NOTE.--The harmony of the four Gospels used in the following
chapters is not intended to be memorized. It is placed here
in order to familiarize the pupil with its use, and to afford
a ready means to locate the events in the Life of Jesus.#

-----------------------------+---------+--------+---------+-------
EVENTS | MATTHEW | MARK | LUKE | JOHN
-----------------------------+---------+--------+---------+-------
Introduction. | ... | 1:1 | 1:1-4 | 1:1-18
| | | |
The Genealogies. | 1:1-17 | ... | 3:23-38 |
| | | |
Appearance of an Angel to | | | |
Zacharias. | ... | ... | 1:5-25 |
| | | |
An Angel Appears to Mary, | | | |
Annunciation. | ... | ... | 1:26-38 |
| | | |
Mary Visits Elisabeth. | ... | ... | 1:39-56 |
| | | |
Birth of John the Baptist. | ... | ... | 1:57-80 |
| | | |
An Angel Appears to Joseph. | 1:18-25 | | |
| | | |
The Birth of Jesus, etc. | ... | ... | 2:1-21 |
| | | |
Presentation in the Temple | | | |
(1, 2). | ... | ... | 2:22-38 |
| | | |
Visit of the Magi. | 2:1-12 | | |
| | | |
Flight into Egypt, etc. (3). | 2:13-18 | | |
| | | |
Return to Nazareth (4). | 2:19-23 | ... | 2:39,40 |
| | | |
Jesus Goes to the Passover | | | |
(5, 6). | ... | ... | 2:41-52 |
| | | |
Ministry of John the Baptist.| 3:1-12 | 1:2-8 | 3:1-18 |
-----------------------------+---------+--------+---------+-------

(The harmony reproduced here is taken from Professor Riddle's
Outline Harmony of the Gospels; and the Journey Maps are
reproduced from Arnold's Chart of Christ's Journeyings and
Chart of Paul's Journeyings.)

#TIME.#--5 B. C. to A. D. 26.

#PLACES.#--Bethlehem, Jerusalem, Egypt, Nazareth.

The figures attached to the journeys refer to events
mentioned in the first column on the opposite page. A
method for using these Journey maps is suggested in
the section entitled Teaching Hints, in the Appendix.]

#SIGNIFICANCE OF EVENTS.#--The fulfilment of prophecy is strikingly shown in the events surrounding the coming of Christ and the preparation for his ministry; and the preaching of John the Baptist epitomized the message which Jesus was about to proclaim.

The Incomparable Life

#111. The Thirty Years of Silence.#--To these years the Gospels give small space. Only Matthew and Luke make any mention of them, and these give to them only four chapters. All the rest of the Gospels are devoted to the three and a half years of the Lord's active ministry.

#112.# Take, now, first what we _know_ of this early life. It was lived in Nazareth, in Galilee. Nazareth was a town where caravans rested on their journeys between Damascus and Egypt. It was a rough town, as we may infer by the remark of Nathanael, "Can any good thing come out of Nazareth?" (John 1:46). His home was that of a workingman, as Joseph was a carpenter. It was therefore the home of a poor man. Doubtless he himself followed for all those years of silence, the trade of his reputed father. So Jesus was truly a workingman himself. His mother was exceptionally godly, as we see by her wonderful outburst of song in Luke 1:46-55. This song is fairly saturated with the spirit of the old prophets. Joseph also gives signs of his fear of the Lord during these early years in more ways than one. Thus we may be sure that the "atmosphere" of that home was conducive to godliness. He was taught the Scriptures from his youth. This is apparent from his great familiarity with them, shown in his later years. To this we shall refer later.

#113. His Early Education.#--Of course he was taught to read and write, as every Jewish boy was. He also had the advantage of frequent visits to Jerusalem, for the visit referred to by Luke, at twelve years of age, was only the first of a long series of such visits. No doubt after that first visit he went up to the Holy City every year to the feast. A lad of his type of mind would not let such an opportunity pass without taking advantage of it each time that it came. So much we may say we practically know about these thirty years. But there is much that we may legitimately _infer_, and when guardedly used, inference is a legitimate source of knowledge. If you will let me go into a man's library, I may be able to infer with much accuracy the calling of that man. If the majority of the books are medical or legal, I infer that the man is a doctor or a lawyer. If the majority of the books that are worn are light fiction, my inference is of a totally different nature. If, to change the illustration, I go to the home of a lady, and in the afternoon find that I can write my name in the dust on the polished piano-lid, I infer somewhat about the housekeeper in whose home I am.

#114.# Making, then, reverent use of inference, what may we learn about these thirty years of our Lord's life, and of the influences that were at work all that time? Who were his teachers? For, bear in mind, that at the time of Jesus' entry into his public ministry, he came as a full-fledged man, who was prepared for his life's work.

#115. Nature Taught Him.#--Nature is God's first book, and if man had not sinned, he would have needed no other. To Jesus, nature was an open volume, and he read it in all its spiritual significance. While other boys saw only that which was outward, he saw that which was inward and had spiritual meaning. To him the lily spoke of his Father's care, the leaven that he saw in his mother's house spoke to him of the way in which the kingdom of God grew in this world. The mustard seed was an illustration of the growth of truth. Many of his most simple and precious teachings were drawn thus from nature. Sparrows, seed and tares, fig-tree, salt, and many other objects of nature told him of things unseen.

#116. Men Taught Him.#--He doubtless mingled much with them in Nazareth, and it is not hard to imagine the boy going to the camping-place of the passing caravans, and listening to the tales that the men from far countries had to tell. The stories that he afterward made use of were in many cases doubtless gathered from such sources. But he made them illustrate things unseen and spiritual. Look at his parables, and see how true this may easily be. The ten virgins may well have been a story that he heard, and of which he made such solemn use in his ministry. Is it unnatural to suppose that in these gatherings of men he may have heard some one tell of a pearl merchant and his fortune in finding a peculiarly valuable pearl? In due time he used this story to illustrate the wisdom of staking all on one superlative venture. Look at his parables, and see how he made use of the interests of men in making clear the things pertaining to the kingdom of God. The sower, the lost silver, the prodigal son, children in the market-place, the rich fool, the vineyard and the laborers--these and many more show how richly the relationships of men with their fellow-men instructed him.

#117. The Bible Taught Him.#--He was most familiar with its teachings, and knew how to use them on the spot, without reference to commentary or concordance. We find in his sayings reference to, or quotations from, the following books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 1 Samuel, 1 and 2 Kings, 2 Chronicles, Job, Psalms, Proverbs, Isaiah, Jeremiah, Ezekiel, Daniel, Jonah, Joel, Hosea, Micah, Zechariah, and Malachi--22 in all. Had all the utterances of our Lord been given to us, I doubt not that we should have found that he quoted from every book of the Old Testament. For bear in mind that we have only a very small part of what our Lord said preserved for us. His recorded words are only 38,422, or the equivalent of ten short sermons. But for three years he was speaking incessantly.

#118. Prayer Taught Him.#--His habit of spending all night in prayer was not one acquired of a sudden. No doubt he spent many a night in prayer while he was still at the carpenter's trade. But the prayer-habit is one calculated to shed much light on things that lay hold on eternal truth. All spiritual seers are men of much prayer.

#119. Finally, His Visits to Jerusalem Taught Him.#--Not in vain did he go at least 18 times to that city before his public ministry began. It was in this way that he saw the formality of the Pharisaic party, and the self-seeking of scribe and chief priest. So when he denounced them so fiercely in later times, he did it not out of an experience of day before yesterday, but out of years of observation. Such were some of the influences that surrounded him, and the teachers that prepared him during those thirty years of silence for his great work. Thus, when the fulness of time came, he stepped forth full armed for the contest with the powers of darkness.

Test Questions

Where were Christ's thirty years of silence spent?

What was our Lord's trade?

What can we say of the religious life of his mother and of his father?

In what way is inference a legitimate ground of knowledge?

What is the first of the teachers of our Lord during that time that is mentioned?

Give the second of his teachers.

What else did he have as teacher?

Illustrate each of these somewhat in detail.

What else taught him?

What is the last of these teachers mentioned?

Lesson 3

The Year of Obscurity

New Testament Division--Second Period

#Religious Life# of the time was marked by absence of
idolatry, by the presence of numerous synagogues and of
reverence for the Scriptures.

#Government# was that of a foreign nation--Rome.

---------------------+------------+----------+-----------+--------
EVENTS | MATTHEW | MARK | LUKE | JOHN
---------------------+------------+----------+-----------+--------
| | | |
Baptism of Jesus. | 3:13-17 | 1:9-11 | 3:21-23 |
| | | |
The Wilderness. | | | |
Temptation of Jesus | 4:1-11 | 1:12,13 | 4:1-13 |
(1, 2). | | | |
| | | |
The Witness of John, | ... | ... | ... | 1:19-51
etc. | | | |
| | | |
Cana. The First | | | |
Miracle. Capernaum | ... | ... | ... | 2:1-12
(3, 4). | | | |
| | | |
Jerusalem. First | | | |
Cleansing of the | ... | ... | ... | 2:13 to
Temple, etc. (5). | | | | 3:21
| | | |
Ministry in Judea. | | | |
Witness of the | ... | ... | ... | 3:22-36
Baptist. | | | |
| | | |
Imprisonment of John | | | |
the Baptist. Jesus | 14:3-5; | 6:17-20; | 3:19,20; | 4:1-3
leaves Judea, etc. | 4:12 | 1:14 | 4:14 |
| | | |
Jacob's Well. | | | |
Discourse with | | | |
Samaritan Woman, | | | |
etc. (6). | ... | ... | ... | 4:4-42
---------------------+------------+----------+-----------+--------

#TIME.#--A. D. 26 to A. D. 27.

#PLACES.#--Wilderness of Judea, Bethany beyond Jordan, Cana, Sychar, Jerusalem, Judea.

The figures attached to the journeys refer to events
mentioned in the first column on the opposite page.]

The Incomparable Life (Continued)

#120. The Year of Obscurity.#--Before examining this at all, it will be well to consider the state of national life into which the life of the Master was projected. It was not like that which we have seen prevailed so constantly before the captivity, for there was now among Jews no idolatry of any kind to be found. This was a great gain. Moreover, it was a national life under subjection to a foreign and Gentile power. With this power the Lord had to reckon, of course. Once more there was great reverence for the written Word, which was now more full than it ever had been, for the Old Testament, as we have it, was all in existence. There was to be found in every Jewish town the synagogue, where the law was read and expounded. This institution was an outgrowth of the captivity experience, and was most valuable. But, alas! there was also much of formality, especially among the religious leaders. They had so added to or explained the written law that it had become void through the traditions of men. Much religiosity, but little true religion, was to be found. Yet among the lowly there was still true religion, as shown by such persons as Zacharias and Elisabeth, Joseph and Mary, Mary, Martha, and Lazarus. Into a national life such as is here very briefly indicated, Jesus came forth.

#121. The Baptism.#--He is introduced to us in this year, first at his baptism (Matt. 3:13). Here we have our first foreshadowing of the Trinity, for here the Son stands, praying, while at the same time the Father's approving voice is heard, and the Holy Spirit descends and rests on the Son.

#122. The Temptation.#--This is at once followed by the forty days of temptation in the wilderness. Of this experience we are given but three specific instances. These seem to be typical of all the rest, and relate to: 1. Unlawful use of his miraculous power for himself. 2. Dramatic display of his power as Messiah. 3. Absolute turning from his life-purpose for the sake of self-aggrandizement. All these, it is worthy of note, are resisted, by the use of the written Word, which in Jesus' hands is a mighty sword. The fundamental reason for this assault on the part of Satan may be found in the undoubted fact that the Adversary knew that Jesus had come to this world to destroy his works. Demons knew who Jesus was long before men did. On that account the great assault was made, for if Jesus could be stumbled into sin, then he could not be Saviour, since he himself would need to be saved. Had Jesus yielded in the wilderness, Calvary would not have been of any avail.

#123. The First Disciples.#--During this first year Jesus gained many disciples, though he himself did not, like John the Baptist, baptize them. This he left to his chosen disciples. This shows that the popularity of the Baptist had at this time already begun to wane, as he himself predicted that it would. Not many miracles are recorded during this period, though we know that the one in Cana of Galilee was the first of a series. The gathering of disciples, who later became apostles, begins in this year. In one day the record indicates that he gained six of these (John 1:35-51).

#124. The Cleansing of the Temple.#--A most dramatic event in this year is his first cleansing of the Temple. The extortion practised in the court of the Temple filled him with indignation and he drove out the money changers, and dealers in cattle and doves, declaring that his Father's house was a house of prayer, while they had made it a den of thieves. This drew on him the antagonism of the rulers under whose fostering care, or at least through whose negligence, these abuses had grown up. This antagonism never ceased until they had worked on him their will on Calvary.

#125. Interview with Nicodemus.#--It was during this first year that we have two most remarkable dialogues of our Lord. The first is that with the ruler Nicodemus. At this interview either John the evangelist must have been present, or else Jesus or Nicodemus must have told John what was said. In this dialogue occurs the most significant sentence that the world has ever heard, having within twenty-four words more of Divine truth than any other similar number of words ever uttered,--John 3:16. In this verse, as Dr. Arthur T. Pierson puts it, we have five couplets:

1. God the Father and the Son, as the originators of salvation.

2. The Divine action, "loved," and "gave."

3. Those toward whom this action was directed. "The world," and to make it personal, "whosoever."

4. The condition on which the Divine gift may be had. "Believe," and therefore "have."

5. That for which all this action is taken, "not perish," but have "everlasting life."

#126. The Woman of Samaria.#--In this year too, at its close, comes the interview with the woman at Jacob's well, in Samaria. It is well worth noticing that to a woman, and she a Samaritan woman, Jesus poured out truth as prodigally as he did to Nicodemus, a ruler of his own nation. The result of this interview was the adherence of a large number of Samaritans to the Master. All the above story of this first year of our Lord's public ministry we learn only from the Gospel of John, each of the other evangelists beginning his story with the Galilean ministry.

#127.# Note that our Lord's whole public life is condensed into three and a half short years. Yet what a wonderful work he accomplished in that period! The active life of Alexander the Great was thirteen years, and that of Napoleon twenty-three years. In those years these two men wrought wonders. But their empire has long since passed away. The empire of the Master is to-day wider than ever, and the work of those three years and a half will never cease to be felt. This is because he was more than mere man, and brought to his task super-human power and knowledge.

Test Questions

State the condition of Palestine religiously at the time of our Lord's entry into public life.

What was the value of the synagogue?

Give the first event of the year in question.

Of what doctrine do we see the foreshadowing at Christ's baptism?

Give the threefold nature of the temptations of which we have record.

What reason may we assign for the attempt of Satan to draw Christ to sin?

With whom did Jesus have a most significant interview in Jerusalem?

Give the five couplets in John 3:16.

With whom did Jesus have another interview at Jacob's well?

What was the result of that interview?

What is there significant in the brevity of our Lord's public life as compared with that of Alexander or Napoleon?

Lesson 4

The Year of Popularity

New Testament Division--Second Period (Continued)

------------------------+-----------+----------+----------+--------
EVENTS | MATTHEW | MARK | LUKE | JOHN
------------------------+-----------+----------+----------+--------
Public Teaching in | 4:17 | 1:14, 15 | 4:14, 15 | 4:43-45
Galilee. | | | |
| | | |
Cana. Healing of the | ... | ... | ... | 4:46-54
Nobleman's Son (1). | | | |
| | | |
Rejection at | 4:13-16 | ... | 4:16-31 |
Nazareth (2). | | | |
| | | |
Sea of Galilee. Call of | 4:18-22 | 1:16-20 | 5:1-11 |
the Fishermen, etc. (3).| | | |
| | | |
Healing of Peter's | 8:14-17 | 1:21-34 | 4:31-41 |
Wife's Mother, of a | | | |
Demoniac, etc. | | | |
| | | |
Preaching Tour through | 4:23-25 | 1:35-39 | 4:42-44 |
Galilee (4). | | | |
| | | |
Healing of a Leper. | 8:2-4 | 1:40-45 | 5:12-16 |
| | | |
Healing of a Paralytic, | 9:2-9 | 2:1-14 | 5:17-28 |
etc. | | | |
| | | |
Jerusalem. Healing of | ... | ... | ... | 5:1-47
Infirm Man, etc. (5, 6).| | | |
| | | |
Sabbath Controversies, | 12:1-14 | 2:23 to | 6:1-11 |
etc. | | 3:6 | |
| | | |
Multitudes Gather by | 12:15-21 | 3:7-12 | 6:17-19 |
the Sea. | | | |
| | | |
Galilee. Choice of the | 10:2-4 | 3:13-19 | 6:12-16 |
Twelve (7). | | | |
| | | |
Sermon on the Mount. |5:1 to 8:1 | ... | 6:20-49 |
| | | |
Capernaum. Healing of | 8:5-13 | ... | 7:1-10 |
Centurion's Servant (8).| | | |
| | | |
Nain. Raising of the | ... | ... | 7:11-17 |
Widow's Son (9). | | | |
| | | |
John the Baptist Sends | 11:2-19 | ... | 7:18-35 |
Messengers to Jesus. | | | |
| | | |
Discourse of Jesus | 11:20-30 | | |
about his Mighty Works. | | | |
| | | |
Our Lord Anointed by a | ... | ... | 7:36-50 |
Woman. | | | |
| | | |
Second Circuit in | ... | ... | 8:1-3 |
Galilee (10). | | | |
| | | |
Healing of a Demoniac, | 12:22-50 | 3:20-35 | 11:14-36;|
etc. | | | 8:19-21 |
| | | |
Woes against the | ... | ... | 11:37 to |
Pharisees, etc. | | | 13:9 |
| | | |
Parable of the Sower, | 13:1-53 | 4:1-34 | 8:4-18 |
etc. | | | |
| | | |
Voyage across the Lake. | 8:18-27 | 4:35-41 | 8:22-25; |
Tempest Stilled (11). | | | 9:57-62 |
| | | |
Demoniacs near Gadara. | 8:28 to | 5:1-21 | 8:26-40 |
Recrossing the Lake | 9:1 | | |
(12). | | | |
| | | |
Feast of Matthew, etc. | 9:10-34 | 2:15-22; | 5:29-39; |
| | 5:22-43 | 8:41-56 |
| | | |
Second Rejection at | 13:54-58 | 6:1-6 | |
Nazareth (13). | | | |
| | | |
Another Circuit in | 9:35-38; | 6:6-13 | 9:1-6 |
Galilee; the Twelve | 10:1, 5, | | |
Sent Forth (14). | to 11:1 | | |
| | | |
Herod's Dread of Jesus. | 14:1, 2, | 6:14-16, | 9:7-9 |
| 6-12 | 21-29 | |
------------------------+-----------+----------+----------+--------

#TIME.#--A. D. 28 to A. D. 29.

#PLACES.#--Capernaum, Galilee, Jerusalem, Nain, Gadara, Nazareth.

The figures attached to the journeys refer to events
mentioned in the first column on the opposite page.]

The Incomparable Life (Continued)

#128. The Year of Popularity.#--This was spent in Galilee. The Galileans had heard of his fame from those of their number who had seen him in Jerusalem, so it required but a few deeds of might to arouse them to the highest pitch of enthusiasm. His activity during this year may be studied with relation, first, to his miracles, and second, to his teaching.

#129. His Miracles Multiplied.#--These were multiplied beyond any previous precedent. They sprang from him as sparks spring from the red-hot iron of the blacksmith under the hammer. There must have been single days when he wrought hundreds of miracles. Take that Sabbath day in Capernaum as an example. In the morning in the synagogue he healed a demoniac. In the later part of the day he healed Peter's mother-in-law. Then, as the sun was setting, there came to him all in that city that had maladies of any kind, and he healed them all. A wonderful day that, for Capernaum. No wonder that later on he referred to that city as exalted to heaven. His miraculous power manifested itself over disease of every kind. No malady was unreachable by him. The three characteristics of his healing ministry were, first, it was instantaneous--there was no period of convalescence. Deathly sick one moment--perfectly well the next; this was the history of each patient. (One exception there is to this, and that is of the man who needed two touches to cure his blindness (Mark 8:24.) Was the man's faith at fault?) Second, it was perfect--there were no signs of weakness left and no relapses. How unlike the frequent experience under even the best of modern physicians! In the third place, it was all _without money or price_.

#130. His Power# was equally great over death. He called, and Lazarus came forth; he took the dead maiden by the hand and she arose. He spoke to the young man on his bier and he responded. His power extended to the spirit world, for he commanded evil spirits to come out of men, and they obeyed. Nature obeyed his voice, as when he spoke to the winds and the waves and they were hushed. Man, nature, and the spirit world all recognized his power and yielded swift obedience. No wonder that his popularity was immense under these circumstances. It would not be possible to exaggerate the exciting scenes through which he passed during this year. Men thronged around him so violently, and crushed together to see and hear him so vehemently, that many were thrown down and trampled on. Wild cries must have come from the masses of people who so excitedly pressed near to him. They actually broke up the roof of one house so as to get into his presence the patient for whom they craved his services. He had not time so much as to eat in peace, as they gave him no respite (Mark 6:31).

#131. His Miracles as Lessons.#--All these miracles of his were in reality also object-lessons to lead men to an apprehension of things invisible and spiritual. If he healed a man born blind, it was to make men see that they needed spiritual sight. If he touched the deaf man's ears and made him hear, what was this but an object-lesson showing that they woefully needed spiritual hearing? And if he raised the dead, this, too, was to teach a great spiritual truth, namely, that he was the resurrection and the life.

#132.# In all this wonderful life we are glad to note how much of happiness must have come to the Master as he saw the sick made instantly well. At the same time his gift of healing sometimes brought to him exquisite sorrow, as in the case of the ten lepers, nine of whom did not think it worth their while to go back to say, "Thank you." It was at this time in his ministry that the Master began to bid men whom he helped hold their peace, for there was really danger that the excited throngs would develop into uncontrollable mobs, and that the Roman government would find it necessary to interfere.

#133. His Teaching# was apparently less important than were his miracles, though it was really more important. If we could have only the miracles, or the teaching, we would at once take the teaching. The miracles were chiefly temporary in their effect, while the influence of the teaching is eternal. In view of the fact that, as noted in Lesson 2, we have so few of his words recorded, we may well wonder at their power. As he said, "the words that I have spoken unto you are spirit, and are life" (John 6:63).

#134.# His teaching was characterized by its #boldness#. He taught them as one who had authority, for he knew by inward experience the truth of all that he uttered. The Scribes were more like parrots, for they repeated the opinions of those who had gone before them, and had no true vision of things spiritual. Jesus, on the other hand, did not hesitate to quote passages from Moses, and set them aside, on his own authority. He had larger vision than had the great lawgiver, and he was well aware of that fact. "Ye have heard that it hath been said--but I say unto you," such was his confident manner of teaching. And the results of his teaching have fully substantiated his claim.

#135.# In his teaching he was #infinitely tender# with confessed sin, but at the same time he was equally stern against professed holiness. No more terrible words have ever been spoken than those of the Master against the Scribes and Pharisees, on account of their hypocrisy. To read them with any adequate conception of the occasion is to feel almost terrified at their vehemence. On the other hand, no zephyr was ever more gentle than were his words to those who felt their sin and wished to abandon it.

#136.# In his teaching he #made much use of parable#, for this was in reality a picture, and he knew that pictures convey truth and are remembered longer than any other form of speech. What an array of pictures his parables have hung in the galleries of our memories! Prodigal Son, Good Samaritan, Ten Virgins, Lost Sheep, Unjust Judge--what are these but pictures that we cherish, and from which we gain eternal truths of the most precious nature?

#137.# His teaching for the most part revolved around the idea of #the Kingdom of God on Earth, and Himself as its Center#. Let the student look up all the parables of the Kingdom and he will realize the truth of this statement. The reason why even his nearest disciples misunderstood him so, and thought that this kingdom was to be like that of David, was that they did not put the emphasis in the right place. They thought of "The _kingdom_ of God," while he thought of "The Kingdom of _God_." There is a great difference between these two forms of emphasis. The one led them to ask for places on his right and left in his kingdom; the other emphasized the truth that the Kingdom of God is within you. Thus in the midst of great excitement, this year of popularity was spent. Tours through Galilee were like triumphal processions, and the throngs were never weary of crowding on him and the disciples. Alas! that the people should not have better appreciated the inwardness of his mission, but should have taken in only that which was temporal and not eternal!

Test Questions

What is the second year of our Lord's life called?

Where was it for the most part spent?