m

"Is.'-ve rhe/t Soih^
'or- tAk founding vf a CulUsi oJ-i^iCali'tyi'

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

COMMENTS OF THE PRESS.
Comments of the press on the first edition of Synthetic
Bible Studies : —
The HomiUtic Revie-w says the method of Bible study it exemplifies is
"the best that has been presented to the public,"
The Pittsburgh Christian Advocate : "We know of no otherway in
which one can so easily and satisfactorily get a comprehensive view o£
the Bible as in this way."
The Quarterly Review (United Brethren) : We kaow of nothing better
of its kind for the use of higher classes in the Sunday School, and for
Theological Seminary's Bible study ia English, and for the minister's
private study."
The Record of Christian Work : "It is many years since a Bible
study help has been given to the world of which so many commendatory
things may be said."
The Baltimore Methodist : "This is an age of Bible study, and the
many 'helps' published to make this study interesting and profitable are
numerous. We venture to affirm, however, that none equal the present
method, both for practical and exegetical work. Dr. Gray has given us
a book which every student, teacher and preacher of the Bible ought to
possess. Such books cannot be measured by money value, bnt only by
the impetus given to Bible study and the solid character built up thereby."
Watchword and Truth : "Anyone wishing help in scripture study can
do no better than purchase this book. It is admirable, evangelical, ac
curate and helpful. No wonder the first edition is completely exhausted
before the newspapers of the land have had a chance to review the book.
We predict for it an enormous sale of many thousands. "
Herald and Presbyter : "This is a very attractive book. Any one
who wishes to study the Bible systematically will find it invaluable. It
would be an excellent guide for a series of Sabbath evening lectures. It
gives a bird's-eye view cf the whole Bible, and enables one to see it to
be a beautiful whole. It should certainly be a very welcome book to
every minister and Bible student. ' '
Christian Endeavor World: "A study of the Bible by books so as
to gain a definite, comprehensive knowledge of the special contents of
each is something that many are seeking. Dr. James M. Gray has been
doing much for the past few years iu promoting systematic reading and
study of the Bible, and has aroused great interest in the matter. His
course, 'Synthetic Bible Studies,' will receive and deserve a hearty
welcome as it now appears in a book form."

SYNTHETIC BIBLE STUDIES

WORKS B T
James M. Gray, D.D.
Primers of the Faith
Biblical Introduction and Christian
Evidences. i2mo, cloth, Ji.oo, net.
A concise treatise from the popular
point of view for the aid of Sunday
school teachers and lay workers. It
deals with the criticism of each book of
the Bible, and also considers some of the
latest proofs of its truth.
Synthetic Bible Studies
Enlarged, Revised and Completed.
i2mo, cloth, I1.50 net.
A study of the whole Bible by books,
for the use of laymen, with numerous
illustrations by pulpit exposition.
Strongly endorsed by the religious press
and by pastors and Christian workers of
all denominations.
The History of the
Holy Dead
i5mo, paper, 15 cents. '

Fleming H. Revell Company
Publishers

Synthetic Bible Studies
CONTAINING AN OUTLINE STUDY OF EVERY BOOK
OF THE BIBLE, WITH SUGGESTIONS FOR
SERMONS, ADDRESSES AND
BIBLE EXPOSITIONS

BY JAMES M. GRAY, D. D.
Minister in the Reformed Episcopal Church, Dean of the Moody
Bible Institute, and author of "Ho-w to Master the English
Bible," "The History of the Holy Dead,"
"Primers of the Faith," Etc.

NEW EDITION. REVISED AND ENLARGED

NEW YORK CHICAGO TORONTO
FLEMING H. REVELL COMPANY
LONDON AND EDINBURGH

Copyright, 1906, by
FLEMING H. REVELL COMPANY
Third Edition

New York: 158 Fifth Avenue
Chicago: 80 Wabash Avenue
Toronto: 27 Richmond St., W.
London: 21 Paternoster Square
Edinbnrgh: 100 Princes Street

PUBLISHER'S NOTE.

The first edition of Synthetic Bible Studies coverea but twenty-two
books of the Old Testament and twenty-one of the New, but the present
edition includes every book of the Bible. The first was published without the
author's revision, but this has had the advantage of his oversight. The
studies originally appeared in a religious weekly, and were so widely used
and blessed to ministers and Bible students generally, that they have been
gathered together in this more permanent form; the matter still retaining
however the personal and familiar style of a teacher addressing a class of
other teachers, which had been adopted in the newspaper articles.
The design is not that readers should study this book, but study the
Bible by its aid. To that end it was hoped to be found useful in the organ
ization and conduct of Bible Classes in churches, Endeavor societies and
Young Men and Young Women's Christian Associations, but especially in
frontier towns and other places where facilities for Bible study are meagre,
and people are hungering for the Word of God. As a matter of fact, how
ever, pastors even in our largest cities, have borne witness to its value in
their pulpit preparation, and in awakening an interest in Bible Study among
their people that has told in the deepening of their spiritual life, the increase
of church attendance, and the revival of the work of God in other lines.
In some instances congregations have supplied themselves with copies for
general study.
It had not been thought necessary or desirable to treat all the books of
the Bible in this volume with the same relative uniformity of length. The
poetical books for example, do not lend themselves so readily to the syn
thetic method, and in the case of some of the minor prophets their lesser im
portance suggested a briefer treatment to admit of a less bulky and ex
pensive volume. The somewhat extended outlines of the first and fourth
gospels seemed also to justify the narrower limits of the second and third.
Further explanations where necessary will be found in the text

INTRODUCTION.

We are to engage in what is called the synthetic study of the Bible, which
means, as we use the term, the study of the Bible as a whole, and each book
of the Bible as a whole, and as seen in its relation to the other books. The
word "Sjfnthesis" has the opposite meaning to "Analysis." When we analyze
a subject we take it apart and consider it in its various elements, but when we
synthesize it we put it together and consider it as a whole, which is what we
are now about to do in a certain sense with the Word of God.
THE VALUE OP THE PLAN.
The value of the plan may be illustrated in different ways. Suppose you
were about to study history, you would find it desirable to read first an out
line of the world's history, a single volume, say, a small book, but one which
would give you almost at a single glance a comprehensive survey of the whole
field. The impression might be dim, but you would feel a satisfaction, a
sense of power in knowing that your eye had swept the horizon, and that
afterwards evers^hing you saw would be within those limits. Then you would
take up in their order each of the three great divisions of history, ancient,
medieval and modern, and study or read them more particularly. Following
this you would concentrate your attention on one division, multiplying the
books read, but limiting the range of thought and focusing the mind upon
some special period or nation. It is thus you would become a master of
the subject.
Suppose it were geeography instead of history. You would first look at a
globe, or map of the world, and after that single, all-including glimpse, you
could more intelligently consider the hemispheres, continents and states, and
ultimately the mountain ranges, rivers and lakes. It would be abstruse, tedious
and difiicult were you to begin the other way and work backwards, and yet
that is the method many employ in Bible study, accounting in great
measure for their lukewarmness in it and the paucity of results.
I have read of an English mountain climber who, whenever exploring a
new region, always ascends the highest summit first. He thus gathers a bird's
eye view of the whole section, and can pursue the investigation of the lower
leve s with an un .erstand'ng of their relativity that strengthens his grasp of
the situation with every movement he makes. That plan needs to be applied
for successful Bible study. Let us use the telescope first and the microscope
afterwards.
WHAT IT HAS DONE.
Just to interest you a little more and get you lovingly wedded to the idea,
let me tell you some of the results this plan of Bible study has wrought. You
¦will forgive a personal allusion, I trust. It is about twelve or fifteen years since the
Holy Spirit impressed it upon my attention in answer to long continued

Introduction.

prayer for light upon the subject. The whole story would not be uninteresting
were there time to tell it, but I can "only say that from that day to this the
blessing that has followed me has been like the mountain stream that increases
as it flows towards the great ocean. First there came a strengthening of
conviction as to the infallibility of the Bible — every part of it, and this was
followed by a deepening of my own inner spiritual life, then a broadening of
my mental vision so that I came to have an interest in the pursuit of related
studies such as never before, and finally a lightening of my labors in the
ministry that made previous drudgery a present delight. Oh, how easy it is
to get sermons, and how rich, and helpful and attractive they are to both
sinners and saints when you know how to find them in the Bible! Here is
a hint surely not only to pastors and evangelists, but Christian workers of all
classes who have religious talks and addresses to make, and public meetings
to conduct. How glad you are to do it, but how difiicult and unsatisfactory
the work seems ! How you long to get hold of the Word of God in such a
way as to put yourself and others at ease in engaging in such service!
Shortly after applying this method of Bible study in my own case I be
gan to experiment on others, some theological students who were under my
care, with like blessed results. Then the plan became introduced to different
Bible institutes and at least one theological seminary in the land. Here two
classes of minds were met; those with a university training and others with
scarcely more than a common school education, but the effect was just the
same in either case, and now not only hundreds but thousands of such stu
dents, some of them in the uttermost parts of the earth, are praising God for
having revealed to them His Word in this simple way.
Out of these Institute classes gradually grew popular evening classes in
different parts of our country and Great Britain. In several instances these
have reached a membership of i,ooo to 2,000 or even more, and are held
weekly both summer and winter, with a sustained interest and enthusiasm.
As I am not the only teacher of these classes by any means, I can speak of
them with the greater freedom.
HOW TO DO THE WORK.
The first thing expected of you is that you will read the lesson assigned
to you each week. Little can be gained in any kind of Bible study without
this, and especially under the present plan. Its great advantage lies in getting
the people to read the Bible for themselves. You are not asked to memorize
what you read, or tax your energies in any other way than by the simple
reading. Let the task be made in that respect just as easy and pleasant as
possible. The second rule is, read the lesson continuously. By this I mean two
things. In the first place, always read the lesson through at a single sitting.
Do not read part of it now, and part some other time, but if it be possible read
it all at once. In the second place, do not be influenced by the chapters and
verses when you read. They are valuable for reference, but often hinder
in other respects in getting at the mind of the writer. This rule is necessary
to be observed with great particularity, since it is only by the continuous

Introduction.

reading of a given book that we can grasp the central line of thought, the
pivotal idea, which is so essential to the understanding of the others related
to it. The third rule is, read the lessen repeatedly. Even if it is needful to read
it more rapidly than you would otherwise wish to do, for the present purpose
I should prefer you to read it several times rapidly than only once very slowly.
You will appreciate the reason for this better as we proceed, but just now
please take it on faith. The first time you go over the lesson in this way
you may see nothing in it that your mind takes hold of, but the next time you
will see a little, and the next more, and so on till the complete outline stands
out clearly before you. This is what I desire to accomplish in you, and for
you. By God's blessing you shall see what you can yourselves do in mastering
His Word, and it will greatly increase your sense of spiritual power and joy.
The fourth rule is, read the lesson independently. Do not fly to the com
mentary and Bible "help" for assistance till after you have finished the lesson
yourself. This is not to depreciate such assistance, which is inval
uable in its place, neither is it to inspire an inflated idea of what you are
going to get here, but to emphasize what was said above. To master the
English Bible you must begin by getting your own individual impression of
the contents or outline of each book. This, even if far out of the way, is
better for a learner than the impression of some one else who is nearer cor
rect. The drill of changing and qualifying what you think you have obtained
is of great value in the end. Moreover, you will not fall so wide of the mark
as some of you may in your modesty imagine. You will be delightfully dis
appointed at your success. And then too, what you get will be your own,
and no matter how it may be altered afterward by subsequent study, it will
still be your own and you will always be the stronger for it. You will have
the consciousness of walking on your feet and not on stilts.
The last rule, but not the least by any means, is to read the lesson prayer
fully. There are two reasons for this : In the first place, the Bible can not
be studied "just like any other book," because it is unlike every other book in
the world. It is God's own Book. The Holy Spirit wrote it through holy
men of old (2 Peter 1:21), and its Author is its only true and
safe interpreter Coleridge said : "The Bible without the Holy Spirit is a
sun-dial by moonlight," and a greater than he said : "We have received, not
the spirit of the world, but the Spirit which is of God, that we might know
the things that are freely given to us of God." (i Corinthians 2: 12).
But then the other reason is this : Do we not want our Bible study to
be something more than a feast of intellect? Do we not want Him whom our
soul loveth to tell us where He feeds His flock, where He maketh them to
rest at noon? (Solomon's Song 1:7). Do we not want to be caused to lie
down in the green pastures and led beside the still waters ? Do we not desire
a rich blessing in our souls? But how can this be without the power of the
Holy Ghost through the Word, and how shall we obtain this power except as
we ask? (Luke 11:13). Cultivate prayer, I beseech you. Punctuate the
reading of every book, and chapter and verse with it if you want this study
to be a real delight. James M. Gray.

CHAPTER I.

The Book of Genesis (i-ii).

The object bow before us is to get
hold of the facts of these chapters of
Genesis. We shall not do much in
the way of their interpretation, in
deed, that is not our thought in any
of these lessons. The facts must come
first and interpretation afterwards. To
a great extent if we get the facts the
interpretation will take care of itself,
for the Bible is wonderfully self-in
terpretative. Moreover, until the facts
are clearly seen, we are not ready for
interpretation. This latter also can
be gathered from books which will be
suggested as we go along perhaps, but
the facts, the basis of all Bible study,
can only be obtained by the synthetic
reading of the Bible itself.
And it is only the great outline facts
we are seeking. To have too many of
them in our minds would defeat one
of the purposes in view which is not
only to obtain, but to retain what we
get. And then, too, it will be found
that if the reading be done as request
ed in the introduction, the great facts
will easily suggest and bring to mind
the lesser ones related to them. Of
this we shall be persuaded as we ad
vance. The Word Outline,— What then is
the first great fact in the book
of Genesis? At once, you re
spond, "The creation of the world."
¦What are its chapters? i and 2.
Now give the next great fact. "The
fall," chapter 3. The next? "The de
luge," chapters s-9.. And the last, so
far as this lesson is concerned? "The
dispersion of the nations," chapters
lO-II. The following then is our word out
line of the lesson :
Creation, 1-2. Fall, 3. Deluge, s-9-
Nations, lo-ii.
Only four words, but if we have
done the reading asked they will sug
gest to us the general details that
group themselves under each one. Let
us see if this is not true.
The First Great Fact. — What does
the word "Creation" suggest? Can you
state the events of the six days in their
order? Here they are:
Light. Firmament. The Dry Land.
Light-holders. Fish and Fowl. Cattle
and Man.
Notice, that light was created four
days before the sun. Objectors to the

Mosaic record used to laugB at that,
and say there could have been no light
before the sun, since the sun was the
source of light. But later scientific
discoveries indicate that there is a light
separate from the sun — that the earth
itself is luminous. This gives author
ity for the use of the word "Light-
holders" as applied to the creation of
the fourth day.
Notice, that the word "Firmament"
means the expanse or atmosphere that
is around the earth supporting the
clouds. Notice, that in the case of "The
Dry Land" the herb and the tree came
first and the seed in each case after
wards, different from what we observe
now, and yet as science shows inev
itable at the beginning. Here again we
have a comparatively recent confirma
tion of the authority and inspiration of
the Mosaic record.
The Law of Recurrence. — But this
does not exhaust the word "Cre
ation." What have we in chapter
2 different from chapter i ? After re
ferring to the hallowing of the seventh
day, the writer describes more in de
tail one of the acts of creation spoken
of only in a general way before. What
act is it? "The creation of man."
Here then we meet for the first time
a peculiarity of the rhetoric of the
Holy Spirit with which it is necessary
for us to become acquainted at once.
We shall need to recognize it many
times in the course of our work, es
pecially in the more difficult books of
the prophets, and to understand it is
vital either to get at their facts or the
interpretation of them. This peculiar
ity is defined as the Law of Recur
rence. Look at the narae well, and get
it fastened on your mind. Now, what
is the law of recurrence? It is that
peculiarity of the Holy Spirit as an
author by which he gives first the out
lines of a subject, and then recurs to
it again for the purpose of adding de
tails. To quote the language of a great
authority on Bible exegesis, "Many
have quite overlooked this, and read
Scripture as if the order of narration
were always the order of accomplish
ment, and as if consecutive chapters
were necessarily consecutive as to time.
But if Scripture be read so, confusion
and mistakes are certain."

IO

Synthetic Bible Studies

In the first chapter then, we have
the account of creation in outline, and
in the second part of the same ac
count in detail. The part thus given
in detail concerns the creation of man.
There is a reason for this detail about
man in all that follows, for the Bible
is not a history of the world, but a
history of man, especially the rederap
tion of man. But what are these de
tails about the creation of man? There
are at least four, (a), the nature of
his being, verse 7, (b), the location
in which he was placed, verses 8-14,
(c), the moral test laid upon him,
verses 15-17, and (d), the help-meet
given him, verses 18-25.
Notice, that the nature of raan seems
to be three-fold. There was first his
body made of the dust of the ground,
then the breath or spirit of life put
into it, and finally the combining of
these two forming a third, so that "the
man became a living soul." (Compare
I Thessalonians 5 : 23.) It is said
chapter i, verse 26, that God made
"man in His own image," and mor
ally that is explained in part by such
a passage as Colossians 3:10, but con
structively, if one may use such a word
in this connection, it is explained by
the fact that God Himself is a Trinity
in unity, and has given us this re
flection and proof of Himself in our
own nature.
Notice, that the whole description
of the location of man in Eden car
ries on the face of it the idea of his
toricity. Eden and the story associa
ted with it can hardly be a myth when
we see the Holy Spirit laboring so to
speak, to identify its whereabouts not
only by the naraes of the rivers flow
ing out of it, and the countries they
watered, but even the very nature of
the soil of those countries.
Notice, that Adam was a highly in
telligent man to be able to name every
living creature brought before him, and
that this fact has a bearing upon the
assumption of sorae that man is a
development from a lower animal.
The Second Great Fact  As we
have thus divided the word "creation"
into its lesser facts, let us do the sarae
for the word "fall." Can you recall
the details of the chapter for which
it stands?
Name the events in their order,
thus : —
The teraptation of the serpent, 1-5.
The fall of the woraan and the man,
6-8. The appearance of the Lord God,
9-13. The pronouncement of the curse, 14-
19-

The provision of a covering, 21.
The exclusion from the garden, 22-
24. Notice verse 15 especially, and fa
miliarize yourself with the language
of the first promise of hope and re
deraption for fallen man, because that
promise is historically the source of all
the other promises of Christ in
type and prophecy with which the Old
Testament abounds.
Notice, that the "serpent" repre
sented more than a mere "beast of the
field," judging by his reasoning facul
ties as well as power of speech, and
compare that conclusion with Revela
tion 12 : 9, and 20 : 2, where the Holy
Spirit plainly identifies him with Satan.
Notice, the plan adopted in the temp
tation of the woraan as outlined in
verse six, and corapare it with i John
2:16, which indicates it to be the
representative plan by which Satan
tempts every man ; and then exaraine
the record of Christ's temptation in
the wilderness (Luke 4), to discover
that it signally failed in the case of
the Second Adam.
Notice, that verse 21 contains a sug
gestion in miniature of the whole plan
of redemption through the shed blood
of a substitutionary victim. The "coats
of skins" could not have been obtain
ed without the death of an innocent
animal, while the covering of our first
parents with them naturally suggests
such a passage as Isaiah 61 : 10, or
Romans 3 : 22, or 2 Corinthians 5 : 21.
May not such an interpretation of this
verse throw light on Hebrews 11. 4?
What was that as to which Abel had
"faith," if not this previous revelation
of the necessity of a sacrificial victim
and a raediator through whom to ap
proach God? Was it not Cain's re
jection of God's way of access that led
to his own rejection?
Notice, that the expulsion of the
guilty pair from Eden was not an
act of judgment unmitigated by mercy,
for as they had now "obtained the
knowledge of good and evil without the
power of resisting evil," it would have
added to their calamity if, by eating
of "the tree of life," they had rendered
that state everlasting.
The Third Great Fact.— The third
word in our word outline suggesting
the third fact is the "Deluge," chap
ters s-g. It raay be asked, Why in
clude chapter 5? But only those who
have not read as they were requested
to do will be likely to ask that ques
tion, for it will be seen that on the
principle of "the law of recurrence"
that chapter was written for the pur
pose of calling particular attention to

The Book of Genesis

II

the genealogy of Noah, whose name is
practically synonymous with that of
the deluge. It may be well to read
chapters 4 and 5 over again that one
or two things may be pointed out.
After Cain is brought conspicuously
before us by the murder of his brother,
his issue is traced for a little way until
the line ends in another murderer,
his great-grandson Lamech, (verses 18-
23). Then the Holy Spirit seeks to
interest us in another kind of man al
together, the third son born to Adam
and Eve, named Seth, (verses 25, 26),
in whose line came Noah, Shem, Abra
ham, Jacob, and by-and-by, Jesus Him
self, the seed of the woman who
bruised the serpent's head. In order
to fix attention on Seth, and thus on
Noah, the Divine Author recurs at
the beginning of chapter five to the
original account of the creation of
man, traces the history of Adam briefly
and then gives in detail the line of
Seth. Now we are ready for details under
the word "deluge." What is the rough
analysis of chapters 5-9?
The genealogy of Noah,5.
The building of the ark, 6.
The occupancy of the ark, 7.
The departure from the ark, 8.
The covenant with Noah, 9.
Notice, the marked distinction be
tween the Cainites and the Sethites,
who even at that early day represented
the world and the church. The first
built cities, invented arts and devised
amusements to palliate the curse on
sin (chapter 4), but the second seemed
more meekly to follow God in His
directions for getting rid of sin. It
is to the latter the words at the close
of chapter 4 seem to apjply.. The
word "LORD" there in capitals, indi
cates that in the original it is Jeho
vah, the covenant name of God, that
name which they know and love who
believe and have hope in His promise,
3 : 15. Is it not something raore than
curious that the seventh from Adam
in the line of Cain (Lamech), was "a
polygamist, murderer, and worshipper
of the god of forces," while the sev
enth in the line of Seth (Enoch) was
a man who "had this testiraony that
he pleased God" (Hebrews 11:5)?
The Sethites were corrupted by-and-
by through evil associations, but yet
their line was preserved in Noah.
Notice carefully the causes leading
up to what has been called "the ante-
deluvian apostasy," and observe that
the fearful progress of wickedness
was co-incident with a rapid advance
in civilization (4:16-22), and that the
female sex came into peculiar

prominence in connection with the dis
regard of the primal law of marriage
(6:1-2). For a startling analysis of
the conditions of the period the student
is recommended to a volume entitled,
"Earth's Earliest Ages," by G. H. Pem-
ber. Interest in such a study is stira
ulated by the fact that "as it was in
the days of Noah, so shall it be also
in the days of the Son of man," (Luke
17 : 26-27).
Notice, that the nuraber of living
creatures entering the ark may not
have been as large as some suppose,
since "it has been calculated that there
are not more than three hundred dis
tinct species of beasts and birds."
Notice certain changes made in the
covenant with Noah as distinct from
that made with Adam. (a) Man's
dominion over the inferior animals is
now based on their dread of him, where
probably love ruled before, (b) Man
is now permitted, indeed commanded,
to eat animal food, the blood only re
stricted. A possible reason for the
command is suggested in the volurae
referred to above, (c) Man is now
put under huraan law as well as Di
vine (9:5-6). All this seems to be
in keeping with man's deterioration
from what God made him at the be
ginning. Notice the pledge of peace. Some
think from Gen. 2 : 5-6, that it had nev
er rained upon the earth till the flood,
and Aat the rainbow was a new phe
noraenon. If so, with what joy it
would be welcoraed whenever there
after showers began to fall !
The Fourth Great Fact.— The last
word in our outline is "Nations," 10-
II, where we again have something
corresponding to the law of recurrence.
That is, the reading of these two chap
ters discloses that the first treats of
the dispersion of the nations in gen
eral, and the second in detail, or the
first tells "how" and the second "why"
they were divided.
Examining chapter 10, on what basis
were the nations divided? According
to the sons of Noah. A map will be
useful here, and you will probably find
one in the back of your Bible. Fasten
in mind the names of some of the sons
and grand-sons of Japheth, and then
look at the map in the region of the
Black and Caspian seas, and also a
little further to the left toward Greece,
where the same names occur. Do the
same with the names of Ham's descen
dants and look for them in the region
of Canaan, Egypt and Africa. Trace
Shem's line in the same way through
Assyria, Persia, etc., thus discovering
by a comparison of ancient geography

12

Synthetic Bible Studies

and ethnology, that the first-named
settled in the north and northwest, the
second in the south and southwest,
and the third, while remaining near
the starting-point, diverged a little to
the south and southeast.
What are the details of Chapter ii?
Recall them from memory if possible,
and then write them like this : —
The unity of speech.
The settlement in Shinar.
The building of the city and tower.
The anger and judgraent of God.
The dispersion abroad.
Notice the illustration of the law of
recurrence here, and how that accord
ing to our style of writing, the con
tents of chapter ii would naturaUy
precede those of chapter lo, but that
the Holy Spirit reverses the order
and tells how the nations were di
vided to the different points of the
compass first, and then explains in
detail why the transaction took place.
Notice the prophetic outline of the
history of the three sons ,of Noah,
chapter 9 : 1 9-27- The curse on Ca
naan has been fulfilled in the destruc
tion of the Canaanites, the degradation
of Egypt, and the slavery of the Af
ricans. 'The blessing on Shem has been
seen in the special watch-care over
Israel and the establishment of the
church in Jesus Christ, while the en
largement of Japheth is illustrated in

the activity and enterprise of the Eu
ropean nations. That Japheth should
dwell in the tents of Shem is seen po
litically, in the fact that India, whose
people came from Shem. is ruled by
Great Britain, and indeed the larger
part of Asia is controlled by Europe.
But it is seen religiously, and_ from
quite a different point of view m the
further circumstance that Shem has
been a benediction to Japheth in giv
ing him his knowledge of God. The
sacred oracles were committed to the
line of Shem, and Europe is indebted
to Asia for Christianity. There is a
difference of opinion as to which of the
two views of this particular prophecy
is to be entertained.
Notice the name of the city in this
chapter. Babel, or Babylon, which
means confusion or mixture. Observe
the name and the worldly spirit of its
founder as indicated in chapter lo : 8-
II. This is interesting in the light
of Babylon's subsequent history as told
in the books of Kings and Chronicles,
and the Prophets, and especially in
the light of what we read about it as
yet to come to pass perhaps, in Revela
tion 17 and 18.
Notice, that as by "one miracle of
tongues men were dispersed and grad
uaUy fell from the true religion, by
another (Acts 2), national barriers
were broken down that all might be
brought back to the one family of God."

CHAPTER II.

The Book of Genesis (12-28 : 15).

These opening chapters of Genesis
are historical, but the events are so far
away that some people think they never
really occurred, and that they are only
myths and legends. To offset this fool
ish wisdom God has been sending some
of His servants wkh pickaxes and
spades to dig up the'%ld buried cities
of Bible lands, and let men see what
their excavated records have to testify
about the truth of these things. These
records include rock inscriptions found
sometimes on high roads and some
times on the faces of great mountains,
also inscriptions on the walls and col
umns of famous teraples, funereal tab
lets like slabs in our own cemeteries,
papyrus rolls taken from great li
braries, coins, seals, pottery, etc.
Learned men have interpreted these
inscriptions at great pains and with

much cost of time and money, and the
results of their researches are given
in more books than there is space to
mention. We thus obtain corrobora
tive testimony to a primeval revela
tion, the Mosaic account of creation,
the fall of man, the deluge, the dis
persion of the nations, and the facts
in the lives of the patriarchs about
which we are now to study, as sur
prising as it is confirmatory to faith.
The Word Outline. — Now for our les
son. What is the next great fact in
Genesis after the dispersion of the na
tions? At once you reply, "The call
of Abraham." Right, but suppose we
simply say, "Abraham," including in
the name the whole story of his life
that foUows and which we will ana
lyze in a moment. If then "Abraham"
?tates in a word the fifth great fact

The Book of Genesis

13

in Genesis, what is the sixth? Whose
life follows his constituting the limit
of our present lesson? Isaac? Let us
then write down one word outline of
Genesis 1-28, like this :
Creation; Fall; Deluge; Nations;
Abraham ; Isaac.
The History of Abraham. — In lesson
number one we first thought out and
stated the great outline facts one by
one, and then went over them again
to see whether as the result of our
synthetic reading they would naturally
recall the secondary facts that were
grouped around them. We will do
this with our present fact, Abraham.
Can you recall the leading circum
stances in his life that are called up by
his name? We have first, his call into
Canaan which naturally includes his
answer thereto and entrance there
upon, 12:1-9; (2), his sojourn in
E^ypt, together with what happened
there, 12:10-20; (3), his separation
from Lot including his subsequent de
liverance of the latter from his foes,
13-14; (4)> liis reception of the cove
nant and justification by faith, 15 ;
(5), his concubinage with Hagar, 16;
(6), his circumcision of his household
as a sign of the covenant, 17; ( 7 ) ,
his intercession for Sodom, 18; (8),
his sojourn at Gerar, 20 ; (9), his
blessing in the birth of Isaac, 21,;
(10), his sacrifice of Isaac, 22; (11),
his choice of a bride for Isaac, 24 ;
(12), his offspring by Keturah, 25;
(13), his death, 25.
Notice, that the call of Abraham and
the nation of Israel of which he was
the founder, was for purposes of bless
ing not upon him or them alone, but
through them upon the whole world.
In the last lesson we saw all mankind
practically turning their backs upon
God as before the flood. They had
forgotten Him, and His truth and
Name were likely to be lost to hu
manity. Israel, through Abraham, is
chosen as a repository of His truth,
and a channel through which the prom
ised seed of the woman, the Redeemer
of the world, could be born and identi
fied when He came. Definite views
about this will prevent our charging
God with partiality, they will aid us the
more to appreciate His grace, and give
us a better estiraate of the regard we
should have for the race thus highly-
honored by God, and which has been
made so useful to us.
Notice particularly Abraham's deal
ings with Melchisedec in the light of
what we read of him as a type of
Christ in Psalms no, and Hebrews,
7. Notice the ground on which Abra

ham was accounted righteous, and com
pare carefully the New Testament
teaching on the subject in Romans 4.
Notice that the word LORD in chap
ter 18 is printed in small caps indi
cating that the original is Jehovah.
One of the three who there appeared
to Abraham was He. But as we gather
from a study of other portions of the
Bible it is the Second Person of the
Trinity who thus in the Old Testaraent
appears to men. Jehovah-Jesus. These
appearances are sometimes spoken of
as "Theophanies" or "Christophanies,"
manifestations of God or of Christ.
Notice the remarkable illustration of
the doctrine of substitution we have in
the ram offered in the stead of Isaac,
and how Abraham seeraed by faith to
anticipate such a substitute in the reply
to his son, "God will provide Himself
a lamb for a burnt-offering."
How to Prepare Bible Readings. —
Now we know the facts in Abraham's
life, what shall we do with them? This
suggests another line of benefit it is
hoped these lessons will subserve, viz :
the preparation of Bible readings. Bio
graphical subjects are always interest
ing, and if we were about to give a
Bible reading or address on Abraham,
the first thing to do would be to re
hearse the story of his life just as
we have done, only a little more at
length. It would not be very difficult
for one to keep the dozen great facts
of his life in mind, and state them
in such a way as to hold the attention
of an audience. The next thing is to
show what these facts suggest either
as to the character of the man, or the
character of God in dealing with him,
or both. And finally, apply their prac
tical teachings to the different classes
of hearers. "Yes, but how shall I go
to work to do this?"
First, write down the facts on a
sheet of paper, put equal marks against
each one of them, and then think and
lift up your heart to the Holy Spirit
for help. What does his "call" sug
gest as to his character? Obedience,
growing out of faith. What does his
experience in Egypt suggest? Fear
growing out of unbelief. His dealings
with Lot? Unselfishness, and generos
ity and personal courage. Follow this
process through the whole list, and
then on another sheet of paper place
a suraraary of his good points and bad
points in two parallel colurans. You
will thus find that his good points
outbalance his bad ones, and will be
curious to know the secret of strength
and weakness in each case. But with
these two lists before you it will not
be difficult to see that the secret of

14

Synthetic Bible Studies

one was faith and the other unbelief.
Every good feature in Abraham's life
was the direct result of his faith in
God, and every bad feature equally
the direct result of unbelief. This cor
roborates what Paul says by the Holy
Ghost, in Romans 4 : 20. And now
when you have gotten this far, can
you not easily go on to make the ap
plication ?
Isaac a Type of Christ. — We wiU
now analyze the second great fact in
our lesson suggested by the name
Isaac. But for the sake of variety let
us adopt another plan. Isaac has some
times been called a type of Christ,
and there are many points of similarity
in the lives of the two. Shall we then
carefully recall the different incidents
we have read about him, and as each
one comes into mind, consider if in
any way it suggests the Person or work
of our Lord?
Singularly enough, the first fact in
Isaac's life is his name. Unlike most
of us, he was named before he was
born. Who gave hira his name, and
what does it suggest as to Jesus Christ?
Corapare Genesis 17-19 with Mathew
I : 21. What is the meaning of his
name? See the raargin of your Bible,
and compare it with Luke 2: 10. The
next fact is his birth. What similar
ity impresses you? It was a super
natural birth, and also a predicted
birth. Compare chapter 17:17, with
Luke 1:30-35, and 17:16 with Acts
10 : 43. "The next fact is his sacrifice,
because although he did not actually'
die, yet in the raind and intent of his
father he was really offered on the
altar. And what are the features of
his sacrifice that bear a likeness to
Jesus Christ? These suggest them
selves to me, and others may come to
you ; for example, he was offered by
his father, he was an only son, com
pare John 3:16,, and he voluntarily
submitted himself, see Isaiah 53 : 7, He
brews 10 : 5-7, etc. His restoration to
life suggests Jesus' resurrection and
ascension, while his raarriage with Re
becca is regarded by raany as a strik
ing type of the union of Christ and
His church. These particulars will
fasten themselves on your minds with
reference to this latter incident : His
bride was selected by his father, com

pare such passages as John 6 : 44, and
Ephesians 1:3-4; the invitation, or
offer of marriage was brought to her
by a third person, the steward or mes
senger of Abraham, representing the
work of the Holy Spirit in testifying
of Christ, see John 15:26. and 16: 13-
15. Isaac's going out to meet his bride
and bringing her into his mother's
Sarah's tent, is emblematical of Christ
coming out from Heaven to meet the
church, and the rapture of the latter
in entering with Him into millennial
glory, as we find in such places as John
14:1-3, and I Thessalonians 4:13-18.
We will not pursue the story of
Isaac further, as some of the later
facts in his Ufe will be referred to in
the next lesson, but let us notice how
the Holy Spirit applies that part of
his history in which he first comes
into relation with Ishmael, in Gala
tians 4 : 21-31. Some very helpful
thoughts on the subject will be found
in C. H. M.'s Notes on Genesis, chap
ter 21, in which he shows how per
fectly it illustrates the truth of the
two natures in the Christian believer.
These "Notes" on the whole of the
Pentateuch will be a great blessing to
any who will read them. While not
very critical they are nevertheless
deeply spiritual.
Notice the incidental evidence to the
truth of the Bible narrative in that
it spreads before us the sins of God's
people as well as their virtues. Abra
ham and Isaac were sinners saved by
grace. This is comforting to us as
well as glorifying to God.
Notice that when it reads "God did
tempt Abraham," i, e., to offer Isaac,
it simply means that God tried his
faith, tested it. He tested him to
see whether his love toward Him was
all-including, or whether he loved his
son more. And this was a great honor
to Abraham. As C. H. M. says, "We
never read that the Lord did tempt
Lot ; no, Sodom tempted Lot," and
tempted him, we may add, with a dif
ferent motive and purpose.
Notice the employment of this act
of Abraham by the Apostle James, 2 :
20-24. This does not contradict what
Paul says (Romans 4), but only sup
plements or explains it. Paul gives us
the inward principle in Abraham, and
James the outward development of it.

The Book of Genesis

15

CHAPTER III.

The Book of Genesis (28-40).

If "Isaac" is the sixth great fact in
Genesis what is the seventh? Jacob?
And the. eighth? Joseph? Just add
then these two names to the word out
line of the last lesson, and you will
discover that the whole of this long
book can be easily kept in raind in
eight words. I mean as to its great
leading facts, of course. How this
simplifies Bible study, and stimulates
us to go on from book to book 1
The History of Jacob. — Now please
recall the great facts in the life of
the patriarch Jacob as in the previous
cases, and put them down somewhat
like this :
Birth, 25.
Purchase of the birthright, 25.
Deception of his father, 27.
Flight to Haran, 28.
Marriage and prosperity, 29-30.
Return to Canaan, 31-35.
It will not be difficult to hold these
six details in memory, and if you have
read the chapters as requested the
minor matters can also be recalled.
For exaraple, ask yourself these ques
tions : — Who, besides Jacob, was re
sponsible for fact number three? What
was the chief event in fact number
four? How was Jacob himself wronged
in fact number five? What four events
give the chief interest to fact number
six? What We May Learn from Jacob. —
Jacob is not the least interesting of the
patriarchs. While not so grand as
Abraham or docile as Isaac, he is more
like the average man, and that makes
his life-story full of peculiar meaning
to us.
Notice how it illustrates the sov
ereignty of God. Compare Malachi i :
1-4, and Romans 9: 10-13. But let us
not charge God foolishly in this case.
Remember that the choice as between
Jacob and Esau did not necessarily
terminate on their Heavenly life, but
earthly life. It was a question simply
of the earthly birthright. Both may
be in Heaven for aught we know. Nor
did Esau suffer anything serious so
far as temporalities were concerned.
He was also blessed and led the kind
of life he doubtless enjoyed. Nor was
God merely arbitrary in His choice
and acting without moral reasons. On
the contrary what He did greatly mag
nified . His grace, and when rightly

viewed, contributes to the hope and
comfort of poor lost sinners such as we
all are. The word "hate" as applied
to Esau in the passages compared,
must not be taken in the comraon sense
of that term, but only as a Hebrew
idiom intensifying the idea of choice.
We shall have occasion to look into
this farther when we reach the Scrip
tures referred to.
Notice how it illustrates the grace
of God. Here is rich material for a
Bible reading. Think of the love that
chose such a man, bore with him, pros
pered, protected, and guided him, re
vealed God to him, and sanctified him.
The Almighty sometimes speaks of
Himself as "The God of Jacob," and
is there any title that goes very much
deeper in sounding the depths of His
condescension and willingness to bless !
And His grace is brought out all the
stronger by Jacob's plotting and schem
ing to get that which God had prom
ised him, and would have given Him
without it.
Notice how it illustrates prevailing
prayer. Its secret is not strength but
weakness. Jacob was not wrestling
with some one, but Some One was
wrestling with him. God was bringing
him to see what a poor, worthless
creature he was in himself. As C. H.
M. says, it was not until the seat of
his strength was touched, his thigh
put out of joint, that he learned to
say, "I will not let Thee go."
The new era in his history began
then. Up until that time he had held
fast by his own plans and schemes, but
after that he was ready to hold fast
by God. Now he receives the name
"Israel," one who has prevailed with
God. Joseph a Type of Christ.— There are
many points of similarity between
Joseph and Christ, and as in the pre
vious lesson it will be found fruitful
to trace the parallel. Consider the
meaning of his name as indicated in
the margin references of your Bible,
30 : 24, i. e., "Adding," or increase, or
fruitfulness, and corapare Isaiah 9 : d--;,
Luke 1:31-33, John 3:30. Consider
the effect of his birth upon Rachel, tak
ing away her reproach, 30 : 24, and ask
yourself in what particulars Christ
hath taken away reproach? He took
away the reproach of sin, did He not?
See Colossians 2:13-15, Romans 8:1.

i6

Synthetic Bible Studies

And also the reproach of the law, see
Isaiah 42:21, for He fulfilled it and
kept it, and in so doing showed it to
be holy, and good and true, notwith
standing that men, through sin^ had
condemned and trampled it under foot.
What is the next great fact in Joseph's
life suggesting a likeness to Christ?
I^he peculiar love of his father for him,
suggesting Proverbs 8 : 30, Isaiah 42 : i,
Matthew 3:17. And the next fact ?
The sufferings endured through the
hatred of his brethren, including the
sale into slavery, imprisonment in
Egypt, etc., bringing into mind Psalm
69:4, and John 15:25. And the next
fact? His deliverance from prison and
exaltation to the throne of Pharoah,
as foreshadowing in some degree
Christ's resurrection and ascension into
glory, compare Acts 2 : 22-24. And the
next fact? His marriage to a strang
er, as indicating Christ taking to Him
self the church to be His bride, com
posed of both Jews and Gentiles, and
sharing with Him at once both His
rejection and His glory, compare Ep
hesians I : 3-4, 2 : 4-7, 3 : 1-6, 5 : 24, 32.
And the last fact? His interview with,
and revelation of hiraself to his breth
ren beautifully typical of Christ's deal
ings with Israel in the latter day, see
Zecbariah 12:10, 13:1.
Gather these facts into orderly shape,
and a most helpful and stimulating
Bible reading will spring into life under
your hands.
The Prophecies of Christ. — Having
now finished the word outline of the
book, let us go over it again for the
purpose of bringing into one view its
Messianic references, and at the same
time fastening the details still firmer
in mind. What prophecies of Christ
does Genesis contain? In answering
the question, you are not called upon
to read the book again, but only men
tally review the facts already empha
sized. RecaU the eight words of the
outline. Dwell on each one sufficiently
long to refresh your recollection as to
its details. Take the word "Creation",
which covers chapters i and 2. As
you think over the work of the six
days in chapter i, and the fuller ac
count of the creation of man in chap
ter 2, no prophecy occurs to you. But
when you come to the next word,
"Fall", instantly "the seed of the
woman," chapter 3:15, flashes into
your mind. Pursue the thread through
the other words, "Deluge," "Nations,"
"Abraham," and there again you meet
such a prophecy in chapters 12:7, and
17:7, compared with Galatians 3:16.
In the same way, "Isaac" yields noth
ing, but "Jacob" in the blessing on his

sons, refers to the Coming One m
chapter 49 : 10. Observe in this con
nection the development of Messianic
truth. At first He is the seed of the
woman simply, rather indefinite and
undetermined ; in the second place, the
range is narrowed to a particular race
of the woman, the line of Abraham ;
and in the third place, the line is
drawn still closer to include only the
tribe of Judah. Thus will it be found
as we proceed, that the features of
the Saviour's personality become more
and more clearly indicated and de
fined by the various prophets, not only
stimulating expectation with every gen
eration, but increasing the means by
which He may be identified when He
comes. The Human Types of Christ. — I would
now suggest that we again run over
the eight words of the outline in order
to gather together the human types
of Christ. Under the word "Creation",
Adam suggests himself, for whose typ
ical relation to Christ see such places
as Romans 5 : 12-21, and i Corinthians
15 : 21-22, 45-49. Under the word "De
luge" we think of Noah, whose typical
relation is somewhat weaker, except
as we think of him in the light of a
preacher of righteousness to a gain
saying generation. Under the word
"Abraham" we have already spoken of
Melchisedec. Add to these Isaac and
Joseph, whose histories have been
treated somewhat at length, and we
have the principal characters who are
referred to in this typical connection,
although their number might be mul
tiplied. The General Types of Christ. — I
would ask you to go over the eight
words a third time in the same way,
to ascertain the general types of Christ
as distinguished from the huraan. For
example, under the word "Creation,"
we at once think of Light as such a
type, compare John 9 : 5. Under the
"Fall", we think of the coats of skins
previously spoken of. "Deluge" sug
gests the ark as a type of Christ in
whom we are saved. Acts 4:12. The
word "Abraham" brings to mind the
ram caught in the thicket. "Jacob",
the ladder to which Christ Hiraself re
fers, John 1:51. These then are the
chief Messianic references : —
Prophecies.— The seed of the woman.
The seed of Abraham.
The seed of Judah.
Human Types. General Types.
Adam. Light.
Noah. Coat of skins.
Melchisedec. Ark.
Isaac. Ram.
Jacob. Ladder.

The Book of Exodus

17

CHAPTER IV.

The Book of Exodus (1-19).

Genesis has sometimes been called
the Book of Beginnings, which is the
real meaning of the word, because ot
the nature of its contents, which give
the origin of things. We have in it
the beginning of the world, of man,
of the Sabbath, marriage, sin, proph
ecy, and sacrifice, as well as the begin
ning of the nations and Israel. This
brings us down to the twelfth chapter,
but after that practically there are no
beginnings, but only a recurrence of
what has gone before.
Exodus in the same way has some
times been called the Book of the
Departure or the Going Out, from the
etymology of the word, and also be
cause it gives the history of the de
parture of the Israelites from Egypt.
The Israelites entered Egypt when
Joseph was in power, seventy souls in
all, (Genesis 46:27). They left there
215 years afterward, according tq the
chronology in the margin of our Bibles,
when their men of war alone numbered
603,550, not counting women and chil
dren, not counting men under 20, and
also leaving out of consideration the
whole tribe of Levi (Numbers i : 44-
50). During this period their experi
ences had varied. While Joseph lived
and the Pharoahs of that period, they
were happy and prosperous in the land
of Goshen. But by-and-by a change of
dynasty occurred, and political revo
lution took place, and the new govern
ment viewed their increasing numbers
and influence with alarm and jealousy.
In consequence they began to subject
them in every possible way, and it is
at this point in their history the book
of Exodus begins (chapter i : 7-10.)
Proof from Recent Explorations.—
Allusion was made in an earlier chap
ter to the way in which recent explora
tions in Bible lands throw light upon
these historical statements in the Word
of God, and this is particularly true
of the present period. "It would be
easy," says an authority on the sub
ject, "to multiply illustrations from the
ancient records of Egypt of many cir
cumstances in the Ufe of Joseph.' The
situation and limits of the land ot
Goshen are now known, as well as the
history of the dynastic changes that
resulted in the exodus of the Hebrews.
It is ascertained that Rameses II., the
Pharoah of Moses' time, was like his

predecessor, a great builder, corrobor
ating chapter i : 11. His mummy has
recently been discovered, as well as
that of his daughter, the Princess who
saved the infant Moses from perish
ing in the river Nile, and brought him
up as her own son. How near these
circumstances seem to bring the his
tory of that time, and how real it is
made to appear !
In like manner, careful examinations
have now "put the route of the exodus
beyond all reasonable doubt." We
know also the real character of the
desert through which the Hebrews
passed. Shur is a rolling plain where
shrubs and herbs give pasturage to
cattle. Water courses cross it. Charm
ing spots like Elim are found here
and there, indicating how they found
sustenance during that period. There
is a plain at the foot of Sinai now call
ed Er-Rahah, two miles long, and half
a mile wide, where a multitude of 2,-
000,000 souls could easily have as
sembled, and the sights and sounds de
scribed could easily have been seen
and heard by all. The site of Kadesh-
Barnea too, is now definitely settled.
Thus, without going further into de
tail, is the accuracy of the story we
are about to consider wonderfully con
firmed. The Facts of the Chapters. — We are
now ready to consider the facts of the
chapters, which will be brought be
fore us in a series of questions. The
first great fact is clearly suggested by
the one word, "Bondage.;' But what
were the sub-facts that entered into
this bondage, what are its elements
referred to in the text? Were there
not chiefly two, their rigorous service
under the hard task-masters, and the
decree for the destruction of male is
sue? What is the next fact? The birth
of Moses. But that naturally includes
the further facts of his life to the
time when he has fled from Egypt and
Pharoah's palace.
The third fact? His call, including
the story of the burning bush, the rev
elation to him of Jehovah, his hesi
tancy to respond, and the collaboration
of Aaron.
The fourth fact is the story of the
plagues, including what led up to them
in the return to Egypt, the demand on
Pharoah, and his obduracy.

i8

Synthetic Bible Studies

The fifth fact is the Passover, grow
ing out really from the last plague,
the sixth is the crossing of the Red
Sea, the seventh, the entrance upon
the wilderness journey.
This last fact might be subdivided for
convenience by the number of places
at which they stopped. Try to recall
them, and the circumstances occurring
at each. You will be aided here as
in the instance of the dispersion of the
nations, by consulting the map in the
back of your Bible. It is described as
the "Peninsula of Sinai." Observe
Marah, and why it was so called. Elim.
Rephidim. What great miracle oc
curred after leaving Elim, and in the
neighborhood of Rephidim? What
miracle at the last-named locality?
What battle was fought there? Who
commanded the forces? What was
done to relieve Moses of care? At
whose suggestion?
Perhaps we had better make a sep
arate fact of their arrival at Sinai.
Whither is Moses now called? What
distinction does Jehovah bestow on Is
rael? (19:5-6). Describe what was
seen and heard on and about the
mount. Things to be Explained. — ^The class
understands that interpretation and
explanation are not among the things
promised in these lessons for many
reasons, but that does not exclude all
allusion thereto if necessity seems to
compel and space perrait. For exam
ple, 4 : 24, and the following verses,
may puzzle many who have no com
mentary at hand to examine. The idea
there seems to be that some great men
tal distress or physical illness came
upon Moses which he recognized as a
chastisement for the neglect of the
circumcision of his son. This neglect
perhaps was occasioned by his wife's
aversion to the act, who now over
came her maternal feeUngs sufficiently
to perform it herself, and thus bring
relief to her husband. This critical
experience was doubtless not only of
value to Moses' own inner life, but
had its influence upon him as the
leader of and legislator for Israel in
after years. Especially would it stir
him to enforce the law of circumci
sion which was so peculiarly the mark
of distinction for that people.
The hardening of Pharoah's heart,
4:21, and other places, is apt to be a
StumbUng-block to some, but it must
be remembered that the Divine mes
sages and judgments were not the
cause but only the occasion of that
hardening. Such passages must be in
terpreted in the Ught of the Divine
character and the Holy Scriptures

taken as a whole, and we know there
from that God never deals unjustly or
arbitrarily with His creatures, whose
own free actings are always the cause
of their downfall and punishment.
(Compare 2 Thessalonians 2: 11-12).
The borrowing of the Egyptian
jewels by the Israelites has given rise
to questioning, but the word "borrow"
in that instance means to demand or
require. The Israelites who had been
kept in great poverty and denied their
just wages by their persecutors, now
insisted upon full remuneration for
their labor which was thus paid in
silver articles adapted for convenient
carriage. The dread of them inspired
in the Egyptians by Jehovah made it
comparatively easy to obtain what they
asked. Compare Genesis 15:13-14;
Psalm 105 : 37 ; Ezekiel 39 : 10.
Chapter 12 : 40 present a difficulty
where the period of their sojourn is
given as 430 years, while as we have
seen the Bible chronology calls for
only 215 years spent in Egypt. Gala
tians 3 : 16-17, throws some light upon
it as showing that the period began to
be reckoned from the date of the
¦ promise to Abraham, which makes pre
cisely 430 years. As bearing upon this
the Septuagint (Greek) translation of
the Old Testament, makes that verse
read, "The sojourning of the children
and of their fathers, which they so
journed in the land of Canaan and in
the land of Egypt."
Things to be NoficeA— In aU our
studies thus far the attention of the
reader has been called to certain spe
cial features which it were well to
particularly notice by way of sugges
tion, even though their explanation
were not called for. In the present
instance the promptings of faith on the
part of Moses' parents as well as him
self should be dwelt upon. Corapare
Hebrews 11 : 23-29. There was nothing
hap-hazard either in the hiding of the
babe in the Nile nor in his own re
nunciation of Egypt afterward. The
whole thing was profoundly religious
and born of the same undoubting be
lief in God that justified Abraham.
Notice again the command for Moses
to write certain things in a book, 17:
14, 34 ; ^'7. This has an important
aoplication to the theory of some that
Moses is not the author of the Penta
teuch or the first five books of the
Bible. If you carefully observe the
number of times in which he is said
to write this or that, or in which the
statement is made that the Lord spoke
directly to him, you will perceive that
to remove those passages from the
Pentateuch would be to leave little as

The Book of Exodus

19

a remainder. The inference is very
plain--to plain people.
Notice too the typical character of
the Passover. The Passover itself is
a remarkable type of redemption
through Christ, while the central fea
ture of the Passover, the lamb, is
equally impressive as symbolizing
Christ Himself (i Corinthians s : 7-8).
We shall enlarge from this latpr.
Notice finally, certain important par
ticulars about the miraculous plagues.
There are two kinds of miracles, ab
solute and providential. The latter
are those which are not miraculous in
themselves, but in the circumstances
attending their performance. Such
were the plagues of Egypt. They were
the natural phenomena of that land,
only in this instance they came at an
unusual season and in an unusual de
gree of intensity, as well as in im
mediate response to the prophet's com
mand. The Nile which was turned into
blood was the patron God of the Egyp
tians, a fact which greatly added to
their humiliation in that circumstance.
The same thing was true in some
measure of several of the other plagues,
one of their gods, for example, was
represented with a frog's head, they
also worshipped flies, reared temples
in honor of the ox and the cow, and
idolized the sun which was turned into
darkness. Observe the reference to
the magicians in this case, found in
2 Timothy 3 : 8. That they represented
Satan as Moses represented God, there
can be little doubt. Their defeat under
the circumstances was an impressive
illustration of the supreraacy of the
latter, which they theraselves acknowl
edged, 8:16-19. While they appeared
by their enchantments to be able to
reproduce two of the plagues on a
small scale, it is notable that they at
tempted to go no further, and that even
in those instances they could not undo
what they had done as in the case of
Moses. The Passover a Type of Redemption.
— The next chapter will deal with the
types more particularly, but we shall
avail ourselves of the present oppor
tunity to dwell on the one most dis
tinctive and comprehensive tvne of re

demption found in the Old Testaraent.
What are the points of similarity that
suggest themselves? Be careful to
begin at the beginning, and school your
self to think orderly and logically
throughout. We may differ as to what
constitutes the beginning here, but it
strikes me that the need of the Pass
over is the first thing. What was its
need? The condition of the people,
their bondage and suffering. The anal
ogy between their condition and that
of the sinner in bondage to sin, Satan
and death, and the suffering entailed,
is not diificult to trace. What then is
the next thought? The origin of the
Passover. It originated in God, in
His mercy and purpose to deliver. Its
revelation as well as inception was Di
vine, bringing to mind the fact that
we are not only indebted to God's
grace for our deliverance from sin,
but for the inspired Word and authen
ticated messengers through which the
same has been ministered to us. The
next thought might be the raeans of
the Passover with all the suggestive-
ness of the slaying of the lamb and the
sprinkling of its blood, as brought be
fore us in New Testament teaching in
I Corinthians 5 : 7-8, Roraans 3 : 24-
26, I Peter i : 18-20, and other places.
Another thought might be the effects
of the Passover, seen to be at least
three-fold, e. g., salvation from death,
deliverance from bondage, and entrance
into Canaan, symbolizing at once sal
vation both from the guilt and power
of sin, and rest in the fullness of
Christ. And then there is a final
thought in the application of the mat
ter, since the effects or blessings of the
Passover were for all who believed
and obeyed God in making the neces
sary provisions in the slain lamb and
sprinkled blood, without reference eith
er to the question of character or the
degree or quality of faith. The New
Testament Scriptures which form the
parallel to this are of course very
numerous and familiar. "Whosoever
believeth," "Whosoever will may
come," "Not by works of righteous
ness which we have done," etc. For
such places as these consult the mar
ginal references in your Bibles or Cru-
den's Complete Concordance

20

Synthetic Bible Studies

CHAPTER V.
The Book of Exodus (20-40).

There were two further observations
on the subject-matter of the last lesson
I should like to have made had it not
been already somewhat extended. The
first was the "difference" which God
put between the Egyptians and Israel,
11:7. Notice that it was the differ
ence between "life" and "death," and
its determining point was the sprinkled
blood of the lamb. Teachers who are
conducting classes will, it is hoped,
seize upon such opportunities to illus
trate and emphasize the distinction be
tween the saved and the unsaved as
based on faith in the atonement of
Jesus Christ.
The second observation refers to
"the beginning of months," 12 : 1-2.
This is interesting not only as bearing
on the fact that the Jews have a reli
gious as well as a civil year, the one
beginning in the spring (March- April),
and the other in the autumn (Septem
ber-October), but also as showing that
their deliverance from Egypt marked
a new era in their history. Henceforth
in their relations to Jehovah, the past
was to be regarded as a blank. The
suggestion is obvious that "redemption
is the first step in real life."
Our New Work  You have already
recalled that the last word in the Word
Outline of the previous lesson was
"Sinai." Now what occurred at Sinai ?
It is easy to reply that there the Is
raeUtes received the revelation of the
law, the tabernacle and the priest-hood.
There were two other events, for ex
ample, the idolatry of the golden calf,
and the building of the tabernacle, after
its pattern had been shown to Moses
in the Mount. Nevertheless, the first
three mentioned constitute the outline,
which raight read thus :
8. Sinai. a. law, 20-24.
b. tabernacle, 25-27, 30-31.
c. priesthood, 28-29.
Let us analyze a little what is found
under the word "Law." Observe that
we have here a remote application of
"the law of recurrence" hitherto ex-.
plained. That is, we have first, the
law in general as set forth in the ten
commandments, 20:1-17, and then in
detail in what follows to the close of
chapter 24. In the first, God lays
down certain fundamental principles,

so to speak, and in the second, shows
certain appUcations of those principles
to ordinary, everyday life. It might
be illustrated, perhaps, by the distinc
tion between the constitution of a state,
and the enactments of its legislators
from year to year, the latter in a sense
growing out of the former.
Notice, the frequent allusions to the
fourth commandment. Since the orig
inal institution of the Sabbath, which
means "rest", Genesis 2, it has been
referred to at least five or six times.
Observe the reason for the keeping of
this day as stated, 23 : 12.
Notice the revelation of the charac
ter of God afforded in the law. His
condescension is seen in occupying
Himself with the details of daily life,
the death of an ox, the loan of a gar
ment, the loss of a tooth. What a
motive for holiness, what a source of
comfort this affords ! His justice is
seen in the even balance held between
the rich and the poor, the punishraent
for bribery, defalcation, etc., penalty
on the guilty and protection for the
innocent. Remember in the same con
nection that this is the law which will
maintain in the Millennium about
which we are to study later on. God
has doubtless given this law to be
obeyed by all men on the earth, and
His purpose in that matter will not
ultimately be defeated.
Notice the revelation of the char
acter of man afforded in the law. The
fact that such law must be enacted
shows that such crimes will be com
mitted. He is right who says that the
most refined member of the human
family carries about in his bosom the
seeds of the darkest and most horrify
ing abominations. Compare Romans
2:1; 3:23, Mark 14:18-19.
Notice particularly the place the law
is said to occupy in the scheme of re
demption, Galatians 3 : 24. It brings
us to Christ in the sense that it shows
us what sin is in God's sight, how far
off we are from being what God re
quires, and how absolutely essential is
a Saviour of God's providing.
The Tabernacle — The Divine sense
of the importance of the revelation of
the tabernacle is seen in the prepara
tion for it, 24: 15-18. Let the subject
receive the most prayerful attention.
Carefully note each article referred to.

The Book of Exodus

21

Beginning with chapter 25, what four
articles of furniture are mentioned in
succession? At chapter 26 the frame
work of the building is spoken of.
What was the material and predom
inating colors of the curtains (1-6) ?
How raany coverings were to be made
and of what materials (7-14) ? How
were the two parts of the building
proper separated, and by what names
were they distinguished (31-33)? What
articles were placed in the Most-Holy
Place? What in the Holy Place? What
part of the tabernacle is spoken of in
chapter 27:9-19? What specific article
for the outer court is mentioned in the
preceding verses of that chapter? What
subject interrupts the revelation of the
details of the tabernacle in chapters
28-29? In returning to the tabernacle
what is its next article of furniture
mentioned? In which of the three
places, the Most Holy, the Holy, or the
outer court, was it to be placed? What
precise position was it to occupy?
What was the last article named, and
in which of the three places was it to
stand (30:17-21)? What provision
was made for the financial support of
the tabernacle service (30:11-16)?
What prohibition was laid upon the
people with reference to the composi
tion of the ointments and perfume
(30 : 22-38) ? What provision did God
make for the execution of His plans in
the erection of the tabernacle (31 : i-
11)? What chapters contain the ac
count of their execution? When were
they completed (40:17)? How did
God show His approval of the work
(40 : 34) ? What was to be offered on
the brazen altar twice every day (29 :
38-39) ? What kind of offering was
this to be (verse 42) ? How in this
same verse does God indicate that He
will bless the people? How is the
same idea expressed in verses 45-46?
Indicate the divisions of the building
thus: The outer court.
The holy place.
The most holy place.
The furniture of the outer court:
The brazen altar.
The laver.
The furniture of the holy place :
The table of shew bread.
The golden candlestick.
The altar of incense.
The furniture of the most holy place:
The ark of the testimony.
The mercy seat.
It will greatly aid the student if he
can examine a drawing or picture of
the tabernacle and its contents. Such
will be found in a good Bible diction
ary, such as Smith's which ought to
be in every well-equipped private li
brary. Then there are special books on

the tabernacle treating of its typical
character which are highly useful from
a spiritual point of view. Sorae are
large and expensive, but I here raen
tion others within easy reach, such as,
"The Tabernacle and Priesthood," by
H. W. Soltau, "All of Blue," by Frank
White, "Mosaic Institutions," by W.
G. Moorehead, and "Shadow and Sub
stance," by George C. Needham.
The Tabernacle — A Type. — The deep
significance of the revelation of the
tabernacle doubtless lies in these two
mysterious facts, (i) it was a pattern
of things in the heavens, and (2) it
was to be the dwelling-place of God on
earth. As to the first fact little can be
known at present, buf the Christian
should dwell upon it in the light of
the epistle to the Hebrews, especially
such passages as 8:1-5, 9:11-12, 22-
28, 10 ; 11-14.
As to the second fact, God made the
tabernacle His dwelling-place in the
sense that His visible glory abode there
(Exodus 40 : 34-38), and there He met
the people and communed with them in
the person of the high priest (25:22).
But in this particular it becomes a
wonderful type of the Person and work
of the Lord Jesus Christ (John i : 14),
in whom God dwelt among us. And
not only is the tabernacle itself such 3 ,
type, but every article in it, and every
part of it points to Him in some
particular way. For example, take
the ark and mercy-seat together, 1
the latter resting upon the former, in
the one we have Christ in His life ful
filling the law on our behalf, and in the
other we have Christ in His death be
coming a propitiation for our sins.
Here mercy and truth meet together,
righteousness and peace kiss each oth
er. It is a beautiful thought that in
I John 2 : 2, the word "propitiation"
is precisely the same in its meaning
as the word "mercy-seat." If you will
read that precious verse in that way
it raay reveal Jesus to you in a new
light. Coming out of the most holy into
the holy place, we have the altar of in
cense symbolizing Christ's intercession,
the table of shewbread, representing
Him as our food, and the golden can
dle-stick as our light. In the outer
court He is in the brazen altar our
sacrifice for sin, and in the laver our
cleanser or regenerator.
Even the different parts of the sacred
building suggest Him. The "fine
twined linen" of the curtains expresses
His spotless manhood, the "blue," His
heavenly character, "purple," His royal
position, "scarlet," His human suffer
ings upon the cross. Their measure
ments, number, couplings, loops and

22

Synthetic Bible Studies

taches all find a significance in Him.
The coverings of goats' hair, rams'
skin, and badgers' skins are not with
out their meaning also, as will be seen
by a perusal of some of the books re
ferred to above. At first it may seem
to some as if these points of sug
gestion were somewhat strained, but
as one grows "in grace and in the
knowledge of our Lord and Saviour
Jesus Christ," he comes to recognize
Him more frequently in the Word, and
to rejoice in Him as the One ever in
His Father's eye, and the alpha and
omega of all that He has to reveal to
man. One needs to be very careful,
however, not to be led astray here by
fanciful and unwarranted interpreta
tions of some of these things, the only
safeguard against which is constant
dependence upon the teaching and
guidance of the Holy Ghost.
Nor should we forget either, that the
tabernacle foreshadows in some sense
that blessed truth to the true believer,
of God's indwelling in him, i Cor.
6:19, -John 14:15-23. And then
what shall we say of Revelation
21:2-5? Is it possible that the
original Moses saw in the Mount,
whose pattern he set up in the wilder
ness, is that which God hath prepared
aforetime to be His habitation in the
new earth throughout the age of etern
ity? Such hints as these should quick
en our interest in the study of the sub
ject of the tabernacle.
The Priesthood. — When we approach
the revelation of the priesthood, per
haps the first thing that strikes us is
its position, cutting in two as it does
the revelation of the tabernacle. But
remember that the Holy Spirit is the
Author of the Word, and that He
makes no blunders. Even though we
do not always understand the meaning
of such things, it is our duty to re
gard them as Divine and seek light.
A very probable reason for this pro
ceeding is suggested in C. H. M.'s
"Notes on Exodus," referred to before,
pages 263-265, and 289-291.
You will observe that the two chap
ters containing the revelation of the
priesthood are naturally divided by the
subjects of which they treat. What
is the subject of each? Be careful to
identify each of the garments, remem
bering that the high-priest especially
is a type of Christ, and that each has
a significance in its teaching concern
ing His work for us. After the general
statement (28:4-5), the details follow
to the end of that chapter. Take time
to write them down.
The ephod is named first. The ma
terial, coloring, shoulder-pieces and
breastplate are all significant, and par

ticularly, of course, the names of the
tribes of Israel engraven on the pre
cious stones. "The strength of the
priest's shoulder and the affection of
his heart were wholly devoted to the
interests of those he represented. This
typified in Aaron, is actualized in
Christ." The girdle is the symbol ot
service. "Urim and Thummim" which
mean "lights and perfections," is pe
culiarly mysterious, but seems to be
"connected with the communication of
the mind of God on various questions
of detail in Israel's history," see the
marginal references or concordance for
other places where the words are used.
The application to Christ is clear who,
by His Word and Holy Spirit, com
municates the counsels of God to us,
John 12:49-50, Acts 2:32-33. Ob
serve the bells on the hem of the ephod
and the reason for them, (verse 35).
Our High Priest has passed into the
heavens, but those whose ears are chas
tened to the sound, have daily evidence
that He ever liveth. Observe the en
graving on the plate resting upon
Aaron's forehead and the meaning as
signed to it, (verse 38), "It shall be
always upon his forehead, that they
may be accepted before the Lord."
Wonderful demonstration in type that
Christ's holiness is ours, and that be
cause of it God looks on us with com
placency. Do not fail to observe that
Aaron's sons are not forgotten, and
that coats, and bonnets, and girdles
and breeches are ordained for them in
their particular ministry (verses 40-/13).
If the high priest (Aaron) typifies
Christ, his sons, the priests, are re
garded as typifying, first, Israel it
self (19:6), and afterwards the church,
(i Peter 2:9), and, of course, every
individual member of the church.
These garments, therefore, may repre
sent those qualities and graces with
which the true people of God and mem
bers of Christ are endued in their own
sphere for worship and service.
Reaching chapter 29, observe the
preparation for the consecration of
Aaron and his sons. The washing
(verse 4), the anointing (verse 7), the
sacrificial offerings (verses 10-18), the
consecrating ket (verses 19-21), etc.,
all of which, of course, illustrate the
fundamental truths of the Gospel con
cerning our standing in, and relation
ship to Christ.
The Types in Exodus. — Exodus, un
like Genesis, contains no distinct proph
ecies of Christ, but its typology in
that respect as already seen, is very
abundant. And there are other types
than those which apply only to the
Person of Christ. As in the case of
Genesis, so here, I would ask you

The Book of Leviticus

23

to recall the words of the outline of
the book, with the sub-divisions under
them, for such suggestions as may
come to you. For example, "Bondage"
contains no type of primary import
ance, nor "Birth of Moses." But when
we come to "Call of Moses," the burn
ing bush comes into view. Here we
are furnished with a type of Israel,
which, although in the furnace of
Egypt, was not consumed because God
was there. It becomes in the same way,
and for the same reason, the type of
the church, and of the individual be
liever in Christ. Material for a Bible
reading will be found in the treatment
of such a theme. The word "Plagues"
suggests no type, but the next word,
"Passover," brings before us the great

type of redemption already treated of,
and in the paschal lamb a reraarkable
type of the Redeemer Himself. "Red
Sea," we need not dwell upon, but the
word "Wilderness," and especially
"Rephidim," one of the stopping-places
therein, produces at least two types of
Christ, the manna and the smitten
rock. When we reach the last word,
"Sinai," we have the tabernacle itself,
and for that matter every part of it,
and every article of furniture it con
tains, the daily lamb spoken of in
chapter 29, and the priesthood of
Aaron. It is not assuraed that these
are all the types by any means, but the
principal ones, and those upon which
the church at large is generally agreed.

CHAPTER VI.
The Book of Leviticus.

We have found a secondary name
for each of the other books already
studied, one which more plainly sug
gests to English readers the general
character of its contents, and we may
do the same for Leviticus. It might
be called the Book of the Laws. Not
Law, but Laws. The Book of the Law
is a title frequently ascribed to the
Pentateuch, but "The Book of the
Laws" well describes the third division
of the Pentateuch, because it is a Di
vine revelation of the laws which were
to govern the priests chiefly, in their
administration of the tabernacle ser
vice, and their care of the people both
materially and spiritually. Remember
that the latter are still at Sinai, that
Leviticus was given to Moses at that
place, and that it is in its nature a sup
plement to, realW a part of, the pre
ceding book of Exodus.
Regarding it, therefore, as a book
of laws, what is the first great fact,
or law, it contains? No difiiculty is
experienced in answering, "The Law of
the Offerings." How raany chapters
are taken up with the consideration of
this law? 1-7 inclusive. What is the
law of the offerings? In other words,
how many distinct kinds of offerings
are enumerated? Five: Burnt, meal,
peace, sin, trespass.
You will observe that I have writ
ten the name of the second "meal,"
instead of meat, as being the designa
tion given in the Revised Version, the
more correct rendering of the word,
and the more befitting the nature of

the offering itself, which contains no
meat in the sense of flesh as we now
use that terra.
The Significance of the Offerings. —
Many offerings and sacrifices are re
ferred to in the history of Israel, but
it will simplify matters very much and
save confusion, if we remember that
they all fall under this law, they are
always one of these five. It does not
matter whether they are offered for
the priest himself, the nation, a ruler
of the nation, or a common person ; it
does not matter whether the offering
is a bullock, a sheep, a goat, a turtle
dove or a pigeon, in any case it is one
of these five. In chapter 7, reference
is made to offerings for vows, and
thanksgiving, and voluntary offerings,
but they are simply different aspects
of the one trespass offering.
It must not be supposed, of course,
that these offerings in themselves sat
isfied God. See Hebrews 10:4. "Their
iraportance lay in what they symbolized,
viz. : the Person and the work of the
Lord Jesus Christ. The careful study
of the offerings will do more to exalt
Him in our eyes, and teach us the
real character of His vicarious life and
death, than any other part of the Bible.
C. H. M.'s "Notes on Leviticus" will
afford help, and also "Mosaic Institu
tions," by Moorehead, spoken of in a
previous chapter. The best book, how
ever, is entitled, "The Law of the Of
ferings," by Andrew Jukes. It is small
and inexpensive, but fuller than any

24

Synthetic Bible Studies

of the others. A good volume, or com
mentary, on the whole book of Levit
icus is found in the Expositor's series,
written by the late Professor S. H.
Kellogg, D.D.
These offerings do not represent in
every case the same aspect of Christ's
Person and work, but different aspects.
In the burnt and meal offerings we
see His consecration, in the peace of
fering His communion and fellowship
with God, in the sin and trespass of
ferings His atoning sacrifice. In all
these particulars, however, it is not
Christ alone who is thus seen, but we
(who are believers), in Christ. Noth
ing will strengthen our assurance of
salvation, or melt our hearts in love
toward Him, or awaken our adoration
of His character and grace, like an
understanding of our position in Him
as set before us in this wonderful
revelation. The Second of the Laws. — After pass
ing from the law of the offerings, what
is the next great fact in Leviticus?
The consecration of Aaron and his sons,
chapters 8-10. The law about this con
secration was really given in Exodus as
we saw, and in the present instance we
have the first execution of that law ; but
to accoramodate ourselves to the second
ary name of the book, let us call it
"The Law of Consecration." It will
be observed that the details of the con
secration occupy chapters 8-9, and are
in accordance with the previous com
mands received. But when we reach
chapter 10, whose contents really be
long to the present division of the
book, an exception occurs.
To understand what follows in the
death of Aaron's sons, notice Carefully
the last verse of chapter 9, which
speaks of the sacrifice on the brazen
altar in the outer court, and holy fire
from the Lord consuming it. It was
this fire, the same that consumed the
sacrifice, that should have been era
ployed in the censers to burn the in
cense before the Lord. Nadab and
Abihu neglected this, and offered
"strange fire," and were instantly slain.
This looks like a terrible punishment
for a slight offence. But the offence
was not slight. It was a flagrant dis
obedience of a plain command, several
commands, in short. Not only did they
disobey in the matter of the fire (see
16:12), but also it would seem, in
performing an office which belonged
only to their father, the high priest,
for, as some think, they went into
the holy of holies. Moreover, two went
in where only one was permitted.
Furthermore, the offence was commit
ted at a very critical raoment in the
history of the people, at the very be

ginning of their covenant relationship
to God. It suggests a somewhat sim
ilar occurrence in the opening era of
the Christian church, Acts 5 : 1-2. In
both cases a signal manifestation of
the Divine displeasure was necessary
for the sake of impressing the lesson
upon the whole nation in the one case,
and the whole church in the other. It
need not be supposed, however, that
this punishraent involved the eternal
loss of the souls of these men. _ That
question need not be raised in this con
nection at all. It was a case of God's
judging in the midst of His people,
not a case of His actings among "them
that are without." It affords a solemn
warning, however, to any within the
visible church who would depart in
their worship frora the plain revela-
tion of God, and to any without, who
would seek to approach Him in some
other way than the prescribed one.
John 14 : 6, Acts 4 : 12.
The Third of the Laws. — ^The next
law will be found to include the con
tents of several chapters, 11-22 in
clusive, omitting perhaps 16, which
treats of a separate subject of much
importance. The narae usually given
to this law (11-22), is that of "The
Clean and the Unclean," and will be
found to include such subjects as the
creatures that may, or may not, be
eaten (11), the ceremonial purification
of women (12), the detection and puri
fication of leprosy (13-14), personal un
cleanness (15), the prohibition con
cerning blood (17), incestuous connec
tions (18), purification of the priests
(21-22), while chapters 19-20 repeat
certain laws given before, doubtless
for the purpose of emphasizing them,
and the specific punishments attached
to them. The three main subjects of
the law may be characterized as fol
lows :
a. Food. b. Disease, c. Personal
habits. Of course, one reason for the enun
ciation of these laws concerned the
health and the morals of the people,
and to this day, notwithstanding their
imperfect obedience thereto, the He
brews remain the healthiest and raost
moral of all races. But a broader rea
son points to the design of God to keep
the nation separate from every other
(20:25-26). This appUes to aU the
laws of this book, and has a bearing on
what was said in an earlier lesson as to
God's purposes in calling Israel to be
His special people. They were to be
peculiar for the world's sake, as a
source of blessing to the whole earth.
Nor should it be overlooked that there
is a deep spiritual and special sig
nificance to many, if not all. of these

The Book of Leviticus

25

distinctions and prohibitions. Of those
concerning leprosy is this particularly
so. It is a striking representation of
sin, and will well repay a careful study
as the basis of a Bible reading on that
subject. Amid so many things to be specific
ally noticed, it is difficult to distinguish.
But notice the allusion to these laws
in Acts 10:11-16, and see how God
raises the thoughts of the apostle, and
through him the whole church, far
above their Levitical application. See
how he teaches that the true clean
ness these things typified, was that ac
complished through being washed in
the blood of the Lamb.
Notice that class of laws which
brings out the thought of God's tender
ness and care, 19: 9-10, compared with
Ruth 2:14-16, also 19:13, compared
with James 5 : 4. What live topics
these furnish for the times in which
we live, and how they indicate that the
Bible is the source of the true sociol
ogy as well as soteriology ! This is
the book for the modem social and po
litical reformers as well as the preach
er. Notice the teaching in chapters 21-
22 concerning the priestly position,
which has such a practical bearing on
the standing of believers in Christ in
the light of the last lesson. The sons
of Aaron were priests by birth, and
nothing could break that relationship.
There were many things which might
interfere with the full enjoyment of
their privileges, but the relationship
remained. 'The spiritually-minded stu
dent will easily see the application of
this to the doctrine of assurance on
the one hand, and the distinction be
tween salvation and fellowship or com
munion on the other.
The Fourth of the Laws  ^To return
to chapter 16, what is its subject?
Shall we identify it as "The Law of
the Day of Atonement?" Observe
when it was given, (verse i). It seems
to be recorded out of its due order, and
yet there must have been some reason
for it. . Observe that this was
the only occasion when the high priest
entered the holy of holies (verse 2).
What change took place in his cus
tomary garments (verse 4)? Were
these simple garments more in accord
with the character of the day as one
of sorrow, penitence and humiliation,
or since the offerings of that day were
entirely expiatory did the garments bet
ter typify the holiness of Him who
became our atonement? For whom did
the high priest present a sin-offering
as well as for the nation (verse 5) ?
What peculiar offering was presented
for the people on this day (verses s-

10) ? What special act of the high
priest conveyed the idea of the trans
fer of Israel's sin to the scape-goat
(20-22) ? At what time of the year
did this day corae (29-30) ? (corre
sponding pretty nearly to the close of
our September or beginning of Oc
tober). The chief features of this
law might be thus specified:
a. Once a year. b. Two goats, c.
Holy of hoUes. d. Complete expiation.
Notice in regard to "d," that the de
sign of the day of atonement was the
putting away of all the sins of the peo
ple from the highest to the lowest, that
they may have committed through the
whole year. Incidental and occasional
sin-offerings during the year, had, it
may be, overlooked much of which the
people were ignorant, but on this day
there was a general clearing-up of
everything so that nothing remained
to be atoned for. Blessed be God for
a Sayiour thus typified, whose blood
cleanseth us from all sin (i John i,
7)- Notice the word for scape-goat in
the Revised Version (Azazel), one
which gives great difficulty to exposi
tors. Some think that as the slain
goat represented Christ satisfsring Di
vine justice by laying down His life,
the scape-goat represented Him bur
dened with our sin, deserted by His
Father for a season, and delivered for
His "bruising" into the hand of the
prince of darkness. The goat led into
the wilderness brings to mind Matthew
4 : I. Others ignoring the difficulty
about Azazel, speak of the slain goat
typifying Christ's death as glorifying
God with respect to sin in general,
vindicating His character and meeting
all the claims of His law, even though
no sinner were saved (Isaiah 49 : 1-3,
John 12:27-31, 13:31-32). While the
scape-goat gives us the application of
His death to the sins of the people.
Where are our sins who believe in
Christ? God is glorified in putting
thera away forever through the sacri
fice of His Son, "as far as the east is
from the west."
Notice the distinction pertaining to
the people of God under the Gospel as
compared with the law, in Hebrews
7:26-28; 9:6-14, 24-26; 10:1-4, 19-
22. The Fifth of the Laws. — What is the
therae of chapter 23 ? Read carefully,
and write down flie names of the
various feasts :
Sabbath, 3 ; Passover, 5 ; Unleavened
bread, 6-8 ; First-fruits, 9-14 ; Pente
cost 15-22; Trurapets, 24-25; (Day of
Atonement), 27-32; Tabernacles, 33-44.
As the "day of atonement" was a
fast rather thau a feast, it is not enum-

26

Synthetic Bible Studies

erated in the above list, though its
chronological place is indicated.
Notice that the Sabbath was always
a holy convocation, suggesting that
meetings for pubUc worship are an es
sential feature of the observance of
one rest day in seven.
Notice that the passover (i day) ira
mediately followed by the feast of un
leavened bread (7 days), made a sin
gle feast of 8 days coming in the
spring. The first-fruits followed in
early suraraer, the waving of the sheaf
signifying the presentation to the Lord
of the whole harvest as His, a beauti
ful type of Christ in the resurrection,
I Corinthians 15 : 20. The Pentecost,
from a Greek word meaning 50, was
sometiraes called "the feast of weeks"
(Exodus 34:32), occurring as it did
7 weeks after the feast of unleavened
bread, and "the feast of harvest" (Ex.
odus 23:16^, since it celebrated the
ingathering in the autumn. The feast
of trumpets was really the New Year
feast (about the last of September or
first of October), reminding them that
all their times were in God's hands,
while that of the tabernacles follow
ing it so closely, and lasting 8 days,
was to commemorate the wilderness
journey and the dwelling in booths.
Notice, that some of these feasts
must have been ordained only with
reference to their observance in the
land of Israel after the people had be
come settled in their national abode.
Notice also that they involved the
gathering together of the people, at
least the males, in some central place,
and for the same object, at least three
times a year, and while they were in
the nature of joyous excursions, they
also contributed to the maintenance of
a spirit of fellowship, patriotisra and
worship. Surely God is a wise Leg
islator, a benevolent Ruler, and a lov
ing Father !
Notice that the typical and spiritual
significance of these feasts must be
very rich, though we can not dwell
upon it. One who has given particular
thought to it speaks of the Passover,
the first of the autumnal feasts, as
typifying rederaption, the tabernacle,
the last in the list, millennial glory,
while between the two we have the
resurrection of Christ in the first-fruits,
the calling out of the church in the
Pentecost, and the ultimate conver
sion and restoration of Israel in the
trumpets, and day of atonement.
The Law of the Sabbatic Year.-
The next great law is found in chap
ter 25, the name of which is at the head
of this paragraph. How often did the
Sabbatic year come (verse 4) ? What
was to rest in that year (verse 5) ?

What use might be made of the natural
increase of that year (6-7) ? What pro
vision was made for their support the
following year (20-22) ?
If it be asked what was the object
of this law, two or three thoughts sug
gest themselves. It would be a good
thing for the land to lie fallow a year.
It would- remind the people of God's
ownership of everything, and their
stewardship only. It would also quick
en their trust in and thanksgiving to
God for His benefits. It is well to
observe, however, that the law was
neglected and proved a contributing
cause to their subsequent captivity in
Babylon, see 2 Chronicles 36:21, in
the light of the immediate context.
The Law of the Jubilee Year. — How
often did the jubilee year come (verse
8) ? How and when announced (verse
9) ? Who and what was set free in
that year? (Individuals that had come
into bondage and land that had been
sold, verses 10, 13-17, 23-28, 39-42, 47-
55). On what principle of equity were
these transfers to be made (verses 14-
17, 25-27, 50-52) ? On what ground
were they to be jealous of oppressing
one another (verse 17)? What re
ward proraised to obedience (verses
18-19) ? Why could not the land be
sold out-right (verse 23)? What does
this suggest as to the probable future
return of Israel to that land? (see
Isaiah 11:10-16, Jeremiah 32:36-42,
Ezekiel 34:11-15). What exceptions
are made to the return of property in
the Jubilee (verses 29-30, 32-33) ? It
has been suggested that this provision
was made to encourage strangers to
settle among them. They could not
purchase land, but might purchase
houses in walled cities as convenient
for purposes of trade, etc. What pro
hibition is laid in the matter of slavery
(verses 39-42) ?
It is unnecessary to point out that
the Jubilee must have been "the most
soul-stirring and enrapturing" of all
the Jewish solemnities. It was con
nected with the day of atonement and
based upon what it affected. Redemp
tive joy comes through the shed blood
of the Great Substitute. The feast
bore witness to the glad day spoken of
for Israel by all the prophets.
The Types qf Christ  Leviticus is
so full of precious suggestions of the
Person and work of Christ, that to
enumerate thein would be to repeat a
large part of what has been said. But
the three most conspicuous types are:
The offerings.
The priesthood.
The two goats.

The Book of Numbers

27

CHAPTER vn.

The Book of Numbers (1-19).

A secondary name for Numbers
might be "The Book of the Journey
ings," since it gives the story of Israel
from the departure from Sinai to the
arrival at Moab on the border of Ca
naan. If you examine the chronolog
ical hints in the margin of your Bibles,
you will see that the period covered by
Exodus and Leviticus was not more
than a year or two, while that of
Numbers was about 38 years. Map No.
2 in the back of your Bible will be
an aid in mastering this book. You
will see the course of the journey was
first northwest as far as Kadesh, then
south again to a fork of the Red Sea,
and finally northwest as before, around
the land of Edom to Moab. The out
line is not unlike the forra of a some
what irregular "W." We shall study
the book in accordance with a geo
graphical outline, considering first the
principal events or facts at Sinai be
fore they started, then what occurred
between Sinai and Kadesh, and then
between Kadesh and Moab.
This book might almost be called the
book of the murmurings, as well as
the "journeyings," for from beginning
to end it is pervaded with the spirit
of rebellion against God, justifying a
sort of abstract given of the period in
Psalm 95 : 10, "Forty years long was
I grieved with this generation." Let
us not forget also that while the an
nals of many powerful nations of that
sarae period are entirely lost to the
world, these of a comparative handful
of people are preserved, because of
the relation they bear to the redemp
tion of the world through Jesus Christ.
This, as well, accounts for the Divine
long-suffering towards them, and for
all the exhibitions of Divine love which
the book contains. In i Corinthians
10, we learn that the things that hap
pened to them were "examples" unto
us, in other words, their history
throughout was a sort of object lesson
illustrating God's dealings with us to
day in a spiritual sense, and in no part
of their history is this more true than
in Nurabers.
I. At Sinai, i-X. — What are the chief
facts or events associated in this book
with Sinai? The reading in accord
ance with the prescribed rules will
make it easy to reply : .
I. Numbering and arranging the
tribes, l-g.

2. Choosing and assigning the Le
vites, 3-4.
3. Special laws and regulations, 5-
10. What was the value or necessity of
fact one? Doubtless that every Israel
ite might know his own tribe or family,
especially that the genealogy of the
promised Messiah might be ascertained.
And then, too, for convenience on the
march, and the better preparation for
conflict with eneraies.
Which tribe was oraitted from the
numbering, and why (i : 47-53 ; 3:5-
13)? Which tribe was multiplied by
two to thus fill the vacancy in the orig
inal number (i : 32-35) ?
In how many divisions were the
Levites classified, and what general
duties of the tabernacle were assigned
to each (3:17, 25-26, 29, 31, 33, 36-
37)? What relative position in the
carap was occupied by the Levites (2 :
17) ? Who encamped closest to the
tabernacle on the east (3 : 38) ? What
special instructions were given for the
sons of Kohath (4:1-15)? What was
the law for the cleansing and subse
quent consecration of the Levites (8 :
5-22) ? By what symbolic act did
Israel identify itself with the Levites
as a substitute (8:10-11)? Corapare
also the following verse. What did
God do with the Levites which Israel
gave Him, and how does His action il
lustrate the way in which He still uses
His people's gifts (8:18-19)?
Things to be Noticed. — Notice the
illustration of God's power and wisdom
in sustaining such a host for 40 years,
in a country where there was neither
bread nor water to be obtained — no
transports, no supply trains, no friend
ly nations to contribute anything. God
was in the midst of them. He was
all, but He was enough (Deuteronomy
2:7; 8:4).
Notice the typical position of the
Levites. Their calUng for such a spe
cial and elevated service was not of
debt but of grace, if we consider their
ancestry (Genesis 34 and 49). But
observe their preparation for it (8 :
5-8, 12) — "the blood of atoneraent, the
water of cleansing, the razor of self-
judgment." And if we ask whether
there were anything antecedent to this
which marked them for this selection,
perhaps we find the answer in the sur
render of their wills to God as indi-

28

Synthetic Bible Studies

cated in Exodus 32 : 25-29, with which
compare Deuteronomy 33 : 8-1 1, and
Malachi 2 : 4-6.
The Minor Regulations. — ^Under the
head of fact nuraber three, attention
should be called to the exclusion of
the unclean from the carap as bearing
on our obligation to put away sin from
our individual lives not only, but also
the exercise of discipline in the church.
Compare Joshua 7:11-12, and i Cor
inthians 5.
Attention should be called as well
to the further allusion to the trespass
offering, originally spoken of in Le
viticus, to emphasize the two features
of confession and restitution, since it
is only thus the believer can enjoy
Paul's experience. Acts 24 : 16.
Nor is the law about jealousy with
out its significance to us. See the Di
vine care to maintain the integrity of
the innocent as well as to punish the
guilty (5:14, 28). Typically, Jehovah
Himself is the husband, Israel the wife
proven unfaithful, alas ! The applica
tion can be made to Christ and the
church, or the individual believer in
place of the church. Sin is spiritual
adultery. The law of the Nazarite is full of
interest. Here one sets himself apart
to God in a special manner, tempor
arily or permanently. He separates
himself from things lawful in them
selves, but calculated to interfere with
his deeper communion and blessing.
He is peculiarly a type of Christ as
suggested in such words as John 17:
16-19, but an exaraple to every believer
who desires to come into the place of
spiritual power. Study such New
"Testament passages as, "Mortify there
fore your members which are upon the
earth," "Ye are bought with a price,
therefore glorify God in your body,"
"Come out from araong thera and be
ye separate."
II. From Sinai to Kadesh, X-XIX.—
The outline of this part of their jour
ney may be marked by the various
"murmurings" or rebellions recorded
of them, for example :
Taberah, 11:3; Kibroth, 1 1 : 34 ;
Hazeroth, 12:15-16; Kadesh, 13:26.
When did they start (10 : 11) ? Who
accompanied them, and why invited
(29-32) ? What forra of prayer was
associated with each stage of the jour
ney (35-36)? Is the cause of their
first complaint mentioned ( 1 1 : i ) ?
What was the punishment in this case ?
As to the precise nature of this "burn
ing" nothing is known, some regarding
it as external, and analogous to that
which destroyed Nadab and Abihu,
while others regard it as internal, i. e.,
some kind of "s, wasting effect of the

Lord's displeasure." It is also proper
to say here, that the exact localities
of these places referred to can not be
defined with certainty.
We call the next stopping-place Ki
broth, although the proper word as you
perceive is somewhat longer. The
shorter term, however, will answer our
purpose better, as easier to remember.
To what was this "murmuring," in part
attributable (11:4)? To what Divine
appointment or institution did it lead
(16-17, 24-30)? What is the name of
the New 'Testament council of which
it may have been the origin? With
what particular ceremony were they
set apart (17)? What was the im
mediate result of this anointing (25)?
What was the special cause of mur
muring in this case (18)? Does the
faith of Moses seem to have been equal
to this eraergency? What explanation
of verse 31 is given in the Revised
Version? (Showing that the quails
flew that high, but were not so thick
on the ground). How did this grati
fication of their desire become a judg
ment on them?
Spiritual Lessons. — Notice the im
pressive warnings this affords about
worldliness. We long for its gratifica
tions, forgetting its slavery. We are
led astray in that direction through
our association with false professors
or "people of mixed principles."
Notice God's dealings with Moses.
How gently He passes by his exhibi
tion of infirmity, and notwithstanding
this lapse, bears testimony to his faith
fulness (12:7). And yet how impar
tial in chronicling his faults, thus giv
ing us another incidental proof of the
truth of this record !
Notice the secret of a ministry of
power. The appointment of the rulers
in Exodus as compared with the elders
here, illustrates the contrast between
a ministry exercised in huraan strength
and in the Divine strength (Zecbariah
4:6, Luke 4:18, Acts 2).
Notice the meaning of the word
"prophesied," (11:25). Its importance
for this particular lesson is not so
great, but for other reasons it is well
to know that the usual Hebrew word
for "prophet" is of passive import, and
implies not so much a speaker as one
spoken through. Nor is it restricted
in meaning to the foretelling of events,
but implies any kind of utterance
prompted by Divine influence, without
reference to time. All this has a very
important bearing on the doctrine of
inspiration, especially the interpreta
tion of such a passage as 11 Peter i:
20-21, showing that the historical as
well as the prophetical books so called,
are equally inspired.

The Book of Numbers

29

What is the event at Hazeroth as
given in chapter 12? What gave rise
to this spirit of rebellion? What pun
ishment fell on Miriam? Why not on
Aaron (verse 11)? How is the great
ness of the character of Moses shown
in this incident? Of course, the prac
tical lesson from this is the serious
ness of speaking against God's servants
(see such a passage as i Thessalonians
5:12-13); but there is also a typical
light in which some have viewed it.
Moses is regarded as representing
Christ in being rejected by his people,
who thrust him out of Egypt into Mid
ian. His Ethiopian bride, is the church
(composed chiefly of Gentiles). Aaron
and Miriam are the Jews opposing this
union. The leprosy is the Divine judg
ments on the Jews, who are neverthe
less interceded for by those they op
pose, the Christian church. But as
Miriam was shut out from the camp
only for a season, so when the "seven
days" of Israel's rejection are run out,
she will be restored again to her land
and her God in Jesus Christ.
What is the great event at Kadesh,
chapters 13-14? How many spies were
sent out? How many reports brought
back? What difference is seen between
the majority and minority reports? In
what did they agree or disagree? To
which report gave the people heed?
What two men protested against their
conduct? How is Moses' jealousy for
God exhibited? His love for the peo
ple? His own greatness of soul (verse
12, last clause) ? What is the great
hope set before us in verse 21 ? What
punishraent was visited on the rebel
lious? What happened to the men who
brought the false report? How does
verse 30 illustrate 1 1 Peter 2:9? What
showed the impenitence of the nation
(40-44) ? What further punishraent
overtook them? With whom did this
whole plan of the spies originate
(Deuteronomy i : 19-24) ? Does Num
bers 13:3 necessarily contradict this ?
May not God have permitted it merely,
when He saw them bent on the pur
pose? May not the commandment, in
other words, have been based on the
moral condition of the people? (Cora
pare I Samuel 8:22).
Notice that the great lesson of this
section is one of warning about unbe
lief. When at Kadesh there were but
a few leagues to travel and they would
be in Canaan. Why did they fail?
Take God's answer for it (Hebrews
3: 19).
The Rebellion of Korah.— Chapter 15,
which we will not dwell on particu
larly, is an irapressive illustration of
Divine grace in the Ught of the pre
vious conduct of the nation. Its re

newed reference to offerings and sacri
fices when they came into the land,
shows God's purpose still to make good
to them, (i. e., to their children who
should actually possess Canaan), all
His previous promises. Particularly
touching is the allusion to sins of ig
norance in verses 22 and 28, with
which should be contrasted, however,
the warning about presumptuous sins
(30-3 1 J, of which an illustration is af
forded in the verses immediately fol
lowing. How strange the happenings
of the next chapter in the light of all
this! What two tribes were chiefly rep
resented in this rebelUon (verse i)?
How numerous the ring-leaders (verse
2)? What their animus (verse 3)?
To whom does Moses first address
himself, and why (6-11)? What made
Korah's conduct particularly reprehen
sible? Of what base falsehood were
the sons of Eliah guilty (12-13)? What
suggests the possible extent of this
rebellion (19)? How once more is
the magnanimity and mercy of Moses
exhibited (20-22) ? What punishment
fell upon the ring-leaders (32-35)?
What illustrates the blind passion of
the people at this tirae (41)? What
punishment befell them ?
What further miraculous evidence
does God give as to the authority of
Moses and Aaron in chapter 17? How
does He offset any tendency to conceit
in Aaron by the commands of chapter
18:1-7? The recent death of so many Israel
ites had put a large part of the nation
in a state of legal uncleanness, which
greatly alarmed them (17:12-13).
What standing ceremony is now enact
ed for the purification of such unclean
ness, in chapter 18? What evidence
have we that this sacrifice, like all
the others, pointed towards our Lord
Jesus Christ (Hebrews 9:11-13)?
Why so much should be said about un
cleanness from contact with the dead
is not clear, except as natural death
shadows forth spiritual death and the
deadly poUution of sin which occasions
it. There may also have bden sanitary
reasons, however, although in the na
ture of the case they could not have
been the more supreme.
Notice the many deep lessons of this
section. For example, the wonderful
mercy of God towards men who have
forfeited all claim upon it. The nation
had no right to Canaan, but God brings
them in, and this for his own glory's
sake. Notice how much is said about the
"stranger" in chapter 15, and compare
it with Paul's teaching about the Gen
tiles, Romans 9-1 1.
Notice that sins of ignorance cannot

30

Synthetic Bible Studies

be passed over. "While grace has
made provision for them in Christ,
hoUness demands that they be judged
and confessed." Notice in what pre
sumptuous sin consist (15:31), and be
warned against it. "As the study of
the Word is the safeguard against the
former, subjection to the Word is the
safeguard against the latter."
Notice the folly and peril of envy.

jealousy and pride, and familiarize
yourselves with such teachings and ex
hortations as Romans 12:3-8, i Cor
inthians 3 : 3, Philippians 2 : 3-8, etc.
Notice the provision, ample and
royal, which God makes for His own,
as illustrated in His care for Aaron
and his house, chapter 18:8-32. Who
loses anything when he reUnquishes
the world for Christ?

CHAPTER VIII.

The Book of Numbers (20-36).

In beginning this chapter we reach
the third and last of the geographical
divisions of Numbers. But a question
may be raised here' about the locality.
In chapter 14:45, the people were
driven by the Canaanites from Kadesh
unto Hormah, after they had presump
tuously tried to enter their land with
out the approval of God. How then
do we find them at the former place
again? The theory of some is that
about 38 years have elapsed since that
occurrence, during which time they
have been dwelling at different places,
of which no record has been kept, and
that now for some peculiar reason they
have returned to Kadesh. Others would
solve the difficulty by saying there were
two places of that name. But perhaps
the most likely solution is that chapter
20 really follows chapter 14 chron
ologically, and that up to this time
they had not left the immediate neigh
borhood of Kadesh. To go into par
ticulars would not be a wise disposi
tion of our tirae just now, and we will
proceed to divide up and consider the
following events without further ref
erence to this question. From any
point of view it seems proper to say
they were now starting from Kadesh,
and with that understanding we may
map out the events of the itinerary
thus: Kadesh.Mount Hor.
Moab.
What notable event is mentioned in
verse i ? What further ground for
"murmuring" is referred to? What
was Moses directed to do in this case
as distinguished from a somewhat sim
ilar action at Rephidim, recorded in
Exodus? How did he and Aaron fail
to sanctify God in_ this case? What
punishment was inflicted on them
therefore? How is their offense spok
en of, Psalms 106:32-33? How does
the New Testament refer to this rock

(or that at Rephidim), i Corinthians
10:4)? It is worth while to observe that
since this rock symbolized Christ, the
offense of Moses was of a deeper and
more serious nature than even appears.
This can be said even though Moses
raay have been ignorant of that fact.
The two rocks indeed, like the two
goats in Leviticus, are taken together
to symbolize two aspects of His work.
The smitten rock at Rephidim is rep
resentative of His sacrifice for us, the
rock to be spoken to at Kadesh, of His
intercession on our behalf. "Speak
ye unto the rock," brings to mind such
a passage as i John i : 9, which appeals
to Christians rather than the uncon
verted, and on the basis of their pre
vious acceptance of the atoning work
of Christ. To smite the rock the sec
ond time, instead of simply speaking to
it, would seem, (in type), to deny to
Christ the full efficacy of His work,
and rob the believer of the joy and
comfort of it.
At Mount Hor. — What event seems to
have made it necessary for the peo
ple to journey in this direction (see in
tervening verses) ? What notable event
occurred here (28) ? What occasioned
the "murmuring" here (21 : 4) ? What
punishment followed? What was the
means of their deliverance therefrom?
How does our Lord speak of its typi
cal significance (John 3:14-15)?
If any one desires material for a
discourse on the very heart of the
Gospel, they will surely find it here.
The whole human family have felt the
serpent's sting (Romans 3:23). The
very image of that which did the mis
chief was the channel through which
deliverance came (Romans 8 : 3-4).
Faith is the instrument, look and live
(Isaiah 45:22). Look not to ordi
nances, or churches, or men, or an
gels, or even your own character, or

The Book of Numbers

31

penitence or prayers, but to Jesus
Christ (John 3:16). Each one had
to . look for himself. Salvation is a
personal matter.
But let us not leave Mount Hor
without speaking further of the cause
of the people's discouragement. Ob
serve that the Edomites descended
from Esau (Genesis 36), illustrating
that he that is born after the flesh still
persecutes him that is born after the
Spirit. It affords a good figure of the
hostility of the world to the church.
Observe, too, that the main judgnients
of the prophet Obadiah are denounced
against Edom, and because of this
very treatment of his brother Israel
in his emergency. And further, that
although God could easily have made a
way for them through Edom, He tried
the patience of the one people, and
delayed His vengeance on the other,
by leading Israel a circuitous way.
What an illustration it affords, furnish
ed by the Divine hand itself, as to
what the right path may be even
though it has raany windings, and is
encumbered by numerous conflicts !
At Moab. — If the book of Numbers
has been read carefully, you will re
call that this section of our lesson
practically includes all the rest of its
contents. Please locate the country
on the map, and see how close it is to
Canaan on the east, since from that
point the entrance upon the land was
ultimately undertaken.
It might be interesting to notice the
nuraber of stopping-places spoken of
in chapter 21, and the particular rec
ord of the conquest of the Amorites,
and the possession of their land. Now
begin those exterminating wars which
Israel undertook at God's command,
and as the expression of His wrath
against the guilty nations of Canaan,
till all should be cut off. Observe that
the victory is ascribed to God. Cora
pare Genesis 15:16, Deuteronomy 2:
32-33, Judges 11:21, Psalm 135:10-
II, and Amos 2 : 9.
What prophet comes prominently be
fore us at chapter 22? So conspicuOTS
is he, and so much space is given him,
that we may attach his name to the
next great fact in the book. By what
nation were his services engaged?
What other people seem to have been
afiiUated in the scheme? Does it ap
pear that Balaam had any knowledge
of the true God? How would you
harmonize the fact that God permit
ted him to go, and was nevertheless
angered at his going? \yhat super
natural event occurred on the j ourney .''
What pecuUar prophecy of Balaam
about Israel has been stnkingly ful
filled before our eyes (23:9)? ""W

many distinct efforts were vainly made
to curse the people? How does the
first part of verse 21 illustrate the be
liever's position through the righteous
ness of Christ? How does verse 23
illustrate the Christian doctrine of as
surance? Name the verses in chapter
23 that refer to Christ, and, appar
ently. His millennial reign? How does
the conduct of Moab in this case ful
fill Deuteronomy 2:25?
The story of Balaam. — Curiosity may
be roused concerning Balaam. He was
a stranger to the commonwealth of Is
rael, which suggests questions as to the
source of his knowledge of God, and
the mean- g of God's dealings with
him. But remember that while God
had special deaUngs with Israel He
never limited the revelation of Himself
to that people. Such characters as Mel
chisedec and Job in tlie Old, and Cor
nelius in the New Testament afford
parallels. Recall also that God made
Himself known to heathen kings through
the prophets Jonah, Jeremiah and D?n-
iel. If any one is troubled at the appar
ent contradiction between God's per
mission to Balaam, and his subsequent
punishment for what he was permitted
to do, remember that God looketh at
the heart. A careful study of these
chapters is hardly necessary to show
that he was a double-minded man, hop
ing against hope always that God would
give him his own way. Use your con
cordance here to see what the Holy
Spirit says about Balaam and "Ba-
laaraism" in other places of the Bible.
Minor Events. — If what follows in
the book is classed as "rainor events,"
it does not raean that they are less
important in themselves necessarily,
but only that they take up less roora
comparatively. It will be seen from chapter 25, that
what the Moabites could not accom
plish against Israel by war or magical
incantation, they came very near doing
by more insidious means. What is the
name of the idol mentioned in verse
3? Baal was a general narae for "Lord,"
and Peor for a "Mount" in Moab.
Another name for this "Lord of the
Mount" was Chemosh, whose rites were
accompanied by the grossest obscenity.
These lessons can not do much in the
way of explaining such matters, but the
Bible Dictionary heretofore recom
mended will come in place here. Which
seems to have been chief in the tres
pass in this case, the people of God
or the heathen (16-18)? And yet ob
serve from the preceding verses that
the one was punished as weU as the

32

Synthetic Bible Studies

other. Compare carefully chapter 31 :
1-20. What warnings these lessons
give about sin !
What, in a word, is the subject of
chapter 26? What qualification of an
earlier supposition is found in verse
II ? On what basis was the land to be
divided (53-54) ? What word of God
had been fulfilled prior to this number
ing (64-65) ?
If one has a taste for figures, it will
be seen that the people had multi
plied greatly, notwithstanding the de
vastating judgments on thein. It will
be seen, too, that the more siiiful tribes
diminished, while the others increased,
so that the division of the land on the
basis of populousness was a direct re
ward to some and punishraent to oth
ers. To him that hath shall be given,
but in the grace and providence of
God the one that hath is the one who
obeys and pleases Hira. While the
land was divided by lot, what shows
that the matter was still under the
control of God (Proverbs 16:33)?
How were the rights and privileges of
the female sex to be regarded in the
distribution (chapter 27) ?
Who is chosen to succeed Moses?
What expression (verse 16) indicates
God's abiUty to discriminate among
men in assigning them their tasks ?
How is Joshua differentiated from
others (verse 18)? What shows his
need nevertheless, of special direction
from the word of the Lord (21)?
It will not be especially needful to
dwell on the repetition of the several
laws about offerings and vows, chap
ters g8-30. This was made necessary,
no doubt, by the fact of their approach
ing entrance into the land where those
laws could be observed more strictly
than in the wilderness, and because a
new generation had sprung up since
their first enactment. But let us pass
on to the closing events which culmin
ate in the appointment of the cities for

the Levites, and especially, from among
them, the
Six Cities of the Refuge, 35.--For
whom were these cities appointed
(verse 6) ? What qualification of this
appointment is contained in verse 11?
And in verse 12? How were these
cities located with reference to the
Jordan? How comprehensive was this
appointraent (verse 15)? For how
long a period was the confineraent
necessary in order to safety (25)?
What were the naraes of these cities
when subsequently selected (Joshua
20) ? The subject of the cities of re
fuge affords suggestive material for a
Bible reading. They may be consid
ered a type of Christ in the following
particulars :
Origin (Divine); Necessity; Access
ibility ; Sufficiency ; Security ; Applica
bility. In working out the details it raight
be well to show that like our salvation
in Christ, their value was liraited to
those that remained in them. "Abide
in me." Also, point the contrast, that
whereas they were restricted to the
innocent man-slayer, Christ receives
the guilty. The man-slayer had to be
judged first, we believers are already
judged, conderaned, and yet free in
Christ. The Types in Numbers. — i. Types of
the church.
a. The priests typify the church in
worship. b. The Levites typify the church in
service. 2. Human type of Christ— -Joshua.
3. Ideal type of Christ — ^the Nazar
ite. 4. General types of Christ.
a. Rock.
b. Brazen serpent,
c. Cities of Refuge.
The great prophecy of Christ in this
book is that of the star spoken of by
Balaam.

CHAPTER IX.
The Book of Deuteronomy.

A book has been written by Canon
Bernard, entitled, "The Progress of
Doctrine in the New Testament," in
which he shows not only that the con
tents of those books are inspired, but
that their present arrangement and
order are also of the Holy Ghost. The
same thing might be said of the Old

Testament, especially of the Pentateuch
which we are at present considering.
It has been pointed out that the pur
pose of the Bible is, to give us the his
tory of redemption through a special
seed. In Genesis, therefore, we have
the election of that seed (Abraham), in
Exodus their redemption, in Leviticus

The Book of Deuteronomy

33

their worship, in Numbers their walk
and warfare, and in Deuteronomy their
final preparation for the experience to
wards which all has been directed. (C.
H. M.)
The Book of Review. — A secondary
name for Deuteronomy might be "The
Book of Review." The word comes
from two other Greek words, deuter,
which means "the second," and nomos,
"law," the second law, or the repeti
tion of the law. And yet your reading
of the book has made it clear that it
is more than a repetition of the law.
In the first place, it repeats, or reviews,
the history of the previous journeyings,
and when it comes to renewing the law
it adds certain things not mentioned
previously, see 29 : i. Compared with
the other books also, it is character
ized by a rather warm and oratorical
style, and is more spiritual and ethical
in its tone. The one great lesson it
contains is that of obedience grounded
on a known and recognized relation
ship to God through redemption. We
will study it in four great divisions.
I. The Journeyings Reviewed, 1-4. —
Mark the locality, i : 1-5, compared
with the Revised Version. This will
show that the contents of the book
were given to Moses at the place where
we left him in Numbers. Mark the
time, I : 3, just at the close of the
wanderings, so-called, and before Moses
is removed, and Joshua prepares to
lead the people across the Jordan. At
what point does the review begin (6) ?
To what appointment does Moses refer
in verses 9-18? To what does he al
lude at verse 37? What nations were
they to omit from their conquests, and
why (2:9-19)? Whose history illus
trates that God sometimes punishes by
letting raen go their own way (24-30) ?
What other king does Sihon recall?
What allusion is contained in chapter
4: 10-13? What motive is ascribed to
God in His dealings with Israel, verses
37-38? Notice as you pass along, sorae of
the many expressions illustrative of
the spiritual glow of this book, such
as i:ii, 31, 2:7; 3:24; 4:7, etc.
Preachers will find rich as well as
fresh material in this precious book
for texts and themes of sermons. The
"Homiletic and Practical" part of
Lange's commentary will be found very
helpful here (pp. 79-84).
II. The Laws Reviewed, 5-26. — At
what point does Moses begin this re
view (verse 2) ? With what reverence
was this law to be regarded (6:6-9)?
What caution is emphasized, 10-12?
What secret of blessing, 18-19? How
does 7:1-6 illustrate 11 Corinthians, 6:

14-18? Compare in the same way 7,
8, with Titus 3 : 5-7, and 8 : 3, with
Romans 8 : 28. By whom, and under
what circumstances, do we find 8 : 3
quoted in the New Testament? The
same question may be asked with ref
erence to verse 5. What summary of
the Divine requirements is recorded
in chapter 10:12-13? What points to
a central place of worship to be es
tablished in Canaan (12:5-14)? Com
pare 14 : 23-26. What instruction is
given with reference to false prophets
and lying wonders (13 : 1-4) ? What
teachings of Christ about discipleship
is based apparently on 13:6-8? What
promise looks towards the national su
premacy of Israel (15:6)? How were
they taught benevolence (15:7-11)?
What words of i John does this re
call ? What directions are given about
a king (17 : 14-20) ?
Spiritualism. — We have seen that
this book contains several matters rel
atively new, but nothing yet touched
on possesses a more "live" relationship
to current religious events than the
contents of chapter 18, beginning at
verse 9. Observe the "abominations"
they were to avoid, verses lo-ii. Ob
serve what they cost the Canaanites
(12). The commission of these wick
ednesses was not the only cause of
their extermination as was seen pre
viously, but it was one of them, and
a serious one. It is not within the
province of our present work to exam
ine the different shades of meaning in
the words, "divination," "observer of
tiraes," "enchanter," "consulter with
familiar spirits," etc., but one is not
far wrong who describes them as iden
tical in spirit with what we call fortune-
telling, clairvoyance, lucky and unlucky
days, mesmerism, and perhaps certain
forms of hypnotism, and especially all
that class of phenomena known as
spiritualism. How God hates it ! How
plainly He warns against it ! Let teach
ers not fail to emphasize what He
says. A book recommended in an
earlier lesson will be a valuable aid
here, "Earth's Earliest Ages," by Pem-
ber. The author shows the connection
between these things now being done,
and those for which the Canaanites
were dispossessed, and the antedilu
vians swept away. "Demon Posses
sion," by John L- Nevius, D.D., is also
to the point, and for pamphlets on the
subject, cheap of price and easy to
read, write the Scriptural Tract Re
pository, (H. L. Hastings), 47 Corn-
hill, Boston. Christians should be fort
ified on such subjects.
The Prophecy of Christ. — It is not a
little strange, and worthy of careful
thought, that the chapter which con-

34

Synthetic Bible Studies

tains these allusions to the "lying won
ders" of a false Christ, should also
contain the clearest prediction of the
true Christ we have yet met. It has
always seeraed to rae like this : — The
Israelites might be afraid that when
Moses left thera, they would be driven
by the necessity of the case to do what
the Canaanites did in the matter of
worship. They would have no leader
such as he, what else then could they
do? The answer to meet their case
is in verse 15. To whom does Moses
refer approximately? To whom ulti
mately? For the answer to this last
question consult the marginal refer
ences to John I : 45 and Acts 3 : 22-23.
This clear and definite prophecy of
Christ affords an opportunity to speak
of another law of the rhetoric of the
Holy Spirit of importance to be under
stood. The first law thus emphasized
was called the law of recurrence, but
this will be known as
The Law of Double Reference. — Now,
what is "the law of double reference?
It is that peculiarity of the writings of
the Holy Spirit, by which a passage
applying primarily to a person or event
near at hand, is used by Hira at a later
tirae as applying to the Person of
Christ or the affairs of His kingdora.
It is not clairaed that the huraan writers
had this two-fold sense in raind al
ways, even if at all, but that this was
the raind of the Holy Ghost, in in
spiring their words. As one of the an
cient coraraentators puts it, "God, as
the original Author of both Testaments,
shaped the Old in relation to the New."
Or, as Alford says, "No word prompted
by the Holy Ghost had reference to
the utterer only. All Israel was a type.
* * * Christ is everywhere involved in
the Old Testament, as He is every
where evolved in the New." To get
hold of this principle of interpretation
is vital, especially in the study of the
psalms and prophetical books. In the
present instance, the primary reference
to Joshua, and the ultimate to Jesus
Christ is only a representation of what
will be found to occur again and again
as we proceed.
Do not leave this projihetic allusion
to Christ, without observing the mark
ed advance it indicates in the clearness
of the conception of the Coming One.
Compare the previous allusions to Him,
and see how the material for His identi
fication grows. He is not only to be
of the seed of Abraham, and the tribe
of Judah, but He is to be a Prophet
like unto Moses.
III. The Future History of Israel, 27:
30. — The next general division of the
book is peculiarly fascinating as con
taining one of the most notable proph

ecies in the whole Bible. It will be
seen to give a forecast of the early
history of Israel almost from the time
they entered Canaan until the present
period. Let us observe how the sub
ject is approached.
What was one of the first things to
be done on crossing the Jordan (1-8)?
What else is commanded (11-13)?
What outline of the curses is given
(14-26)? Observe the nuraber and
character of the blessings to be be
stowed on the ground of obedience
(28:1-14). Observe particularly in
what these blessings would eventuate
(verse 13.) Compare the previous al
lusion to their national supremacy, as
all these intimations in that direction
have an important bearing on our later
study of the prophetical books.
At what verse are the curses on diso
bedience renewed? Follow them along
as far as verse 36, and there pause a
moraent. From your general knowledge
of Israel's later history, when would
you say this prediction, at least the
first part of it, was fulfilled? Does it
not seera to point very unmistakably
to what we call their Babyloniaii cap
tivity, say about 600 B. C. ? Compare
II Kings 25.
Now follow your eye along the suc
ceeding curses until you reach verse
49- What still later incident in their
history does it recall? Was not the
"nation from far, whose tongue they
did not understand," the Latin nation?
Does not this point to the destruction
of Jerusalem by Titus, the Roman gen
eral, A. D. 70? Read carefully the
horrible details of the siege in the
verses that immediately succeed, and
compare them with Josephus' "History
of the Jews." This last-named book
should be owned and read by every
Christian, if for no other reason than
the demonstration it affords of the lit
eral fulfillment of prophecy, and es
pecially this prophecy.
But read further still until your eye
rests, let us say, at verse 64. What
have we here and in the following
verses? Is not this a sad, but true
forecast of the condition of the Jews in
our own time? We only need to read
the current newspapers to answer that
question. But is there no gleam of hope for
this people, so beloved and blessed of
God ? Read chapter 30, especially
verses i-io. In the light of such prom
ises should not we Gentiles be more
sincere and importunate in prayer for
the Jews than many of us are? Read
Psalm 122, particularly verse 6, to
see what blessing we may expect if
we do so.
I ara led to close the consideration of
this section with an extract from Dr.

The Book of Deuteronomy

35

Gosman, the translator of Lange's com
mentary on this book. It is a little
out of the line of the particular work
before us, but its raerit and timeliness
are its justification. He says : "This
chapter, in its prophetic declarations,
which have been so strikingly fulfilled,
contains clear proof of the Divine fore
knowledge, and of the inspiration of
Moses. This is all the more clear
since the prophecies relate mainly and
in their extreme and awful particular
ity, to the curses which should rest
upon the unfaithful people. Moses
does not spare his own people, but
holds before them the glass of their
future defection and sufferings, as he
foresaw them. There might have been
a motive for dwelling particularly upon
their prosperity, but there is no as
signable motive for the character of
this discourse, unless it is found in the
clear foresight given to him of what
was to occur."
IV. The Close of Moses' Life, 31:34.
— ^The general title at the head of this
paragraph will answer for the fourth
and last division of the book. It may
be subdivided thus :
The charge to Joshua, 31.
The song of remembrance, 32.
The blessing on the tribes, 33.
The burial on Mount Nebo, 34.
Why was Moses as a leader, not ab
solutely essential to Israel (31:3)? To
what virtue are they exhorted (6-7) ?
What authority attached to the words
of this book (9-13) ? What was done
with it (24-26) ?
Why was the song written (ifl-21)?
Observe its spirit of adoration, so dif

ferent from many of our songs and
prayers (32:1-4). Observe the touch
ing and poetic allusion to God's provi
dential care (9-14). Observe the al
lusion to their position of privilege
(29-31). While it speaks clearly of
awful judgraents on account of sin,
what gleam of hope does it contain
(43) ? How tersely are they taught
the value of obedience (47) ?
Observe the precious promises in
chapter 33, verses 3, 12, 23, 25, 27.
How these have comforted the saints in
all ages ! How they enhance the value
of this book ! How we should praise
God for them !
Who wrote the account of Moses'
death, chapter 34? Sorae think he did
hiraself write it tjy inspiration, prior to
the event. Sorae ascribe it to a suc
cessor, perhaps Joshua. It is hardly
necessary to the maintenance of the
Mosaic authorship of the Pentateuch
to suppose that Moses wrote it him
self. See the interest taken in the
body of Moses, Jude 9. See the honor
put upon Moses, Luke 9 : 28-36, also
Revelation 15:1-3. Some students of
prophecy regard him as' one of the
two witnesses of Revelation 11, and
think that in company with Elijah, he
will appear in the flesh in Jerusalem
in the culminating days of the present
age. He is a striking type of Christ,
whose personal history will well repay
prayerful study from that point of view.
We part from him with sadness, but
shall see him face to face one of these
days, when with ourselves he shall be
found casting his crowns at the feet
of Christ, who loved him and gave
Himself for him.

CHAPTER X.

The Book of Joshua.

Joshua might be called "The Book of
Conquest and Division," with reference
to the events in Canaan it records. Ac
cording to the marginal chronology it
covers a period of how many years?
Its character is that of a railitary cam
paign, and I have read a criticism of
it from that point of view, which places
Joshua in the very first rank of mili
tary commanders, classing him with the
Csesars, and Hannibals, and Napoleons.
and Wellingtons, and Grants of all
ages. We know, of course, whence he
secured his wonderful equipment, and
are not surprised at this estimate of
him, but it is interesting to have it

corae to us from another source. The
first great fact in the book might be
described as
I. The Command to Joshua, I. — Ob
serve the renewal of the gift of the
land, verse 4, and compare the raar-
ginal references to the same raatter ;
for this is not a dead issue, but a very
live one, and one that is coming up
again in the settleraent of "the Eastern
question." Observe the promise, 5-6,
and the conditions of blessing, 7-8.
Also the promptness and leadership of
Joshua, 9:15- Suppose we call the
second great fact

36

Synthetic Bible Studies

II. The Spying of the Land, 2  As
this was not disapproved of God, we
may assume it had His sanction, and
shows that, notwithstanding His prom
ise to Joshua, the latter was to use the
ordinary methods of warfare except
where specially instructed otherwise.
The use of means is not dishonoring
to God, nor does it discount faith in
any way, sometiraes indeed the very
opposite is true. It may exhibit weak
er faith to be straining after the mar
velous always, than to be wilUng to
carry on the work of God with the
common agencies at hand.
It need not be supposed that God
coraraended Rahab's falsehood by what
we read in Hebrews 11:31, or Jaraes
2 : 25, any more than that He com
mended her other sins. Those allu
sions are to call attention to her faith,
a Uving faith which took hold of God
and saved her, sinner as she was. In
deed this story of Rahab is in several
points a suggestive type of redemp
tion, and can be employed as a sermon
or Bible reading. Observe :
Her abode (a condemned city) ; her
character ; her faith ; the promise she
received ; the token she displayed ; her
deliverance (chapter 6) ; her interest
in saving others.
All these particulars can easily be
wrought out into a most helpful and
soul-stirring discourse.
III. The Crossing of Jordan, 3-4. —
Let the title at the head of this para
graph identify the third great fact.
See the preparation for it, 1-5, observe
the particulars, 14-17, and raeraorials
of the event, 4 : 8-9. Dwell especially
on verse 15 of chapter 3, which shows
it to have been all the more extra
ordinary because of the time it took
place. The locality naraed in verse
16 was about 30 miles frora their en
campment. This event has always seemed to me
an irapressive type of the mediatoral
or intercessory work of Christ on be
half of His people. The priests stand
ing in the river-bed until every mera
ber of the host had passed over in
safety, strangely yet blessedly, brings
to mind Hebrews 7:25. F. B. Meyer,
in "Joshua, and the Land of Promise,"
suggests raany spiritual analogies of
this kind, helpful not only to the quiet
reader, but also to one who is teach
ing the contents of the book to others.
IV. The Conquest of Jericho, 5-7. —
As usual, locate the facts, beginning
with those immediately preceding the
event itself, the circumcision, the pass-
over, the appearance of the Captain of
the lyord's host. Observe that the_ act
of circumcision indicated a gracious
renewal on the part of God of His

covenant with the children whose fa
thers had sinned against Him, and per
ished in the wilderness. In this sense
verse 9 may be explained. What indi
cates the Captain of the Lord's host
to be a Divine Person? How do His
narae and equipment indicate His in
terest in and approval of the invasion
taking place ? With what other Christ
ophanies have we met previously?
There must have been a strategic
reason for first attacking Jericho, and
the plan seems to have been by its de
struction to effectually separate the
Northern foes in Canaan from those in
the South, and thus prevent a military
coalition. Observe the particular di
rections to Israel. No battlements, but
a promenade ! How foolish it must
have seemed not only to their enemies,
but even to some of theraselves ! Com
pare such a passage as i Corinthians i :
17-31. To what is this victory as
cribed, Hebrews 11 : 30? Dwell on the
raarked illustration it affords of saving
faith. The Israelites did nothing, and
yet they did everything. They did the
most they could do in the fact that
they absolutely surrendered themselves
to God, obeying Him to the last degree.
Does not the man who truly accepts
Jesus Christ do this? Dwell on the il
lustration it affords of conquering faith.
Hearts are shut up like Jericho (6: i),
but God gives them to His servants
who obey Him.
The utter destruction referred to
verse 21, seems horrible in our eyes,
but two or three things are to be kept
in mind in judging of it. In the first
place, it is the teaching of the Bible
itself that has made such an act hor
rible to us. In the second place, it was
in perfect accord with the usual meth
ods of warfare in those times. In the
third place, and this is the all impor
tant thought, it was God's judgment
on sin. Sin is unspeakably awful, and
we must not minimize it. All through
the Old Testament these object lessons
are given us, which in the goodness of
God, are intended to be deterrent both
for nations and individuals, and which
in the opposite event, only become
types of the universal judgments or
judgment to come. The deatii of the
Son of God to put away the conse
quences of sin raust have been vitally
necessary to men. Let these Old Test
ament facts be used to impress this
truth on those we teach, and lead them
to the Saviour.
The Defeat at Ai, 7-8, which is the
next great fact, will be found to em
phasize what has just been said about
sin, and to bring out one or two new
thoughts about it. The former illus
tration appUed to sin in the world,

The Book of Joshua

37

but this to sin in the church, or in the
individual believer. Here "the chil
dren of Israel committed a trespass"
(verse i). See the consequences which
befell all for the folly of one (2-5).
Compare James 2:10, for an individual
application. Joshua's ignorance of the
cause of defeat (6: 15) has a deep les
son likewise, which may bring to mind
II Corinthians 6 : 14 ; 7:1, and kindred
passages. Mr. Beecher once said that
half of our troubles were just God
dragging us ; they would depart if we
stood on our feet and went whither
He desired. This story of Joshua's dis
couragement is in that line. Let
verses 16-21 be used as an illustra
tion of the deep principle in Numbers
32 : 23, last clause. Let it be remem
bered in Achan's case as in that of
Nadab and Abihu, that it is not a ques
tion of the eternal damnation of his
soul, but of God's earthly judgments
araong His people. Let the victory
recorded in chapter 8 illustrate the
power over spiritual enemies which
becomes theirs who are living in obe
dience to God's comraands.
VI. The Rescue of Gibeon, 9-10.—
This fact brings us to the most inter
esting part of the book, as it is also
the most critical moment in the pres
ent history of Israel. Observe the
wiles of the Gibeonites (3-13), and the
failure of Israel to ask counsel of God
before entering into a covenant with
them (14-15). Observe, too, the rela
tion which the Gibeonites ever after
sustained towards Israel (22-27). Ob
serve the confederation of the five
kings against Gibeon, and the reason
for it (10:1-5). Study the location
of the kingdoms or cities represented
by these kings, and observe that they
were all in the southern part of Ca
naan. Their destruction, therefore, in
a bunch meant the conquest practically,
of the whole of that region. Observe
the supernatural phenomena associated
with the battle, e. g., the Lord's spe
cial encouragement to Joshua (8), the
visitation of hail-stones (11), the re
markable prayer (12), and more re
markable answer (13-14), and finally,
the issue of the contest (42).
Did the Sun and Moon Stand Still?—
This miracle shares with that in the
book of Jonah, the distinction of being
more "spoken against" than any other
in the Old Testament. Joshua speaks
in verse 12, and the historian in verse
13 in the popular language of men re
ferring to the heavenly bodies. It
seems to a spectator on the earths
surface as though they raoved, while in
reaUty the earth moves with reference
to thera. This miracle, therefore, lit

erally construed, was the cessation of
the earth's revolution on its axis by
the space of a day. Men say this
could not be, but they forget who God
is, and what He has done. Given a
God who can create the earth and set
it rolling on its axis, and it can not
be too hard for Him to stop it twenty-
four hours without allowing it, or the
universe of which it is an important
part, to get out of order.
All the supernatural phenomena at
tendant on this battle, and its prime im
portance to Israel at that particular
juncture, and hence to the plans and
purposes of God in the earth, prepare
us to accept this view of the case. In
addition to this there is other corro
borative evidence which may, or raay
not, be regarded as having value. For
example, Professor C. A. Totten, a math
ematician, and at one time professor
of military science in Yale College, has
made and published calculations to
show that one day in the earth's his
tory was 48 hours long. A tradition
to the same effect is held by the Egyp
tians and Chinese.
These things are not stated for the
purpose of maintaining a theory, or
defending a principle of exegesis, or
opposing Christians who take another
view of the matter, but simply to ex
press a personal opinion. Men whom
we all love and respect hold differently.
For exaraple, F. B. Meyer, in the book
previously referred to, speaks of this
incident thus : "God could make the
clock of the universe stop if it were
necessary. But it is not necessary to
believe that He did this. By some pro
cess, the laws of which are at present
unknown to us, but of which we get
glimpses, in refraction, in the after
glow of sunset, God was able to pro
long the daylight until Israel had made
an end of slaying their foes."
Vll. The Close of the War, II  The
seventh great fact in the book may
be stated in the words at the head of
this paragraph, and requires the brief
est treatment. Examine the map, and
observe that the names of the places
mentioned in the text bear out the
general statement as to locality, in
verse 2. Locate the particular field
of battle, verse 5. Observe the vast
ness of the combination against Israel,
(1-4), and the thoroughness of the
victory (8, lo, 12). Observe that this
did for the northern part of Canaan
what the previous victory secured for
the South. Observe the reference to
the conclusion of the campaign (23),
to which allusion will be made again
in the study of the next book.
Verse 20 may trouble some, but it
must be remembered that wben such

38

Synthetic Bible Studies

"hardening" is spoken of, it always
pre-supposes conduct on the part of the
people obstinately opposed to God's
will. This was dwelt on in the case
of Pharoah. Such hardening is a Di
vine judgment on men for wicked ac
tions freely indulged in on their part.
Corapare ii Thessalonians 2, especiaUy
verses 10-12. Is there any evil of the
present day, of a religious character,
which these verses bring to raind?
What of Christian Science, for exam
ple? Let us beware of it.
VIII. The Division of the Land, 12-
21. — In the consideration of this event
there are certain especially interesting
features to be observed. In the first
place, the conclusion of the campaign
noticed in the last chapter must be
qualified to our understanding (13:1).
The land was conquered in a general
sense, but not in detail. The first set
tlers in this country conquered the land
when New England was settled, but
there was a great deal of conquering
done afterwards before the Pacific
coast was reached. The land was ours
in one sense, and it had to become ours
in another sense. Observe that the
separate tribes were not as eager for
this conquest as might have been ex
pected, and that personal ease and ad
vantage soon began to supersede zeal
for God (16:10, 18:3, etc.). Observe
the fulfillment of earUer instructions
concerning Caleb and Joshua (14:6-
14, 19:49-50), the setting up of the
tabernacle (18:1), and the assignment
of the cities of refuge (20).
IX. The Altar of Witness, 22  Ob
serve the commendable fidelity of the
two and a half tribes (1-6), and the
commendable action of patient inquiry
and investigation (11-33) on the part
of the other tribes. Individuals have
sustained "strained" relations with one
another for years, and nations have
gone to war for the lack of observance

of such an example. See Matthew 18 :
15. Observe the value of public me
morials of great men and great events.
How often have such memorials been
referred to thus far in our studies!
What statues, or raonuraents or tablets
of this kind are in your town? What
are you yourself doing personally, to
instruct and benefit later generations
in this way? Especially, how is the
memory of God's great goodness being
perpetuated in a public way? Is the
Sabbath observed, Thanksgiving day,
or Fast day? Is God publicly recog
nized and honored among us as He
ought to be? Do our children thus
hear us rehearse His wondrous acts
of old time? Should not Washington's
birthday, and the Fourth of July be
holy days before the Lord, for His
sake and our children's sake? What
great raemorial or "altar of witness"
has God Himself set up for us in His
church to keep perpetually before us
and our children the wonderful sac
rifice of His Son? All this is aside
somewhat, but may be suggestive in
the use of this chapter in preaching and
teaching. X. The Renewal of the Covenant, 23-
24. — In what solemn and important act
does Joshua now engage before his
death? What comraandraent does he
lay upon the people (23 : 6-8) ? With
what promise does he assure them
(10)? What warning does he give
them (12-13)? What seems to be his
feeling as to their future conduct, as
expressed in the general tenor of his
words? What choice does he set be
fore thera (24:15)? What obligation
do the people lay upon themselves in
the verses that follow? What testi
mony to the authenticity of this book
is contained in verse 26? At what
age did Joshua die? Point out in
these two chapters the ways in which
he kept his own merit in the back
ground and exalted God.

CHAPTER XI.
The Books of Judges and Ruth.

The story of the book of Judges is
something like this : — While Joshua
and the elders of that generation lived,
(those who had personally known the
wonders of Jehovah), the people con
tinued in raeasurable obedience to the
Divine law. But when they died, and
another generation came on the scene,

there was a steady decline. They had
made the way easy for this, by failing
to drive out all the Canaanites from
amongst them, as we saw in the last
chapter. The proximity of these cor
rupt heathen people began to act like
leaven in the dough. Israel intermar
ried with them, and by degrees was

The Books of Judges and Ruth

39

led into idolatry by them. This weak
ened their power so that from con
querors they became the conquered.
They turned their back upon God, who,
in a sense, turned His back upon them,
allowing them to be taken captive by
their enemies, and sorely oppressed.
In their distress they would repent,
and cry out unto Hira, when He would
deliver them through the instrumental
ity of some man, miraculously endued,
called a judge. As long as this man
lived they would be held in obedience,
but on his decease a relapse into sin
would follow, and the same round of
experience be repeated.
The Preface to the Book  The story
as told above is outlined for us very
distinctly in chapter 2:6-19, which
takes the place of a preface to the
whole book, and suggests that a spirit
ual outline of its contents might be
held in mind in four words :
Sin, punishment, repentance, deliver
ance. If you will look at the chronology
suggested in the margin at chapter i,
and again at chapter 16, you will per
ceive it to be estimated that about 300
years was the period covered by the
judges ; to which should be added, how
ever, the years of EU and Samuel in
the following book, (who were also
judges), and which increases the time
to 330 years, more or less. And yet
this does not agree with Paul's words
in Acts 13:20. A perfectly satisfac
tory explanation of this can not as
yet be given, but it should content for
the present to know that the data in
Judges are somewhat obscure, and that
the calculations of our commentators
as indicated in the marginal chronol
ogy may have to be changed. This
matter of Bible chronology will be re
ferred to more particularly later on.
The Number of Judges. — How many
judges are named in the book? At
first you raay reply 13, but the usurped
rule of Abiraelech, the fratricide, chap
ter 9, is not usually counted, thus Um
iting the number to 12. Take a sheet
of paper, and write down for yourself
the name of each judge and the name
of the people from whom he delivered
Israel, and also some peculiarity in his
history that will differentiate him from
the others in your thought, and aid
you to recall him.
Familiarize yourself especially with
the names of the leading judges, those
to whose doings the largest space is
given, i. e., Othniel, Deborah, Gideon,
Jephthah and Samson. And, in addi
tion, acquaint yourself thoroughly with
the names of the heathen nations re
ferred to — Mesopotamia, Moab, Philis-
tia, Canaan, Midian.

Now look on the map, or examine a
Bible dictionary, and see where these
peoples were located with reference to
Israel — on the north, east, south and
west. This raises one or two ques
tions : Was the whole of Israel in cap
tivity to each of these peoples at dif
ferent times, or only those tribes of
Israel in closest proximity to each?
And if the latter be our conclusion, as
seems likely, did each judge rule over
the whole of Israel at any one time,
or only over so many of the tribes as
were by him delivered from bondage?
The latter seems the more probable
idea, and gives a different conception
to the period altogether. It indicates
that the periods of these judges were
not necessarily successive, and two or
more may have been ruling at the same
time in different parts of the land. It
was this unsatisfactory state of things,
as we shall see, that was instrumental
finally, in moving the people to demand
a king.
The Divisions of the Book. — ^The pe
culiar nature of this book does not lend
itself easily to divisions as in the other
cases, but your reading may have led
you to recognize an outline not unlike
the following :
I. Introductory, 1-3:4.
2. History of the judges, 3 : 5-16.
3. Particular details of evil, 17-21.
In the introductory portion, which
tribe is given the distinction after the
death of Joshua? What statement in
chapter i repeatedly illustrates the lack
of faith and obedience on Israel's part?
What punishraent fell on thera for this
(2:23)? Under the second general division
there are several things to dwell upon.
For example, the deed of Ehud. It
makes the blood run cold to read of it,
but remember he was not a murderer,
but a warrior. The whole world, and
always, has made a distinction between
these two. Was it an act of personal
revenge, or patriotic and religious fer
vor? Is the deed approved in Scrip
ture? This question brings up an ira
portant qualification that should be ap
plied in countless instances in the Bible,
of a sirailar character. A distinguished
commentator justly calls attention to
the fact that there hangs a shadow over
the official career of this man. His
name is not praised in Israel, nor is
it said the Spirit of the Lord was upon
him, nor that he judged Israel. These
omissions may be without significance,
but are they not noticeable? It has
been stated that while his cause was
pure, the same cannot be said of any
other such assassination in history.
To a certain extent these qualifying
remarks in tbe case of Ehud's act may

40

Synthetic Bible Studies

be applied to that of Jael under the
judgeship of Deborah. I can not but
agree with others that while she acted
under a Divine commission, and is, in
fact, commended, yet she appears to
have transcended proper limits in the
means employed. These are questions,
however, too deep for my soul to
fathom, and I would be careful not to
be found replying against God.
Material for a Bible Reading. — Pur
suant to our custom, when opportunity
offers we want tO' indicate good
material for young preachers and
others to use in the conduct of
religious meetings. The history of
the next judge, (Jideon, furnishes such
material. The theme might be styled
"The Gospel in the History of Gideon's
Judgeship." Carefully review the facts,
and observe how they illustrate the fol
lowing points :
I. Punishraent follows sin, 6: i-6.
2. Repentance precedes deliverance.
6 : 7-10.
In this case note that a prophet was
sent to Israel before a deliverer, and
that the whole tone of his message was
intended to convince of sin.
3. Deliverance is wholly through
faith, as indicated, (a) in the selection
of an obscure and uninfiuential leader,
6:14-16; (b), in the insignificant
army, 7:1-7; (c), in the fooUsh
weapons, 7:16-23.
4. Faith rests upon evidence, as in
dicated in the signs and tokens given to
Gideon: (a), the fire out of the rock,
6:21-22; (b), the dew and the fleece,
36-40; (c), the dream of the Midianite,
7:9-15. It will be easy to show how
under the Gospel, God does not call on
men to accept Jesus Christ for salva-
vation without affording abundant evi
dence on which their faith may rest.
Let us get hold of these facts in Israel's
history in order to use them for God's
glory and the good of souls in this way.
Did Jephthah Slay His Daughter?—
The chief interest for us in the history
of the next most prorainent judge is
perhaps stated in the preceding ques
tion, which presents another of the ex
ceptional occasions when we might step
aside from the main purpose of these
lessons to explain a difficulty, or inter
pret an expression. It is to be wished
that the turning aside in this case could
settle anything, but it can not. Opinions
about Jephthah's act have always dif
fered, and always will, and the circum
stance only affords another illustration
of the wisdom of concentrating atten
tion upon raore profitable things. On
the face of it, the record gives justifi
cation to the belief that he actually

sacrificed his daughter, "impeUed by
the dictates of a pious but unenlight
ened conscience," and so many com
mentators believe. And yet, happily,
there is another view to be taken,
which, without serious violence to the
text, puts all concerned in a very dif
ferent Ught, and supposes that the ful
fillment of the vow consisted in the
consignment of the maiden to a life of
perpetual maidenhood. Those who have
access to Lange's commentary, or the
Schaff-Herzog Encyclopedia (article
"Jephthah"), wiU find in either a very
satisfactory treatment of the case. Per
haps the wish is father to the thought,
but so far as the opinion of the writer
is worth anything, it seems inclined
towards this latter view.
Was Samson a Suicide? — The ques
tion about Jephthah is nearly matched
by this concerning the succeeding judge,
which, however, is capable of a more
satisfying answer. That he was not a
suicide is evident from his penitent and
prayerful spirit at the last, from the
fact that he was acting as a public mag
istrate in what he did, dying for his
country and his God, and yet not seek
ing death except as it was the inevi
table consequence of duty done. He
brews II : 32, honors him in the ranks
of the noble witnesses to faith.
-The history of Samson, like that of
Gideon, is very rich in spiritual teach
ing, and material for Bible readings
and addresses. The fact that he him
self was a Nazarite brings forward a
typical relation to Christ (Matthew
2:23). His history identifies another
of the raanifestations of Jehovah-Jesus
in the Old Testaraent (13 : 3-23). Verse
23, just referred to, is a text full of
meat for a good sermon on such a
theme as "God's love for man demon
strated by His acts." Verse 25 qf the
same chapter illustrates the anointing
of the Holy Spirit for service as dis
tinguished perhaps from the infilling
of the same Spirit for holiness. Of
course the remarkable physical power
of Samson is only to be accounted for
in this way. It was not in his hair,
else there would have been no need
that the "Spirit of Jehovah" should
come upon him. The growth of his
hair was only a token of his consecra
tion, not the consecration itself, and
when he failed to withstand Delilah, it
was the surrender of the latter rather
than the forraer that brought evil upon
him. Particular Details of Evil, 17-21.—
This division will require no particular
explanation further than the statement
that it traces the evils of the time inci
dent to the absence of 3 fixed and

The First Book of Samuel

41

strong government, or more truly, the
absence of obedience to God, (21 : 25).
We see the decay of the priesthood, the
growth of the spirit of individualism,
and the spread of licentiousness and
passion. The two events are (i), the
history of Micah's idolatry, chapter
17-18, and (2), the history of the crime
at Gibeah, 19-21.
The Book of Ruth. — The contents of
this book are very simple, and tell their
own story. During what period did the

event occur (1:1)? The authorship
is supposed to be the sarae as Judges,
and attributed to Samuel. The chief
interest in the book for us, outside of
its own intrinsic beauty, is found in the
genealogical table at the end, quoted by
Matthew, and showing Ruth to have
been an ancestress of Christ. As with
out this little book that fact would
have remained unrevealed, we see a
sufficient reason why the Holy Spirit
should have caused it to be placed in
the sacred canon.

CHAPTER XII.
The First Book of Samuel.

There are five leading characters in
First Samuel, see if you can name them
without assistance. What shall we call
the first fact? The birth and caU of
Samuel? This may be said to cover
chapters 1-3. Give the names of his
parents. Give the meaning of his name.
How did Hannah celebrate his birth
(2) ? Of what New Testament song
does this reraind you? What beautiful
proraise of guidance and preservation
is found in verse 9 ? How was Hannah
rewarded for her gift to the Lord
(20-21)? How does this illustrate
verse 30, last clause? What New Tes
tament promises does it illustrate?
How are Eli's sons described, and on
what ground? Who is held responsible
for them, and what judgment is pro
nounced against him? With whom
might he be contrasted (Genesis 18:
19)? Compare also i Kings 2:27.
What shows that God can teach His
will to a little child? How does 3 : 19,
20 illustrate Isaiah, 44 : 26, first clause ?
It is to be observed that Samuel is the
true founder of the Old Testament
prophetic order, see Acts 3 : 24. Soon
after his call, as our next great fact
discloses, the ark was lost to Israel for
a while, the tabernacle, therefore,
ceased to have its significance as a
center of worship, the high-priests'
functions were suspended, and the me-
diatorship between God and the people
rested altogether in the prophet. Let
us call the next great fact
The Loss of the Ark, 4-7. — What na
tion is Israel's particular eneray at this
time? What mistake was made in
bringing the ark into the battle? Hov/
can this error of trusting in the symbol
instead of the One symbolized, be
shown to be paralleled by any in our

day? What prophecy was fulfilled in
4: II? What is the meaning of Icha
bod? Was the possession of the ark
a curse or blessing to its captors? How
were their idols put to ridicule? How
does 6:10-12 attest the supernatural?
What judgment befell the Bethshem-
iles, and why? Where, and for how
long a period did the ark subsequently
rest? How would you account for the
changed condition of affairs in chapter
7? Examine prayerfully verses 4, 6
and 12. What was Samuel's "circuit"
(16)? Note that Israel's conduct about the
ark was not justified by such passages
as Numbers 10:35, 14:44, or Joshua
6 : 4, because they had not sought coun
sel of God through His prophet. It is
more likely they were following the
example of their heathen enemies, who
carried their idol, or its symbols, with
them to battle, believing power to be
inseparably associated with it. By per
mitting the capture of the ark, there
fore, God sought two ends, the disci
pline of Israel, and the vindication of
His supremacy over the gods of the na
tions. In this connection a question may be
raised about the great nuraber slain,
6: 19, as being too many for the prob
able size of the place. All the authori
ties consulted seem to regard it as an
error of the copyist in some way, but
are unable to remove the difficulty. The
literal rendering is "70 men, 50,000
men," and the problem is how to con
nect the two expressions to make good
sense. In referring above to the time of the
ark's abode in Kirjath-jearim, attention
should have been called to 11 Samuel 6,
and I Chronicles 13, which indicate
that a much longer period elapsed be-

42

Synthetic Bible Studies

fore its removal. But the explanation
probably is that the twenty years
passed before the people "lamented
after the Lord," and the revival sprang
up. The Call of Saul, 8-12.— Although it
had been clearly predicted in Deuter
onomy (17:14-20), that they would
have a king, yet observe how naturally
it carae about that the prophecy should
be fulfilled. There was no collusion
on the part of any of God's agents to
bring it about, but the free acting of
the people themselves. Thus has it
been always under such circumstances,
furnishing one of the incontrovertible
evidences of the Divinity of the Word.
How does 8 : 7 show the identity of
God with His servants? What parallel
do we find in Acts 9:4? What lesson
about making requests of God may we
learn from verse 9? Who originally
chose Saul to be king (9: 15-17)? By
what Divine ceremony was he set apart
for the office (9:1)? What Divine
testimony was given to confirm his
faith (10:10-13)? Of which of the
judges does this experience remind us?
Who now chooses Saul to be king (17:
25)? How does this illustrate the re
lation between Divine foreknowledge
and human free agency? What beau
tiful text for a discourse on the church
does verse 26 contain? What parallel
as between Saul's experience and that
of Christ, is furnished in the next
verse? (Corapare the parable of the
nobleman, Luke I9:i4)._ Under what
circumstances was the kingdom finally
established to Saul (chapter 11, es
pecially 14-15)? What illustration of
God's raerciful kindness is found in
chapter 12, especially 12-15? Qn what
ground was this kindness shown (verse
22) ? Have you ever noticed what it
is that God does for His own sake?
(Look at Psalra 23 : 3, Isaiah 43 : 25,
Ephesians i : 6, etc.). How does verse
23 impress Christians with the obli
gation of intercessory prayer? (See
Ephesians 6 : 18).
The Rejection of Saul, 13-15. — Of
what presumptuous sin was Saul guilty
(13:9)? Did he show a penitent spir
it, or a self-justifying one? What
striking text for a discourse on the
world-spirit in the church is found in
verse 12? How is Saul's successor de
scribed, verse 14? It might be well
to pause here long enough to inquire
how a sinner like David could be so
described. One part of the answer is
found in a comparison between the two
men, Saul and David. Both were sin
ners indeed, but while the latter was
a regenerated, converted sinner, the
former apparently was npt. The pres

ent instance affords such a point of
comparison, for David, when rebuked
for sin, as we shall see further on, is
always humble and penitent, while Saul
never is. (Compare Isaiah 66:2).
Under what circumstances was the
rejection of Saul subsequently confirm
ed (chapter 15) ? How does he justify
himself in this case (verses 15 and 21)?
What fundamental and universal prin
ciple is enunciated by Samuel in verse
22? How does verse 30 indicate the
superficiality of Saul's humility ? If
you will carefully peruse the preceding
chapter again, verses 47-52, it will
probably appear that several years had
passed in successful, military opera
tions before this second test of Saul's
character Godward was appUed to him.
It may be that an opportunity was thus
given to retrieve his former error by
an exact obedience. Who can tell how
different it may have been with him
had he improved it? It will be well
for us to notice as we pass along, how
frequently this occurs in the history of
God's dealings with men and nations.
He gives them tests now and then, not
surely, that He may discover what kind
they are, for He knoweth all things,
but that they may be discovered to
themselves, and in the presence of His
judgments stand self-condemned. (See
Psalm 51 : 4, Romans 3 : 19, Revelation
15:3). How much we need the aid
of the Holy Spirit to endure what God
may thus send upon us! James i : 12.
Observe that all through this busi
ness Saul follows his own ideas and
wishes rather than God's decree, show
ing a selfish, arbitrary teraper, and, as
another expresses it, "An utter unfit
ness to perform the duties of a dele
gated king in Israel." Steps are now
taken to indicate his successor, and as
David is kept prominently before us in
most of the following chapters, and es
pecially in connection with Saul's treat
ment of him, let us designate the fifth
great fact in the book as
The Persecution of David, 16-26.—
What gave rise to Saul's jealousy (18:
6-9)? Who comes prorainently into
view as David's friend (19: 1-7)? Who
else stands by him (18-24)? Also
chapter 21 : 1-9? How does Abim
elech suffer for his kindness (22 :
6-23)? Where is David's hiding-place
at this time, and who are with him
(verses i and 2) ? What city of Judah
does he deliver (chapter 23) ? How
does God interpose on his behalf?
Under what circumstances does David
spare Saul's Ufe (24 : 4-7) ? And again
(26: 5-25)?
David Compared with Saul.— It might
be weU to pause again at this point for

The First Book of Samuel

43

a further comparison between these
two men. Does not Saul know that
David has been chosen of God as his
successor (20:30-31)? And yet ob
serve how he seeks in every way to
destroy his life and thwart God's pur
poses. How different in the case of
David I Twice is Saul in his power,
and though strongly and plausibly urged
to slay him (24: 4), yet does he refuse
to do it. And why does he refuse? Is
he afraid of Saul, or his bodyguard,
or the anger of the nation? Is his
hand restrained by the fear of man, or
the fear of God (5-7) ? What further
light this sheds on that expression, "A
man after God's own heart !" David
knew he was to receive the kingdom,
but his choice was to receive it in God's
own way and time (26: 7-1 1).
To what alien people does David
finally flee for refuge (chapter 27) ?
What city is given him to dwell in
(6)? Some Things Hard to Understand.—
In Peter's second epistle he speaks of
some things in Paul's writings as "hard
to be understood," and there are things
of that kind here also. But it is a
great thing for a teacher to have cour
age enough to say to his class that he
"doesn't know," sometimes. Do not be
afraid to say that to those whora you
teach, when it is true. It will not
weaken but rather increase their re
spect for you. And yet on the other
hand, let it not put a premium on lazi
ness. Do your best to find out, but
when your best fails, pwn it frankly.
One of the things in the present
case hard to understand is the appar
ent irreconciliableness of 16: 14-23, and
17:55-58. Must not Saul have known
David in the first instance? How then
had he forgotten him in the second?
Let us reraeraber that David doubtless
had been at home a good while, and
grown from a boy to a man, that Saul
had rarely seen him before except in
moments of madness, and that possibly
Abner had been absent from court
when David was there. Let us re
member also that these old narratives
give very brief and partial yiews of
certain occurrences, making it neces
sary soraetimes for us to suspend judg
ment in the absence of raore light.
Another "hard thing" is the allusion
to the Spirit of the Lord departing
from Saul, and an evil spirit from the
Lord troubling him (16:14, etc.). As
to the first, it raust be kept in mind
that there is a difference between the
Spirit of the Lord coming into a man
in the sense of regenerating him, as
we have it expressed in the New Testa
ment, and that same Spirit coming on

a man in the sense of enduing or equip
ping him for some special service. The
former transaction would seem to be
an enduring one, and when the Holy
Spirit comes to us at regeneration. He
comes to abide forever (John 14: 16) ;
but the latter raay be a changing ex
perience, and as true of a man who is
not a child of God as of one who is.
You can easily recall men already
treated of, who received the Spirit of
the Lord in this sense. Balaara, for
example. May we not beUeve that He
came and went on him the same as on
Saul? But what about the evil spirit from
the Lord? Well, that is deep and
mysterious surely. But this is not the
only place where such allusions occur.
(See Job i : 6, and i Kings 22 : 19-23).
Some would resolve this whole circum
stance into an experience of melan
choly on Saul's part, but the nar
rative clearly speaks of an objective
spiritual wicked power that had control
over him. But how did this come from
the Lord? Only in the sarae sense
that Pharoah's heart was hardened by
the Lord. "The Lord gave him over
to the power and might of this spirit
as punishment for his disobedience and
defiant self-will."
The Close of Saul's Life, 28-31. — We
may now return directly to the consid
eration of Saul's history again.
David's persecution at his hands is
over, but his persecution of himself
continues. What is the great fact in
chapter 28? How is Saul's spirit of
rebellion still evinced in this act?
What chapter in Deuteronomy contains
a solemn warning against it? As you
read the text, do you think Samuel was
actually brought up? May not the witch
have been deceived (verse 12) ? May
not Saul have been deceived (verse
14) ? But what about the words of the
inspired historian (verses 15, 16) ? Do
not these make for a belief in the ac
tual appearance of the prophet?
Did Samuel Appear? — Suppose we
adrait this, what then? Will it stultify
God's teachings in Deuteronoray (18)?
Will it give countenance to spiritualisra ?
I think not. First, it may be lawful for
God to do a thing, which He will not
permit man to attempt to do. We can
not deny God the right or the power
to bring back the spirits of the dead if
He shall so please. But this is not
to say that spiritualistic mediums pos
sess either the right or the power to do
this. How, then, shall we explain the
phenoraena in their case? Is spirit
ualism all fraud? Have mediums no
communication witb spirits? It is pos-

44

Synthetic Bible Studies

sible, and quite probable that at times
they have such coraraunication ; but we
must bear in mind that there is an im
portant distinction between evil spir
its as such and the spirits of the dead.
The first are demons, angelic beings,
wicked in nature, Uke their head,
Satan ; but the second are still human
beings, separate and distinct from them,
always have been, and always will be.
These demons may sometimes person
ate the dead, deceiving the mediuras as
well as their clients, it may be, and
furnishing another argument ^ why we
should have nothing to do with them,
but they are not the dead whom we
knew and loved.
Was Saul Regenerated? — We n9w
come to the last act in Saul's life
(chapter 31). What kind of death did
he die? Poor fellow! we instinctively
say. What a contrast his life shows
between the first time he appears be
fore us, and the last! His life-story
furnishes suggestive, if sad, material
for a strong sermon to young men.
Picture how favored he was. Favored
in his personal appearance, his faraily
influence, his selection as the first king
of Israel ; favored in his counsellors ;
favored in his association with Samuel ;
favored in his acceptance by the peo
ple, and in his earlier victories at arms.
Favored all the way along in one grand
career of triumph, till when? Show
what was the turning point in his Ufe,
and how he then began to go down
hiU, almost without stopping, till he
reached the foot of it, and ended his
life practically by his own handl

It is this that suggests the question
at the head of this section. Some will
answer, "Yes, Saul was regenerated,
'Converted,' as we raay judge from
such a passage as 10:9; but then, there
was his disobedient and unholy life,
and finally his awful death. How can
these things be harmonized?" For one,
I do not think chapter 10:9 is con
clusive as to Saul's regeneration. The
language is peculiar. "God gave him
another heart," not a "new heart," or
a "clean" heart, but another heart.
That is, He qualified him for his work
or ofifice as king. I think Matthew
Henry is about right, whose comment
is, "He has no longer the heart of a
husbandman, but that of a statesman,
a general, a prince." But what about
Samuel's words (chapter 28:19), "To
morrow shalt thou and thy sons be
with rae?" "Was not Samuel in heav
en," some one may say, "and do not
his words indicate that he expected
Saul soon to be there?" It is doubtful
if God's people went to heaven prior
to the resurrection and ascension of
Christ. They went to "Sheol," a He
brew terra for the place of the dead
considered generally. A place this, ap
parently of two compartments, one for
the righteous, and one for the unright
eous dead. Saul might have been with
Samuel in Sheol, but not in that par
ticular part of Shoel where Samuel
was. The writer has a little booklet
on this general subject, published by
Revell, entitled, "The History of the
Holy Dead," (15 cents), which some
may be interested to read.

CHAPTER XIII.
The Second Book of Samuel.

In the Jewish canon, First and Sec
ond Samuel were regarded as one
book ; but it is obvious that Samuel
was not its author beyond chapter 25.
The remainder has been ascribed to
different authors, but common consent,
I liielieve, has fastened on Nathan or
Gad, I Chronicles 29 : 29. Do not
leave the consideration of Samuel al
together, without engaging in a char
acter study of that wonderful man.
One of the greatest in the Bible is he.
See how God Hiraself estimated hira in
Jeremiah 15 : i.
The book now under contemplation
is chiefly concerned, as you have dis
covered, with the history of David;

the facts of whose life need to be got
ten well in mind for two reasons. First,
because of the large pl^ce he occupies
in sacred story as the great ancestor
and type of Christ, and secondly, in
order to understand and utiUze the
Psalms. One half of the book of
Psalms at least, was written by David ;
and written with reference to various
occasions and experiences in his Ufe.
To understand many of their allusions,
therefore, how needful to understand
the circumstances giving rise to them?
Moreover, unless we understand those
allusions how can we extract the real
comfort from the psalms either for
ourselves or others? The titles of

The Second Book of Samuel

45

sorae of the psalms tell us when they
were written, and this, of course, is a
great aid ; but in many cases the origin
or connection only can be grasped by
carefully reading the psalm in the light
of the whole story of David's life. As
a single illustration of the latter cir
cumstance, read over again the story
of David's connectio'n with the city
of Keilab in i Samuel, and then com
pare Psalm 31, for a possible likeness.
For the above reasons, it would be
advisable to review i Samuel, espe
cially chapters 16 to 26, which treat
so largely of David's early history.
For example, become familiar with his
genealogy and connected topics. What
was his father's name? The name of
his tribe? His birth-place? What
were the facts or incidents of his
anointing? Go over again the larger
events under the head of his persecu
tion. Recall GoUath, Jonathan, Abim
elech, Adullam, Keilah, Saul's deUv-
erances at his hands, Ziklag, etc.
The Exaltation of David, 1-5.— The
persecutions of David at the hands of
Saul are over, and now what follows?
What shall we call the first great fact
in book two? Over which tribe is
David first anointed as king? How
long does he reign over this tribe alone,
and in what place? Who leads the
struggle of the house of Saul against
David? How does Abner meet his
death? How long is David said to
have reigned over the united tribes
(5:4)? What was the capital of Is
rael (5) ? What other narae was given
•' (9)? . . , ,.. -u T^ -A
Notice the principle on which David
still continued to act, as shown in the
execution of the murderers, chapters
I and 4. He will take no step towards
the attainraent of dorainion except as
led by God. A further illustration this,
of the sense in which he might be
called "a man after God's own heart."
The Messianic Covenant, 6-7.— There
are certain chapters in the Bible that
might be called the Alpine heights of
revelation. Get hold of their facts, and
see their relation one to another, and
you have come into possession of the
whole range of Divine truth. We have
noticed some of them, e. g.. Genesis
3 which gives the account of the fall,
Genesis 12, the call of Abraham, Exo
dus 12, and 20, Leviticus 16, Deuter
onomy 18, etc. Among these should be
counted 11 Samuel 7, of which we are
now to treat. ... .....
But let us see what leads up to it.
Where had the ark been deposited,
(see marginal note to chapter 6 : 2) f
What circumstances led to its being
there' According to the book of W um

bers, chapters 3 and 7, what tribe
should have carried the ark? Which
division of that tribe? How should
it have been carried? What mistake
did David make in the matter? How
was that mistake corrected on the sec
ond attempt? (Compare 6, 12, etc.,
with I Chronicles 15). Does the danc
ing of David on this occasion give
precedent for the modern arauseraent
of that name? Where did David
dance, in a ball-room, or the open air?
Did he dance with a corapanion, or
alone? What was the motive or spirit
actuating him, physical pleasure or the
Divine glory?
Let not this circumstance of the mis
take in bringing up the ark be entirely
passed .over, without calling attention
to the lesson it teaches about service.
David's motive in the matter was right
¦ — the ark should have been brought
up. But his raethod was wrong — the
ark should not have been brought up
on a cart. God desires us to serve
Him not only in the right spirit, but in
the right way. This principle observed,
would keep many individual Christians
and churches from being led astray
in the execution of questionable plans
for the carrying on of the Lord's work.
Its violation now and again, may ex
plain the absence of Divine approval
and blessing on some of those plans
which were nevertheless entered into
apparently with an honest purpose and
a good heart.
The Prophecy of Christ.— This brings
us to the center of this event. Now
that the ark is safely in Jerusalem,
what further Godward thought comes
into David's raind? What specific rea
son is assigned against his execution
of this purpose (1 Chronicles 22 : 8,
9) ? What new blessing does God
promise hira however (7:11, last sen
tence) ? To whom immediately did
the promise in verse 12 apply? What
expression in verse 13 points to the
law of double reference hitherto ex
plained? How does verse 10 also point
to a tirae perhaps still future? What
is the first sentence in verse 14? How
is this shown definitely to apply not
to Solomon but Christ (corapare He
brews 1:5)? In this last-named pas
sage. (Hebrews 1:5), the apostle- is
comparing Christ with angels, showing
his superiority thereto; and in the
course of his argument exclaims, "To
which of the angels said God at any
time, 'I will be to him a Father, and
he shaU be to me a Son?'" The in
ference is (i) that God never said this
to any angel, but (2) that He did say
it to, or of. His Son. And yet the
place in which the expression is used

46

Synthetic Bible Studies

in the Bible is this at ii Samuel 7: 14.
Therefore putting this fact together
with others, it seems to place these
words in Samuel in the category of
distinct Messianic prophecies. It is
thus evident that when God tells David
He will build him a house. He is re
ferring not to a raaterial building, such
as David contemplated for the ark, but
a dynasty, a kingdora, and one that
should be set up not in Solomon in
deed, but in Christ.
Before leaving verse 14, I want to
call attention to another rendering of
the latter part of it, not only beautiful
in itself, but adding very much to the
proof of the Messianic character of
the whole. It is that of Bishop Hors
ley, an English prelate of an , earlier
generation, and a Hebraist of acknowl
edged abiUty, who translates it thus : —
"When iniquity is laid upon Him I
will chasten Him with the rod of men."
Thus is it not only made to apply to
Christ, but to emphasize that particu
lar feature of His work for raan. His
substitionary sufferings, which gives
the power and value to all the rest. It
is of additional interest to know that
this translation is corroborated by that
of the great Methodist divine, Adam
Clarke, who renders it much in the
same language.
Did David Foresee Christ? — Our
present chapter contributes something
also to answer this question. For ex
ample, what was the effect of Nathan's
message on David? As we read verses
18 and 19, it seems that he was over
whelmed with the feeling of God's
wonderful purpose of honor and grace
toward him, and compares the Divine
dealing with that of man to the dis
paragement of the latter. But the two
Hebrew scholars already quoted give a
different rendering of verse 19, which
will be appreciated, I feel sure. It is
this : — "O Lord God, Thou hast spoken
of Thy servants' house for a great while
to come, and hast regarded me in the
arrangement about the MAN that is to
be from above, O God Jehovah !" Ac
cording to this, David clearly appre
hended Christ's day, as the latter said
Abraham did, and was glad (John 8 :
56). This view of the case is corro
borated to a certain extent by Roraans
4 : s-8. It may seem strange at first
that such a different combination of
words could be gotten out of verse 19,
but if you will turn to the correspond-
insr passage in i Chronicles 17: 17, you
will discover how much raore nearly it
agrees with the English in that case.
The Hebrew of 11 Samuel 7:19, is
evidently peculiar, affording some justi
fication, even in its EngUsh dress, for

a different rendering, and in so far
preparing us for that thus given. It
is these considerations, among others,
that led to the reference to this chap
ter as one of the more important in
the Old Testament, and which wiU
plead excuse for the space thus given
to it.
The Great Down-Fall, 11-12.— The
intervening chapters between the last
great fact and this tell of David's raany
victories in the extension of his king
dom, illustrating God's interest in him
(8:6-14), his own appreciation of it
all (11), and his righteous standards
of government (15), and natural good
ness of heart (chapter 9). But this
only serves to deepen the shadow that
now falls upon his history. Who will
dare trust himself in the light of what
follows? There is very little here that
needs to be explained to hearts that
are naturally corrupt such as ours, but
there is much that needs to be im
pressed in the way of spiritual instruc
tion. See such passages as James i :
13-15, and 4: 7. Contrast the dalliance
of David with the brave flight of Joseph
in Potiphar's house. Observe how one
sin leads to another in the attempt to
cover up adultery with murder. Verse
6 and the following leave David with
out excuse. No wonder the chapter
ends in the way it does.
But see the kindness of God towards
them whose hearts are right toward
Him, even though they fall into sin,
and black sin ! What endeavor is now
made to bring David under conviction
for this sin (12:1-12)? How does
verse 13 illustrate the contrast already
spoken of between David and Saul?
What shows that though our iniquity
may be put away so far as eternal con
demnation is concerned, yet earthly
chastisement may follow (verses 10-12,
15-18)? Compare also i Corinthians
1 1 : 32. What suggestion is found in
verses 12 and 14 (of the lesson) as to
a possible reason for God's acting in
such a way? How does verse 25 show
the perfect reconciliation which may
take place with God on the ground
of reraoval of sin? Read this verse in
the Revised Version, but look in the
margin of the King James for the
meaning of Jedidiah. Does verse 23
indicate that David believed in the im
mortaUty of the soul, and the re-union
of beloved ones in the future life?
How may the last phrase in that verse
be qualified by i Thessalonians 4:14?
Almost all Christians know that the
' 51st Psalm was written by David as
expressive of his penitence at this time
and it should be re-read and analyzed
in connection with this part of our

The First Book of Kings

47

lesson. The 32d Psalm also is sup
posed to have been written at the same
time, to show forth his gratitude for
sin -forgiven and joy restored. Let it
be read as well, noting the psalmist's
experience under conviction (3, 4), the
effect of confession (5), the testimony
to others (6), the joy and peace ex
pressed (7), and the comfort and coun
sel of Jehovah in reply to hira (8, 9).
This will make a helpful Bible reading
in connection with the story of the
psalmist's sin.
The Rebellion of Absalom, 15-20.—
The words of chapter 12:10-12, now
begin to be fulfilled, and sadness and
trial follow David to the end of his
life. There had been a triuraphant
note in the first part of his career not
withstanding his persecution by Saul,
but the rainor chords predominate after
this. Baseness and beauty have often
been combined in the same person since
the days of Absalom, but his ingrati
tude and treachery will never be for
gotten. Read the story of David's es
cape from Jerusalem (15:10-16, 30),
in connection with the 3d Psalm. "This
will afford a good illustration of the
way to really learn David's character.
The psalms show us his heart. The
feelings expressed in this psalra doubt
less arose at the point indicated in
II Samuel 15:12-13. See where the
source of his comfort lay, his confi
dence in God, his hope and courage as
brought out in the psalm. How help
ful is such a revelation of his inner
life to us at similar crises !
Observe how trial enables one to

test people. Read chapter 16 carefully
with a view to character study — Ziba's
meanness, Shimei's cowardice, Abishai's
courage, David's humility, Hushai's
friendship. What an interesting per
sonality is Joab ! Separate what is
said about him from all the rest, that
you may obtain the real picture of the
man. After Absalom's death what steps
lead up to David's return (chapter 19) ?
What interesting text in verse 10 might
be used for a discourse on the second
coming of Christ? Whose character
most impresses you in chapter 19?
Which tribe takes the initiative, for the
king's return? To what feeling does
this give rise (41-43)? Can you give
the details of Sheba's rebellion? How
all these burdens falling on David cor
roborated the saying in Proverbs 13 :
15! The Conclusion of David's Life, 22-23.
— While the record of David's last days
and death is found in the next book,
yet all will agree that the song of
thanksgiving, chapter 22, and the post
script following in chapter 23 really
bring the story of his life to a climax.
Amid so much that is beautiful and up
lifting in the highest degree consider
especially the declaration in 22 : 36 :
"Thy gentleness hath made rae great."
Are not these words fit for the song
of the redeeraed around the throne?
And the words in 23 : 2 : "The Spirit
of the Lord spake by rae, and His Word
was in ray tongue." Where in all
Scripture can be found a clearer defini
tion of verbal inspiration?

CHAPTER XIV.
The First Book of Kings.

In studying Kings it is recoraraend
ed that after the first general reading
of the book, you raake a rough diagram
of the rulers of the two kingdoras after
the time of Solomon. Beginning with
him as practically the last king of the
united tribes, place in parallel colurans
under his name, and facing one an
other chronologically, the names of his
successors in Judah and Israel, some
what like this: Solomon.
Rehoboam, 17. Jeroboam, 22.
Abijam, 3. t-t j u
Asa, 41- Nadab, 2.
Baasha, 24.

Elah, 2.
Zimri, 7 days.
(i)mri, 12.
Jehoshaphat, 25. Ahab, 22.
Jehorara, 8. Ahaziah, 2.
The figures in the above diagram
indicate the period of each reign. It
would be well if, in addition, you were
to write the names of the correspond
ing prophets. For exaraple, the prophet
of Jeroboam's time was Ahijah. He
was followed by Jehu in Baasha's reign,
and he by Elijah in Ahab's time. This
is not to say that there were no other
prophets than they, but that they were
the ones chiefly mentioned. It will
be noticed that sQEircely any raention

48

Synthetic Bible Studies

is made of prophets in Judah, but this
is not to say that there were none.
As a matter of fact, there were many,
as the books of Chronicles, and the
books of the Prophets themselves indi
cate. The fact, however, that God did
not forget Israel in this matter, not
withstanding their great unfaithfulness,
and notwithstanding that He did not
have the sarae covenant obligation to
thera as to Judah, is an irapressive dem
onstration of His character of good
ness and long-suffering patience. To
get the line of the prophets in mind as
well as that of the kings, will be a
practical help to us by-and-by, in con
ceiving the place of the different proph
ets whose books we are soon to study.
Besides writing the names of the
prophets on your diagram, write also
some catchword or phrase that will
stamp the history of each king on your
mind, and help to bring before you the
prevailing characteristics or predomi
nating feature of his period. In this
connection it might be further observed
that a table or diagram of these kings
is doubtless to be found somewhere
in the back of your Bible ; but you are
urged not to examine it till after you
have completed your own. This is in
accordance with the fourth rule laid
down at the very beginning of our
work, viz. : to read independently. It
is hoped you examine these rules once
in a while, or more properly, examine
yourselves to see if you are faithfully
complying with them. Much of your
interest and success depend on it.
After this general introduction to
our book, let us spend a little time to
gether in considering some of the more
important characters or events brought
before us by the Holy Spirit in its
pages. Solomon, I-II . — Of which wife of
David was Solomon the offspring?
Considering the large place he occu
pies in history, God's peculiar favor
toward him, and his typical relation
to Christ (72d Psalm), does it not seem
remarkable that he should have been
born of that union? But look back
again at ii Samuel 12:25, and the
note upon it in the last lesson, and
see the reconciled relation in which
David was now living with God. Oh,
He is a God of raercy and grace ! Read
the 103d Psalra again, and consider
whether David had not just cause to
write it.
Was Solomon crowned before or
after the death of David, and what cir
cumstance necessitated it? How does
this further illustrate the sorrowful
character of the latter half of David's
life? How many visions of Himself

does God vouchsafe to Solomon? How
does this fact add to Soloraon's later
culpability (11:9)? Note in this verse
a striking text for a discourse on "Re
sponsibility Proportioned to Privi
lege." What do you understand to
be the character of that "wisdora" for
which Soloraon asked (3) ? Judging by
his career was it what we know as
spiritual wisdom, or that which he re
quired for the conduct and adminis
tration of the earthly kingdom only?
What does this teach young people as
to the way in which they should ira
prove their great opportunity to make
their requests known unto God (Phil-
lipians 4:6, 7) ? What particular il
lustrations can you mention of Solo
mon's great wisdom and prosperity
(4) ? How does 4 : 32 prepare us to ac
cept the hypothesis that he wrote Pro
verbs, Ecclesiastes, and the Canticles?
How long was he in building the
temple? His own house? What chap
ter contains his wonderful prayer?
How does Jesus utilize the visit of the
Queen of Sheba (see marginal refer
ence) ? What was the nature of Sol
omon's guilt? What previous folly led
him into it? What earthly judgments
made his life unhappy toward the last?
Who predicted the division of the king
dom after his death ? /
The Division of the Kingdom 12-14.—
What do you recall in Soloraon's reign
that added to the taxation of the peo
ple ? Wherein did his successor ex
hibit foolishness? While Rehoboam
and his counsellors acted with perfect
freedom, what shows God's hand to
have been in the whole matter (12 : 22-
24) ? What event does this recall in
I Samuel? Compare also Acts 2:23.
Does this diminish the culpability of
the wrong doing in any case? What
comfort, nevertheless, may God's peo
ple draw frora it (Romans 8 : 28) ?
What was Jeroboam's motive in set
ting up the golden calves, religious or
political? Wherein did he show an
utter lack of faith (11:37-38)? Did
he intend to throw off the worship of
Jehovah altogether, or was it his
thought still to have Him wor
shipped through a different me
dium ? Which of the first two
commandments, therefore, did he
break? But did not the violation of
the second involve that of the first?
Compare the marginal reference to 13 :
2, and observe the literal fulfillment
of that prediction. Such solemn facts
are good to store away for illustrative
purposes in your teaching and preach
ing, and have more power usually than
others gathered outside of the Bible.
How does the beguilement of the man

The First Book of Kings

49

of God (chapter 13) illustrate or inten
sify the warning of Matthew 24 : 24 ?
Does Jeroboam profit by the advice re
ceived (33-34) ? What punishment fol
lowed (compare 14:14-16, with 15:
25-30) ? Notice the prophecy of the
captivity of Israel (14:15), 300 years
before the event.
The Wickedness of Ahab, 16-22 —
The next matter of suprerae importance
to be noticed is that indicated at the
head of this paragraph or section. We
have seen Jeroboam's house cut off in
the death of Nadab by the usurper Baa
sha. Although a usurper in one sense,
yet was he the executioner of God in
another (16:1-4). But he learned
nothing from the history of his pre
decessors, nor did any of the kings that
followed him. Their continuance in
evil, notwithstanding the object-lessons
before their eyes is a raoving demon
stration that "it is not in man that
walketh to direct his steps" (Jeremiah
10:23), and that "except a rnan be
born again he can not see the kingdom
of God." It is not evidence or educa
tion that men want, but life from above
(John 5:40). Hence Baasha's line is
cut off in Elah who reigns but 2 years,
and at length, after the brief interreg
num of the traitor and suicide Zimri,
the house of Ahab comes into power in
the person of his father Omri.
The Nature of His Sin. — Read care
fully 16: 30-33, and observe the feature
in which Ahab's evil exceeded that of
Jeroboam. The last-named broke the
second commandment, and the first only
indirectly, but Ahab broke the first
of set purpose. It was his determina
tion, under the domination of his
wicked wife, to dethrone Jehovah in
Israel altogether. Even His name was
not to be mentioned. Baal, Bel, or
Belus, as we may learn from a Bible
dictionary, means lord, or master, the
three naraes being merely as many
forms of the one narae of the supreme
male divinity of the Phoenicians and
Canaanites, as Ashtoreth was that of
their supreme female divinity. The
common opinion is that they represent
the sun and raoon, though sorae say
Jupiter and Venus. The licentiousness
deraanded by their worship gave it
attractiveness to poor lost and ignorant
people. The word Baal is sometimes
used in its plural form, Baalim, which
indicates the idol to have been worship
ped under different modifications. Baal-
Berith means covenant lord (Judges 8 :
33), Baal-Peor, the lord of the open
ing (Nurabers 25 : 3. etc.), Baal-Zebub,
the lord of the fly (2 Kings i : 2, etc.).
Huraan victims were sometimes offered

to Baal (Jeremiah 19:5), and elevated
places selected for the worship. An
acquaintance with these few facts raay
illuminate the pages of Ahab's history,
justifying God's dealings with him and
the nation at this tirae, and explain
some of the otherwise difficult features
in Elijah's ministry.
Be careful to identify Syria on the
map. This nation with which Israel
is in conflict so much just now, be
comes her wicked ally later on, and
plays an important part in bringing
about her captivity for that very rea
son. Moreover, we need to clearly
identify her from Assyria, a greater
nation on the east which became in
time not only her mistress but that of
Israel too. Do not miss these geo
graphical and historical data if you
wish to steer a clear course when we
corae into the study of the prophets.
The Story of Elijah. — The wonderful
record of Elijah will raake a grand
subject for a Bible reading or address.
Elirainate the facts, and make them
stand out by themselves. A single
catchword here and there ought to
bring the details to mind with suffi
cient clearness if you have read the
book properly. For example : Cher-
ith ; Zarephath ; Obadiah ; Mt. Carmel ;
Horeb ; Elisha ; chariot of fire. You
observe I have gone into the second
book of Kings for some of the facts
in order to group the events of his
whole life together. These few words
carried in your mind, or on a card in
your pocket to refresh your meraory oc
casionally during the day, are enough
to start you off on a train of thought
of great value in preaching or leading
a religious raeeting. They may be
dwelt on from two points of view, (a),
what they teach of the character of
Elijah, or (b), what they reveal of the
character and power of God. Each
fact suggests a separate idea or more,
and all taken together will supply a
rich feast. All of us can not be elo
quent orators in the pulpit or else
where, but we can thus learn to bring
things new and old out of the store
house (Matthew 13 : 52), and be useful
ministers of God saving and building
up souls in the truth. "Elijah the Tish-
bite," by F. W. Krummacher^ is an old
book as they are counted now-a-days,
but will never be surpassed either for
exegetical or devotional purposes. It
is to be obtained only in second-hand
stores, but will prove a valuable aid.
F. B. Meyer's work on the sarae proph
et is of a somewhat similar character,
and as more recent, can be purchased
at any bookstore. It is published by
Revell, and is inexpensive.

50

Synthetic Bible Studies

Jehoshaphat the Worldling. — ^This
general view of i Kings should not
conclude without some reference to
this king of Judah, who from primitive
times has been seized upon by teachers
and preachers as an Old Testaraent
type of the Christian worldling. A
good king you found hira to be, and
yet the friendship and flattery of Ahab
were too much for him. Study chapter
22 in connection with the record found
in II Chronicles. See the king's
thoughtlessness (4), his compunctions

of conscience nevertheless (5-8), his
narrow escape (30-32). etc. A good
text might be found in verse 44. There
is a sense in which he should not have
made peace with Israel, as there is
also one in which Christians should,
not make peace with the world (Genesis
3:15, John 15:19, II Corinthians 6:
14-18, Galatians 4:28-29). _
Observe the literal fulfillment of pro
phecy in the death of Ahab, as men
tioned in this chapter, 37, 38.

CHAPTER XV.
The Second Book of Kings.

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

Kings

i Of Judah,

Kings of Israel.

Ahaziah.

Jeroboam.

Athaliah.

Jehu.
Joash.
Araaziah.
Jehoahaz.
Azariah,
(or Uzziah).
Joash.
Jeroboam II.
Zecbariah.
Shallum.
Menahera.
Pekahiah.
Jotham.
Pekah.
Ahaz.
Hoshea.
Hezekiah.Manasseh.
Amon.
Josiah.Jehoahaz.
Jehoiakim. Jehoiacbin.Zedekiah. An examination of the above will re
veal one or two things to be especially
noted. In the first place, your reading
of the details has shown that while
many changes of dynasty have occur
red in the kingdom of Israel absolutely
none have taken place in Judah. While
the history of the first-named presents
a constant succession of usurpations,
revolutions and the like, that of the
second is comparatively peaceful, and
the kingly line has been kept intact in
the tribe of Judah and the family of
David to the end. Indeed, after the
captivity also, as we shall see later on,
the genealogical records were carefully
examined and purged with the same
intent. The reason for this is very
clear when we reraeraber the early
promises touching the coming of the
Messiah in the line of Judah and
David. It was vital to His identifica
tion and acceptance that the descent
be demonstrated unmistakably.
Another fact to be noticed is the
longer Ufe granted to the kingdom of
Judah before the period of captivity.
Examine the marginal chronology and
satisfy yourselves as to the length of
time that elapsed between the removal
of Israel by Assyria, and that of Judah
by Babylon. Locate, each of these
heathen nations on the map, and ob
serve that the one conquered and suc
ceeded the other in power between the
two captivities.
The Kings of Israel.— Of the kings
of Israel there are three it might be
well especially to notice — ^Jehu, Jero
boam IL, and Menahera. The first-
named was the executioner of Divine
punishment on the wicked house of
Ahab and the Baal-worshippers, whose
zeal for hiraself, however, exceeded
that for God. This is evident from
10:29. Observe God's readiness to
commend him for what had been done ,
and reward him for it (30) — a verse
one can scarcely read without wishing
in his heart that Jehu had gone fur
ther and gained more. Why should
not his children have sat on the throne
of Israel forever instead of the fourth
The Second Book of Kings

51

generation only? Would it not have
been so, if Jehu had been out and out
for God? Teachers of classes have
here an excellent opportunity to im
press the lesson of what we all miss
in the way of blessing through our
own selfishness. Like many another
great man before and after him, in
Israel and out of it, Jehu put politics
before God, and was the loser by it.
The reign of Jeroboam II. is espe
cially notable for its prosperity (14:
23-29). He enjoyed the longest reign
of any of the kings of the ten tribes ;
his arms were successful, his coasts
enlarged, and he had the further en
couragement of seeing prophecy ful
filled in his day, as a further evidence
of Jehovah's favor and willingness to
bless. It was a golden age for Israel
but, as in the days of Egypt under the
Ptolemies, Rome, under Augustus,
France, under Louis XIV., and Eng
land, under Elizabeth, it was an age
of great profligacy, as we shall see
in the study of Araos the prophet of
the period, and was the time which
marks the beginning of the rapid de
cline of the nation culminating in its
captivity 60 or 70 years later.
Menahem's reign is of iraportance as
that in which the great nation of West
ern-Asia, Assyria, first came against
the land (15:19, 20). This nation
was reaching out for the world-domin
ion, the great rival of Egypt, eager
to command the Meditteranean Sea.
At this time she got her first "grip"
on Israel, which she never slackened
until the end. As she followed up her
success in the case of Israel with at
tacks on Judah we shall have more to
do with her at a later period.
The Samaritans. — ^The captivity of
Israel is another way of referring to
the deportation of that people into for
eign countries, which was part of the
military and governmental policy of
Assyria at that time, as well as her
successor in power (Babylon). This
was regarded as the easiest and cheap
est way of controlling a subjugated
people, since in a strange land and
under new surroundings insurrections
against authority could not be so suc
cessful. Observe that the sarae treat
ment was meted out to other captives
who were brought to fill up the va
cated cities of Israel (17:6, 24). These
people came to be known as the Sa
maritans. Samaria was originally the
name of the capital of Israel. When,
and by whom was it thus founded (i
Kings 16:23, 24)? But subsequently
the name came to be taken by a large
province of Israel of which it was the
center. Read carefully in the present

lesson, 17:25-41, to obtain an idea of
the religious history and character of
these people, since it explains in part
such later allusions as Ezra 4 : 1-6,
John 4 : 9, etc. Another item of in
terest in this connection is the further
fact, that the cities of Israel thus oc
cupied by another people could not
have been re-occupied by Israel if they
had as a nation returned to their land.
Not so in the case of Judah, however.
No mention is made that the Baby
lonian governraent filled up their cities
with other people. Hence, after a time,
it was possible for Judah to return as
it was not for Israel. In all this how
plainly is seen the hand of God ! The
prophets Isaiah and Jeremiah had dis
tinctly prophesied the national restor
ation of Judah, giving the very time
and other, detailed circumstances of
the event (Isaiah 44 : 28, Jeremiah 29 :
10), but no such prediction had gone
forth distinctively for Israel (the ten
tribes as such).
The Kings of Judah. — ^Which would
you single out as the particularly good
or wicked kings in this list? Of the
first-naraed, the story of Joash is in
teresting because of the conspiracy
against him at his birth (chapter 11).
What do you know of the history of
Athaliah, the wicked grandmother of
this king? Of what stock did she
come? How long did she unlawfully
reign over Judah? To what two per
sons did Joash owe his accession to
the throne? How old was he at this
tirae? What great religious event
characterized his reign?
What would you say of Ahaz, was
he good or wicked? What two people
beseiged Judah in his tirae (16:5)?
To what great nation did he turn for
aid? Please reraember this incident,
as it will throw much Ught on Isaiah
7 to 9. It was as unfortunate in the
end for Judah herself, as it now was
for her enemies that she thus entered
into confederacy with that heathen
people. Assyria thus obtained a hold
upon her which threatened her life. In
whose reign, and by what miracle was
Judah subsequently delivered from her
power (chapter 19) ? Speaking of
Hezekiah, what great prophet comes
into view in his day? Wherein does
he fail to honor God, and what pre
diction grows out of the event (20) ?
Note, that Babylon was a comparatively
insignificant power at this time, which
made the prediction all the more re
markable. What later king compares favorably
with Hezekiah? What notable discov
ery helped forward the revival in his
reign? What irrevocable purpose of

52

Synthetic Bible Studies

God is made known to the nation at
this time (22:16, 17)? By what king
was Josiah slain (23 : 29, 30) ? This
brings us to a historical event of much
importance. Egypt which comes prom
inently into view here after so long
an interval, is contending with Assyria
for the world-dominion. Judah lies be
tween the combatants geographically,
and is, in a sense, their battleground.
This seems to account, in part, for the
conflict recorded in this chapter, which
in its consequences brings Judah for
a while under the sway of Egypt.
Whora does Pharoah now put on the
throne (23:31-33)? To what nation,
however does he afterward becorae a
vassal (24:1)? Observe his rebellion
against Nebuchadnezzar, resulting as
we see from Daniel I. in a preliminary
captivity of the people. Notice a sec
ond captivity in the following reign,
at which time, doubtless, another great
prophet was removed, see Ezekiel I.
Zedekiah, however, who is now placed
in authority by Nebuchadnezzar, man
ifests the same spirit of insubordina
tion both to the will of Nebuchadnezzar
and the will of God, and brings upon
his nation what had been foretold by
all the prophets frora Moses to Jere
raiah. The Prophets of the Period. — I would
like the class to give some attention at
this point to the succession of the
prophets. Who was the last great
prophet in Israel, and who was his
imraediate successor? Following Elisha
coraes the Ust of those whose deeds
and discourses have been recorded and
transmitted to us in books separate
from the record of the kings. The
earliest of these seems to be Jonah.
See II Kings 14:25. He was follow
ed by Amos, who perhaps was con
temporaneous with him for a time.

See Amos 1:1. The successor of Amos
was Ho,sea who may also have been
partially conteraporaneous with hira.
See Hosea 1:1. The last named con
tinued from the time of Jeroboam II.
to the captivity, a period of between
60 and 70 years, the longest in the an
nals of the prophets.
To return to Judah, the first naraed
of the prophets whose separate book
has been handed down to us is possibly
Joel and the nisaiah, who entered on his
office in the reign of Azariah or Uzziah,
and was contemporaneous therefore
with Hosea in Israel. See Isaiah i : i.
He was followed by Jeremiah, who
began to prophecy in the reign of Josi
ah and continued to the captivity of
Judah. See Jereraiah i : 1-3. These
last two prophets were doubtless of
great aid to Hezekiah and Josiah in
the carrying out of their plans of politi
cal and raoral reform. The great mis
sion of Jeremiah, especially in the lat
ter part of his ministry, was to in
struct and exhort Judah to submit to
the Babylonian yoke as conforming to
the will of God. The explanation of
this comes out clearly in Daniel. "The
people and their rulers were unwilling
to comply, however, and the hatred
which, in consequence, was entertained
for Jeremiah caused hira the great
suffering which makes his life-story so
full of touching interest. It was the
unwillingness of the nation to yield
corapliance, however, that brought upon
them all their distress at the hands of
Babylon. A diagram of the prophets
of II Kings might be arranged thus:
Kingdom of Judah, Kingdom of Israel.
EUsha. Jonah.
Joel. Amos.
Isaiah. Hosea.
Jeremiah.

CHAPTER XVI.
The Books of I. and II. Chronicles and Esther

There seems to be no particular ne
cessity to present an outline of the
two books of Chronicles, because al
though they record certain facts not
found in the Kings, yet to a certain
extent they cover the same ground.
In the Jewish arrangement of the
Old Testaraent certain books were
grouped together Uke i and 11 Samuel,
and I and 11 Kings, and known as one
book, instead of two as with us, a fact

true of Chronicles which originally
went by the name of the "Diaries" or
"Journals," because composed, as it
was thought, from the diaries or court
records of the different kings. They
are of a date later than the captivity,
and although their author is unknown,
yet their object seeras to have been
to show the division of families and
possessions before that critical event
in order to restore the same after the

The Book of Job

53

return. Emphasis, as you will find,
is laid on the history of Judah rather
than Israel, because of the Messianic
expectations in that line. Certain ap
parent discrepancies between Chroni
cles and Kings may be accounted for
in at least two ways: (i), the forraer
oraits what the latter gives in sufficient
detail and vice versa; and (2), the
former being written much later doubt
less than the latter, the names of cer
tain localities, etc., may have under
gone a change.
It will have been observed that
these books dwell particularly on the
more glorious periods of the theocracy,
depicting its bright scenes, and treat
ing as briefly as possible those of the
opposite character. For this reason the
reign of David, Solomon, Asa, Jehos
haphat, Joash, Hezekiah and Josiah oc
cupy more space relatively than others ;
and for this reason also it will be found
that these books contain more spiritual
nourishment for the downcast and the
fearful than perhaps any other of the
historical books of the Old Testaraent.
I look back to testing tiraes in my own
Christian life when the Holy Spirit
was pleased to use the two books of
Chronicles to encourage me in dis
appointraent and guide me in perplex
ity, with something of that restful de
light one finds in recalling the pictur
esque scenery associated with the first
visit to a new land. No books in the
Bible I was using devotionally at that
time are more marked than these, and
with that recollection in raind I would
call my readers' attention to such nug
gets of gold as are found in the follow
ing verses: — i Chronicles 4:10, 5:20,
9 : 13, 20, II : 9, 12 : 32, 14 : 14, 15, 15 :
13, 19:13, 28:20; II Chronicles 14:
II, 15:1-15, 25:9. 31:10, 32:8, 31,
and many more.

The Book of Esther.^ — At this point
we deviate a little from the arrange
ment of the books as found in the
Bible, in order to defer our treatment
of Ezra and Nehemiah until we reach
the later or "post", Babylon prophets
to which period those books belong.
The second of the poetical books,
excluding Ruth, of which we treated
earlier, is Esther, which belongs to the
period of the exile, and which tells its
own simple and yet thrilling story of
God's providential care for His peo
ple Israel at that time. It requires
little or no analysis or explanation, but
a paragraph or two as to its author
ship or authenticity may be profitable.
Its authorship is unknown, though var
iously ascribed to Ezra, Nehemiah and
Mordecai, with the preponderance of
opinion, I believe, in favor of the last-
named. It bears evidence also of being
taken from the records of the Persian
king of that period, Ahasuerus, a fact
which does not necessarily militate
against its inspiration and authority
since the writer or compiler may have
had as direct guidance in the selection
of the materials frora that source as
if they were iraraediately revealed from
heaven. As others have pointed out, its his
torical cbaracter is undoubted, since,
"besides many internal evidences, its
authenticity is proved by the strong
testimony of the feast of Purim, the
celebration of which can be traced up
to the events described in the book."
The history of the Jewish nation and
the Christian church in all the cen
turies confirms its claim, as does also
the purpose of the book itself, which
is to show the superintending care of
God over His chosen people at a very
critical period in their histoiy.

CHAPTER XVII.

The Book of Job.

AU questions concerping the his
toricity and antiquity of the book of
Job, will have to be passed over in our
present work for the want of space,
but the reader may be referred for
them to the author's, "A Primer of
the Faith." (ReveU Co.)
While some ascribe the authorship
to Job himself, and some to Elihu, oth
ers, and their number is large, think
it was written by Moses. But the ques
tion is indeterminable. The book is

poetical in literary form, with the ex
ception of what might be called the
prologue, chapters i and 2, and the
epilogue, chapter 42:7-17, which are
prose. The theme of the book seems to be
the meaning and object of evil and
suffering under the government of a
holy, wise and merciful God, and may
be outlined thus :
The prologue,  1-2.
The dialogue,  3-31.

54

Synthetic Bible Studies

The words of Elihu,  32-37.
The words of the Almighty, ....38-41..
The response of Job,  42 : 1-6.
The epilogue,  42 : 7-1 7.
The Key to the Book.— The key to
the book is found, I think, in the first
chapter, which, after an introductory
testiraony to the character of Job,
translates the reader to heavenly scenes
(verse 6). The "sons of God" re
ferred to in this verse are angeUc be
ings who are represented as bringing
in their reports to God, the mystery
being that Satan is found "also among
them." How, or in what sense, or on
what ground, the prince of darkness
is thus granted access to God is a
question these lessons cannot take the
space to discuss ; but we accept the
fact and draw certain inferences there
from. He is seen here in his Scriptural
attitude of the accuser of the brethren
(Rev. 12 : 10) ; and when God taunts
him, if one may so say, with the upright
ness of Job whom he has been unable
to corrupt, he at once charges him with
a mercenary spirit, and declares that
if God were to take his temporal bless
ings away from hira he would be as
bad as the rest. God accepts the im
plied challenge in these words, and puts
His servant into _ the hands of Satan
for a limited period, and the exercise
of a terrible but limited power on
Satan's part, that it may be seen if
the charge be true. In other words, it
is not Job so much who is on trial here,
as God. It is not a question of Job's
loyalty so much as it is one of God's
power. Is the grace of God able to
keep one of His servants loyal and
faithful to Him, even though he be
stripped of everything which men count
dear on this earth? The outcome was
victory for God and discorafiture for
Satan under circumstances calculated
to prove a great comfort and blessing
to God's people in every generation.
It is this thought that is suggested to
me by the prologue, and which kept
in mind, lightens up the meaning of
the whole book.
The Discussion. — The dialogue pro
ceeds on the deterraination of the ques
tion as to whether great suffering such
as Job's be not an evidence of great
sin on his part, Eliphaz, Bildad and
Zophar affirming and Job denying. The
dispute is carried on in a series of
three acts, each act containing three
arguments of the "friends" and as
raany defenses by Job, until the last
when Zophar is silenced, and Job
triumphs. Job's defense would seem to be based
on two grounds, (i), the admitted
prosperity of the wicked, chapter 21,

and (2), his own personal righteous
ness, chapters 29 and 31. It would
seem at first that his friends sincerely
intended to comfort him, but were fin
ally driven to accusation by the caustic
character of his replies, caused in part,
no doubt, by his intense suffering.
Whether his friends were sincere or in
sincere at the beginning of the dialogue
must be determined by the view taken
of chapter 4. It can be so read as to
suggest either view.
The words of EUhu also suggest a
series of three acts, out of which we
gather that he rebuked both parties to
the debate, 32 : 1-3, the friends for their
accusations which were unwarranted
in great measure, and Job for his self-
righteousness, equally unwarranted.
His philosophy of the sufferings differs
from that of the others in that he be
lieves they were sent for the good of
the sufferer, .see chapter 33:28-30. The
first part of his speech is addressed to
Job, chapters 32 and 33, the second to
the three friends, 34, and the last again
to Job, 35-37. As he closes he per
ceives a thunder storm gathering,
whose description forms a grand and
fitting climax to his address, and out
of which the voice of the Alraighty
is now heard. The discussion thus far
had been one-sided, confined to the
raystery of evil, and the balance is now
restored by considering the raystery of
good which the Alraighty reveals. It
is notable that He gives no explana
tion of Job's suffering, renders no de
cision on the subject in debate, and
offers no hint of corapensation to His
servant for what he has endured. The
pervading idea of His wonderful rev
elation is that of power, absolute sov
ereignity, as though His design were
to overwhelm Job and effect his un
conditional surrender. The crisis in
Job's life was something like that of
Moses as he stood in the_ cleft of the
rock. Exodus 33-34, or Elijah at Horeb,
I Kings 19, or Paul on his way to
Damascus, Acts 9, and the result in
Job's case is not unlike that in their
cases. Sober meditation on the book leads
to the inevitable conclusion that such
experiences as those of Job, and they
come in kind, only in a lesser degree,
to about every true child of God, may
be for discipline indeed, and to teach
the lesson of submission so vital to be
learned, but also to serve a divine pur
pose far exceeding human knowledge,
in the superhuman world. Compare
such passages as John 9:3, i Corin
thians 4 : 9, Ephesians 3 : 10, and i
Peter i : 12. What a dignity such a
thought adds to the suffering for right
eousness' sake !

The Book of Psalms (in General).

55

CHAPTER XVIII.
The Book of Psalms (in General).

The book of Psalms has soraetiraes
been classified according to authors.
As, for exaraple, the titles indicate that
seventy-three were written by David,
fifty are anonyraous, twelve have the
name of Asaph, and ten that of Korah,
or the sons of Korah, attached to them,
two are associated with the narae of
Solomon, one Moses, one Heman, one
Ethan. A comparison of Acts 4 : 25
and Hebrews 4 : 7 shows that Psalras
2 and 95 respectively, were also written
by David, though not ascribed to hira
by title in the book, and the question
naturally arises whether he may not
have been the author as well of a still
larger nuraber of' the anonymous
psalms. As some of those with the
name of the sons of Korah were evi
dently written for them, may he have
been their author as well? The same
query arises about the 72d Psalm,
which is one of the two to which Solo
mon's name is attached. I might add
here that the titles of the psalras are re
garded by many expositors as of equal
authority with the text itself, and hence
if we can ascertain what the title really
is we may venture to build conclusions
upon it.
The Subjects of the Psalms. — The
book of Psalms again, has been classi
fied sometimes according to the sub
ject of the psalms. Angus, in his Bible
hand-book, has a convenient classifica
tion of this character which I copy
in part, giving the subject and in each
case the numbers of a few psalras illus
trating it. For example there are
psalms of :
Instruction, like i, 19, 39) Trust, 3,
27, 31, 46, 56, 62, 86 ; Praise, 8, 29, 93,
100; Distress and sorrow, 4, 13, 55,
64, 88; Thanksgiving, 30, 65, 103, 107,
116; Aspiration, 42, 63, 80, 84, 137;
Penitence, 6, 32, 38, 51. '43; History,
78, 105, 106; Prophecy (Messianic) 2,
16, 22, 24, 40, 45, 68, 69, 72, 97. no,
118. The Books of the Psalms.— It may
see strange to some to speak of the
"Books" of the Psalras, but that ex
presses another kind of classification
sometimes made. The whole book has
been divided into five books, each end
ing with a similar doxology, as fol
lows:

Book I, psalms 1-41.
Book II, psalms 42-72.
Book III, psalras 73-89.
Book IV, psalms 90-106.
Book V, psalms 107-150.
Notice the close of each of these
books for the doxology spoken of.
There are those who question the
truth or value of this division, how
ever, on the ground, first, that the title
of the book itself in the Hebrew,
(Sepher Tehillim), is singular rather
than plural. It is not the "books" but
the book of Psalms. Second, the num
bers of the psalras continue unbroken
flora the beginning to the end of the
book. Third, there are other doxol-
ogies than those especially referred to,
e. g., psalms 117 and 134.
The view of these others, therefore,
is that the psalms comprise but one
book with an order and unity through
out, the key to which is found in its
final application to the Millennial age
and establishment of the kingdom of
God on the earth. According to these
expositors, and I am strongly .of their
feeling in the raatter, this explains what
are known as the imprecatory or curs
ing psalras. These psalras have greatly
puzzled many, but when we come to
consider thera as terminating on that
period when the era of mercy for the
Gentile nations closes, and the time of
their judgment begins, it lightens their
problem very much. In the same con
nection we want to reraember that the
author is speaking in the prophetic
spirit, and that the eneraies are con
ceived of as eneraies of God Hiraself,
whose permanent rejection of Him is
implied. This view of_the psalras in
their ultimate and millennial applica
tion, raoreover, explains those like the
91st, which promise exemption from
such things as pestilence and war. This
91st Psalm was written doubtless on
the occasion of Israel's deliverance
from Egypt, but its language seems to
indicate that it is a type of their great
er and perraanent deliverance in the
time to corae. This view of the 91st
Psalm is strengthened if we conceive
of the preceding psalra as giving a
picture of Israel to-day, as many do
conceive of it. I may add further, that
the opinion which sees the key to the
interpretation of the psalms in their

56

Synthetic Bible Studies

ultimate millennial appUcation furn
ishes further, an explanation of the fre
quent New Testament references to
Christ which are found in the psalms
where we would least expect them. It
will corae in the way of our later stud
ies to point these out.
Analysis of Particular Psalms. —
What we now propose is to analyze
a few particular psalms as samples of
their class. We shall begin with the
Davidic psalms, by which we mean
specifically, those in which the
human author is very evidently speak
ing of himself and his experiences.
Our object in this particular case is
simply to assist in the understanding
of such psalms for our own personal
comfort and the use we may make of
them in teaching others in the way of
Bible readings, etc.
The 3d Psalra is the first of this
kind that comes before us. What does
the title say as to the occasion in
David's life when it was written? Ex
amine the marginal reference for the
chapters in 11 Samuel where the story
of Absalom's rebellion is told. It has
always seemed to me that the psalra be
longs at about the place indicated at
chapter 15:10. Keeping these two
passages of Scripture before you, 11
Sarauel 15:10-30, and Psalra 3, ask
yourself such questions as these, find
ing the answers , in the psalm :
To whom does David appeal from his
conspirators (11 Samuel 15:12, 13,
with the first verse of the psalm) ?
What insinuation did they raise against
David, (2d verse of the psalm) ? What
great sin had David committed pre
viously giving the thoughtless some

reason to feel that Absalom's rebellion
was thus a judgment of God upon him?
What does Psalm 51 testify as to Dav
id's repentance for this sin? What
does Psalm 32 t^tify as to his forgive
ness? On the ground, therefore, of
that known forgiveness, how does
David express his faith and confidence
in God in the present crisis (see Psalm
3, verse 3)? In what was his strong
assurance based (same, verse 4) ? Do
you suppose he was here referring to
his experiences in Psalms 51 and 32?
The story in 1 1 Samuel shows us David
and his few faithful followers travel
ling over the Mount of Olives pursued
by Absalora and the other conspirators ;
how does his faith in God effect his
nervous and physical condition (Psalm
3:4)? Does he attribute his rest to
natural or supernatural causes (same
verse last clause) ? How did he feel
in the raorning, with what courage did
he awake (verse 6) ? How does he
express his confidence as to the out
come of the present rebellion (9) ?
With what general declaration and
counsel to us does he conclude his
psalra? We thus see how easy it is to draw
intelligent corafort and aid from the
psalras of David when we understand
their historical connection. We see
also how necessary it is to understand
the psalms in the light of their history
in order to understand David himself.
In I and 1 1 Samuel we have the outside
of the man, but in the psalras we have
the inside, and it is necessary to put
the two together to appreciate how he
could have been "a man after God's
own heart."

CHAPTER XIX.
The Messianic and Millennial Psalms.

We closed our last lesson in the
Psalms with an analysis of one of the
psalms of David — an instance in which
the title indicated its occasion. But
the question arises whether any of the
other Davidic psalms can be traced by
their contents to their occasion in the
same way? I think this is possible in
many cases to those who make a care
ful study both of thera and of the his
tory of David, diligently coraparing
the two. Take the 31st Psalm as an
illustration. This indeed is ascribed to
David, but there is no intiraation in
the title as to when he wrote it. I

have always thought, however, that it
was penned with reference to his ex
perience at Keilah, for which you are
referred to i Samuel 23. Read the
first half of that chapter carefully and
then observe such likely references to
it as are found in verses 4, 7, 8, 11,
13, 14, 15, and 21, of the psalm. Such
an exercise as this will be highly bene
ficial intellectually and spiritually.
We hasten on to consider the psalms
of prophecy and especially those de
scribed as the Messianic Psalms. These
latter are psalras in which not only is
the Messiah referred to, but in which

The Messianic and Millennial Psalms

57

He Himself in the Spirit is heard to
speak. It is His feelings and exper
iences that are being expressed rather
than those of the human author. We
have said previously, that to know
David it is necessary to study the
psalms as well as the historical books
that refer to him, but this is even raore
necessary in the case of Jesus. In the
Gospels we read what He said and did
and what was said and done to Him ;
in other words, we obtain a view of the
outside of His life, but in the psalms
we see the inner side, and learn how
He felt and how He lived in the pres
ence of His God and Father. To quote
the language of M. E. Guers, a French
writer on the subject : "Elsewhere the
sacred authors speak to us of Jesus —
of His vicarious sufferings and His
bitter agony ; but here it is Himself
whora we hear. It is He who com
plains, who sighs and groans beneath
the hand of the 'prince of the power of
the air,' and of his instruraents ; it is
He who trembles beneath the weight of
God's anger; it is He, Himself, who
initiates us into all His fears, all His
alarms, all His terrors, and all His
moral and physical tortures. In the
New Testament we see only glimpses
of the terrible combats of His soul ; in
the psalms we see all His anguish."
The Psalm of the Lord's Anointed.—
We begin with the second Psalm, which
is shown to be Messianic by a refer
ence to .\cts 4 : 23-28. That reference
might lead some to suppose that the
psalra found its complete fulfillment in
the rejection and crucifixion of Christ
at His first coraing. But such is not
the case. It belongs still raore to His
second coraing, as a further consider
ation of its contents shows. The appli
cation to His first coraing is a sort of
adumbration of what will take place at
His second coming. The prophets will
teach us by-and-by that the nations will
be gathered together against Jerusa
lem at that time and taking counsel
against the Lord and His anointed
(Christ) with the Anti-Christ at their
head, and that the Lord will then "vex
them in His sore displeasure." In
fact, this psalm is one of the many
Millennial psalms spoken of at the be
ginning. What does Jehovah do in that day
notwithstanding the tumult and oppo
sition of the nations? See verse 6.
Observe now how the Messiah Him
self speaks in the verses following.
What decree hath Jehovah made unto
Him (7)? A reference to the New
Testament passages indicated in the
margin (Acts 13 : 33,. Hebrews i -5),
will show the "begetting of the Son

herein raentioned to apply to His resur
rection. "He was declared to be the
Son of God with power by the resur
rection from the dead." (Romans i :
4). He was the Son of God eternally;
He was the Son of God again as con
ceived by the Holy Ghost of the virgin
Mary, the Son incarnate and Saviour
of the world ; but in the resurrection
from the dead He is set before us
as the Son of God in a new light, and
with reference to His mediatorial King
ship, as the God-man. How is this
thought expressed in verse 8 of the
psalra? The word "heathen", you will
observe, is translated "nations" in the
revised versions, as raeaning not only
the heathen nations so-called, but
the nations of Christendom as
well if not especially. But how
does the next verse' show that the
beginning of this reign at least will be
signalized with awful judgment on
those nations because of infidelity and
sin? This agrees perfectly again with
what the prophets will have to teach
us later on, and shows that the ultimate
fulfillment of the psalm is neither past
nor present, but future. With what ad
vice to the kings and judges of the
earth does the psalm conclude?
The Psalm of the Resurrection. — The
next of the Messianic Psalms I will
call your attention to is the i6th, some
times called the Resurrection Psalm
from the nature of a part of its con
tents. It will be found quite different
in its analysis frora the preceding one.
But first, how do we show its Mes
sianic character? By coraparing verses
8-1 1 with the New Testament pas
sages indicated in the margin, viz. :
Acts 2 : 22-36, especially 25-28. Hav
ing estabUshed these last verses as the
words of the Messiah rather than
David, many expositors are of the opin
ion that we are justified in regarding
the whole psalm in that light. If so,
then the psalm presents itself to our
understanding as one of the prayers
of Jesus. Often it is recorded of Him
in the Gospels that He prayed to His
Father — spent whole nights in prayer,
but no intimation is given of the sub
stance of His prayers. Here in the
psalras, however, sorae of these secret
prayers are, as it were, published in
advance! The psalms, indeed, have
been called the prayer-book of Jesus.
"This is deeply interesting surely, and
full of spiritual suggestion and comfort
for us.
Let us then, considering this psalm
as one of the prayers of the raan
Christ Jesus, observe :
Its spirit of confidence in God, verse
I.

58

Synthetic Bible Studies

Loyalty to God, verse 2.
Love toward the saints, verse 3.
Separation from the world, verse 4.
Contentment with His lot, verses 5, 6.
Obedience, verses 7, 8.
Hope, verses 9, 10.
Expectation, verse 11.
Those who are on the lookout for
themes for Bible readings will find
such a psalm as this prolific in sug
gestion. To fully appreciate the sense
in verses 2 and 3 it will be needful to
read them in the Revised Version.
The Psalm of the Cross  I feel a
strong desire before leaving this branch
of our subject to speak of the 22d
Psalra, soraetiraes called the Psalra of
the Cross or the Crucifixion Psalm.
That it is Messianic is not only as
sured by the first verse, whose words
were repeated by Christ on the Cross,
but by the whole of its contents, which
describe the experiences of no man on
earth except Jesus Christ, and which
perfectly describe His at Golgotha.
Looking at the psalra in this light,
we observe (i), our Saviour's cry of
distress 1:2; (2) His trust arid appeal
to His Father's goodness, 3-5 ; (3) His
description of His tornjentors as He
hung upon the Cross, 6-8; (4) His
plea for help, 9-1 1; (5) His renewed
description of His persecution and suf
ferings, 12-18; (6) His renewed plea
for help, 19-21 ; (7) the answer which
has come to Him from His Father's
throne, bringing hope, 21, last clause,
and 22 ; (8) His testimony to all the
saints of God as based on the experi
ences He has passed through, 23, 24;
(9) His prophecy concerning the fu
ture, 25-31. In this last division we
behold His conviction of His resurrec
tion from the dead (25), the ultimate
conversion of the world (27), and the
MiUennial kingdom (28-31). The clos
ing words of the last verse have a spe
cial interest attaching to them. The
last word "this", being in italics, indi
cates that it is not in the original text,
but added by the translators to better
express the sense of the original in
English. If we omit it altogether
everyone will be struck with the sim
ilarity of the ending with the words
"It is finished," which were the last
words heard from Jesus on the Cross.
"The thought goes to sustain the idea
that the words of this psalm through
out were repeated by Jesus during the
agony of His crucifixion. It shows us
His tried but trusting heart at that
crisis, and comforts us very much in
the conviction it begets that however
the Father's face may hav^ been
averted from Him at the begin
ning, it shone upon Him again at the

end, and that His life went out in vic
tory. The Millennial Psalms. — Before con
cluding OUI' consideration of the psalms,
I should like to speak further of their
Millennial character. Take for ei^ara-
ple, the first Psalm : It announces
judgment, a gathering together of the
righteous in which no sinner shall be
found. The reference is evidently to
the resurrection, and to that called in
Revelation 20, the First Resurrection,.
the one which will take place when
Jesus coraes for His saints (i Thessa
lonians 4:13-18). Verse 6 of the
psalm, for example, should read, "The
ungodly shall not 'rise' in the judg
ment." Moreover, the word "judg
ment" is emphatic in the Hebrew as if
it were preceded by the definite article
in capitals, "THE judgment," associat
ing it with that period spoken of by all
the prophets as the tirae of Messiah's
manifested power.
We have already considered the 2d
Psalm from the Millennial point of
view, and may now pass to the 8th,
which from the use raade of it by the
Holy Spirit in the New Testament we
gather that "stupendous volumes of
glory for Christ underlie its beautiful
but simple language." Verses 5 and 6,
for example, are quoted three tiraes in
the New Testaraent and applied to
Christ, Hebrews 2 : 6-8, Ephesians i :
22, and I Corinthians 15 : 24, 25. In
these verses we may trace the four
stages of our Lord's marvelous career
as Man: (i), "Thou madest him a
little lower than the angels," referring
to His earthly birth and life of suffer
ing. (2), "Thou crownedst him with
glory and honour," referring to His
present personal exaltation. (3), "Thou
didst set him over the work of thy
hands," referring to His coming king
dom in Israel on the earth. (4), "Thou
didst put all things in subjection under
his feet," referring to His universal
reign in the post-millennial new heav
ens and new earth — -George F. Trench,
in "After the Thousand Years."
The 9th Psalm is very suggestive
along the lines of Millennial interpre
tation. It is a "Psalm of David," and
yet the language fits perfectly only on
fhe lips of the nation of Israel in the
day when the words of the prophets
that we shall soon study shall be ful
filled, and Israel shall be redeeraed and
have become the earthly center of the
Millennial power of Christ. The psalm
opens with rejoicing, verses i and 2 ;
this rejoicing is for deliverance from
enemies, 3, 4 ; but these enemies are
not individuals but nations, which are
not only overcome for the time being,

The Book of Proverbs

59

but practically for all time. Their name
is blotted out forever, 5, 6. The word
"heathen" is translated "nations" in the
Revised Version, and indeed may be
used interchangebly with that word or
with the word "Gentiles." It does not
always and necessarily mean tbe heath
en, but as we shall discover later, it
includes so-called Christian nations.
These have persecuted Israel more or
less for nineteen hundred years, and
at the end will be gathered against
her with raore violence than ever be
fore. These are the nations as well
as the distinctively heathen that are to
be overcome. That the Millennial pe
riod is meant seems clear from verse 7,
which speaks of the Lord "sitting as
King," (Revised Version), which He
will never do in the case of this earth
till then. The thought is corroborated
by verses 9 to 14, where the Lord is
seen judging and comforting the op
pressed, and the latter putting their
trust in Hira and singing His praises.
I would suggest that a study be
raade of the following psalms in this
connection, 46, 47, 52, 67, 72. In the
first mentioned Israel is seen to be in
great trouble, but firmly trusting in
God (1-5). The cause of the trouble
is the gathering of the nations against

her (6). But God is with her and over
comes the nations, visiting them with
judgment (7, 8). Following these
judgraents there is peace over all the
earth (9-11). This is clearly Millen
nial in its ultimate application. Psalm
47 is of the same general character.
The 52d Psalm can hardly be read by
any one famiUar with the later revela
tions of the Bible concerning the Anti-
Christ without thinking of that arch-
despot. He is seen to be overcome by
the Lord (5), and exalted over by the
righteous (6, 7), whose trust in the
mercy of God has not been in vain
(8, 9).
The 67th Psalm is exceptionally in
teresting as showing the time when
the original promise to Abraham shall
have been completely fulfiUed, and
through him all the nations of the
earth blessed. How is the faith of Is
rael expressed, verse i ? Why do they
ask that God shall cause His face to
shine upon them, (2) ? What will be
the character and consequences of the
"saving health" of God among the na
tions (4) ? What will be the extent
of this blessing to the nations (7) ?
The 72d Psalm is very clearly and en
tirely Millennial, showing the King
reigning in His kingdom.

CHAPTER XX.
The Book of Proverbs.

Following the book of Psalms of
which David was the principal author,
come the three books usually ascribed
to his son Solomon. Of these, Pro
verbs is the first. That Solomon was
the principal author is indicated there
in by chapters 1:1, and 25:1, com
pared with I Kings 4:29-32. The last
two chapters, however, seera to be the
work of other authors to whora ref
erence is made in the text. Perhaps it
is not necessary to suppose that Sol
omon collected and edited the whole
book, indeed, it contains a plain state
ment that this was not true of a por
tion of it. See chapters 25-29.
A proverb is a short sentence con
veying moral truth in a concise and
pointed form, instruction by which
means was comraon in the early history
of nations in the East. _ It is
the view of some that in Solo
mon's day there was a new and dis
tinct class of leaders in the nation
known as "teachers of wisdom, ot
which be, the king himself, was the

most conspicuous; a supposition which
gives countenance to the further
thought that the usual form of ad
dress in Proverbs, "My son," is not
that of a father to a child, but a teacher
to a pupil. (See Lange's Introduction).
It is remarkable that most of the prov
erbs seem based merely on consider
ations of worldly prudence, which was
quite like Solomon ; but considering
the Holy Spirit as the real Author of
the book, we must believe that faith
is the underlying motive productive
of the conduct to which the reader is
exhorted. Indeed, this is expressed in
several instances, and to be presup
posed when not expressed. The in
stances are 1:7, 5:21, 15:11, 23:
17-19, 26: 10.
Outline of the Book. — It is not easy
to speak of the divisions of this book
as, in the nature of the case, it does
not lend itself to any very orderly or
logical classification. The following
has been suggested:

6o

Synthetic Bible Studies

I. The superscription, i : i-6. '""" "i?
2. The introduction ; proverbs on the
nature and advantage of wisdom, with
the dangers that threaten it, i : 7, 9.
3. A group of proverbs illustrating
wisdora and the fear of God in con
trast with folly and sin, 10-24.
4. A group of proverbs selected by
the men of Hezekiah's reign, chiefly
comparisons and antitheses, 25-29.
Both of these groups are of proverbs

very loosely connected, whose princi
ple of unity is not very clearly defined.
S. A group of suppleraental proverbs
of Agur and Lemuel, 30-31.
Particular attention is called to the
personification of wisdom in the Sth
chapter of the book, where the spirit
ually-minded reader will have little dif
ficulty in identifying the voice of his
Lord.

CHAPTER XXI.
The Book of Ecclesiastes.

The ground for ascribing Ecclesi
astes to Soloraon is four-fold: (j)
The indirect claim of the book itself as
gathered from chapter 1, verses i and
12 ; (2) the general opinion of Jews
and Christians from the earliest times ;
(3) the fitness of Soloraon to write
it ; (4) the lack of agreeraent araong
critics as to any other author or period.
The design of the book seeras to be
to show the insufficiency of all earthly
objects to confer happiness, and thus
prepare raan to receive the true happi
ness in Christ when presented to him.
It is not affirmed that this was the de
sign present in the mind of the huraan
writer, but that it was the design of
the Holy Spirit who inspired the writ
ing. There are many different plans or
theories of the book. In the first place,
there are those who conceive of it as
a formal treatise on the vanity of hu
man affairs. There are others who
think it merely a collection of discon
nected thoughts and maxims. A third
class speak of it as a kind of sustained
dialogue between a teacher and his
pupils, as suggested in the introduction
to the Book of Proverbs in our last
lesson. A fourth regard it as a bio-
. graphy of Solomon's own life, and a
fifth, as an ideal book of the experi
ence of the natural as distinguished
from the spiritual raan. This last does
not necessarily exclude any of the oth
ers, but rather explains, perhaps, why
any one of thera may be taken as the
correct view.
They who hold to the first idea of a
formal treatise recognize four distinct
discourses, e. g., chapters 1-2 ; 3-5 ;
6:8-15; 8:16-12:7. They who hold
to the fourth idea think that the book
not only records, but re-acts the scenes
of Solomon's own search for happiness,
making of it a kind of dramatic bio

graphy. In other words, Solomon be
comes again in the writings of the
book, the various phases of his former
self, having fits of study, luxury, misan
thropy, etc., all ending in disappoint
raent. In this case it is iraportant to
note that the word "wisdora" as used
in Ecclesiastes means "science," while
as used in Proverbs it means "piety."
They who hold to the last-named
conception of the book are best repre
sented as far as I know, by Rev. W.
J. Erdman, whose concise work, en
titled Ecclesiastes, cannot be too high
ly coraraended.
The Book of the Natural Man. — By
"the book of the natural raan" is raeant
man as he is "under the sun," com
pared with the raan spoken of by Paul
whose "citizenship is in Heaven." The
first proof presented is that the only
divine name used in the book is the
"natural" name, God (Elohim), the
significance of which all will recognize
from our reference to it in the study
of Genesis. Jehovah, the name asso
ciated with the Covenant of Redemp
tion, is not once employed in the book
of Ecclesiastes ; hence raan is seeking
what is best 'under the sun," but not
seeking Him who is above the sun.
A second proof is the frequent use
of that phrase just referred to, "under
the sun." As Mr. Erdman says, "Man
is looking up but not knowing what is
beyond, except judgment." A third
proof is this, viz. : that all the experi
ences and observations of the book are
bound together by the one question :
"What is the chief good?" "Is life
worth living?" While the answer is
sought araidst general failure, contra
dictions, and half-truths, because man
is out of Christ, and yet face to face
with the mysteries of (3od and nature.
A fourth proof is what the liook it-

The Song of Solomon

6i

self styles "the conclusion of the whole
raatter" (12:13, 14), which, the raore
you think about it, the more you per
ceive to be that of the natural raan
only. "To fear God and keep His
coraraandments," is right, but the au
thor of Ecclesiastes confessedly has
not done so, and yet he sees judgment
in the distance and has not prepara
tion to meet it. "Where man ends
therefore, God begins," The book of
the natural man concludes where that
of the spiritual man begins. The all-
in-all of man under the sun, the first
Adam, convicts him of failure and guilt
in order to lead him to the all-in-all
of the man about the sun, the second
Adam, who bare our guilt in His own
body on the tree.

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

CHATTER XXII.
The Song of Solomon,

of all the books of the Old Testa
ment I feel myself least competent to
speak of the Canticles, or the Song of
Soloraon. I am not ignorant of what
others have thought and written about
the book, but personally I have not
grasped its contents as in the case of
some of the other books. Under the
circumstances, therefore, the best I can
do just now is to give in substance
what other teachers have said. I think
Angus' Bible Hand-Book is a good
guide, and I will draw chiefly from
that source.
Internal evidence seems to confirm
the voice of antiquity that Soloraon
wrote the book, see i Kings 4 : 32. As
it is called the Song of Songs, the title
carries with it the idea that it is the
best of all his songs. Moreover, al
though it is not quoted in the New
¦Testaraent, yet it always formed part of
the Old as far as we have record, and
was in the canon of sacred Scripture
which Jesus and His apostles recog
nized as such.
When it was written is not known,
but its imagery seems to be drawn from
the marriage of Solomon either with
Pharoah's daughter or some native of
Palestine, espoused some years later,
of noble birth, though inferior to her
husband. For the first idea corapare
such places as i Kings 3:1, 7:8, 9 ;
24, with chapters 1:9, and 6:12 of
the song, and for the second, look at
the language of the Song, 2:1, 7:1.
1:6.

There are two characters who speak
and act throughout, Shelomoh, a mas
culine narae, meaning "peaceful," and
Shulamith, a feminine form of the same
name. See 1:6, 3:11, 6:13, 8:12.
There is also a chorus of virgins,
daughters of Jerusalem, 2 : 7, 3 : 5, 5 : 8,
9. Towards the close two brothers
of Shulamith appear, 8:8, 9, see also
I : 6. As in most of the Hebrew po
etry, and indeed all ancient poems,
there are no breaks to indicate change
of scene or speakers, which is to be
deterrained partly by the sense, but
chiefly by the use of the original of the
feminine and masculine pronouns.
The whole book, as our author and
raany others believe, is to be regarded
as a description of wedded love ; and
yet, of course, it has a higher, aira. It
is noticeable that there is a sudden
change frora the singular to the plural
pronoun in 1:4, which seeras to indi
cate that Shulamith must be taken col
lectively ; a fact which, put together
with some other things gives credence
to the idea both of Jews and Chris
tians that the story should be ap
plied to the history of God's chosen
people and their relation to Him.
Every reader of the Bible knows that
the union of Jehovah with Israel, and
that of Christ and His church are rep
resented under the sarae figure of mar
riage. See such passages as Psalm 45,
Isaiah 54 : 5, 6, Jeremiah 2 : 2, Hosea 2 :
14-23, Matthew 9 : 15, John 3 : 29, Ep
hesians 5 : 23-27, etc.

62

Synthetic Bible Studies

Outline of the B^ok. — ^The following
is Angus' outline of the Song of Songs :
I. Shulamith speaks, i : 2-6 ; then in
dialogue with Shelaraoh; Shul. 1:7;
Shel. 1:8-11; Shul. 1:12-14; Shel. i:
15 ; Shul. I : 16-2 : i ; Shel. 2:2; Shul.
2: 3.
2. Shularaith now rests, sleeps and
drearas (Shelomoh addressing the
daughters of Jerusalem, and charging
thera not to wake her, 2:7; 3:5;) 2 :
4-6, 8-3 : 4.
3. The daughters of Jerusalem see
a nuptial procession approaching 3 : 6-
II. 4. Dialogue between Shelomoh and
Shulamith. Shelomoh speaks 4:1-16

(as far as "flow out"), ShuL 4:16;
Shel. 5:1.
5. A night scene ; Shulamith seeking
for Shelomoh ; meets and converses
with the daughters of Jerusalem ; Shul.
5 : 2-8 ; daughters of Jerusalem, 5-9 ;
Shul. 5:10-16; daughters of Jerusa
lera, 6:1; Shul. 6:2, 3.
6. Morning scene ; Shelomoh visits
his garden early, and meets Shulamith;
Shel. 6:4-10; Shul. 6:11, 12; the dia
logue continuing to 8:8.
7. The brothers of Shulamith are in
troduced ; the brothers speak ; 8:8, 9 ;
Shulamith answers them, 8 : 10-12 ;
Shelomoh speaks, 8 : 13 ; and Shulamith
answers, closing the scene, 8 : 14.

CHAPTER XXIII.

A

Introduction to the Prophetic Scriptures.

r

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

Why Written Prophecy?— Written
prophecy, which does not become a
factor in revelation until about the
eighth or ninth century B. C, was not
really in accord with the true idea of
the theocracy, as our author states, and
its first appearance at about the date
indicated marks an epoch in God's
dealings with His people. "His pres
ence among them theretofore, assured
them of the continued communications
of His will as there might be need (Ex
odus 25 : 22)," and one way in which
those communications were conveyed
was through the words spoken by the
prophets (Deuteronomy 18:18-22),
whose utterances were for their own
day and generation, and hence were
not necessary to be written down.
When their utterances, however, came
to be written down, and the transient
word took on a perraanent form, the
change was very significant and omi
nous. It spoke of a future withdrawal
of Jehovah's presence, a consequent
cessation of prophetic utterances, and
hence a delay or postponement respect
ing the setting up of the Messianic
kingdom. Corapare Araos 8:11, 12,
and Lamentations 2 : 9. The prophet's
words now were preserved for future
generations, for it had become evident
that both kingdoras, Judah and Israel,
"though with unequal steps" would go
srteadily downward. The kingdom of
Israel was overthrown and carried into
captivity by the Assyrians about 722
B. C, not to return again as yet to
their former land in any national ca
pacity. The crisis in tbe kingdom of

The Prophecy of Joel

63

Judah approached less rapidly, but 140
years later she too was carried away
by the Babylonians. It is true that
members of the tribe of Judah did after
70 years again return to the Holy Land,
and with them, as well, representatives
of the other tribes, and that Judah
in that sense was restored to something
like her former national life. But it
must be remembered that it was only
"something" like it and not the thing
itself, inasrauch as she was always
thereafter a vassal of one or the other
of the ruling Gentile powers down until
the day when, because of her crucifix
ion of the Messiah, she was at length
scattered again, this time among all the
nations of the earth, awaiting the con
summation of those things spoken con
cerning her future in the prophets
which we are soon to study.
The prophets, it will be seen, had a
two-fold mission, i. e., one for the im
mediate present, and the other for the
remote future, their messages revolving
around three points, viz: (i), "the
blessings temporal and spiritual given
by God to His covenant people if faith
ful ; (2), the judgraents coraing upon
them if unfaithful; (3), the renewed
grace to them when repentant." There
- is, moreover, great variety in the detail
with which they speak, but their chief
points of agreement are (i), that a
day of righteous retribution is impend
ing, the end of which will bring re
pentance, and prepare the way for the
Messianic kingdora ; these judgments
affect Israel chiefly, but also the Gentile
nations throughout the whole earth.
(2), The tribes of Israel will be re-
gathered, and a remnant purified by
discipline shall form the nucleus of the

reconstituted nation, among whom Je
hovah will again dwell with blessings,
teraporal and spiritual. (3), "This re
constituted nation of Israel will be the
gerra, so to speak, of the Messianic
kingdom and extend over the whole
earth. Why Address the Gentiles?— "But
written prophecy embraces God's words
addressed tojjiany heathen i. e.. Gen
tiles, peoples also. These words could
not in the nature of the case always
have been spoken to them, and even so,
they have long since ceased to exist
as peoples. Why, then, written down
and preserved? Not simply that we
of these latter days may see their ful
fillment, and thus have our faith con
firmed, for this fulfillment cannot in
many cases be proved because of our
historical ignorance. They were writ
ten rather because the purpose of (iod
in the Jews as a people, both as wan
derers and when restored and dwelling
in their own land, brings them into
continued relations to other peoples,
and especially to those dwelling im
mediately around them ; and although
the earlier peoples, as Edora and Moab,
Syria and Egypt, may cease to exist,
yet other peoples arise, and the same
relations in substance continue. As
His own chosen nation, through whom
He will reveal Himself to the nations,
the Jews hold through all historical
time an official position, and have a
sacred character, and in the day of
their restoration and of the judgraent
of the nations, the great question will
be, how far have the other nations re
garded them as His people, and so
treated thera."

CHAPTER XXIV.
The Prophecy of Joel.

Joel was probably the earliest of all
the prophets whose writings have de
scended to us. His personal history is
unknown further than the bare state
ment, chapter one, verse one. His
field of labor, however, was presum
ably Judah rather than Israel, the
southern rather than the northern
kingdom, because of allusions to the
center of public worship which was at
Jerusalem, 1:9, 13. 14, 2:15, and be
cause of non-allusions to Israel dis
tinctively. Such places as 2:27, and
3: 16, which you may have noticed, are

thought by raost expositors to mean Is
rael as inclusive of Judah, i. e., the
whole united nation. Although it is
assumed, that Joel was the earliest
of the prophets, yet the evidence there
for is inferential rather than direct. He
is presumably earlier than Amos who
is known to have prophesied soraewhere
about the close of the eighth century
B. C, because he seeras to be quoted
by Amos v. 16-18. He also refers to
the same heathen nations as Amos 3 :
4-6, and to the same physical scourges
as prevalent in the land, 1:4, 17, zo.

64

Synthetic Bible Studies

AU the foregoing references are to
Joel, a coraparison of whose raarginal
notes will show the corresponding pas
sages in Amos.
General Outline of the Book.— As to
the book itself we might outline the
contents of its chapters thus :
Chapter i :
Introduction  1-3
Announcement of a coming judg
ment of locusts,  4, S
Announcement of a coming judg
ment from the heathen nations,
of which that of the locusts is a
kind of type,  6, 7
A lamentation of sorrow,  8-12
A call to repentance,  1 3-20
Chapter II:
A recurrence to the same judg
ments,  1-3
A description of their execution
ers ih which there is a blending

of the idea of the locusts with
that of the warriors. The pic
ture is made the more vivid by
the use of the present tense as
seen in the Revised Version, .. 4-1 1
A call to repentance,  12-17
A promise of future blessing, ...18-32
The enemies overthrown, (18-20)
The land blessed,  (21-27)
The Holy Spirit poured
out,  (28-32)
Chapter III:
This chapter recurs to the future
blessing spoken of in the preceding
chapter, for the purposdv of amplify
ing some of its features, a peculiarity
of all the prophets, as was indicated
in one of our earliest lessons :
The overthrow of the enemy, . . 1-15
The deliverance of Jerusalem, ..16, 17
The blessing on the land,  18
The permanency of the restora
tion,  19, 20

CHAPTER XXV.
The Prophecy of Jonah.

The reason for placing the study of
Jonah next to Joel is simply, that as
near as we can gather the two were
probably contemporary, the one in
Judah as we have seen, but the other in
Israel. There is, indeed, however, only
a single reference to any prophesying of
Jonah in connection with his own peo
ple, and that is found in 11 Kings 14:
25. A prediction he had made con
cerning the restoration of the coasts of
Israel had been fulfilled in the reign of
Jeroboara II, somewhere about 800 B.
C, showing that Jonah must have flour
ished at an earlier date, though how
much earlier, no one knows. Of his
personal history nothing more can be
told than that recorded in the same
verse with the exception of what we
find in his written book.
That book contains the record of his
special mission to the great Gentile
city of Nineveh, the Assyrian capital,
a story as farailiar as that of any of the
old patriarchs. Every one knows how
Jonah refused to comply with the di
vine command, the punishment which
befell him in being swallowed by the
great fish, the ' repentance which fol
lowed, his subsequent obedience and
the result of his commission both on
Ninevah and on himself.
Of course, the question will not
down. Is this historic? The evidence

for the actuality of the whole transac
tion is found (i), in the way in which
it is recorded, there being not the
slightest intimation in the book it
self, or anywhere else in the Bible, that
it is a parable. (2). In the al
most unbroken evidence of tradition,
the whole of the Jewish nation practi
caUy, accepting it as historic. (3).
But especially in the testimony of
Christ as recorded in Matthew 12:38,
and parallel places. There are those
who are able to read these words of
the Saviour in the light of the argument
of which they form a part, and say
that they allude only to what He knew
to be a parable, or an allegory, or a
myth, but I am not of their nuraber.
Jesus would not have used such an il
lustration in such a connection, in my
judgment, if it were not that of a
historic fact.
Before leaving this part of our sub
ject, however, there are two or three
other points which it might be well
to speak of. In the first place, we
rnight note as a reason for Jonah's in
disposition to obey the divine command,
though not as an excuse for it, that
he was moved by patriotic motives.
As a prophet, and a student of the
Word of God, he knew what was to
befall his nation sooner or later at
tbe cruel hands of Assyria, and we can

The Prophecy of Amos

65

readily understand how he raust have
shrunk from going on an errand to that
people which raight result in sparing
them to be the scourge of Israel, as it
did. Another thing to notice is that great
and astounding as was the physical
miracle of Jonah's preservation in the
fish's belly, it was as nothing in com
parison with the moral miracle of
sparing a whole nation of confessed
sinners siraply on their repentance and
giving heed to the message of the
prophet !
Nor let us conclude our meditations
either without observing how the his
tory of Nineveh in this case illustrates
the principle of God's deaUngs with all
the heathen nations as laid down in
Acts 10: 34, 35.
Jonah a Type of Israel. — ^A dispen-
sational significance in the book of
Jonah and one which itself is a contri
bution to its historicity, is found in
its allegorical or typical relationship to
the history of Israel as a nation. To
illustrate :

I. Jonah was called to a world mis
sion and so was Israel.
2. Jonah at first refused compliance
with the divine purpose and plan, and
so did Israel.
3. Jonah was punished by being cast
into the sea, and so was Israel by being
dispersed among the nations.
4. Jonah was not lost, but rather es
pecially preserved during this part tof
his experience, and Israel is not being
assimilated by the nations, but being
kept for God.
5. Jonah repentant and cast out by
the fish, is restored to full life and
action again, and Israel repentant and
cast out by the nations shall be restored
to her forraer national position.
6. Jonah, obedient, goes upon his
mission to Nineveh, and Israel, obe
dient, shall ultimately engage in her
original mission to the world.
7. Jonah is successful in that his mes
sage is acted upon to the salvation of
Nineveh, so Israel shall be blessed in
that she shall be used to the conversion
of the whole world.

CHAPTER XXVI.

The Prophecy of Amos.

Read verse 1 of chapter i, and
gather out what it teaches of the per
sonal history of the prophet. In what
town did he dwell ? What was his
original occupation? To which king
dom was he comraissioned as a proph
et? Who was the king of Israel at the
time ?
Now turn back to the time of that
king (Jeroboam II), as recorded, 11
Kings 14 : 23-29. You will recall what
was said in an earUer lesson about its
being a golden age of Israel. What
made it so? In the first place, the long
reign of the king, the longest of any
in the annals of the kingdora. How
long was it? In the second place, the'
victories and gains on the battlefield.
How are they alluded to? In the
third place, the evidence of God's in
terest in their affairs as shown in the
fulfiUraent of prophecy. Whose proph
ecy is referred to?
But though it was a golden age in
one sense, it was leaden in another.
As the study of Amos reveals, their
outward or political prosperity was as
sociated with a gross inward or moral
corruption, as has been the case with
many another nation down to our own
time.

Discourses Concerning the Nations,
1:3; 2:3. — Returning to the book of
Amos, observe that its first natural di
vision (after the introduction in verses
I and 2), consists of discourses con
cerning the Gentile nations. While the
Old Testament is concerned chiefly
with God's peculiar people, the Jews,
and for th^ reasons already outlined
more than once, it must not be for
gotten that He never left Him
self without witness to the other na
tions as well. In this connection read
Acts 10 : 34, 35. Sometimes these Gen
tile nations were used of God as
scourges upon Israel for her sins, but
when they in their wickedness and
greed followed out their own bent, and
went further in that affliction than He
desired, the rod sooner or later was
laid upon their own backs. Read
Zecbariah i : 14, 15. These discourses
in Amos we are now considering carry
our thoughts in this line. How many
such nations are addressed ?_ Of what
nation was Damascus the capital? And
Gaza? Examine_ the map, and locate
the different nations geographically, as
a quickener to your interest. What pe
culiar phrase introduces each discourse?
This does not mean that tbe given na-

66

Synthetic Bible Studies

tion had sinned only three or four
times, but is a Hebraism indicating that
the transgression had been innumerably
often. There are one or two observations of
a general character that apply not only
to these discourses, but to all in this
book, and for that matter to all the
books of the prophets. We are not to
suppose, for example, that these are
all the discourses concerning the na
tions which the prophet ever delivered,
or that we have the whole of any one
discourse in these records ; but only so
much of the given matter as the Holy
Spirit deemed necessary to transmit to
later generations. It is not affirmed
that this is absolutely the case, but
only that there is no obligation upon us
to believe otherwise.
Discourse Concerning Judah, 2:4, 5.
— Tekoa, where Araos lived, and where
probably he was born, was a city of
the kingdora of Judah, as the raap or
the Bible dictionary will disclose ; but
notwithstanding that, he was not com
missioned to his own people, as we
have seen, but to the sister kingdom of
Israel. An interesting allusion to that
fact will be considered again when we
reach chapter 7:12, 13, which please
examine in connection with the con
text. This is the only discourse to
Judah (2 : 4, 5) contained in the whole
book, and need not arrest our atten
tion now, as so much of the other
books of the prophets deals with that
kingdom. Discourses Concerning Israel, 2:6, 9:
15. — You will- have noticed that from
verse 6 of chapter 2, till the end of
the book Amos is dealing only with
Israel. Here are doubtless the synop
ses of several discourses, and it will
be seen that they are built up and put
together on as regular a plan as any
of the orderly discourses of our own
time. We will outline one or two of
them as samples of the whole. Most
of the coraraentators regard the first
discourse as ending with the chapter,
since the following chapter begins ab
ruptly with another command to
"Hear." This first discourse, there
fore, is composed of three divisions :
I. Their sins are charged against
thera, 6-8.
2. Their mercies and blessings are
recalled, 9-12.
3. Their punishment is announced,
13-16. Notice that their sins were in the
nature of oppression of the poor, lust,
idolatry, and greed. The obscurity of
verse 8 is removed somewhat by the
Revised Version. The mercies and ben

efits referred to should be fresh in our
minds after the recent study of the
Pentateuch, but the marginal refer
ences will refresh the memory where
anything has been forgotten. Verse 13
should be read as it is in the Revised
Version. The punishment spoken of
raay be said to have reached a climax
in the vicissitudes coming upon them
through Assyria, and their final cap
tivity, as we have seen. Re-examine
II Kings 15-17.
One more discourse may be selected
for analysis before we proceed, because
of its reference to
The Prophet's Call, 3: 1-8  You wiU
remember the circumstances of the Di
vine call of Moses, Sarauel, EUsha and
other of the prophets ; and how, in
one way or another they were after
wards obliged to demonstrate their au
thority to the people. Moses' rod
turned into a serpent is in point. Read
also I Samuel 3:19, 20, and Matthew
21 : 23. All the prophets more or less,
were thus obliged to give an account
of themselves, and no wonder, when
we consider the serious and startling
nature of their messages at tiraes.
Amos is no exception to this rule, and
in the chapter before us proceeds to
give an account of his call, only he
does so in oriental fashion and in a
very round-about way. In the realm
of nature a certain effect always fol
lows a given cause, and his point is
that God's command was the cause in
this case, and his prophesying the ef
fect. In a word, he prophesied be
cause he could not help hiraself, he
could not do otherwise under the cir
cumstances. Read especially verse 8,
but in connection with the preceding
verses 3-7, where each interrogation as
sumes a negative reply.
This introduces us to the second of
the discourses concerning Israel, of
which the first division may be desig
nated as the prophet's call. The sec
ond division, verses 9 and 10, is an
indictment against thera on ac
count of sin, and the third, 11-14,
their punishraent is announced as in
the former instance.
Read verse 12 carefully, and observe
the figure of a shepherd engaged in a
personal encounter with a wild beast
in order to rescue a sheep of his flock,
an experience evidently not uncommon
in the East (corapare i Samuel 16:34-
37). But in this instance the destroy
er gets almost the whole ; almost, but
not quite. How much does the valiant
shepherd secure in either case? Very
little indeed, but something. There
would no significance attach to this of
a prophetic character, were it not for

The Prophecy of Amos

67

the plain stateraents in other places
that, although Israel would be sevarely
punished, yet she would not as a na
tion be utterly and forever exterrainated.
A remnant would be saved, and this
rather graphic figure, suggested by what
Amos had himself seen or experienced
as a care-taker of a flock, seems intend
ed to foreshadow it. The purpose of
calling attention to it just now is to
prepare the class for similar allusions
later on, which finally, in the aggre
gate, assume the proportions of a dem
onstration of the fact referred to
lsrael's preservation and restoration in
the latter days.
The Prophetic Visions, 7-9. — It is
hardly necessary to continue the analy
sis of subsequent discourses, which are
all of the same general character un
til we come to the last three chapters
of the book. Here we have a series of
visions which in the estiraation of some
were each expanded into a discourse.
You will observe three of these vis
ions in chapter 7, at the beginning of
the chapter, one in chapter 8, and an
other in chapter 9. In the case of the
first two, the judgments of the grass
hopper and the fire, (the meaning of
which is very apparent to the prophet
as signifying chastisement for his peo
ple), his intercessions on their behalf
are represented as successful, (verses
3 and 6), but in the following instances
such is not the case (7-9, also 8:3, 9 :
1-4). Bear in mind the tirae of Amos'
prophecy, 70 or 80 years prior to the
Assyrian captivity, in which sad event
these predictions had their fulfillment,
approximately at least, however Israel's
present condition raay be regarded as
a farther and more complete fulfill
ment. Opposition Expressed, 7: 10-17. — At
the risk of breaking into the conti
nuity of our thought just here, let us
follow the course of the sacred record
itself in noticing the opposition pre
sented to the prophet's ministry. Who
is the official opponent here? What
was the object of worship at Bethel (i
Kings 12)? What language indicates
the effect of Araos' messages? How
bold and direct were his utterances
(11)? What shows his personal cour
age (13)? What further details of his
history does the incident bring to Ught
(14, is)? What special punishment is
now predicted upon the wicked and
God-defying priest (16, 17)?
Your particular attention is called
to verses 14 and 15, referring more at
length to the prophet's early occupa
tion and circurastances of his call. In
the second book of Kings, allusion

now and again is made to the "schools
of the prophets," and the "sons of the
prophets," of whom Elijah, and after
wards Elisha were at the head. Noth
ing definitely is known of the origin
or history of these schools, though it
is supposed they were instituted by
Samuel (i Samuel 7:15, 16), some
thing on the idea of our theological
serainaries, for the training of conse
crated youth in the knowledge of the
law and the prophets. It is evident
that the reUgious teachers of Israel
at this tirae were largely drawn from
these sources, -but it is also evident
that then, as now, God was pleased
to go outside of the regular order oc
casionally in the calling and equipping
of His servants, in order, doubtless,
that the cause might not be lost sight
of in the result, and that His glory
might not be given to another (Zecb
ariah 4:6). There are some who
will read this to whom it may be a
comfort, even if to others it should be
a rebuke.
The Promises for Israel, 9:11-15. —
It is the characteristic of all the books
of the prophets that no raatter how
much rebuke and threatened punish
ment they contain as against Israel or
Judah, they always see a better time
ahead, when the people shall have
learnt their severe lessons and profited
by thera, and God can be glorified in
them. We have already seen a reason
for this in the fact earlier discussed,
that Israel was, is, and is to be, the
channel of blessing to the whole earth.
To begin with, look at verses 8 and
9 of the last chapter. God will de
stroy the sinful kingdom, but will it
be utterly destroyed? He will sift
Israel among all the nations, as He is
surely doing now, but will there be
nothing left in the sieve? How do
these two verses agree with our con
ception of chapter 3:12?
But to come now to the plainer and
more specific declaration of verses 11-
15 of the last chapter. What are these
promises? The restoration of the kingdom, 11.
The possession of the nations, 12.
The prosperity of the land, 13-14.
The perpetuity of the possession, 15.
Is the kingdom of Israel some day
to be restored? Is that people to bear
sway on the earth? Will the land be
fruitful as of old, and even more so,
and the cities be built up and inhabited
by them again? Will it be a time of
rest for them from eneraies and war?
Such seems to be the literal construc
tion of these _ verses. To be sure,
James' words in Acts 15: 13-17 are to
be reckoned with, which seem to imply

68

Synthetic Bible Studies

a spiritual fulfillment of these prom
ises in the history of the Christian
church. But at the risk of stepping
aside for a moraent from our pre
scribed path of synthetic teaching to
that of interpretation, let us look care
fully at those two words, "After this,"
in verse i6 of Acts 15. Jaraes has just
said that God was now visiting the
Gentiles "to take out of them a peo
ple for His name," i. e., (as many un
derstood it), God is calling out the
church frora the world to becorae the
body of Christ ; and when this is done,
when the church or body of Christ is
completed and caught up to meet Him
in the air (i Thessalonians 4: 16, 17),
then "agree the words of the proph
ets, as it is written. After this, I will
return, and will build again the taber
nacle of David, etc." The thought is

that Israel's restoration will be literal
as Amos prophesies, but that its time
will be after the second coming of
Christ and what is called the "rapture"
of the church. The reader will please
not understand me to be dogmatizing
on this point, or insisting upon any
particular theory of interpretation. But
there is so much of this kind of teach
ing found in the prophets to follow,
that it seeraed necessary at the begin
ning, and in order to clear the atmos
phere somewhat, to present both sides
of the case. As we proceed in the
other instances you will thus be the
better able to form your own intelligent
conclusion. May we all be much in
prayer for the enlightenment of the
Holy Spirit, without which our own
wisdom at the best is but foolishness.

CHAPTER XXVII.
Phe Prophecy of Hosea.

Read chapter i, verse i for some
thing of the personal history of the
prophet Hosea. Whose son was he? In
whose reigns did he prophesy? The
allusion to four kings of Judah, and
but one of Israel, might lead us to sup
pose that Hosea was a prophet of the
first-named kingdom ; but the contents
of the book show differently, and the
four kings of Judah are doubtless re
ferred to for other reasons. If, how
ever, Hosea began to prophesy when
Jeroboam 11 was king of Israel, and
continued till Hezekiah was on the
throne of Judah, it is evident that his
ministry covered a period of 60 or 70
years, ending only with the captivity
of his people. Compare your diagram
of II Kings for corroboration of this.
The Character of the Times, I i Kings
15-17. — It is always well to acquaint
oneself with the history of the period
of a given prophet when one can do
so, for obvious reasons. Read afresh,
therefore, the three chapters in Kings
mentioned above, and observe the un
settled and iniquitous condition of Is
rael at this time. It was a golden
age no longer, and their sun was set
ting under a dark and heavy cloud.
Zachariah is slain, but the regicide
rules only a month in his place until
he too is slain. Menahera becomes a
vassal to Assyria, and levies exacting
taxes on the peopleto meet the tribute
necessary to be paid. His son reigns

but two years until he is murdered by
one of his own military officers who
usurps the authority of the throne.
Now the king of Assyria begins to fore
close his mortgage on the land and the
people, and the first installraent of the
captivity takes place. Another mur
derer comes on the throne, and finally,
after a siege of three years, Samaria
succumbs to her stronger mistress, and
the whole nation is removed far away.
Please do not be satisfied with this
limited sketch of the period, but by
your own diligent reading master the
facts for yourselves. If you do so,
you will be impressed anew with the
wonderful patience and love of God as
illustrated by His message to such a
people through the lips of our prophet.
Hosea is pre-eminently a prophet of
love and tenderness, whose character
istics in that respect are siraply the re
flection of the Divine mind, the pulsa
tion of the Divine heart ; but to be ap
preciated must be seen and weighed in
coraparison with the environraent in
which he lived.
An Example of Object Teaching, 14.
— We hear much in these days about
object teaching and the kindergarten
system, but it is not so modern or so
strictly mundane a method of instruc
tion as might be supposed. God taught
His people Israel in that way, of which
we have already seen many iUustra
tions in type and symbol But we

The Prophecy of Hosea

69

come now to one of a different kind
from anything yet met with. For ex
ample, God would sometimes call upon
His prophets to do strange things, to
act in a manner out of the ordinary.
But as they were conspicuous and im
portant personages in the land, such
conduct would naturally excite inquiry,
and this, in turn, would open the way
for the prophet to give the particular
instruction to the people which his ac
tion or conduct symboUzed or figura
tively portrayed.
In the present instance wbat strange
thing is Hosea commanded to do (i :
2) ? Of course, though strange, it was
not wrong for him to do. God's com
mand to do it removes any thought of
that character. Moreover, the proph
et's motive in marrying the woman was
a pure and lofty one. He was to give
her his name, and his protection, and
Uft her out of her former Ufe of moral
degradation unto the same high plane
as that on which he Uved. But why
was he to do this? That is, what great
historical fact in His own relationship
to Israel did God intend to set before
them in this domestic history of His
prophet? What does the last clause of
verse 2 say? Is it not clear that
Hosea's marriage with this unchaste
woman illustrates Jehovah's marriage
with an unchaste people? Where in
this book does God call Himself the
husband of Israel? But did Israel
have anything more to recommend her
to God's love and care when He took
her to Himself, than this woman had
when Hosea married her? Compare
Deuteronomy 9:4-6, and Isaiah 5 1 :
I, 2.
Observe farther the object teaching
in the very names of the children born
of this union (3-9). The meaning of
these names will be found in the mar
gin- .
Observe a peculiarity of prophetic
teaching illustrated in verse 4. There
are two distinct prophecies there, but
at the first glance it reads like only
one. You would think that the avenge-
ment of the blood of Jezreel on the
house of Jehu and the cessation of the
house of Israel were one and the same
thing, and took place at one and the
<;ame time. But look back at 11 Kings
14: 8-12. for the fulfillment of the first,
and II Kings 17, for the second. How
long a period elapsed between the two,
represented by that punctuation mark
after "Jehu." in verse 4? This offers
a fitting opportunity to remark that
the prophets saw the future in space
rather than in time. The perspective
is regarded rather than the actual dis
tance. As another expresses it. They
speak of things future as a common

obsener would describe the stars,
grouping them as they appear, but not
according to their true position." Other
illustrations of this principle wiU be
noted further on, but let us fasten the
fact on our niinds now for future use.
While Hosea is speaking of Israel es
pecially, what side reference is made
to Judah in verse 7? See the appli
cation or fulfillment of these words as
recorded in Judah's history sometime
after Israel has been led into captivity
(2 Kings 19, especially verse 35). In
all such cases, form the habit of ex
amining the marginal references in
your Bible, which are a commentary
and concordance in one. The above-
named reference will be found there.
But is there no hope at all for Is
rael? Read verse 10. What is the
blessing spoken of? In what place will
it be realized? Will there be two king
doms then, or only one (verse 11)?
What other prophet has held out a Uke
prospect, with whom Hosea thus
agrees ?
An Unfaithful Wife, 2.— We now
reach a second chapter in the book, and
a second in the domestic experience of
. the prophet. It is a very bitter one.
It would appear that nothwithstanding
the love of Hosea for his wife, as evi
denced among other ways in his boun
tiful provision for her needs ; and not
withstanding she had become the moth
er of his children, yet she tumed her
back upon him and them ; went after
her former lovers and companions in
sin, and from an unchaste woman be
carae now a faithless, an adulteress
wife. The chapter containing this story
is like a dissolving picture, making it
difficult to determine just where the
record ceases to speak of Hosea's wife
and begins to speak directly of Is
rael's unfaithfulness to God. We will
dismiss the first idea, therefore, and
confine ourselves to the second, where
the intention is very plain. The teach
ing clearly is that notwithstanding
God's goodness to Israel, calling them
to be His people, providing for and
protecting them when they had no more
claim on His bounty than that unchaste
woman had on Hosea's love, yet they
had abused His kindness and commit
ted spiritual adultery with idols, espe
cially in BaaUm worship.
What command is laid on the proph
et, verses i and 2? What charge is
laid at the door of Israel (5) ? What
is predicted as the outcome of her in
iquity (6, 7) ? What was the ground
or origin of her sin (8) ? What shows
her culoability for this ignorance (8-
13) ? How do tbese verses indicate.

^o

Synthetic Bible Studies

her punishment? To what particular
period do verses 11-13 refer? May
they also, according to the law of dou
ble reference, find an application in her
history at the present tirae? What al
lusion to the extent of her punishraent
(in tirae) is found in verse 13? With
what verse does the usual vision of
hope appear? Does verse 18 apply to
the present or the coming raillennial
age? What language agrees with the
idea already expressed of Jehovah's
(marriage) union with Israel ? How
does that language show that a great
moral change must precede or accom
pany Israel's restoration? What lan
guage in verse 19 agrees with the last
promise in Amos?
A Faithful Husband, 3. — Perhaps the
third chapter in this interesting history
is the most irapressive of all. The
prophet's wife has deserted hira, but
he is commanded still to love her, not
withstanding her conduct. And he is
to enter into an arrangement with her,
by which a certain provision is to be
given her by him for her necessities, on
condition that for the time being she
shall no longer live adulterously with
other men. He, too, will keep hiraself
frora becoming husband to another
woman. It does not seera that they
were to live together in their former
relationship, but to be kept one for
another in this separated state (see
verses 1-3).
And now how plain is the applica
tion made by the Holy Spirit in the
two following verses ! To what period
in Israel's history can verse 4 apply
any more truly than the present? And
on such a conclusion what inference
raay be drawn from verse 5 ?_ It might
be well to read this verse in connec
tion again with Amos 9:11-15.
A Sermonic Hint  Preachers and
others looking for themes and texts of
discourses along deeply spiritual lines,
will not neglect the precious oppor
tunity here presented. What an anal
ogy we have here to our own standing
before God in Christi When we were
first called of God, were we not spir
itually just what this woman was mor
ally, when Hosea married her? Had
we anything to coraraend us to Him?
Was not His acceptance of us an
act of pure grace on His part? And
since that time, with so much more to
praise Hira for as His benefits have
been bestowed on us, how often have
¦we treated Hira like this _ unfaithful
wife ! Is not every act of disobedience
on our part a kind of spiritual adul
tery? Yet has God discarded us? Has
He cast us away? Are not His gifts

and calling without repentance? Does
He not bear patiently with us? Does
He not still supply our need? Does
He not caU us back to Him again?
Does not His Spirit work in us re
pentance not to be repented of? And
shall we not be His forever? Thus we
see that although primarily, or histor
ically, the application of these chapters
is to Israel in the flesh, yet in an ac
commodated and spiritual sense it be
longs to us. If we are thus always
careful to distinguish between these
two things, the historical and the spir
itual, there is no reason why we may
not employ rauch of the Old Testament
in this way. Indeed doubtless, it is
so intended to be employed.
General Discourses, 4-13. — The first
three chapters of the book, already con
sidered, form its first natural division,
which may be distinguished by the
term "Historico-prophetic." They are
historic as alluding to the personal life
of the prophet, but prophetic, as pre
figuring God's relations to and dealings
with Israel. The second division of
the book may be described as at the
head of this paragraph. By "General
Discourses," is meant such as we have
already studied in Amos, and which it
will not be necessary to especially con
sider here. They give in detail what
the first three chapters give in outline,
so to speak. That is, they speak of
Israel's departure from God, and de
scribe more particularly the forms it
took, viz.: falsehood (4: 1), licentious
ness, (4:11), murder, (5:2), robbery,
(7:1), oppression, (12:7), etc. Un
Uke the book of Amos, however, the
discourses in Hosea are not very dis
tinctly defined one frora another. The
chapters have more the form of one
continuous prophecy, and it is thought
by some that the prophet himself prob
ably gathered into one discourse the
substance of what he had delivered in
the whole course of his ministry. The
name "Ephraim" so commonly used in
the book, taken from one of the chief
tribes, is synonymous, or used almost
interchangeably, with "Israel." As
"Judah" is the title given to the other
kingdom, though composed of Judah
and Benjamin, so Ephraim is used
here as including the other nine tribes.
Your attention was called to the fact
that in each of the first three chapters,
after rebuke, and warning and predic
tion of coraing suffering, the discourse
ended with the promise of future bless
ing. So now at the close of these
"General Discourses," the last chapter
(14) concludes in the sarae way. This
further illustrates the law of recur
rence which was defined at the begin-

The Prophecy of Micah

71

ning of our lessons, and which is
a marked pecuUarity of much of the
prophetic writings. For example, the
ground covered in the first chapter of
this book, is practically gone over again
in chapter two, or chapters two and
three taken together. The Holy Spirit
thus "recurs" to the subject for the
purpose of bringing out certain details,
or calling attention to certain features
not mentioned before, or if so, in only
a very general or incidental way. And
so it is with reference to the rest of the
book. From chapters 4 to 14, the
Holy Spirit is simply "recurring" to the
main theme of the earlier chapters.
He is not going over new ground, and
the raatter does not represent what we
call progress of thought. The last
chapter of the book now to be con
sidered is speaking of the sarae cir
cumstances, and the same period of
time practically, as the last verses of
chapters i, 2 and 3, and all that has
intervened has been in the nature of
amplification of the other verses of
those chapters. The importance of
seizing upon such a simple principle as
this in interpreting the prophets is too
apparent to require emphasis.

The Future Hope, 14  Let us re
member, therefore, that the view-point
of this chapter is about the same as
that of verses 10 and 11 of chapter
I, verses 14-23 of chapter 2, and verse
5 of chapter 3. With that understand
ing, let us divide it into its several
parts, finding in it material for another
discourse or Bible reading.
The gracious, appeal, 1-3.
The promised blessing, 4-8.
The practical appUcation, 9.
Observe in the appeal that the very
words are put on Israel's lips with
which they are to return to God. Ob
serve the freeness of God's blessing
to them on the ground of repentance
and faith (4). Observe the figurative
allusions to the source and character
of these blessings in that day, fully
agreeing again with Amos 9: 11-15, (5-
7). Verse 8 raight be considered as a
future dialogue between Ephraim and
Jehovah. Verse 9 justifies us, as was
said before, in employing the whole
subject in a spiritual sense and apply
ing it to the present church period in
which we dwell.

CHAPTER XXVIII.

The Prophecy of Micah.

There are three prophets who now
form a group by themselves, Micah,
Nahum and Isaiah. These all lived
and prophesied at about the same time,
the first of whora will be considered
in this chapter.
The Uttle known of the prophet
Micah is briefly stated. Frora what
town did he originate as gathered frora
from chapter i, verse i? Calling him
self a Morasthite probably indicates
Moresheth, or Mareshah, as his birth
place in the southwestern part of Judah,
near Gath. The time of his prophesy
ing is shown in the same verse by the
reference to the kings of Judah, as be
tween 758 to 700 B. C. He seeras to
have been the writer of his own book,
if we raay judge frora the personal al
lusions in chapter 3:1, 8, and to have
finally died in peace, judging by Jere
miah 26:18, 19. He is frequently re
ferred to as a prophet, and his utter
ances quoted, not only in the instances
above given, but in Isaiah 2 : 2-4, and
41 : 15, Ezekiel 22 : 27, Zephaniah 3:19,
Matthew 2 : 5, and John 7 : 42. Jesus
quotes him in Matthew 10:35, 36. For

further references to his period, see
the following chapter on Isaiah.
\. A Description of Judgment. — The
book of Micah, which contains but
seven chapters, raight be conveniently
divided into three parts :
Chapters 1-3 contain a descrip
tion of the approaching judgment on
both kingdoms — Israel and Judah. How
do verses i and 5 of chapter i indicate
that both kingdoms are under consid
eration? Which of the two receives
the earlier attention (6-9) ? What
towns of Judah are particularly men
tioned in the conclusion of that chap
ter? Please look upon the map and
observe that these are all in the neigh
borhood of the prophet's horae town,
thus suggesting a reason for their spe
cialization. Pursuing the analysis of this division
further, notice the order in which the
three classes of the prophet's hearers
are address :
(i). He rebukes and threatens the
people at large, this in chapter 2.
(2). After rebuking and warning the

72

Synthetic Bible Studies

people, he addresses the princes in the
same way, see chapter 3 : 1-4.
(3). He now addresses himself to
the false prophets, 5-8.
Unfortunately the nation or the
church ruled over by unjust and un
faithful men is usually obliged to
share their punishment. This idea is
brought out by what follows. The
prophet recapitulates his charges
against the people, the princes and the
priests in verses 9-11, concluding this
part of his prophecy with a further
and particular announcement of the
judgment about to fall on the whole
nation. According to verse 11 what
seems to have been the most crying
and general sin of all? And yet not
withstanding their covetousness and
greed, how did they show either their
gross hypocrisy or gross ignorance of
God (same verse, last part)? It is at
this point that the declaration of judg
ment is expressed, and in language
which has been most literally fulfilled,
verse 12.
II. A Vision of Hope. — Chapters 4
and 5 unfold the future and happier,
because holier, experience of the na
tion. I ought to say just here that the
first four verses of chapter 4 are quoted
almost verbatim in Isaiah 2, unless we
shall reverse the order and say that
Micah quoted Isaiah, which may indeed
be the case, though probably it is not.
At what time are these better things
to come to pass according to the be
ginning of this chapter? That
expression "the last, (or latter),
days," we shall corae to recognize
more and more clearly as pointing to
the end of the present Christian age,
which is to be followed by the Millen
nial age. How are these better things
figuratively expressed in verse i ? It
is not difficult to recognize in these
figures of speech the exaltation of Je
rusalem and Judah over all the nations
in that day. But how does verse 2
show that that exaltation will not be
exacting and tyrannous over the na
tions, but the opposite? What
language in the verse shows be
yond peradventure that the Millenial
age is referred to, and no period which
has yet appeared in the history of the
world? How do verses 3 and 4
strengthen this conviction? What ex
pression in verse 7 almost directly
states this to be the case? In the
prophet Joel we saw that prior to Is
rael's deliverance, and, indeed, as inci
dent thereto, the Gentile nations of the
earth will be besieging Jerusalem and
desirous of seizing her, and that Je
hovah will interpose on her behalf;

how do the closing verses of this chap
ter parallel that prophecy?
Addressing ourselves to chapter 5,
we discover what in a greater or less
degree is the coramon teaching of all
the prophets that this deliverance, and
these good tiraes coraing for Israel and
Judah are connected with the Person
and work of the Messiah. For ex
araple, how is that fact led up to in
verse 2 ? To be sure, these words are
so quoted in Matthew 2, as to apply
to the first coming of Christ, but that
does not exclude the fact of His second
coraing. Indeed, His second coming
raay be said to be conditioned on His
first coming. Moreover, all the suc
ceeding verses in this chapter point to
events which did not occur at His first
coming, but will be found to be uni
formly predicated of His second com
ing. Let us look at some of them : Verse
3 refers to the time when "she which
travaileth hath brought forth," i. e., the
time when Israel shall be delivered out
of her great tribulation at the end of
this age. Verse 4 speaks of the Lord
as feeding His flock and being "great
unto the ends of the earth." Verse 5
speaks of Hira as the "peace" of Israel,
"when the Assyrians shall come into
our land," an allusion not to the in
vasions of the prophet's own time but
that of the latter days as is clearly
seen frora a coraparison of verse 6. In
this verse Israel is seen to be delivered
frora the Assyrians by the power_ of
God, which was not true at the tirae
of the invasions past, but shall only
be true at the time of the invasion yet
to come. I,f it be objected that As
syria as a nation has passed away, the
answer is either that it shall experience
some kind of a revival in the future, or
else it stands as a type of that Gentile
power which shall rise up as the last
enemy of Israel before her final de
Uverance into the place of power and
triuraph during the Millenial age. If
this proposition, or either of them,
seems strange or unlikely to any of us
just now, let us possess our souls in
patience till the constant repetition of
it in the prophets convinces us of its
truth. We need not pursue the analysis of
these verses further, as even the cur
sory reading of them indicates that the
period in mind is that when Israel shall
have a place of power araong the na
tions, her enemies overcome, and her
own sins and idolatries forever put
away. III. A Contrast Drawn. — Chapters 6
and 7 have been described as present
ing a "contrast between the reasonable-

The Prophecy of Isaiah

73

ness, purity and justice of the divine
requirements, and the ingratitude, in
justice and superstition of the people
which caused their ruin." The con
clusion of the book is in the spirit of
encouragement based on the unchang
ing truth and raercy of God.
The closing chapter is peculiarly af
fecting, presenting us with a kind of
soliloquy of repentance on Israel's part.
The better element, 'the right-spirited
ones among the people, are shown as
confessing and lamenting their sinful
condition in verses i-6, but expressing
the utmost confidence in God's return
ing favor (7-8). Putting all the cir
cumstances together, there are few
verses in the whole Bible more expres
sive of profound and quiet hope and

trust than these. It is beautiful indeed
to see the spirit of humble confession
and submission in verse 9, and the cer
tainty of triumph over every foe, verse
10. Observe particularly how Jehovah
Himself speaks through the prophet in
verses 11-13. Revised Version. See
the promise of supernatural interposi
tion on Israel's behalf in that day,
verse 1 5 ; and the confusion of the
Gentile nations at their triumph, and
their own discomfiture, 16, 17. Of
course, the temporal blessings thus
coming upon Israel are all predicated
of their return to the Lord and His
forgiveness of their sins (18, 19).
Nevertheless these things will all take
place on the ground of the original
promise to Abraham (20),

CHAPTER XXIX.

The Prophecy of Isaiah.

Read Isaiah 1:1, to learn something
of the prophet's personal history.
Whose son was he? To which king
dom was he coraraissioned as a pro
phet? In whose reigns did he pro
phesy? Compare Hosea 1:1, and ob
serve that the two prophets were con
temporary. History of the Period. — ^Turn again
to II Kings 15-20 and refresh your
recollection of the history of the
period. Little attention need be given
to Uzziah's reign because the prophet
began his work near its close (Isa.
6:1). The chief event in Jotham's
reign was the railitary corabination of
Syria and Israel against Judah. The
reign of Ahaz is chiefly notable for
his confederacy with Assyria against
these combined enemies. This confed
eracy proved nearly as fatal to Judah
in the end as it had to Israel formerly
in the time of Menahera. From a
friend Assyria soon turned to be an
enemy, destroying many cities of Ju
dah, and prevented from capturing Je
rusalem itself in the reign of Heze
kiah, only by the supernatural interpo
sition of God. See 11 Kings 18-19. .In
the reign of Hezekiah the pohtical situ
ation is precisely reversed, and through
the faith and piety of that good mon
arch, Jehovah is honored and Assyna
is overcorae. An acquaintance with
these facts, especially those in the time
of Ahaz, is necessary to the elucida
tion of certain discourses of the pro
phet, especially in his earher chapters.

Discourses Concerning Judah, 1-5. —
The discourses in this division of the
book are similar in character to those al
ready considered in the previous proph
ets. If we analyze one it will answer
for all. The first discourse is generally
thought to be comprehended in chapter
I. Observe the indictment against the
people, verses 2-9, the threat, 10-15,
the exhortation, 17-20, and the cus
tomary promise of purification and
blessing, 25-27. The second discourse
seems to cover chapters 2-4 inclusive,
while the third in this section is in the
nature of a parabolic song, chapter 5.
Your attention is called again to the
law of recurrence. For example, the
space of time covered by the first dis
course is inclusive of all the discourses
following. The point of view of its
beginning is the prophet's own time,
and that of its ending is the millenium.
Within this same cycle the thought
of all the subsequent discourses re
volves. The Holy Spirit simply recurs
to it again and again, in other connec
tions, and for the purpose of empha
sizing particular incidents or events in
tervening. The Prophet's Call, 6  ^We have
spoken previously of the demand made
on the prophets to announce their au
thority, and dwelt somewhat at length
on the call of Amos. We now reach
the similar circumstance in the history
of Isaiah as described in chapter 6.
When did he receive his call (verse
I ) ? Describe the vision in connection

74

Synthetic Bible Studies

with it (1-4). What was the immedi
ate effect upon the prophet (s) ? What
symbolizes the removal of his iniquity
(6, 7) ? What is the particular language
of his Divine call (8, first part) ? In
what words does he give utterance to
his consecration (8, last part) ? What
is his commission (9, 10) ? Is it en
couraging or discouraging at first? Is
it discouraging or encouraging in the
end (11, 13)? It will thus be seen
that the prophet's commission ends as
the discourses usually end, in hope for
the people. It will be desirable to read
these concluding verses in the Revised
Version. It is hardly necessary to sug
gest that this chapter offers a good
opportunity for a Bible reading on the
individual spiritual life. We have here
the conviction of the sinner, his re
pentance and confession of sin, his for
giveness and cleansing, his call into
the Master's service, his consecration
of himself, and the character of the
work he is expected to do.
Judah and Assyria, 7-9. — We here
reach one of the most interesting dis
courses in the book, not only because
of its historical features, but the one
or two illustrations it affords of the
law of double reference hitherto ex
plained. Observe that the cause giving
rise to it, 7:1, 2, is the war against
Judah, and the latter's confederacy
with Assyria, recorded more at length
in II Kings 16. Observe the gracious
and encouraging commission of the
prophet to King Ahaz (3-9). Observe
in connection with that commission
another illustration of that object-
teaching spoken of in Hosea. For ex
ample, the narae of the prophet's son
whora he takes with him is a synonym
of hope (see definition in the margin).
Observe further, the sign granted to
Ahaz (10-16). It is here we have the
first illustration of the law of double
reference (14). The virgin here re
ferred to may in the first instamce mean
any ordinary maiden of Judah, subse
quently to be married and give birth
to a child. But it is evident from Mat
thew i-:23, that in the mind of the
Holy Spirit it applied ultimately and
completely only to Christ.
The prophet forsees the purpose of
Ahaz to disregard Jehovah and pursue
his own plans with Assyria, and in this
connection gives utterance to a forecast
of the punishment coming upon Judah
in consequence (7:7-8:22). Observe
that the nation on which they now
leaned would become the means of
their punishraent (7:17-20). Observe
the extent of that punishraent (8 : 7,
8). Observe that nothing but the head,
that is, the capitol of Judah would prac

tically be left, and corapare this with
the fulfiUraent of the prophecy in Heze
kiah's day when the Assyrians were
defeated in their attack on Jerusalera.
It is probable that the period of sor
row and darkness further predicted of
the nation in the last verse of the chap
ter, may cover a long time subsequent
to the Assyrian assault, including the
Babylonian captivity, and the later
afflictions of the Grecian period. This
opinion seems justified by the continua
tion of the discourse in the next chap
ter. The Promised Redeemer. — In the
midst of this darkness for Judah, what
is it the prophet sees in the distance
9:2)? How does he explain this fig
ure of speech (3)? Read verse 3 as
translated in the Revised Version.
What would be the cause of this joy
(4) ? How does verse 5 (Revised Ver
sion) indicate that the reference is to
the millenium? Through whom is this
deliverance to be brought about (6, 7) ?
To whom do these verses apply (Luke
2: 11)? It is proper to add that the
fulfillment of this prophecy is gen
erally applied in a spiritual sense to
the growth and developraent of the
Christian church, but that does not
necessarily exclude the more literal
fulfillment in an earthly kingdora yet
to be set up with Judah as its center,
and Christ on the throne.
Punishment of Assyria, 10-12. — Prac
tically the next 17 chapters are taken
up with discourses concerning the na
tions, predictive of coraing judgraents
upon thera for their sins, and especially
their treatment of Judah. But the
first of these discourses, that against
Assyria, is so full and typical of the
rest as to warrant consideration by
itself. The story is like this : — In the first
place, God used Assyria to punish Ju
dah (10:5, 6). In the second place,
Assyria's own wicked motive in the
matter is revealed in verses 7-1 1. Then
comes the threatened punishment on
Assyria for her pride (verses 12, 19).
Following this we have the customary
proraise of deliverance, victory, and
glory for Israel in the latter tirae,
(chapter 10, verse 20, to chapter 12,
verse 6). It should be noted that the
names Israel, Judah, and house of Ja
cob in these chapters, are used inter
changeably for the whole twelve tribes
except where indicated otherwise.
Let us analyze this last part of the
prophecy concerning the future of Is
rael. Observe their promised conver
sion (10 : 20-23) > t'^^ punishment of
their enemies (24-34) ; and the connec
tion of both with the coming of tbe

The Prophecy of Isaiah

75

Messiah (chapter ii). Observe that
the reference to the Messiah is millen
nial, and points to His second coming.
Read the first nine verses of chapter
II. Observe further in corroboration
of this, that the tirae sjmchronizes with
a future restoration of the people to
their land, and the union again of the
two kingdoms in one (verses 10-13).
Observe also the miraculous interven
tion of God in bringing this about
(verses 15, 16), and the joyful thanks
giving of the redeemed people in that
day (chapter 12).
This prophecy furnishes a striking
illustration of the peculiarity qf the
prophetic writings spoken of in an
earlier chapter, namely, that they saw
the future in space rather than in
time. To quote another's language,
"When you look from a height on a
landscape, hills seem close together
which are really wide apart ; so in the
foretelling of events, the order, succes
sion and grouping are presented, but
the intervals of time are overlooked."
In the present instance the prophet
covers a period of already more than
2,600 years, mentioning two or three
great events, some fulfilled and some
unfulfilled, with great lapses of time
between them of which no mention is
is made, and yet the whole appears like
a continuous and unbroken sequence.
Discourses Concerning the Nations,
13-27). — The discourse against Assyria
is followed by a series of similar ones
against all the representative Gentile
nations that had come into like rela
tions to Israel. Please scan chapters
13-23 for the names of these nations.
It is proper to say, that in the judg
ment of some scholars, these predic
tions have not yet been completely
fulfilled. This consideration involves
the conclusion that sorae of these na
tions at least are to experience a his
torical revival before the end of the
present age. This is thought to be true
especially of Babylon, which one school
of prophecy regards as the future seat
of the anti-Christ. The perusal of the
prophecy concerning Babylon, chapters
13-14, is worthy of the closest atten
tion even as literature. The _ scope
and grandeur of its imagery is un
equalled. Dante's "Divine Comedy,"
and Goethe's "Faust" are the nearest
suggestion of an approach to it, but
were inspired by and copied from it.
Special interest attaches to the descrip
tion of Lucifer in chapter 14, which
some regard as a description of the
future anti-Christ. Attention is called
to the fact that, as in aU the other in
stances, after the prophet has con
cluded Ws denunciation of the enemies

of Israel he brings his discourse or
discourses to a grand climax by pre
dicting the ultimate triumph and bless
ing of the people of God. In this in
stance the discourses against the na
tions are grouped together in the chap
ters already indicated, and in like man
ner the promises for Israel (or Judah)
are grouped together at the end, like
the finale of an oratorio. Read from
chapter 24, verse 21, to the close of
chapter 27.
The Relations of Judah and Egypt,
Chapters 28-35. — This section of the
book, as to its principal features, is
not unlike that previously considered
under the head of Judah and Assyria.
I cannot place the first part of chapter
28 as satisfactorily as I could wish, but
at verses 14-18 there is an illusion to
a false covenant and the true in terms
which seems to point to the end of the
age. When we reach the study of
Daniel this will appear plainer. In
that book Israel is seen in her own
land again in covenant with Anti-
Christ, and it is doubtless this coming
event which is forshadowed here in
Isaiah as well.
As harmonizing with this; chaper 29
of our present lesson brings before us
the siege of Jerusalem by her enemies
of the Roman world at the end of the
age, when these enemies shall have at
their head the anti-Christ who shall
have broken his covenant with Israel.
The prophet Joel was the first who
prepared us to understand this. In the
further analyzation of this chapter ob
serve these four divisions, (i), the
siege itself, 1-4; (2), the overthrow
of the enemy, 5-8; (3), the cause of
Judah's punishment, 9-16; (4), Judah's
ultimate redemption, 17-24. The data
which positively determine that no past
siege of Jerusalem, but one yet to corae,
is here outlined are found in the over
throw of Judah's eneraies and her own
triumph, which have never yet taken
place. The third division of the chap
ter — the cause of Judah's punishment,
may be said to explain why the condi
tions of divisions two and four are not
yet experienced in Judah's history.
Chapters 30 and 31 of this section
deal more particularly with Judah's re
lationship to Egypt, but those who have
been following these studies closely
will not be unprepared to learn that
while the Egypt of the prophet's own
time is now in mind, yet it is evident
also that according to the law of double
reference, the Egypt of the latter days
is being dealt with as well. This ap
pears in the sequel, for example : —
The theme opens with a warning to
Judah against trusting in Egypt, chap-

76

Synthetic Bible Studies

ter 30:1-17. As a matter of fact, in
the siege of Jerusalem by the Baby
lonians, which followed in the next
century, Judah did fix her trust on
Egypt with the result here fortold by
the prophet, as we shall gather bye-
and-bye frora the study of Jereraiah.
But notwithstanding this approxiraate
fulfiUraent of his words, a reraoter one
is yet to corae, and nothing could more
strongly substantiate it than what fol
lows. For example, verses 18-30 of
the chapter show the ultiraate redemp
tion of Judah, verses 31-33, the over
throw of her enemy, both of which
events are still future. In chapter 31,
the warning against trusting in Egypt
is repeated, verses 1-3, while immedi
ately following is foreshadowed the
interposition of Jehovah on behalf of
His people. We seem also shut up to
the conclusion, therefore, that in the
end of the age, Judah, hard pressed
by her enemies, shall once more look
for help from the South instead of
waiting on Jehovah, but the latter shall
have mercy upon her, and when the
arra of flesh fails, interpose His own.
All this is still further confirmed by
the contents of chapters 32-35, which
gives us a magnificent picture of the
reign of the Messiah. In chapter 32,
the king is reigning, in chapters 33-34
the judgments are falling on Judah's
eneraies, and in chapter 35 that nation
is redeemed.
Part six of the book, as we divide it,
Chapter XXXVI— XXXIX, it is prac
tically a review of the story of Heze
kiah's reign as given in 11 Kings 18-
20, and need not be dwelt upon at
length. Discourses Chiefly Millenial, 40-66. —
In the judgment of some that part of
Isaiah now entered upon is so different
in style from the forraer part, as to
justify the thought of another author,
a second Isaiah. But it is not within
the scope of these lessons to go into
that question. Jesus seems to have
known but one Isaiah, and His exaraple
is sufficiently satisfying for us. How
ever, the difference in style may be
explained by the difference in subject,
for while the first part of the book
deals chiefly with the prophet's own
time, the last part is almost entirely
millenial. Nor is the difference in
style so very radical after all. Those
who have now read the whole book
synthetically, will recognize the same
style in the earUer millenial chapters
like II. 25, and 35, as in these later
ones. This is certainly true in the
English translation, and all scholars
are agreed that it is a faithful tran
script of the Hebrew.

Read carefully the first two verses
of chapter 40, and observe that the pro
phet's thought is resting far into the
future. He sees Jerusalem restored,
purified, comforted and at rest. "This
has not yet taken place, and in the light
of what we have already learned as to
the scope of the prophet's vision there
can be no doubt that it refers to the
millenial period, coincident, as shown
in the earlier chapters, (especially 11),
with the second coming of Christ.
From this point to the end of the
book the prophet seems to be dwelling
very largely upon the intervening
events which, in a sense, move forward
toward the milleniura. He mentions
what must come to pass before the mil
lenium appears. Or, to change the
thought somewhat, let us iraagine that
the whole of these last 27 chapters
were simply one discourse ; the text,
chapter 40:1, 2; the theme, comfort;
the remainder, the several divisions of
that theme. This, I think, will be the
simplest and easiest way of studying
the lesson, and bring about as good re
sults as any. If we had not gone pretty
thoroughly into the study of the first
part of the book, such a plan might be
venturesome in taking too much for
granted ; but as it is, it will doubtless
be found interesting and spiritually
quickening, and also leave on the mind
a very good irapression of the contents
and character of the whole book. Please
understand, it is not affirraed that these
27 chapters did constitute one discourse
originally, but we are only accomodat
ing them to such an idea for present
purposes. Our theme then is "Com
fort," comfort for Jerusalem, for Ju
dah, for the people of God in the latter
days ; and the question arises. What
are the elements of that comfort, what
is it that God commissions His prophet
to say to the people calculated to
awaken hope, and quicken their expec
tation of that promised time?
Elements of Comfort. — i. The first
of these "elements of corafort" is the
Divine care over scattered Israel at the
present time. Let us imagine Israel
doubting the glowing prognostication
of the prophet on the ground of their
^veak, scattered and persecuted condi
tion, and saying that God had forgotten
thera and His promise would not be
fulfilled. Now read chapter 40 : 9-26,
in which the prophet enlarges upon the
greatness and omnipotence of God, ap
plying it to show that under the cir
cumstances Israel could not be forgot
ten bv Him, verses 27-31. "rhe sarae
thouErht is expressed in other places,
notablv chapter 43.
2. The second of these 'elements of

The Prophecy of Isaiah

n

comfort" may be described as the ulti
mate triuraph of Israel over their ene
mies. The nation might be represented
as still questioning the possibiUty of
the prophet's words on the ground of
the vastness and strength of their ene
mies. Look now at chapter 41, begin
ning at about verse 10, for the evidence
that these would be overcome by them
through the power of God. The same
thought is repeated in other chapters,
particularly 51-52.
3. A third element is the ministry
of the Messiah. If doubt still existed
in their minds, as to the ground on
which this care for and defence of
them might be predicated, it is now
shown to arise through the Person and
work of that Anointed One to whom
gave all the prophets witness. Read
chapter 42, specially the opening verses,
and compare them with chapters 49 :
1-12, 50:4-11, and most particularly
52: 13-53 : 12. It is the suffering Sub
stitute who would bring it about and
make it to be possible, in the bearing
away of their sin.
4. A fourth element is the outpour-
tog of the Holy Spirit upon them.
They might still be perplexed in the
acceptance of these promises on the
ground of their own inward unworthi
ness and indifference toward God as a
nation. To meet this the office of the
Holy Spirit is referred to, chapter 44,
verses 1-8. These verses should be
read in connection with the last part
of the preceding chapter to appreciate
their full significance and value. It
will be seen that as a result of this
freshening grace the nation will revive,
and there will be an eagerness to turn
to the Lord and confess His name. The
same thought is expressed in chapter
chapter 32, verses 14-20.
5. A fifth element is the particular-
ization of their return from Babylon,
chapters 44, 45. This event, though
far in advance of the millenium, might
be regarded as a pledge of the fulfill
ment of the prophecies bearing upon
that time ; and awaken hope and min
ister comfort in the later and darker
days of the present time for example,
on the basis of the principle in Romans
5 : 3. 4-
6. A sixth eleraent is the ultimate
punishment of that strong and ancient
enemy Babylon, type of every other
enemy, chapters 46-48. Sufficient space
has been given to the consideration of
this topic in the first part of the book.
7. The seventh and culminating ele
ment is the picture drawn by the pro
phet of their final restoration to the
land, and the increased prosperity and

blessing forever resting upon them.
See 49:13-26; 54; 55; 60; 62; 65; 66.
It will require but a cursory examina
tion of these chapters to discover such
facts as the following, which are re
ferred to again and again in different
connections, for example :
(a.) The restoration is to be brought
about by the aid of the Gentiles (49:
22). (b.) The nation's boundaries are to
be greatly enlarged as well as its popu
lation (49 : 18-21).
(c.) it is in some way to have do
minion over the other nations (60:12).
(d.) Its possession of the land is to
be perpetual (60-21).
(e.) It is to be an object not only
glorifying to God, but in which He
Himself shall find joy (65: 19).
The Messianic Prophecies. — In our
study of the earlier historical books of
the Bible, very particular attention was
drawn to the prophecies of Christ con
tained in each one of them. This it
is impossible to do with all the later
books because of the raultiplicity of
such prophecies — some hundreds of
them indeed. Only the principal ones,
and those coming in the direct course
of our synthetic outline can be noted.
But one feature of thera should be
again raentioned, and that is, not only
the way in which they increase in num
ber, but develop in details.
The lines of the portrait are becom
ing more and more clearly defined with
every touch of the Divine Artist's pen
cil. The seed of the woman becarae
the seed of Abraham, and the line of
Judah, in Genesis. Deuteronoray spoke
Him as a prophet like unto Moses ;
Samuel described Him as a King sitting
on the throne of His father David.
And now Isaiah pictures Him in so
many ways ! He gives His virgin
birth. His two-fold nature. His many
names, human and Divine, His mission
to Gentiles as well as Jews, His hu
miliation and His glory. It is hoped
that the individual student, and espe
cially the teacher of classes will fix
earnest attention on this matter as so
essential to the knowledge of the Sav
ior's Person and work, an acquaintance
with the teachings of the New Testa
ment to follow, and as an armory from
which to draw araraunition for the de
fense of the truth of the Bible and
Christianity. If these things were
spoken before they carae to pass they
must be Divine in their origin. If they
meet and find fulfillment in Jesus of
Nazareth and in Him only. He must be
the Son of God and the Redeemer
of the world.

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Synthetic Bible Studies

CHAPTER XXX.
The Prophecies of Nahum and Zephaniah.

I. The Prophecy of Nahum. — I have
done little original work on the four
Minor prophets to follow in this and
the next chapter, and acknowledge
my indebtedness to The Bible Hand
book by Dr. Angus.
Isaiah concludes his work at about
the end of Hezekiah's reign, which
synchronizes with the captivity of the
ten tribes of Israel by the Assyrians.
At this period of perplexity, to quote
Dr. Angus, "When the overthrow of
Samaria (the capital of Israel), raust
have suggested to Judah many fears
for her own safety, when Jerusalem
(the capital of Judah), had been drain
ed of its treasure by Hezekiah in the
vain hope of turning away the fury
of the Assyrians from her border, and
when distant rumors of the conquest
of a part of Egypt by the same great
power added still raore to the general
dismay, the prophet Nahum was raised
up by the loving-kindness of Jehovah
to reveal His tenderness and power
(i : 1-8), to foretell the subversion of
the Assyrians (i : 9-12), the death of
Sennacherib the Assyrian king and the
deliverance of Hezekiah from his toils
(i : 10-15)." "The book," to quote the
same authority, "thus becoraes a strik
ing illustration of the moral use of pro
phecy as seen in its fitness to console
the saint of God and strengthen him
for present duties." The name of the
prophet, by the way, means consola
tion. After the consolatory introduction
referred to above and which covers
practically the whole of chapter i, the
prophet proceeds to predict in detail,
and.in raost glowing colors, the destruc
tion of Nineveh, the capital of the As
syrian empire. Properly to grasp Na
hum, therefore, one needs to compare
it with Jonah already considered, of
which it is a continuation and supple
ment in a sense. "The two prophecies
form connected parts of the same
moral history ; the remission of God's
judgments being illustrated _ in Jonah,
and the execution of thera in Nahura.
The devoted city had one denunciation
more given a few years later, .by Zepha
niah (2:13), and shortly afterwards
(606 B. C), the whole were fulfiUed."
2. The Prophecy of Zephaniah. — As
in the case of Nahum Uttle is known

of the personal history of Zephaniah
beyond the two facts stated in the first
verse of his prophecy, the first bearing
very briefly on his ancestry and the
second on the period of his rainistry.
About fifty years, more or less, have
elapsed since the prophecy of Nahum,
and Hezekiah has been succeeded by
three of his descendants (see 11 Kings,
chapters 20-21). Manasseh and Amon
were very idolatrous and wicked, but
Josiah who is now upon the throne, is
righteous and God-fearing. The story
of his zealous reign is given in the
succeeding chapters of 11 Kings and
should be read as preparatory to the
study of this book, for Zephaniah, who
prophesied doubtless in the earlier part
of his reign must have assisted him
very greatly in his efforts to restore the
worship of the true God. To quote
Angus : —
"The first chapter contains a general
denunciation of vengeance against Ju
dah and those who practised idolatrous
rites ; Baal, his black-robed priests
(Chemariras), and Malchara (Moloch),
being all condemned, and declares 'the
great day of trouble and distress' to be
at hand, (1-2:3). The second chapter
predicts the judgments about to fall on
the Philistines, those especially of the
sea-coasts (Cherethites), the Moabites,
Ammonites, and Ethiopians ; and de
scribes in terms wonderfully accurate
the desolation of Nineveh ; prophecies
which began to be accomplished in
the conquests of Nebuchadnezzar.
"In the third chapter, the prophet ar
raigns Jerusalem, rebukes her sins, and
concludes with the most animating
promises of her future restoration, and
of the happy state of the people of God
in the latter days (3:1-7, 8-20).
"Coincidence of expression between
Isaiah and Zephaniah are frequent, and
still more between Zephaniah and Jere
miah. It may be added that the pre
dictions of Jeremiah complete the view
here given of the devastation to be ef
fected by Chaldaea in Philistia and
Judah." I cannot refrain from calling atten
tion very particularly to the promises
for the future as contained in chapter
3 : 8-20, and which show that although
these minor prophets, so-called, refer
but briefly to that period, (and yet per
haps in proportion after all, to the

The Prophecies of Habbakuk and Obadiah 79

length of their discourses), still their
deliverances thereupon are all in har
mony with the teachings of the whole
school of the prophets. For exaraple,
in verse 8, observe the agreeraent with
Joel concerning the gathering of the
Gentile nations to judgment at the end
of the present age. In verse 9, we
seem to see these nations, or the spared
and sifted remnant of them, at length
converted to God and serving Him with
a ready will. In verse 10 they are
bringing the sons of Israel back to
their own land, the second gathering of
them, so to speak, as was explained
in Isaiah. In verses 11 to 18, the
cleansed, humble, trustful, rejoicing,
nation of Israel appears, dwelling in
their own land. In verses 19, 20, we
find the restored and beloved people

a praise and a blessing in the whole
earth as foretold in the original prora
ise to Abraham, and again and again
pictured before us in the Millennial
psalms. Verse 17 of this chapter will
well repay careful meditation. The old
marriage covenant between Jehovah
and Israel is there depicted as glori
ously restored anew (Isaiah 62 : 5 ;
Hosea 2: 19) ; the Husband is rejoicing
in His wife, resting in His love and
joying over her with singing. The word
for "rest" is translated in the margin
"be silent," and this silence of Jehovah
towards His people is no longer the
silence arising from forbearance in
order to punish at last (Psalra 50: 21),
but because He has nothing more to
reprehend.

CHAPTER XXXI.
The Prophecies of Habbakuk and Obadiah.

I. The Burden of Habakkuk. — Abso
lutely nothing is known of the personal
history of Habakkuk, and but Uttle
definitely as to the time when he pro
phesied. He is placed by some, how
ever, as successive to Zephaniah, for
he seems to make no mention of As
syria and yet refers to what would ap
pear to be the approach of the Baby
lonian invasion. See such passages as
1:6, 2:3, 3:2, 16-19. The book seems
undoubtedly to have been written by
himself, as we may judge from i : 2,
and 2:1, 2.
His "burden" begins by lamenting
the iniquity of his people i : 1-4. He
then declares God's purpose of raising
up the Chaldean nation as a scourge
against them, 5-10. The probability is
that at this tirae the Chaldeans (or
Babylonians) were still a friendly na
tion (see II Kings 20: 12-19), but they
were soon to march through the
breadth of the land as a ravaging en
eray. There were really three invasions
by the Babylonians, as the second book
of Kings showed us, in the reigns of
Jehoiakim, Jehoiadchin and Zedekiah,
and it is thought that in his descrip
tion Habakkuk alludes to aU three.
Verse 11 of chapter i might be taken
as a prophecy of the disease that came
over Nebuchadnezzar when, as a pun
ishment for his pride, his reason was
taken from him for a season. The
chapter concludes with an expostula
tion to the Holy One for inflicting

such judgment, and especially for using
a nation to inflict them less righteous,
as the prophet thinks, than themselves.
In chapter 2, he awaits God's answer
to this expostulation (verse i), and
receives it (verses 2 to 4). This
answer is encouraging. "The vision
shall surely come and the just shall
live by faith and wait for it." The
continuation of the chapter is a pre
diction of the judgraents that shall fall
on the Babylonians for their cruelty
and idolatry.
"The prophet, hearing these prom
ises and threatenings, concludes his
book with a sublime song, both of
praise and of prayer (chapter 3). He
celebrates past displays of the power
and grace of Jehovah, supplicates God
for the speedy deliverance of His
people and closes by expressing a confi
dence in God which no change can de
stroy." — ^Angus.
Particular attention is called to the
words of the prophet in chapter 2,
verse 3, which the inspired writer of
the epistle to the Hebrews, according
to the law of double reference, applies
evidently to the second coming of
Christ. See Hebrews 10 : 37, 38.
In the same manner notice the ex
pression in verse 4 of the same chap
ter, "The just shall live by faith," and
the application of it in such New Tes
tament passages as Roraans 1:17, 5:1,
and Galations 3 : 24.

8o

Synthetic Bible Studies

2. The Vision of Obadiah. — Obadiah,
in all probability, received and deliv
ered his vision at a much later period
than the other seers grouped together in
this lesson, but for convenience sake he
is classed with thera. Some think his
period is shortly after the conquest of
Judah by the Babylonians, and just be
fore the conquest of Edom by the sarae
world-power. "Of all the nations who afflicted the
Jews, the chief were the Assyrians, the
Chaldeans and the Edomites ; and three
of the prophets were coraraissioned
specially to pronounce their destruc
tion. Nahura foretells the destruction
of the Assyrians ; Habakkuk, that of
the Chaldeans, and Obadiah the de
struction of Edora."
As Dr. Angus remarks, Israel had
no greater eneray than the Edomites,
though they were then close relatives.
"They were proud of their wisdora,
verse 8, and of their rocky and im
pregnable position, verse 3. But the

prophet foretells the uncovering of
their treasures, and rebukes their un
kind treatment of the Jews, their kins
men, in rejoicing over their calarai
ties, and encouraging Nebuchadnezzar
utterly to exterrainate them (Psalm
137 : 7) ; for all which an early day of
retribution was to corae ; 'As thou hast
done it shall be done unto thee," verse
IS- "But the chosen race themselves had
just been carried into captivity ; the
holy Land was deserted; and the chas
tisement denounced against the Edora
ites raight therefore appear not to differ
from that which had already inflicted
upon the seed of Jacob. The prophet,
therefore, goes on to declare that Edom
should be as though it had never been,
and should be swallowed up forever,
while Israel should rise again from
her present fall ; should repossess not
only her own land, but also Philistia
and Edom; and finally rejoice in the
holy reign of the promised Messiah."

CHAPTER XXXII.
The Prophecy of Jeremiah.

The next of the major prophets after
Isaiah is Jereraiah, for the history of
whose tiraes we must refer to 11 Kings
21-25. The last of the kings of Judah
in Isaiah's time was Hezekiah, one of
the very best kings Judah ever had, but
he was succeeded by his son Manasseh
and his grandson Amon, both of whom
were men of a different stamp and in
whose reigns idolatry flourished. The
great world-power Assyria, which had
just subjugated the sister kingdom of
Israel and carried the people aw^ into
captivity, had menaced Judah for a long
while, depriving her of many of her
cities, and is only prevented frora de
stroying Jerusalera itself, as we have
seen, by the intercession of Hezekiah
before the Lord. When Josiah, who
succeeded Araon, came to the throne,
and who was a faithful and righteous
monarch, Judah was already tributary
to Assyria and remained so practically,
until Assyria herself succumbed to her
rival Babylon, when her rights in Judah
reverted to her great successor.
In the meantime, Josiah, who reigned
thirty-one years, and whose period was .
raarked by a great revival of religion,
was succeeded by his son Jehoahaz, and
later by another son, Jehoiakim, the
first reigning but three months and the

latter eleven years. The brief reign
of the former is accounted for by the
fact that at the close of Josiah's reign
the nation of Judah had temporarily,
and through the fortunes of war,
slipped out of the hands of Assyria
into those of Egypt, to which latter
power Jehoahaz was not acceptable for
some reason. It was during the time
of Jehoiakim that the suzerainty re
turned to Assyria, and that the final
transfer of power from Assyria to
Babylon was raade. While Jehoiakim
was king, therefore, the nation paid
tribute first to one foreign power and
then another. At length, however, Je
hoiakim refused to wear the yoke of
Babylon, when the latter executed pun
ishment upon her recalcitrant vassal by
carrying sorae of her people into cap
tivity, and among the young princes
thus dealt with at the time was Daniel
of whom we shall learn raore later.
Jehoiacbin succeeded his father in the
kingdom, but was set aside by Babylon
in_ favor of his uncle Zedekiah, who
reigned eleven years, but who was al
ways restless under the yoke of Baby
lon, and whose schemes and conspira
cies against his master finally led to the
overthrow of himself and his kingdom,
and what we have come to call distinc-

The Prophecy of Jeremiah.

8i

tively the captivity. This was about
588 B. C.
Jereraiah was called to the prophetic
office in the days of Josiah, and con
tinued to prophesy down to the cap
tivity, and indeed for some little tirae
thereafter. His particular raission to
Judah was to notify that nation of her
rejection on the part of Jehovah (for
the present at least), and of the di
vine purpose to transfer earthly do
minion into the hands of the Gentiles.
Now was to begin what is commonly
known afterwards as "the times of the
Gentiles," the meaning and significance
of which will be treated of in the study
of Daniel. Suffice for the present to
say, that God's will for Judah was to
submit to her enemy, in which event
it would go well with her, but other
wise ill. Jeremiah was commissioned
to make this will known, but in doing
so was obliged to face a nation angrily
opposed to such a conception. Kings,
princes, priests and people were op
posed to it. And there were false proph
ets among them that taught the very
contrary to Jeremiah. As he pleaded
with them to subrait that they raight
abide in peace, or warned them that
conspiracy against Babylon meant cer
tain destruction and captivity, these
others said, "Nay, enter into confed
eracy with Egypt and other nations,
and you will overcome Babylon and
break her yoke from off your neck."
To the false prophets they hearkened
with the results we know. But the
hatred thus engendered against Jere
miah was intense in the extreme, and
made his life the unhappiest of all the
prophets. The Personal History of the Prophet.
— From the first chapter of the book
we learn not a little of the personal
history of the prophet. His father,
Hilkiah, was a priest, hence he hiraself
was in the order of Aaron and of the
tribe of Levi, though he seems never
to have exercised the ofiice of the
priesthood. His birthplace was the
small town of Anathoth in the land of
Benjamin, and his call seems to have
been settled upon him even before his
birth. He entered upon his life work
at a very tender age, suggesting the
history of Samuel, but reminding us
that youth reached the period of ma
turity in the far East much earlier than
with us. He was never married, for
reasons given in chapter 16. His gen
eral experience was one of persecution
and trial, but he remained among his
countrymen until the blow fell, and
even then stayed in Jerusalem with the
remnant left by the hand of Nebuchad
nezzar, until, for reasons clearly stated

in chapters 40-45, he was forcibly car
ried away by them into the land of
Egypt where, presumably, he died.
Jeremiah appears to have been natur
ally diffident and weak. God is several
times obliged to stimulate him, not
more with comfort than with sharpened
threatening. But Jeremiah is loyal. He
is thus kept loyal. No raatter how
weak and pleading he appears when in
the presence of God alone, neverthe
less, standing before the leaders of the
nation, for the time his enemies as
well as the eneraies of God, he is brave
as a lion, and commanding as a general
in the field. It is the study of these
changing conditions in the prophet's
life that to many gives the keenest in
terest in the book. Jeremiah is very
human, very rauch like one of us, and
God's gracious and kindly dealings with
him are a wonderful revelation of His
love and power to us that believe.
The Outline of the Book  You wiU
have discovered by your reading of
Jeremiah that the chapters are not ar
ranged chronologically, sorae of the
earlier ones chronicling events which
transpired years after other events
which are referred to in later chapters,
so that it will be difficult to make an
orderly classification of the book unless
we take the chapters just as they come,
ignoring the time feature except as it
is mentioned in each case.
Chapter i gives us the prophet's
genealogy and call, upon which we have
dwelt sufficiently in the introduction.
Chapters 2-10, inclusive, are com
posed of discourses of the usual char
acter illustrative of Judah's degener
acy and God's loving-kindness, in terras
as vivid in the one case and tender in
the other as are to be found in any part
of the prophetic writings.
Chapters 11-12 are interesting as re
vealing an inner page of the prophet's
own life in the persecution he under
went at the hands of his neighbors and
kinsmen doubtless, in his native town.
There is reason to believe also that the
occasion marked a crisis not only in
the life of the prophet, but in that of
the nation as well.
Chapter 13 affords an illustration of
prophecies in symbol with which Jere
miah's writings abound, and which usu
ally tell their own story and explain
themselves, as in this case. We have
given an exposition of this use of sym
bolism in our lesson on Hosea.
Chapters 14-15 reveal the prophet as
interceding for his people, suggesting
the supplications of Abraham for Lot,
Moses for Israel at Mount Sinai, Ne
hemiah for suffering Jerusalem and
Daniel for his captive countrymen.

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Synthetic Bible Studies

Chapters 16-17 refer to the prophet's
separation frora the people for the
Lord's sake and for their sake as well,
if only they will be influenced by his
example to eschew sin and follow after
righteousness. The attention of the
class is called to the fact that through
out all these discourses, long or short,
there is every now and then intimation
of Jehovah's purpose to have mercy
upon His people, Judah, in the end, and
after they have learned the lessons of
their suffering to awaken repentance in
them and restore them to Himself. See,
for example, in the present case, chap
ter 16, verses 14, 15.
Chapters 18-20 lead up to another
trying and critical episode in the pro
phet's life where we find him as ;»
consequence, sitting in the stocks at
Jerusalera. It is not his neighbors and
kinsfolk who are plotting against hira
now, but those who have the highest
power in the kingdora. The provincial
town of Anathoth is exchanged for the
court city of Jerusalem, the rustics of
his native grillage for the priests and
the princes of the capital. But he is
as brave and uncoraproraising in the
latter situation as the forraer, and
meets the harder trial here as it had
been met there with the sarae fortitude
and the same faith in God. But when
he has been discharged by the court
officers, and in turn has discharged his
own commission to them from the
throne of God, behold the reaction
which comes upon his spirits as indi
cated in the language of his private
closet recorded in the latter half of
chapter 20 ! To quote our language on
another occasion, we have here a strik
ing illustration of the way in which
God raaintained Jeremiah's faithful
ness. He placed him between two
"Can-nots," or, if you please, between
two fires. There was the fire of perse
cution without, and that of the Holy
Spirit within, the latter being the hotter
of the two. To avoid being consumed
by the one, he was raore than willing
to walk through the other. "I can not
speak any raore in God's narae," he
says at one time, and follows it by add
ing, "I can not refrain from speaking."
How many prophets in our own day
have known a similar experience to
that in verse 9 ! We have to thank
God, however, that He did not leave
His servant in this gloomy despair, and
that Jeremiah was able to testify of
his deliverance (11-13).
Discourses in Zedekiah's Refgn,
21-24.— The first of these is that of the
siege, or preferably, the Chaldean su
premacy, 21 : I-IO, in which it will be
noticed the prophet urges submission

to Babylon on the part of Judah in
compliance with God's will, but as the
sequel shows, without effect (8-10).
The second is in the nature of judg
ments upon the disobedient kings of
Judah, alive and dead, 21 : 11-22: 30.
The third is on the theme so dear
to the prophets, rather should I say
so dear to God, the future redemption
of Judah through the work of the Mes
siah, 23. This is very beautiful. Ob
serve the charge against the false shep
herds, the priests and prophets of Jere
miah's day, and yet one can not hesi
tate to class with thera the scribes and
Pharisees of Christ's day, verses i, 2.
Observe the two distinct promises in
verses 4 and 5, that of the restoration
and that of the faithful shepherds, the
true teachers of the coming age. Ob
serve how the allusion to the faithful
shepherds in general, leads up to the
specification of the One True Shepherd
in particular, Jesus Christ, verses 5
and 6. Observe the name here given
Him. Observe how verses 7 and 8 es
tablish the point that it is not an im
mediate return from Babylon that is
here referred to, but an ultimate re
turn from all countries, hence the res
toration at the beginning of the Millen
nial age.
The fourth and last of this series of
discourses is based upon the type of
the good figs and the bad, and seems to
apply particularly to the prophet's own
time. Those who were carried away
by Babylon in the earlier reign would
return to their own land after the sev
enty years spoken of in a later pro
phecy, while those who would be taken
in Zedekiah's time would not so return.
Chapter 24. The language of verses
6 and 7 indicates, however, that this
prophecy was only partially fulfilled in
the restoration frora Babylon, and anti-
typically and fully to be fufiUed here
after. Discourses in Jehoiakim's Reign, 25-
26. — The next division of chapters il
lustrates what was said at the begin
ning about the lack of chronological
sequence in the book, as we are now to
deal with events preceding those in our
last division, since, as you know, Je-
hioakim reigned prior to Zedekiah.
The first discourse of importance
here is that of the seventy years' cap
tivity, chapter 24 : 1-14, which is the
first time in which that memorable
period is distinctly stated. Then fol
lows a discourse on the Gentile na
tions, chapter 25:15-38, in which the
point is again emphasized that God
has given the dorainion of the world
for the tirae being into the hands of
one of them, Babylon, to whom not

The Prophecy of Jeremiah

83

only Judah but all the other nations of
the earth must submit.
This division concludes (chapter
26), with an account of the prophet's
second arrest followed happily, by his
subsequent release. A few questions
may be judicially employed here in the
analysis or exposition of this interest
ing chapter.
In whose reign did the events in this
chapter occur? In what public place
was the prophecy deUvered? What
effect did it produce (8, 9) ? Who were
the instigators against Jeremiah at this
time (11)? Who were his defenders
(16)? What precedent was quoted in
his favor (17-19)? What contempo
raneous event emphasizes his narrow
escape (20-23) ? Who was raised up
of God as his deliverer (24) ? How
does this escape of Jeremiah bear out
the promise in chapter i : 18, 19?
Second Series of Discourses in Zede
kiah's Reign, 27-34.— The first dis
course in that which we call the second
series in Zedekiah's reign may be enti
tled the Babylonian supremacy, chap
ter 27. The theme has been dealt
with before but never at the length, or
perhaps with the plainness it here re
ceives. You will observe that it in
volves the subjugation of all the na
tions. Gentile as well as Jew. You will
observe further that the prophecy seems
to have been delivered at a time when
these nations were in conference with
Judah looking towards a coalition
against Babylon probably, verses 1-3.
God is exercising His absolute sover
eignty in the matter and not giving ac
count of His ways, verses 4-6. It is
noticeable, too, that while He is using
Babylon for His purposes at this time,
her own time of punishment will come
when the situation for her will in a
great degree be reversed, verse 7. The
command is absolute, and has a penalty
attached to it, verse 8. It is to the
advantage of Judah to submit, but she
has false teachers who are persuading
her against that policy, verses 9-1 1.
The second discourse in this series
is really more of a personal contro
versy, chapter 28.
It has been evident as you read this
book that one of the most trying ex
periences of Jeremiah was the conten
tions engendered by false prophets.
What is the name of the false prophet
mentioned in this case? How did he
seek to make the most of his opportu
nity? Does he attack God's servant pn-
vately or publicly? How does he con
tradict his teaching (2-4)? How does
Jeremiah reply (5-9)? How does Han
aniah seek to further emphasize his
false prophecy (lo-ii)? How does

God assure Jeremiah (12-14) ? In what
way does Jeremiah, thus assured, re
turn to the battle (15)? What infUc-
tion upon the false prophet (16-17)?
The third discourse should more
properly be characterized as a letter
dictated to those who had already been
taken captive, the occasion for and na
ture of which are plainly stated in the
text. It covers chapter 29.
The fourth discourse is on the ever
blessed theme of Judah's future re
demption through Christ, chapters 30-
What is the first fact which dis
tinguishes it from some other dis
courses (30 : 2) ? Why is its Divine
Author so particular about its form
(3) ? What experience for Israel must
precede the .restoration spoken of (5-
9) ? How is Israel distinguished from
the Gentile nations in this respect (11) ?
Have we met with similar declarations
to this in the former prophets? Name
those prophets? The words of what
other prophet especially are brought to
mind by verses 18-22? When is this
event to take place (24) ?
Does this glad promise apply only to
Judah, or the twelve tribes generally
(31:1)? What is the ground of this
promised goodness (3) ? What will
again be the center of worship in that
¦ day (6) ? What indicates that it is
more than the return from Babylon
that is referred to (8) ? What further
substantiates the opinion that the time
is still future (12-14)? What shows
that it shall be preceded by the repent
ance of the people (18-20)? What
shows that it will usher in a new dis
pensation (31-34)? With what oath
does God confirm this premise (35-37) ?
How is the promise for the people
identified with the land (38-40) ?
All these facts are further irapressed
upon us by the proceeding recorded in
the following chapter. I do not say
that this chapter is a continuation of
the preceding in matter of time, but it
assuredly is in thought. Observe the
introductory incident in verses 6-15,
paying particular attention to the care
shown by the prophet in witnessing the
transaction referred to (12), and the
reason for it all. It might, at first,
be thought that this "reason" had a
bearing only on what took place after
the return from Babylon, but the se
quel points very markedly to the fu
ture. Jeremiah, for example, does not com
prehend what he has been called upon
to do in this case. Observe the sur
prise he expresses that, under all the
circumstances, he should have been
asked by God to purchase the field,

84

Synthetic Bible Studies

and the inquiry he advances (16-25).
Study God's reply to His servant (26-
44). What significant question does
He raise, verse 27 ? Has He changed
His purpose about punishing Judah
(28-35) ? Nevertheless, what will be
the ultimate outcome of that purpose
(36-38) ? What language (verse 377
shows that more than a re-gathering
from Babylon is contemplated? What
shows their conversion previous to the
later blessing (39) ? What shows the
perpetuity of their final return to God
(40) ? What shows that the blessing
is associated with the land (41)? What
shows the pertinency of the purchase
of the field as a prefigureraent of that
blessed day (43-44) ?
The Closing Events of the Siege,
37-39. — We must pass over the dis
courses in Jehoiakim's reign recorded
in chapters 35-36, which, although
deeply interesting in themselves, and
revealing still more of the prophet's
personal history, do not carry us for
ward any distance in our present plan
of study. We come next, therefore, to
the closing events of the siege, which,
beginning at chapter 27, present us
with the distressing spectacle of the
prophet's imprisonment in the dungeon ;
chapter 28 is interesting as describing
the anxiety of the king for counsel
frora the imprisoned prophet which,
however, he has no intention of acting
upon. "Whora the gods would destroy
they first make mad," a proverb which
Zedekiah illustrates to the full. At
length in chapter 39 the city is over
thrown, and the king himself and prac
tically the whole of his people are car
ried away. The same chapter reveals
the consideration granted to the proph
et by the king of Babylon and his
representatives, who are well aware of
the character of his preaching and re
gard him as an ally and not an enemy.

Of course, however, his influence has
been thrown in favor of the Babyloni
ans or Chaldeans, not because of his
interest in them, for he is a loyal and
patriotic Israelite, but because of his
desire to execute the will of God, sad
as its immediate outcome for his nation
may be.
The History of the Remnant, 40-45 
After the assassination of Gedaliah,
(whom the king of Babylon had made
governor of Judea following the cap
tivity), the remnant of the Jews
through fear, desired to flee into Egypt,
and consulted the prophet about it
(chapters 40-41). What was the re
vealed will of (jod in the matter (42 :
7-18) ? Were the people disposed to
obedience or disobedience (43 : 1-7) ?
How did their conduct in Egypt cora
pare with their previous history in
Judah (44:1-10)? What affliction is
now pronounced against thera (11-14)?
Does this result in penitence (15-19)?
What is Jehovah's final word to them
by the prophet (20-30) ?
The Discourses Against the Nations,
46-51: — In the discourses concerning
the Gentile nations with which the book
closes, your attention is especially
called to the prediction of the revival
of Moab in the latter days (48 : 47).
And also Ammon (49: 6). Do you re
call the origin of these peoples, and
their relation to Israel? If forgotten,
bring your concordance or Bible dic
tionary into use. Note also that a sim
ilar prediction holds good for Elam
(Persia), (49:39). It is remarkable,
however, that while these old nations
are_ to be revived, nothing is said as_ to
their forgiveness and future blessing
as in the case of Israel. The allusion
to their revival brings to mind the
teaching of Isaiah about Babylon. Note
the particular attention Jeremiah gives
to that city, chapters 50 and 51.

CHAPTER XXXIII.
The Prophecy of Ezekiel.

While Jereraiah was preaching and
prophesying in Judah, Ezekiel was en
gaged in the same service among the
Jews who had been carried into cap
tivity by the Babylonians in the siege
of Jehoiacbin, see chapter i :i-3. Like
Jeremiah, he seems to have been in
the priestly line, although never offici
ating in that capacity as far we know;

unlike Jeremiah, however, he was a
raarried raan, and one of his raost so
lemn and affecting symbol-prophecies
was in connection with his wife's death,
24: 14-18.
Ezekiel's name means "God is
strong," or "hard," and there is a differ
ence of opinion as to whether it repre
sents the prophet's natural or official

The Prophecy of Ezekiel

85

character, perhaps both. Chapter 3 : 8,
9, seems to favor the latter view, al
though in temperament also Ezekiel is
apparently influenced more by zeal for
God than sympathy for the suffering
people, as was true of Jereraiah.
He began to prophesy in the period
of Jehoiacbin, as it would seem, and
continued for several years after the
final and complete captivity of his
people, 40 : i. The place of his earliest
labors, the neighborhood of the river
Chebar (i : i), was in upper Mesopo
tamia. Introduction to the Book. — ^The fol
lowing transcribed from "Our Hope,"
a raonthly magazine devoted to Bible
study, especially the prophetic word,
will serve as an introduction to minuter
analysis of the book to follow :
"The book of Ezekiel, like every
other book, has perfect order in it. It
is divided into three parts. The first
part, chapters i : 24 ; the second part,
chapters 25-32 ; and the third part,
chapters 33-48.
The first twenty-four chapters con
tain prophecies which were delivered
by him before the destruction of Jeru
salem. The sins of Judah and Sa
maria are vividly described and the
threatening judgment announced.
The second part contains the an
nouncement of the judgment of seven
nations and cities. These are : Am
mon, Moab, Edom, Philistia, Tyre, Zi
don and Egypt. These prophecies were
given after the destruction of Jerusa
lem. The judgraents upon these na
tions are prophecies of the judgment
of nations in the day of the Lord. Read
chapters 27, 28, and compare them
with Revelation 18. Yet while Israel's
enemies are destroyed and their de
struction is announced, Israel's hope
shines bright upon the dark back
ground of divine judgment.
The third part is the richest of all.
It concerns the future. God will re-
gather His scattered people. Again
and again He says, I will, I will. The
vision of the dry bones in the thirty-
seventh chapter is most instructive.
Israel's grave will be opened, the dry
bones will come together and live ; as
a great army they will return to the
land. The last enemy is Gog and Ma
gog, in finest harmony with all pro
phecy, the one coming from the North.
The judgment of God and his associ
ates is described in chapters 38 and 39.
The book closes with the grand de
scription of the millennial temnle, when
Jerusalem's name will be "The Lord
Is There !"
I would change the above "introduc
tion" only so far as to make four di

visions of the book instead of three,
ending the third part at chapter 39, and
making a separate section of the de
scription of the millennial temple. The
latter doubtless belongs organically to
the chapters iraraediately preceding,
but for convenience of study perhaps it
had better stand out by itself.
Analysis of Part One, Chapters 1-24.
— The araount of attention given to
some of the preceding prophets raay
warrant, even if it does not make de
sirable, a briefer treatment of the pres
ent one, especially since the drift of
the discourses and their principles of
interpretation in all the prophets, are
the sarae. In the chapters now under
consideration, therefore, we have :
I. The prophet's call and coramission
set before us in a series of four visions,
chapters 1-3. Compare in this case,
Isaiah 6.
2. Four symbols of coming judg
ment, chapters 4-5. The strangeness
of this mode of teaching has worn off
somewhat as the result of studying
Jeremiah. 3. Two discourses containing rebuke,
6-7. 4. A vision of idolatry in Judah and
Jerusalem together with a prediction
of their punishment, 8-14. In this case
it is especially significant that each
class in the community is singled out
for its own peculiar share of the com
ing judgraents, as follows : the city
itself, chapter 10; the princes, 11; the
king, 12; the false prophets, 13; the
followers generally of the false proph
ets, 14. In the study of these chap
ters observe particularly the discrimi
nation between the innocent and the
guilty in chapter 9. There is much
"food for reflection" in this. It reveals
God's justice in such a way as to bring
terror to the heart of the impenitent,
but comfort to the humble. Particular
attention is called to the departure of
"The Glory," the syrabol of Jehovah's
Presence from the temple and then
from the city, in chapters 10 and 11, to
which reference will be made again in
a subsequent lesson.
5. Two symbols of iniquity, 15-16.
6. The riddle of the eagles and the
vine, 17. Our previous study of Isaiah
and Jeremiah has prepared us to under
stand and appreciate the application
here to Egypt and Babylon on the one
hand, and Judah on the other.
7. Six general discourses, 18-22.
8. The siege of Jerusalem, 24. Dur
ing this period of three years, more or
less, the prophet's lips seem to have
been sealed with reference to his own
pople, not to be opened again until the
results of the siege had been attained

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and his people had, as a whole, been
carried to Babylon. It is during this
period that we find hira prophesying
with reference to the Gentile nations.
Verses 15-27 refer to this silence.
Part Two, Chapters 25-32  Perhaps
enough has been said, in general terras,
on the subject of these judgments on
the Gentiles when we have met with
it in the former prophets, to warrant
our passing very cursorily over this
division. But your attention should be called
very particularly to chapter 28:11-19,
which under a reference to the Prince
of Tyre, seems to point ultimately to
Satan or his fleshly erabodiraent or
representative, the anti-Christ. (Cora
pare Daniel 7:25; 11:36, 37; 11
Thessalonions 2:4; Revelation 13:6).
This is the judgraent of the authors of
the Bible Commentary and many other
expositors, and is strongly corroborated
by the similar language found in Isaiah
14, which we dwelt on at the time, and
where the narae of the King of Baby
lon was substituted for that of the
Prince of Tyre. Those who would like
a fuller consideration of the raysterious
theme are directed to a lucid and in
teresting discussion in chapter 3 of
Pember's "Earth's EarUest Ages." He
makes a distinction, very properly,
doubtless, between the Prince of Tyre
in the first ten verses, and the King of
Tyre lamented in the following ones.
In the address to the prince there is
nothing which could not be said to a
human potentate ; but the king is mani
festly superhuman. You will have
noticed, and will notice again, more
particularly in Daniel, similar blend-
ings of the description of two persons
or two events in one, where it is diffi
cult to determine where the allusion
to the first ends and that to the second
begins, i. e., the precise point of de
parture. With regard to the first ten
verses, therefore, there is no reason,
says our author, why we should not
apply them to the then reigning Prince
of Tyre, whose narae, as we learn from
Josephus, was Ittiobalus, but the la
mentation upon the King of Tyre does
not so readily yield its raeaning.
"There are assertions in the latter
which could be true of no mortal, not
even of Adam, of whora we are not
told that precious stones were his cov
ering, and who was not called the
Anointed Cherub, and of whom we do
not hear that he was upon the Holy
Mountain of God, and walked up and
down in the midst of the Stones of
Fire. Indeed, so far as we can see,
there is but one being of whom some
of these expressions could be used.

viz: Satan, although the remainder
may be explained of the anti-Christ."
"That is his opinion, indeed, that part
of this prophecy in verses 11-19 is to
be understood as spoken to the human,
and part to the Satanic part of the anti-
Christ. Satan is a great counterfeiter.
He has counterfeited the works of
God, the wonders and signs He has
wrought from the beginning, that, if
possible, he might deceive the very
elect. But his masterpiece is yet to
come, when, at the end of this present
age, he will rise to the alpine height
of wickedness in counterfeiting the
very Person of the Son of Man. There
are more than mere intimations to
show that the anti-Christ, when he ap
pears at the summit of his power, will
be Satan himself, incarnated for the
time in a human being.
Part Three, Chapters 33-39.— ;The
discourses in this division as outUned
previously were delivered subsequent to
the destruction of the city of Jerusalem
by the Chaldeans, and, as growing out
of that fact, chiefly announce its res
toration. As in the case of all the
other prophets, however, while this res
toration may have a kind of foreshad
owing fulfillment in the events of the
return of Judah after the seventy years'
captivity in Babylon, yet the text will
not permit us to believe that it found
its full and complete fulfillment then,
but that it points forward to the Mil
lennial Age. A brief outline of this
division might be given thus : —
I. The prophet's lips are opened
after their long silence concerning Ju
dah and Jerusalem, 33:21.
2. This event is followed by a dis
course on the Shepherd and His flock,
34, which suggests a similar one in Jere
miah already considered, and points us,
beyond any manner of doubt, to the
tiraes of Jesus Christ, past and future.
Taking up this discourse raore in de
tail, observe (i), the charge against
the false shepherds, 1-6. However this
may have applied to the false teachers
in the earlier history of Israel, every
reader of the Gospel will observe its
perfect fit to the scribes and Phari
sees of a later period ; nor is it any
strain upon the fancy to say that it
applies to false teachers of Israel now,
and that it will continue so to apply in
an increasing ratio of intensity down
(or up) until the time of the crisis,
which may be near at hand.
But following the charge against the
false shepherds comes (2), the pre
diction of their punishment, 7-10 ; and
(3), the proraise of blessing for the
flock, 11-22; and (4), the promise of
the advent of the Good Shepherd, 23-

The Prophecy of Ezekiel

^7

31. No one can mistake the applica
tion of these last-named verses to
Jesus Christ, nor can he mistake their
application so far as the people of
Israel are concerned, to a time not
yet appearing in their history, but as
suredly to come.
3. The discourse on the Shepherd
and His flock is followed by another
in which the blessing coming upon
them is set forth by contrast with the
judgments to fall upon Edom, 35. We
have already seen who the Edomites
are, and dwelt on some of the reasons
why they should be singled out for spe
cial punishment on the ground of their
treatment of the covenant people.
4. We have next a discourse on the
moral restoration of the nation of Ju
dah, 36. Study especially verses 25-38.
5. We have next, a discourse on
their corporate or national restoration,
37. It is the consistent declaration of
all the prophets as we have thus far
seen, that the national restoration of
Judah depends upon their moral or
spiritual restoration which must come
first. 'They will look on Him whom
they pierced, and mourn because of
Him. A fountain for sin and for un
cleanness shall be opened in the house
of David. A new heart will be given
and a new spirit put within thera. Then
the prediction of this chapter, which is
the prediction of a good raany other
chapters in this and in other prophets,
shall corae to pass.
Note that the resurrection spoken of
here is not a resurrection of individual
Jews, physically dead and buried, but
a resurrection corporately, politically,
so to speak, of the whole nation as a
nation. Note also that in that day, as we saw
in Hosea, Isaiah and elsewhere, there
will be a re-union of the ten tribes and
the two, Israel and Judah, as one na
tion with the one King, the Messiah,
who is sometimes called by the very
name of David, verses 15-25.
The Place of Russia in Prophecy. —
6. We next reach an account of the
destruction of the last Gentile power
that shall come against Israel prior to
her entrance upon perfect millennial
blessing, 38, 39. This Gentile power
is thought by many expositors to refer
to Russia and her allies at the tirae
spoken of, that time being coincident
with the end of the present age and
the introduction of the age to come.
Perhaps the events referred to here
may take place after the destruction of
the anti-Christ and the nations of the
Roman Empire, at whose head he will
appear. This is anticipating a Uttle
what we are to learn from Daniel, but

it seeras necessary in order to intro
duce the present theme.
The arguments leaned upon to inter
pret these chapters of Russia are chiefly
philological, as follows: The "chief
prince" is translated in the Revised
Version "the prince of Rosh," and in
the Latin Version, I believe, "the prince
of Russ," the similarity of which to
the first syllable of Russia is apparent.
"Meschech," in the sarae way, is taken
to raean Moscow, and "Tubal," To
bolsk, capital cities of Russia. "Goraer"
stands for Crimea, "Togarmah" for
Turkey ; 'Gog" is the narae of the high
est peak of the Caucasus, and, indeed,
the first syllable of the original word
"Gogases." It is out of the question to suppose
that the prophecy has been fulfilled in
any event which has yet happened to
Israel because (i), of the reference to
the "last days" or the "latter years"
(38 : 8) ; (2), because of the railitary
combination spoken of which the his
tory of the world has not yet seen
(4-7) ; (3), because of the conditions
existing in Israel at the tirae, when the
people will be dwelling in their own
land quiet and secure (8-12).
The result of the conflict is the de
feat and alraost entire annihilation of
the attacking force, see 38 : 18-23 and
39 : 9, 10, 13, 22, etc.
To say that there are no difficulties
in the way of this interpretation or
application would be very foolish ; but
there is so much to favor it not only in
the text itself, but in the history and
spirit of Russia as compared with the
Western nations of Europe, and in the
trend of current affairs as to seriously
commend it to every thoughtful student
of prophecy.
Part Four, The Vision of the Temple,
40-48. — ^To quote Dr. Andrews, "While
all the prophets speak of the ultimate
retum of the remnant, and of the
glory and blessedness of the Messianic
kingdom, Ezekiel alone describes in
detail the new order to be established.
He was bidden to show the people the
pattem of a new temple and of its
ritual, and also to speak of a new divi
sion of the land. But the point to be
especially noted is, that as he saw the
departure of the visible glory of God
from the first temple (9:3, 10:4, 18,
11:22), so he sees its return to this,
the last temple, i. e., the temple of the
millennium (43:2-7). Sometimes ob
jections are raade to this literal appli
cation of Ezekiel's vision, on the
ground of the size of the building
spoken of, the references to sacrifices
and feasts as if incompatible with mil
lennial conditions and worshis and ac-

88

Synthetic Bible Studies

cess to God, and certain topographical
features of the city and surroundings.
But these difficulties will not seem so
great if it be remembered that neither
Judaism nor Christianity as such is

being spoken of, but a new dispensa
tion, dealing with restored Israel on
this earth, and involving changes of
immense magnitude and of various
kinds."

CHAPTER XXXIV.
Summing up the Ante-Captivity Prophets.

In the reading of Andrews' valuable
book already referred to, I have come
across one or two chapters from which
a few sentences or paragraphs might
be culled and pieced together to make
an interesting and instructive sura
mary of the teachings of the prophets
thus far considered, before we enter
upon the epoch of the captivity in the
study of Daniel.
Dr. Andrews points out that even
Moses distinctly taught that there was
a point in national transgression be
yond which Divine forbearance would
not go, and that the tirae might come
when, through unfaithfulness to their
covenant, the Jews would cease to ex
ist as a nation and be scattered over
the earth (Lev. 26, Deut. 28). This
declaration of Moses we have seen re
peatedly and distinctly announced by
all the prophets with even increasing
fulness as the tirae drew near.
While the judgment referred to in
these prophecies was the deportation
of the Jews frora their land and their
subjection to the heathen nations, yet
it had a larger meaning. In estabUsh
ing the theocracy, for example, Jeho
vah entered into two relations, first,
that of King of the people, and second,
that of Proprietor to the land. These
relations were co-existent, and so long
as He was their king, be dwelt in
the land as His own, and His presence
was their national preservation. Even
if, for a time. He permitted their ene
mies to invade the land, it was for their
punishment and reformation ; but to
permit them to be carried away to an
other land and His temple to be de
stroyed, was not corapatible with His
honor as their King dwelling _ araong
thera. Therefore, when their sins had
reached that degree that He raust cast
thera out frora their land, He Himself
must first depart.
This departure of Jehovah from the
holy city and teraple as symbolized in
Ezek. 10 and 11, was the determining
condition of the captivity marking, as
it did, a change in His theocratic rela

tion to the people that continues even
to this day. While they did not cease
to be His covenant people (Lev. 26 :
44), and His promises respecting the
Messiah were not withdrawn and He
continued to accept their worship, yet
He was no more reigning at Jerusalem.
Though the people returned from Baby
lon by and by and rebuilt the temple,
still the change continued. They were
never, again an independent nation
under His immediate rule. For a brief
period under the Maccabees there was
an assertion of freedom, yet the "eagles
of Rome were already hovering over
Jerusalera, and failing to discern Jesus
as their Messiah, they ceased to be a
people among the peoples of the earth."
It is thus plain that the return of a
part from Babylonian exile was not the
end of the captivity, or in any full
sense the restoration, which cannot be
until Jehovah again dwells among
them, ruling them through His King
of the house of David.
Their partial restoration from Baby
lon had its purpose in affording an op
portunity for the bringing of the Re
deemer into the world by His birth of
a virgin, and giving Him the oppor
tunity to present Himself to them as
their promised Messiah. Had they re
ceived Him He would have gathered
them under His wings, but rejecting
Him, they must again be visited with
chastiseraent, and scattered among the
nations till there should be found at
last that reranant which should cry
"Blessed is he that cometh in the name
of the Lord." (Matt. 23 : 39).
Our author quotes Prof. Alexander,
who says that "however frequent the
people seem to be destroyed there will
always be a surviving remnant, and
however frequent the remnant may ap
pear to perish, there will still be a rem
nant of the remnant left, and this in
destructible residue shall be the holy
seed which God will plant in the land
to be no more rooted out."
When this tirae shall come no one
definitely knows, for the moral element

The Prophecy of Daniel

89

overrules the chronological. In other
words, God respects the free will of
men, and though His purpose is sure
to be accomplished, it must be through
their voluntary co-operation. When,
therefore, Israel repents and submits
to the will of God this time shall come.
What a stimulus, therefore, is there in
such a thought for our prayers on be
half of Israel, that she may repent and
receive Jesus, since so much of the
glory of the church and the peace of
the whole world are dependent there
upon! The Period of the Exile.— Ezekiel
and Daniel were the prophets of the
exile. Araong those who were carried
captive with the former, there were
many who did not believe that Jeru
salem would be destroyed by the Baby
lonians and cease to be the dwelling
place of Jehovah, and it was necessary,
therefore, for the prophet to show them
how unfounded their expectations were.
We have seen him do this in the vision
which shadowed forth the departure of
the Visible Glory of God frora the
temple and the city before its over
throw (chapters 9, 10 and 11). This
glory was the symbol of the Divine
Presence on Mount Sinai, and wher
ever it abode there God dwelt. For
example, when the tabernacle was set
up in the wilderness His glory filled
it (Exodus 40 : 34), where He con
tinued to manifest Himself from be
tween the cherubim until the temple
was built. At the dedication of the
latter, it also was filled with His glory
(i Kings 8:10), and notwithstanding
all their subsequent idolatry and wick
edness. He thus continued to dwell
with the people until the captivity. At
this tirae, when He was about to per
mit the destruction of the temple. His
glory ascended first from the cherubim
in the raost holy place to the threshold
of the house, and thence to the cheru
bim at the door of the east gate, finally
leaving the city altogether and stand
ing upon the Mount of Olives.
Ezekiel, as we have seen, tells us
much of the religious condition of the
exiles in Babylon, from which we learn

that upon the larger part of them the
captivity produced no effect. The evil
influences around them infected them,
and if they were repelled from idola
try in the grosser forras, yet their faith
in their own covenant standing and in
the proraises of Jehovah was weakened.
There were a few, however, animated
with holy zeal whose feelings are well
described in such psalras as the 137th,
and it was those of this starap who
were returned at the close of the sev
enty years, and by whora the temple
and city were rebuilt. Although Ezekiel
refers to this return, yet, as we have
already learned, his words looked be
yond them and that event to the final
remnant in the latter days, in whom
the Messianic kingdom is to be set up ,
and God's purposes fully realized. A
holy and obedient people shall at last
be found and God will dwell among
them. It was the prophet Daniel whose pro
phecies raost influenced the popular
mind during the captivity, and gave
more definite form to their Messianic
conceptions. It was he, as we shall
discover in our next chapter, who first
set forth the Messianic kingdom in its
temporal relations to the successive
great kingdom of the world. The ear
lier prophets had spoken of the rela
tion of the Jews to the smaller states
round about them, but Daniel was to
teach thera the place which the Mes
sianic kingdom should hold in the
series of the great monarchies. Four
should precede it, while it should con
stitute the fifth and last. It should not
be established until the counsel of God
respecting the four world monarchies
had been accompUshed, and until that
time the theocratic people raust take a
position of subjection. Moreover, their
national deliverance was inseparably
connected with the coming of the Mes
siah, and until He came, they would
be exposed to great oppression and af
fliction from these successive mon
archies. This leads us, by the way of intro-
dution, to the consideration of the con
tents of the book of Daniel itself.

CHAPTER XXXV.

The Prophecy of Daniel.

The last chapter or lesson contained
as much of an introduction to the study
of Daniel as may be necessary under
the circumstances. Chapter i of the

book known by his name gives his
early history, and relates the facts of
his captivity and his training for ser
vice in the court of Babylon. The story

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Synthetic Bible Studies

is very farailiar even to children, and
requires no special explanation. It is
at the second chapter, and particularly
beginning at verse 36, that the interest
of these lessons begins. The interpre
tation of Nebuchadnezzar's dreara
teaches us several things about the his
tory of the world frora that date to
the end of the present age which it is
important for every student of the Bible
and of God's providences to know :
I. It teaches that God, having cast
aside His own people Israel for a time,
has in the meantime coraraitted all the
power and dorainion of the earth into
the hands of the Gentiles, who, for
the time being, were represented by the
Babylonians, verses 36-38.
2. It teaches that after the decay of
the Babylonion monarchy this power
and dominion should be entailed to
three other kingdoms in successive
order, which subsequent chapters of
the book, supplemented somewhat per
haps by secular history, show to apply
to Persia, Greece and Rome respec
tively, 39-43.
3. It teaches that during the period
of the fourth kingdom, Rome, God
Hiraself would set up a kingdom, which
.would destroy earthly or human do
minion altogether and in its turn last
forever, 44, 45.
It is this kingdom of God which all
the other prophets have been speaking
of, which shall be set up in Israel
again, penitent and restored, and over
which the Messiah shall reign. A dif
ficulty suggests itself in that the fourth
kingdom, Rome, is not now in exist
ence, but this difficulty is only apparent
and not real. In the first place, the
territory covered by that kingdora or
empire, still exists, being identical with
the nations of Eastern and Western
Europe bordering on the Mediterranean
sea ; and in the second place, the sub
sequent teachings of our prophet show
that these nations are to be gathered
together again, federated under one
head, the anti-Christ, at the close of the
present age.
In the meantime, the terms of the
prophecy before us, verses 40-43, very
fittingly represent that fourth kingdom
in its present condition, (i). It is
strong, for assuredly no power, or pow
ers, of the earth could stand against
the united purpose of those nations
which now exist within the former
corapass of the Roman Empire. (2),
It is divided, the two legs of the image
are symbolical of the Eastern and
Western divisions, while the toes sug-
test the ten nations of which it is ap
parent the federation will be coraposed
at the end. (3), It is partly brittle,

part of iron, and part of clay, in the
sense that while these nations have in
thera the forms of monarchical govern
ment, they have also to a greater or
less degree the spirit of democracy.
The Vision of the Four Beasts. —
We may pass over chapters 3 to 6, in
clusive, very briefiy, since they are his
torical rather than prophetical in char
acter, and carry their explanation on
their face. In chapter 3 we have a
manifestation of Nebuchadnezzar's
pride in consequence of the revelation
of his greatness just raade to him, with
the result of it to the faithful Hebrews.
In chapter 4 there follows an account
of Nebuchadnezzar's abasement by the
hand of God in punishment of his pride,
together with the salutary lessons it
taught him. In chapter 5 the king
dom, or rather the world-dominion, has
passed out of the hands of Babylon al
together into those of Persia. In chap
ter 6 Daniel, who has been pushed out
of sight for a while, "turned down,"
as we would say in these days, comes
into power again as the premier under
Darius, and the president in almost
supreme control, it would appear, of
that part of the Persian domain for
raerly known as Babylon. In chapter 7,
we have his vision which constitutes
the next advance in the march of pro
phetic truth.
In the interpretation of this vision
let the law of recurrence be kept in
mind, for the ground covered is the
same as that of Nebuchadnezzar's
dream, except that here certain de
tails are to be brought out or certain
features emphasized which were not
noticed before :
I. We have a hint as to the geo
graphical location of these four world-
erapires, i. e., "the great sea" is re
ferred to, verse 2. The Mediterra
nean in the historico-prophetic sense
is the center of the vvorld, and the
ruler of its waters is the ruler of the
world. The empires before us, each
in its turn, v.ad the possession of "the
great sea" as its goal, and when it
reached that it reached world-dominion.
2. We have a hint as to the moral
character of these empires in succes
sion, inasmuch as they are represented
by ferocious and voracious beasts, 3-10.
The idea is that cruelty, and oppres
sion, and selfishness in one form or an
other will prevail in these world-pow
ers, and in increasing ratio, to the very
end of the age. Particular attention
should be called here to the third of
these powers, Greece, represented by
the leopard with the four wings and
four heads (verse 6). The number four
in this case points to the subsequent

The Prophecy of Daniel

91

division of the Grecian empire after
Alexander's death, to which further
reference is made in a later vision.
The similarity of the symboUsm in
the fourth beast to the iron part of
Nebuchadnezzar's iraage also, is em
phasized very sharply both in its super-
abounding strength and its ten horns.
3. We have a hint as to the reason
for the destruction of these world-
powers at the end, and the necessity
for the setting-up of the kingdora of
God on their ruins, verse 8. This ne
cessity grows out of the fact that their
iniquity and God-defiant attitude as
concentrated in the "little horn," be
coraes at length intolerable.
4. We have a hint as to the circura
stances attending the investiture of
Christ with the earthly kingdom, 9-14.
(i). There is a heavenly scene revealed,
the thrones placed, God the Father
seated, the books opened (verses 9, 10).
(2), There is an earthly scene revealed,
wickedness culminated, the world-pow
ers (or power} destroyed (verses 11,
12). (3), A heavenly scene again, the
glorified Son of Man in the presence
of the Father receiving the kingdom
(13. 14).
5. We have a hint as to the applica
tion of the whole in detail, 15-28. For
example, we see (i), who are raeant
by the beasts (17) ; (2), the ten horns
of the fourth beast (24) ; (3), we have
a fuller description of the nature and
history of the "little horn," including
an allusion to the period covered by
his personal power (24-26) ; (4), the
saints of God are brought into prorai
nence as fellow-possessors of the cora
ing kingdom of Christ with Himself
(27). Touching the period covered by
the personal reign of the "little horn,"
"time" is thought to mean a year,
"times" two years, and the "dividing"
or half a time, six months, in all, three
and a half years.
The Grecian Supremacy. — It will be
seen that the second vision of Daniel
now to be considered (chapter 8), was
revealed to him two years after the
previous one, although both date dur
ing the Babylonian period, and while
Belshazzar was on the throne. It will
be seen, too, that while in this case
the law of recurrence applies as usual,
yet there are only two kingdoms whose
history is set before us out. of the four.
These two are the two middle ones,
Persia and Greece, the most attention
being given to Greece, verses 20, 21.
Two-thirds of the chapter about, are
taken up with the description of the
vision, the other third, espedaUy verses
19-26, being devoted to its explana
tion and appUcation by the angel.

I. Notice first, the time of its ful
fillment, " in the last end of the indig
nation," "at the tirae appointed the end
shall be." The Revised Version is, if
anything, still plainer, "the latter
time," "it belongeth to the appointed
time of the end." This does not mean
the end of the Babylonion period, or
the Persian or the Grecian in the sense
in which as world-monarchies they are
now all past, but it means what we
have corae to understand those phrases,
or that phrase, to raean in the other
prophets we have studied, viz : the end
of the present age or dispensation.
And, if it be asked how the end of the
age can be intended when the record
of events mentioned seems to be con
tinuous, and those monarchies as such
have long since disappeared, the answer
must be sought in what has been said
on that point in this and in other
studies which have preceded it. The
Roraan Erapire in a very practical sense
exists to-day in the nations bordering
on the Mediterranean, of which erapire
the Grecian was, and still is and must
continue to be, an integral part. It
has been stated that, (according to
prophecy to be considered still further
when it is reached in these lessons),
the Roman Empire, or the ten king
doms of which it shall be constituted,
shall at the end be federated under a
single head, "the little h'orn," (the
anti-Christ). But the federation of
the Roman Empire carries with it and
includes that part of it which was form
erly known as the Grecian. This vision
is to teach us, I think, that in the
startling events of the end of the age,
the Grecian division of the old Roraan
Erapire shall bear a most conspicuous
part. 2. Notice, secondly, that it is the his
tory of the Grecian rather than the
Persian monarchy which is dwelt on
more at length in this case. The great
horn between the eyes of the rough
goat is identified by all historians and
Biblical expositors as Alexander the
Great (verse 21). The four kingdoms
following his personal rule, and fore
shadowed in the earlier vision by the
four heads and wings of the leopard,
are the four divisions of his kingdora
consequent upon his death, and which
were taken by his four leading generals
(22). Attention is now released from
the four to be concentrated upon one,
and this one particularly "in the latter
time," "when the transgressors are
come to the full" (23). It is the king
in this case who particularly coraraands
attention. 3. Notice thirdly, that the descrip
tion of this king here tallies very re-

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markably with that of the "little horn"
of the preceding vision, and suggests
that the two may be identical. Ob
serve his satanic vision, his intellec
tual acumen, his military power, his
destructive and persecuting spirit, and
especially his hypocrisy and deceit
(23-25). There was a king in the Une of the
Grecian raonarchy, Antiochus Epiph
anes, of Syria, B. C. 170, who in
many particulars seemed to satisfy this
description. So like was he, in his
character and' works, to the picture
drawn by the prophet in this book, that
the destructive critics have even gone
so far as to suggest not only that he
was the man, but that these prophe
cies concerning hira were written after
the event. But it is not a very hard
task to disprove this late date for the
book of Daniel, while on the other
hand, there are certain features in the
text itself which go to show that Anti
ochus is not the fulfiUraent of the
prophecy, however he may be regarded
as a foreshadow or a type of the one
who will fulfill it. These textual fea
tures are the period of time already
spoken of, and the fact that he shall
"stand up against the Prince of
princes," when "he shall be broken
without hand" (verse 25).
These observations may lead some
to the conclusion that since this "king
of fierce countenance" is apparently
identified with the "little horn" of the
forraer vision, the anti-Christ in other
words, that therefore we may expect
that archdeceiver to arise out of that
part of the Roman Empire which was
previously known as the Grecian? And
such is ray own opinion, given, how
ever, only for what it is worth. Per
sonally, I ara of those who look sorae
where in the region of Constantinople
for the rise of the Antichrist, though
I may be mistaken and have to change
my mind on further observation and
study. But in any event, the thing for
us to do now is not to become en
tangled with the spirit of Anti-christ,
but keep ourselves very loyal to our
Head, the Lord Jesus Christ, by obey
ing His Word through the Spirit in
all things.
The Restoration of Israel. — Thus far
the visions recorded in the book of
Daniel have dealt chiefly with the pro
phetic history of the Gentile nations,
the four world-monarchies, but at chap
ter 9 Israel coraes into view again, and
in this way : —
Daniel had been searching the books
of the earlier prophets, especially Jere
miah, and had become impressed with
the fact that the time of the Babylonian

captivity for his people of Judah, the
seventy years, was about accomplished.
He then began to pray to God about
it (1-3). with the result that an angel
from Heaven was sent to reveal to him
not only the circumstances of their
iraraediate return, but their whole his
tory in outline, down to the end of the
age (20-23). This prophetic outline is
found in verses 24-27 :
I. We are told in the first place, that
a certain period of time is set off for
these dealings of God with Israel.
"Seventy weeks are determined upon
thy people and upon thy holy city."
The word for "weeks" in this case is
"heptads," or "hebdomads," which
means simply "sevens." "Seventy
sevens" are determined, whether of
weeks, or months or years is not defi
nitely stated, but the context compels
the last-named conclusion. Seventy
sevens of years are 490 years.
2. The dealings of God are enumer
ated, and included in six particulars
(verse 24), all of which point to a
period not yet realized in Israel's his
tory, and synchronizing with the in
coming of the Millennial age. It is
only then that their sins will be made
an end of or hidden out of sight, that
the visions of the prophets will be
confirmed by their coraplete fulfillment,
and a normal relationship between
thera and God be brought about
through everlasting righteousness.
3. This period of 490 years is divided
again into three periods of uneven
years, (i), seven weeks, or 49 years,
(2), sixty-two weeks, or 434 years, (3).
one week, or seven years (verses 25-
27). It begins to be reckoned at the
time of the "going forth of the com
raandraent to restore and to build Je
rusalem." This may mean the seventh
year of the reign of Artaxerxes, King
of Persia, when Ezra returned to Jeru
salem (457 B. C), or it may mean the
twentieth year of his reign, when Ne
hemiah was granted authority to re
build the walls, probably the latter.
The first seven weeks, or 49 years,
are usually regarded as the time dur
ing which Jerusalem was restored un
der Ezra and Nehemiah. "The sec
ond sixty-two weeks, or 434 years, be
gins at the close of Nehemiah's period,
and leads us to that of Christ, who was
"cut off" crucified, "but not for Him
self," This last phrase is in the Re
vised Version rendered, "and shall have
nothing." That is, the earthly king
dora anticipated by the Jews would at
that tirae not be realized, it would corae
to nought. Moveover, the city and
sanctuary should themselves be de
stroyed, as was fulfUled at the time of

The Prophecy of Daniel

93

the Roman siege, under Titus, A. D. 70.
The last one week of years has not
yet come into sight, but shall be co
incident with the culmination of the
age. To understand this we should
keep in raind that Israel has no history
as a nation except as the people are in
their own land in a national capacity
of some sort, and in fellowship with
God. Time ceased to be counted or
recognized towards them as a nation
from the day Jerusalera was destroyed
by the Romans, and their national life
dissipated, down to this day. Nor will
it begin to be reckoned again until they
are once more restored to Jerusalem
and take up their national life some
what as before. This time is coraing,
as all the prophets testify, and it is
with reference to this time particularly
that Daniel speaks in verses 26 and 27.
4. The last week, or the closing
seven years of the period, is marked
by the actings of the Antichrist. He
is first referred to in verse 26, in the
allusion to 'the people of the prince
that shall come." These "people" were
the Roraan people who destroyed "the
city and the sanctuary" A. D. 70 ; but
"the prince that shall come" is the
Antichrist who has been frequently de
scribed in the earlier chapters of this
book, and whose people shall be the
Roman people, i. e., the federated na
tions of the old Roman Empire at
whose head he shall appear. He "shall
come" in the God-appointed time for
hira to corae.
We are confirmed in applying this
designation to the "prince" here named,
by the translation given in the Revised
Version of the words following. Where
the King James' says, "And the end
thereof shall be with a flood," as if
applying to the catastrophe of the de
struction of Jerusalem, the Revised
puts it "And his end shall be with a
flood," referring not to the end of the
city but the end of the prince. This
shows very clearly that the word
"prince" applies neither to Christ nor
'Titus, but to the Antichrist.
He, i. e., "the prince that shall
corae," the Antichrist, "shall confirra
the covenant with raany for one week,"
i. e., seven years (verse 27). The
"many" spoken of applies to Israel.
This people are now supposed to be
returned to their own land, and estab
lished in some sort of national position,
perhaps under the suzerainty of the
Sultan of Turkey, as at present hinted
at by the leaders of the Zionist move
ment so-called. They have re-built
their teraple and are worshipping Je
hovah soraewhat after the pattern of
their fathers, but as yet unconverted

so far as the acceptance of the Mes-
siaship of Jesus is concerned. This
is the raoraent when the words of Jesus
shall be fulfilled, "I ara come in My
Father's Name, and we receive me not;
if another shall come in his own name,
him ye will receive" (John 5 : 43). They
are getting ready to receive him, i. e.,
the Antichrist who is coraing in his
own narae. Now are they about to
make that "covenant with death," and
'agreement with hell" of which Isaiah
spoke (28 : 15). The Antichrist, who
ever he raay be, in power and authority
in the East, will make a covenant with
them, a political understanding doubt
less, leaving them at liberty to continue
their outward allegiance at least to Je
hovah. This covenant shall be con
firmed with "raany." The raajority
in the nation will favor it, but there
will be a minority who will be sus
picious of it and protest against it.
The terras of this covenant are to main
tain for seven years, but in the midst
of that period, or within three and a
half years, the tyrant will break the
bonds thus entered into, denying to
Israel freedom of worship, causing
"the sacrifice and oblation to cease ;"
and "upon the wing of abominations
shall come one that maketh desolate
(i. e., the Antichrist himself), and even
unto the end, and that determined, shall
wrath be poured out upon the desola-
tor." This last quotation will be seen
to have been taken from the Revised
Version. It tallies with the utterance
of Jesus, where, in referring to the
tribulation of Israel in the last days,
coming from the hands of this great
deceiver. He employs the language of
Matthew 24:15, and the following
verses. The King of the North. — The closing
chapters of Daniel, 10-12, bring us back
again to the history of the Gentile
kingdoms, and especially that of Greece.
We have seen in the vision of the ram
and the goat, chapter 8, that the last-
naraed kingdora, on the death of Alex
ander, was divided into four parts
among his four generals. The history
of one of these parts, or one of these
four kingdoras, was then pursued
through the line of its kings until one
was reached who was notoriously
wicked and God-defiant. This was in
the prototype, Antiochus Epiphanes,
king of Syria, who oppressed the Jews
in Jerusalem and polluted their temple
about B. C. 170, or near the period of
the Maccabees. But in the antitype
this wicked king was seen to be the
Antichrist himself who at the last shall
stand up against the Prince of princes
and be broken without hand.

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Now, in the chapters under present
consideration, we have this ground
again covered on the principle of recur
rence, giving us further details of the
history both of the prototype and anti
type, down to the period of crisis al
ready touched upon several times, and
elaborated somewhat in the prophecy
of the seventy weeks. Chapter lo,
which, while very interesting and ira
portant in itself, is nevertheless intro
ductory, may be passed over for the
present. The outline of chapters ii
and 12 is about as follows:
I. We have a brief account of the
Persian and Greek supremacies from
Daniel's own time, down to the period
of the Greek division, ii : 1-4.
2. We find that in this Greek divi
sion there are two of the four king
doms which come in for all the pro
phetic treatment, the other two being
unmentioned. These two which are
emphasized are the Southern kingdora,
Egypt, and the Northern, Syria. War
is almost continuous between these two
with varying fortunes. At first the
king of the south is pre-eminent (11:
5-8), but finally the king of the north
prevails (9-20). It is perhaps hardly
necessary to say that this brief pro
phetic outline found a raost literal ful
fillment in the history of these king

doras down to the time of Antiochus
Epiphanes. 3. We have the history of Antiochus
set before us in some detail, especially
as to his actings towards the Jews and
Jerusalem B. C. 170 (verses 21-35).
But at the very moment when we reach
a kind of climax in his affairs our
thoughts are carried off to another
king (verse 36), who is neither the king
of the north or the south (verse 40),
but who seems to have been foreshad
owed by the former. This, person, it
is beUeved, is the Antichrist again,
whose last campaign is outUned for us
in verses 40-45, and who "shall come
to his end, and none shall help him,"
just as we have seen in all the preced
ing prophecies concermng him.
As a further confirmation of the fact
that we are here dealing with this per
son and the events at the end of the
age, attention is called to the opening
verses of chapter 12. Michael, the
archangelic defender of Israel, is seen ;
the latter is passing through the tribu
lation, but the remnant is being deliv
ered, thank God. A resurrection scene
is brought before us (verse 2), which
seems to coincide with that of the
saints, the first resurrection, mentioned
in Revelation 20, and the Millennium
has begun.

CHAPTER XXXVI.
The Book of Ezra.

We have already seen that the Baby
lonian captivity did not bring the Jews
to national repentance, and so lead to
national restoration. As the reading
of Ezra will disclose, when Cyrus, king
of Persia, gave perraission to the cap
tives to return to Jerusalem and re-build
the temple, scarcely 50,000 availed
themselves of the privilege, a consider
able proportion of whom were priests
and Levites and of the humbler and
poorer class. And although the num
ber and influence of these vastly in
creased in time, yet at no period, with
a single brief exception, did they ever
regain their political independence.
They were always thereafter a subject
people, and under the governraent of
heathen rulers of one kind or another.
'This accounts for the rising influence
of the priesthood, the only possible
office under the Mosaic institutions. To
quote Andrews, we are to reraeraber
that this restoration did not carry with

it a re-establishment of the original
theocratic relation. Jehovah was no
longer their King as of old, nor did He
return to dwell araong them. They
had a continuation of national exist
ence, but on a lower plane than before.
By faithful obedience they might have
hastened the return of Jehovah and the
establishment of the Messianic king
dom, but this, as we know, was not
true of them. "Zerubbabel, who led
up the first company of returning exiles
from Persia, or Babylon, was the last
prince of the house of David, and the
royal faraily then sank into obscurity.
I^he High Priesthood continued for a
time in the line of Joshua, the con
temporary of Zerabbabel, but after
wards passed into the hands of stran
gers ; and the spirit of prophecy, as
well, quenched by disobedience, was
silent for centuries." These remarks
lead to the consideration of the book
of E?r3 which gives the account of the

The Prophecy of Haggai

95

return and the events immediate fol
lowing. Word Outline of Ezra. — ^The procla
mation of Cyrus, i.
The corapany of Zerubbabel, 2.
The re-building of the teraple, 3.
The opposition of the adversaries, 4.
The renewal of the work, 5-6.
The corapany of Ezra, 7-8.
The national reforms, 9-10.
It ii unnecessary to dwell at length
on this book, as it tells its story so very
plainly. Let us notice, however, that
the chief national purpose accom
plished at this time was the re-building
of the temple, and this amid strong op
position from their heathen environ
raent. It was because of this opposi
tion, plus a coldness and selfishness on

the part of the people themselves, that
the cessation of the work lasted for
fourteen years. This coldness and sel
fishness gave occasion to the pungent
discourses of the prophets Haggai and
Zecbariah, whose books are next to be
considered in this course as contem
porary with the period of Ezra.
It should be observed also in passing
that the Jews on their first return
showed that they were not so entirely
cured of idolatry by their Babylonian
experience, but that they again dallied
with teraptation in the forra of inter
marriages. This was the motive of
Ezra's reform raoveraent. "Gradually,
however, they became more and more
strictly monotheistic, as in Jesus' day,
looking with increasing abhorrence
upon idols and idolatrous worship."

CHAPTER XXXVII.
The Prophecy of Haggai.

When the handful of Israelites re
turned frora Babylon, or the land of
Persia, as it raight now be called be
cause that people were now in power
there, the great task set before thera
was the re-building of the teraple to
restore the worship of Jehovah. We
have seen the difficulties that con
fronted thera, fewness of number, scan
tiness of means, boldness of opposi
tion from external enemies, and above
all perhaps, an inward conviction of
sin concerning the past which robbed
them of that joy of the Lord which is
our strength (Nehemiah 8 : 10). Under
these conditions the work flagged. The
people lost heart through lack of faith
in God, and sin and selfishness began
to creep over them. They gradually
grew careless concerning the Lord's
House, and correspondingly interested
in their own houses. God's love for
thera could not permit this to continue,
and hence chastisements followed.
Finally, when repentance began to take
hold of their hearts, the prophets Hag
gai and Zecbariah are sent to them,
whose words of instruction and cheer,
accompanied by the power of the Holy
Ghost, awakened a revival that results
in the happy accomplishment of the
work. It is evident, however, that these in
structions and encouragements have ul
tiraate reference and application, not
to the period then present, but as in

the case of the earlier prophets, to the
period yet to corae when God shall
"create Jerusalem a rejoicing and his
people a joy" (Isaiah 65:18). This
will appear as we proceed in the expo
sition of the books, more particularly
Zecbariah. The Book of Haggai  ^The book of
Haggai consists of four discourses the
tirae of whose delivery is stated in each
case. The first is co-terminus with the
first chapter. What was its date (i :
I ) ? To whom, directly, was it ad
dressed? What charge does it lay upon
the people (2) ? While neglecting the
Lord's house on the ground that a pro
pitious time had not arrived for its
corapletion, of what had they not been
neglectful (3) ? What word in that
verse indicates that they had been tak
ing exceptionally good care of them
selves? What solemn adjuration is
used in verse 5 ? What chastisements
had fallen on them (6) ? What simple
and practical remedy for the situation
is laid before thera (8) ? How is their
affliction shown to be a direct judg
ment from the Lord (9-1 1). What was
the effect of the message upon the lead
ers and the people generally (12)?
How did the Lord respond to this re
pentance in blessing (13)? What ex
planation of this ready obedience on
the part of the people is given (14)?
How far did the repentance of the
people extend (14)? About how much

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Synthetic Bible Studies

tirae was covered by these incidents
(verses i and 15 corapared) ?
The second discourse is included in
verses 1-9 of chapter 2. How long
after the first discourse did it follow
(i)? To whom addressed (2)? For
the historical point of contact in this
discourse examine the record in Ezra
3 : 8-13. When the foundation of the
temple was laid very painful eraotions
were excited in the breasts of the older
men by the sad" contrast between the
prosperous circumstances in which the
foundations of the first temple had been
laid under Solomon, and the desolate
reduced condition of things at this
time. How inferior the size and costli
ness of the stones in this instance, how
rauch smaller the extent of the founda
tion itself, how liraited their raeans 1
And then this second temple would be
destitute of those things which formed
the great and distinguishing glory of
the first, viz : the Ark, the Shechinah,
or visible glory of God, and the Urim
and Thuraraim through which cora
munication was had with the high priest
on the part of Jehovah. Not that this
second temple was not a very grand
and beautiful structure, but only that
howsoever great its material splendor,
it was still inferior to that of Solomon.
In what language does the prophet
refer to the emotions caused by this
contrast (3) In what language does
he encourage the leaders and the people
generally under the circumstances
(4-9) ? They hesitated about going on
with the work through dread of the
world-power of that period, Persia, in
fluenced by the craft of Samaria. But
it would not be long before that world-
power, and for that matter, all other
world-powers would fall before the
might of God.
"The Desire of All Nations Shall
Come." — The expression at the head
of this paragraph has usually been
taken as a personal reference to the
Messiah. He came subsequently into
the house they were now building, and
that fulfilled the prophecy, "I wiU fill
this house with glory, saith the Lord,"
as well as the other words in verse 9.
This prophecy, Jiowever, takes _ on
still more iraportance if we consider
the reference to it in Hebrews 12:26.
At that place the inspired writer is
comparing the heavier punishment
awaiting the disobedient under the New
Testaraent with that of the Old Testa
ment. At the establishment of the
Sinaitic covenant only the earth was
shaken to introduce it, but now Heaven
and earth and all things are to be
shaken that stand in the way of the
Messiah's kingdom that "can not be

shaken." In the judgment of some,
the two parts of this chapter of Haggai
are here brought together, verses 6 and
7 with verses 21 and 22, implying that
it was one and the same shaking, of
which the former verses denote the
beginning, and the latter the end. The
shaking began introductory to the first
advent, and will be finished at the sec
ond. Concerning the forraer, see Mat
thew 3:17; 27:51, 28:2, Acts 2:2, 4:
31 and concerning the latter Mat
thew 24 : 7, Revelation 16 : 20, 18 : 20,
20:11. As Sir Isaac Newton said,
"There is scarcely a prophecy of the
Messiah in the Old Testaraent which
does not, to some extent at least, refer
to His second coming."
But we hasten to the third discourse,
verses 10 : 19. How long after the sec
ond was this revealed? What question
is the prophet to ask, and to whom
(11, 12)? What was the answer re
ceived? "Holy flesh" here refers to
the flesh of sacrifices which, while it
made ceremonially "holy" the "skirt"
in which it was carried, could not ira
part that holiness to anything beyond.
This is used to illustrate that the sacri
fices which the nation was offering at
this time, while "holy" in the sense that
they had been appointed by God and
represented divine truths, could not,
nevertheless, make them who offered
them holy while they were living in
disobedience. There was no inherent
grace that could be communicated by
them through the raere act of their
presentation. For these sacrifices to
be the means of spiritual blessing to
the people just now the latter must
cease their neglect with reference to
the building of God's house.
What second question was the proph
et to ask (13) And the answer in
this case? The interpretaion follows
in verse 14. "Legal sanctity is not so
readily communicated as legal impur
ity. The paths to sin are many, the
path to holiness, one. One drop of
filth will defile a vase of water, but
many drops will not purify a vase of
filth." The offerings of the people,
being diligently presented on the altar
erected in the open air before the
temple was built, could not make them
acceptable to God. because of their dis
obedience in failing to complete that
temple. In fact, those offerings were
themselves being made unclean through
the uncleanness, disobedience, of the
people. But how does verse 15 show
that a change had taken place in their
spirit and actions? The people had
now begun to build on the foundations
previously reared and God had begun
to bless thera (verse 19, last clause).

The Prophecy of Zecbariah

97

They could see no visible signs of the
blessing as yet, but it was in operation
in the earth in their fields, and vines,
and trees, and when harvest-time came
they would know that God had done it.
In days gone by, while living in dis
obedience, they had often, in harvest-
time, expected to gather a heap of
twenty measures in a field where they
got no more than half of it ; and fifty
vessels of wine were looked for out of
the press, and they only got two-fifths
of the quantity. Everything was against
them in those days, and yet they did
not see the cause of it all to be their
own sin (i6, 17). But it would be dif
ferent now. Let thera remember the
date well (18). It was the date when
they really began to serve God in ear
nest, and showed their faith by their
works. Harvest-time had not yet come,
the seed was in the grotmd. and not
in the barn, the trees and vines had
not yet blossomed, nevertheless, "From
this day will I bless you" (19). God
begins when we begin. There is a
great lesson here for ourselves and for
the people we teach.

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

CHAPTER XXXVIII.
The Prophecy of Zecbariah.

The introduction of Haggai, in the
last chapter, will serve sufficiently for
Zecbariah who was conteraporary with
him. Zecbariah, like Haggai, had really
a two-fold mission, to strengthen the
hands of Israel in the time being for
the rebuilding of the teraple, and to
quicken their hope as the earlier proph
ets had done, by painting in glowing
colors the coming time of perpetual
blessing and triumph over every foe.
This two-fold mission of the prophet
is set before us in a two-fold division
of the book. Chapters 1-8 give us
a series of prophetic visions bearing
primarily, though not entirely, upon
the prophet's own time, while chapters
9-14 deal chiefly with the events cul
minating at the end of the age and the
opening of the millenniura.
Part one, after the introduction,
chapter 1:1-6, might be outlined thus :
1. The prophetic visions, 1-6.
The man among the myrtle trees.
The four horns.
The four smiths.
The measuring line. _.

The high-priest in the temple.
The golden candlestick.
The flying roll.
The woman in the ephah.
The four chariots.
2. The symbolic crowning of the
high priest, 6.
3. The instruction about fasting, 7-8.
The First Four Visions, 1-2. — ^To
understand the first vision is to get
the key to all the rest. When was
it received by the prophet? Chapter
I : 7. Describe what he saw (8). Ob
serve that two persons are referred to
here, the man upon the red horse, and
the angel that talked with Zecbariah,
sometimes called the "interpreting
angel." The man on the horse seems
afterward identified with "the angel
of the Lord," verses 11, 12, which is
one of the Old Testament names for
Christ. It is presumable, of course, and
indeed the context makes it necessary
to suppose that the other horses had
angelic riders also. Who are these
described to be (10)? What report
gave they of the earth (11)? Prosper.

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Synthetic Bible Studies

ity and peace, in other words, seems to
have been characteristic of all the
peoples of the earth, while Jerusalem,
however, was distressed, the temple un
finished, and the remnant of the Jews
there persecuted by enemies. Who now
intercedes on behalf of Jerusalem and
Judah (12) ? Is the answer of Jehovah
encouraging or the opposite (13) ?
What was His answer in detail (14-
17)? Was the peace and prosperity
of the Gentile nations an evidence nec
essarily of the Divine blessing upon
them (15)? Jehovah had used them
to chastise and discipUne His people,
but what shows their own selfish and
wicked intent in the preraises (same
verse) ? What does Jehovah proraise
shall be accoraplished by the little rem
nant at this time (16) ? What of the
future (17)? I need not pause to
point out how this was fulfilled in the
history of God's people at the time, in
a measure at least. The temple was
built, the cities were restored, and Je
rusalem and Judah were comforted.
And yet I am quite in accord with
those who believe that there is to be a
complete and grander fulfillment in the
days to come. The two following
visions , if we shall call thera two — ¦
the four horns and four smiths (Re
vised Version), are closely connected
with the one just considered. The four
horns are identified as the four world-
powers (Babylonian, Persian, Greek and
Roman) who are to scatter Israel, but
the four smiths are four corresponding
powers of some sort, not necessarily
nations, which shall overcome them at
the last and bring deliverance. We are
almost necessarily shut up to the
conclusion that this prophecy extends
to the latter days by reason of its ref
erence to the whole of the four pow
ers. The next vision, that of the meas
uring line, presents no serious difficulty.
Its significance explained (chapter 2 : 4,
5), is seen to be the same practically
as that of the man araong the myrtles.
However it may have had an approxi-
rnate fulfillment in the prophet's own
time, verses 10-13 indicate that it looks
toward the future. What declaration
in those verses seem to prove that?
The High Priest and Satan, 3.— To
understand and appreciate the mean
ing of the vision now reached, one
should keep in mind that a cause of
dejection on the part of the Jews at
this time was their consciousness and
conviction of past sin. They felt, as
was previously stated, that God had
forsaken them, and that their present
sorrow and numerous calamities were
the result of that fact. We see herein
a parallel to the spiritual condition of

many a true believer in our own day,
whom Satan torments with the belief
that he is not saved, and cannot be
saved on account of his raany and black
sins. Indeed this very thing is now
set before us in syrabol, only that there
is a nation in the case here, and not
merely an individual, for Joshua the
high priest represents the whole of
Israel. Where is the high priest seen to be
(3:1)? It is thought by some that he
was represented as in the holy place
ministering at the altar. Who is seen
to be with him, and for what malign
purpose? We have here in symbol,
the idea of Satan's temptation of the
saint to doubt God's goodness and
power to forgive and save. How is
this goodness and power shown, how
ever, in the next verse? On what
ground is Jerusalem to be saved, on
that of merit or of the Divine choice?
What does verse 3 teach as to the truth
of Satan's insinuation against Israel
as represented by the high priest? Does
the imagery indicate the holiness or
sinfulness of the people? Yet how is
Divine grace illustrated in the next
recorded command of Jehovah (4) ?
What did the removal of his filthy gar
raents signify? What did the changed
raiment signify? Compare Romans
3:22. What next was done (5)? By
this act the clothing of the high priest
was corapleted and he was fitted for his
official service, as before he was not.
Who is represented as "standing by"
all this tirae as if interceding for
Joshua (and through him for the na
tion), and to see that these commands
were carried out and these benefits con
ferred? With whom have we identi
fied "the Angel of the Lord?" What
charge is now laid upon Joshua, and
what privilege is connected with it
(7) ? I quote here in part frora a cora-
mentary on Zecbariah, by A. C. Gaebe-
lein. He applies the prophecy mainly
to the last times, and says : "In analyz
ing this charge, we see clearly what
Israel's earthly calling is and wherein
her millenial glory and work will con
sist, (i) Judging in the house of the
Lord, and from there ruling and judg
ing the nations. (2) Keeping the
Lord's courts. In the new millenial
teraple there will be ordinances, and
that temple will be a house of prayer
for all nations. (3) She will have
places to walk among the ministering
angels." In explanation of this last
remark the author reminds us that Is
rael's cleansing will take place in that
day not in Heaven, but on the earth.
The church will be above occunying the
many mansions, sitting with Christ oa

The Prophecy of Zecbariah

99

the throne, the glorified Head over all.
The angels wiU be ascending and de
scending upon Him in service both
earthly and Heavenly (John i : 51), and
among these Israel may have a place.
Her place being that of ministry to the
nations. What language in verse 8 would seem
to indicate that the restoration and
blessing of Israel in that day will be
regarded as rairaculous? What lan
guage in the same verse connects it
with the manifestation of the glory of
Christ? What other prophet in par
ticular speaks of Him by the name of
the Branch? What would lead us to
suppose that the following verse (9)
also refers to Christ? Can you narae
any other passages in either Testament
that speaks of Him under the figure of
a Stone? The commentary above re
ferred to, however, regards this verse
as meaning "Israel restored, and as
such, the nucleus of the kingdom of
God and His Christ on this earth." This
is so judged because of the closing
words "I will remove the iniquity of
that land in one day." This whole story
of Joshua standing before the Angel
of the Lord affords material for a
precious Bible-reading or Gospel ser
mon. As. Rev. W. J. Erdman puts it,
it gives us a picture of the sinner ; —
chosen, cleansed, clothed and crowned.
The Golden Candlestick, 4. — The
Christian church is doubtless more fa
miliar with the symbol of the golden
candlestick than any other in this book,
for which reason it will require but
little consideration here. The candle
stick was evidently a copy of that in
the early tabernacle, but with what dif
ference (verse 2) ? Frora what source
was its oil supplied (3) ? What did this
supply of oil from the trees symbolize
(6) ? The candlestick itself may be said
to represent the temple which the Jews
were now essaying to build, or for that
matter, the Jewish nation as a whole
which was now sought to be re-estab
Ushed on its former basis and thus
become a light in the world. The dif
ficulties in the way of accoraplishing
these things seemed insuperable, and
were so indeed if the strength of man
only should be considered, but God
would interpose, and His Spirit would
do what human agencies could not do.
How is this difficulty and its reraoval
figuratively expressed (7) ? How is
the figure explained (8-10)? On what
particular point did the prophet desire
further Ught (12)? What reply was
made to hira (14)? By these two
anointed ones" is soraetiraes understood
Zembbabel and Joshua, the leaders of
Israel at this time on whom, and

through whom in a sense, the Holy
Spirit would be poured out for the suc
cessful termination of the work.
Of course it is quite proper to use
this symbol in an accommodated sense
as applying to the church of the pres
ent day in its testimony and work; in
which case the "two anointed ones"
may be taken to represent any who es
pecially "filled with the Spirit" are
executing the Lord's will in power. At
the same time also it is to be steadily
kept in raind that the whole thing ap
plies primarily to Israel, not only in
the time of Zecbariah, but in the last
times when through the blessing of
the Spirit, as we have seen, she shall
be restored, cleansed, forgiven, and be
come a joy and rejoicing in the earth.
It is proper to add as well that the
deeper raeaning of verse 14 is prob
ably Christ Himself, "The Priest upon
His throne," who will supply Israel as
He now supplies the church with His
own Holy Spirit !
The Flying Roll and the Ephah, 5. —
The two visions in chapter 5 are per
haps as mysterious as any in the book,
and like that of the four chariots which
follows in chapter 6, they seem to ex
press the idea of judgraent. That the
"flying roll" has that significance would
seem plain by a comparison with
Ezekiel 2 : 9, 10, and Revelation, chap
ters 5 and 10, where similar figures
have such meaning. We have seen
hitherto that judgment is certainly
coming upon the Gentile nations, and
that Israel also is to be purified before
she is finally restored, and it may be
that to both these facts the present
vision applies.
What is now seen (6) ? An ephah
or measure may fairly be taken as an
emblem of trade or commerce. What
was seen sitting in the ephah? What
is the woman said to symbolize (8) r
The whole figure then represents wick
edness in commerce. What is now
done with the ephah and whither is it
carried? The land of Shinar at once
suggests Babylon again, of whose re
vival in the latter days mention has al
ready been made. Every one knows
that commercialism is very prominent
in Revelation 18 as the climax of un
godliness. It will be well to read that
chapter in connection with Habakkuk
2 : 12, and James 5. Babylon is real,
and the woman is the coraraercial spir
it that will reign there at the end. The
same spirit of self that prevailed in
the early Babylon of Genesis 11, will
build up and prevail in the last Baby
lon of Revelation 18. The description
UBiBSj 'siuoo 01 auo aq} }g jjim A-ep
of the Babylon of Nebuchadnezzar's

ICO

Synthetic Bible Studies

14:4, 17:5. 47:12; Jereraiah 50;
3^, SI : 7, 13. It will be the city
of "the prince of this world," the seat
of the Antichrist. Rorae is the off
spring of Babylon, but Babylon is the
mother of Rome. It is noticeable that
certain prophecies concerning Babylon
in Isaiah and Jeremiah have not yet
been fulfilled, while at the same tirae
these prophecies are closely identified
with those in Revelation 17 and 18.
The drift of things in our day is in the
direction of such a commercial center
in the East.
Eastward the course of empire takes
its way. Our possession of the Phil
ippines, the awakening of Japan, the
"open-door" in China, the railroad plan
ned to India, the quickened interest
in the Jews' return to Palestine, known
as_ "Zionisra," and many other things
point that way. At the same time we
must not be too hasty in forming our
opinions with reference to unfulfilled
prophecy, or uncharitable and dogmatic
in asserting them. Let our attitude
be that of prayerful searching of God's
Word, humble attendance upon those
who, taught of the Spirit, are in their
turn able to teach us, and only kind
and gentle expression of that which we
believe to be truth when it is opposed
by others who may seem to have as
good a right to be heard.
The ninth and closing vision, chapter
6:1-8, furnishes another spectacle of
judgment on the nations and the quiet
ing of the divine Spirit with the re
sult. Space prevents an enlargement
upon it, nor is it absolutely necessary
in the light of the foregoing.
The Crowning of the High Priests, 6.
— ^The prophet is now called upon, how
ever, to do something in the nature of
an object-lesson, which would seera to
symbolize that great future event which
will follow the judgments referred to,
viz. : the manifested reign of Christ
over the millennial earth. Who have
now corae from Babylon on an em
bassage of some kind (10)? Whose
guests are they (same verse) ? What
precious articles do they seera to have
brought with thera as gifts for the
temple (11)? What is the prophet
to do with some of this silver and
gold? What is he to say in connec
tion with this transaction (12-13)?
What then shall be done with the
crowns, and why (14-15)?
"rhat this whole transaction is sym
bolic is plain from two or three points
of view. In the first place, the royal
crown did not belong to the high priest
or any other son of Levi, but to the
tribe of Judah in the line of David.
In the second place, there is the ex

pression "Behold the Man whose name
is the Branch !" To whom, as we
have already seen, does that name be
long? 'Then in the third place, we
have the declaration, "He shall build
the temple of the Lord." To whom in
the fullest sense can this apply, save
to Christ? And then, "He shall bear
the glory," and "He shall be a priest
upon His throne." Of none other than
Christ has this ever been predicted.
He only is the priestly King. Compare
Psalra no, and Hebrews 7. What
language in verse 15 bears a possible
reference to the Gentiles in that day?
On what condition is all this to be ful
filled (sarae verse) ?
We shall be obliged to pass over, for
want of space, any particular consider
ation of the two next ensuing chaptelrs,
7 and 8, which are in a sense paren
thetical, although in perfect accord as
to their teaching with the general drift
of the whole book. Certain men of
Bethel sent messengers to Jerusalem to
inquire on the subject of ritual or cere
raonial fasting. Had their fasting on
certain occasions hitherto been accept
able to God and were they to continue
it in the new regirae ? They are shown
what a hollow and hypocritical thing
that service had been hitherto ; how
it was just such forraalisra and hy
pocrisy as that which had brought the
late punishment upon their fathers ;
how that the kind of fasting Jehovah
desired was of a different nature alto
gether ; and finaUy, that in the blessed
time coraing feasting will take the place
of fasting altogether. These brief
hints, I trust, will enable the readers to
reach a fair understanding of the chap
ters under consideration in their pres
ent connection.
Part Second of the Book, 9-14  It
was stated previously that the first part
of the book, chapters 1-8, referred
chiefly, though not entirely, to the
prophet's own time. It is now seen
in what sense that is true. The basis
of all the prophecies in that part had
a historical relation to the period then
present. They were uttered, so to
speak, to cheer and encourage the peo
ple in the work of re-building the tera
ple. And yet, after all, there is not
one of them that did not take cogni
zance of the far future. Indeed, some
would say that they had little bearing
on the prophet's own tirae in compari
son with the remoter and completer
application. However that may be, one
thing is quite_ clear, viz : that the dis
courses of this, the second part, deal
almost entirely with the future.
It will aid in the understanding of
these chapters if we recaU a few his- \

The Prophecy of Zecbariah

lOI

torical facts. At the date of this book
the Medo-Persian was the great world-
power to which the Jews were subject.
It was followed by the Greeks, and
the Greeks by the Romans. During
the Roman regime our Lord was cru
cified and Jerusalem destroyed. The
present (i. e. our own tirae), is an in
terregnum so far as Jewish national
history is concerned, which will con
tinue till Israel is once more in Jeru
salem, in covenant with Anti-christ,
and about to pass through the tribula
tion of that period prior to her final
deliverance and blessing. Here then
are three distinct periods in Jewish his
tory which we may call, the Grecian,
the Roman and the final periods. 1
think Zecbariah treats of each of these
periods in the chapters following, and
while I confess to great difficulty in
the explanation of them, yet I will do
what I can to approach their meaning :
I. The Grecian Period, 9-10. — You
will recall from the study of Daniel
that this period begins with Alexander
the Great, the notable horn between
the eyes of the he-goat. When he
crossed from Greece into Asia he swept
down the Phoenician and Palestinian
coast of the Mediterranean, besieging
and capturing Damascus, Sidon, Tyre,
Gaza and other cities in the south
Philistine country. But strange to say,
he passed by Jerusalem more than once
without doing it harm. The Jewish
historian Josephus explains this by a
dream which the great monarch had,
and which was remarkably fulfilled by
the appearance to him at Jerusalem of
the high priest and his train. How
ever this may be, the opening verses
of chapter 9 give us the prophetic out
line of his career at this time. Read
verses 1-7. For the deliverance of
Jerusalem which actually occurred,
read verse 8.
But now we come to a further illus
tration of the law of double reference,
for the same verse which speaks of the
deliverance of Jerusalem from Alex
ander, speaks evidently of another and
more lasting deliverance which can
only find fulfiUment in the latter times.
What shows that this ultimate deliv
erance, thus foreshadowed, is connected
with the coming of Christ (9) ? When
were these words fulfilled at least in
part? Matthew 21:5. What shows
that their complete fulfillment, accord
ing to the law just mentioned, is re
served for the latter tiraes, or Christ's
second coming (lo-ii)?
Verses 13-17 are particularly ob
scure, but thought by some to refer to
the period of the Maccabees who deliv
ered their people for a while from tbe

yoke of the tyrant Antiochus Epiphanes
B. C. 170, or thereabouts, while the
Grecians represented by him were still
in power. However this may be, it is
evident from what follows that, as in
so many other instances previously
discovered, this deliverance foreshad
owed and pointed forward to a greater
and final one to come.
The Roman Period, II. — The period
of Greek supremacy is at an end, and
we have reached the events in the
Roman period culminating in the rejec
tion by the Jews of the Son of God.
The eleventh chapter opens with a
scene of judgment (verses 1-6). Then
follows the cause of it (verses 7-14).
It will be noticed in verse 4 that the
prophet is commanded to do a symbolic
act, and in verse 7 he is seen in the
performance of it. What was this act?
There will be Uttle doubt in any mind
after reading the coraplete context, that
in this act he is the type of the Good
Shepherd, Jesus Christ. Corapare Mat
thew 9:36, and John 10. What does
the Shepherd carry with Hira to guide
and protect His flock? There is diffi
culty in explaining the raeaning of
these staves unless we adopt that hinted
at in verses 10 and 14, where "Beauty"
seems to refer to the divine covenant,
and "Bands" to the union between the
ten tribes and the two.
Who are seen to be "cut off" in verse
8? It is generally supposed that these
"three shepherds" "stand for the three
classes of rulers that governed Israel,"
priests, prophets and lawyers, Jeremiah
2:8, Matthew 16:21. Our Lord pro
nounced woes against them (Matthew
23), and when the city was destroyed
their rule came to an end. What por
tion of the flock paid attention to and
were fed by the shepherd (11)? Com
pare Matthew 5:3, 11:25, i Corin
thians I : 26-29. How does verse 12
point to the rejection of the Shepherd
by the flock? What incident is fore
shadowed in the next verse? \Yho is
the prophet now comraanded to imper
sonate (15)? What person yet to
come will answer the description in
verses 16 and 17? Can this be any
other ultimately than the Anti-christ?
Read the sad words in John 5 : 43.
The Final Period, 12-14. — I beUeve
all the prophecies in this section of the
book, are yet to be fulfilled, and that
the fulfiUment takes place at the period
hitherto so frequently referred to. It
is the time when Israel is once more in
Jerusalem in the national sense, though
at first in an unconverted condition.
We saw in the book of Daniel that
the Anti-christ would at this time enter

102

Synthetic Bible Studies

into covenant with Israel, and after
wards (in the middle of the last per
iod of seven years), break that cove
nant. Then "the time of Jacob's trou
ble" begins, the nature of which will
in part be the combination of the Gen
tile nations, i. e., the Roman world,
against it. Antichrist hiraself will be
at the head of this combination doubt
less, if we may judge from a compari
son of Daniel with Revelation. It is
at this point, when the nations are be-
seiging the Holy City, that the present
"burden of the word of the LORD"
begins (12 : i, 2).
We can not pause to outline these
chapters in detail, nor is it necessary
for those who have carefully perused

the earlier books of the prophets in
connection with these lessons. A hint
here and there will suffice. For ex
ample, in this siege Jerusalem will for
the first tirae be victorious (12:2, 3);
the victory, however, will be of a su
pernatural character (4-8, R. V.) ; the
conversion of the nation will accom
pany it (10), also 13:1, and it will
take place coincidentally with their great
tribulation (13:8, 9, 14:1-3); Christ
shall appear to them (14: 4) ; the earth
will rejoice (9) ; as will also Judah
and Jerusalem (10. 11) ; their enemies
will be punished, and the Millenniura
will have begun (16, and the following
verses).

CHAPTER XXXIX.
The Book of Nehemiah.

In the chronological order Nehemiah
follows Ezra and perhaps one ought
to say Haggai and Zachariah also, after
a period of about ten years, and al
though a Jew, he is an official of in
fluence in the court of Persia, and one
of those who did not return with either
the company of Zerubbabel or the later
one under the leadership of Ezra.
Sorae of the returned captives, araong
thera his brother Hanani, are revisiting
Persia at the tirae when the book opens,
from whom he learns that the condi
tion of the people in the Holy Land
is one of "affliction and reproach." (i :
1-3). His heart is moved by the intel
ligence, and like a true Israelite and
true child of God he brings the matter
before Him. The prayer that follows
and which is the substance of the re
mainder of chapter one, is one of the
many suppUcations of saints in the Old
'Testament which will repay the closest
attention from both the historical and
devotional point of view. The prayer
was very definite and pointed and raet
with an early and favorable answer,
one which it may _ be said Nehemiah
hiraself helped to bring about (see chap
ter 2: 1-8).
Arrived on the site of Jerusalera
with his commission and authority as
governor and repairer of the breaches,
Nehemiah makes a quiet and personal
investigation of the condition of the
walls before he reports his plans and
purposes to the leaders of the people ;
but when he does so they are ready to
engage in the work (2 : 9-18).

This work, let it be remembered, was
the rebuilding of the walls of Jerusa
lem, not the rebuilding of the temple,
which, as you recall, was undertaken
and carried through successfully in the
days ot Zerubbabel, who was aided by
the prophesying of Zecbariah and Hag
gai. But though the temple was rebuilt,
yet the defenceless condition of the
city in consequence of the broken walls,
left the Jews at the mercy of every
enemy, not a few of whom were adja
cent to them and ready to take every
advantage of injuring them. The re
building of the walls, therefore, was
important as resulting in that re-estab
lishment of their national autonomy
which up until Nehemiah's time they
had never really been able to enjoy.
Of course when we speak of "national
autonomy" the phrase is always quaU
fied by the understanding that they
were subject nevertheless at this time
to Persia, although with a large meas
ure of political freedora.
Sorae of these enemies spoken of
above did everything in their power to
frustrate the plans of Nehemiah and
the people, by ridicule, by craft, by
conspiracy as well as in other ways,
but without avail. Nehemiah was a
most reraarkable man. One of the
rarest discretion, courage, patriotism,
pertinacity and leadership. But he was
above all a man of God, knowing God,
thoroughly consecrated to God, and of
course specially equipped not only in
tellectually, but spiritually, for the
great task before him. It was simply

The Prophecy of Malachi

103

impossible under the circumstances for
hira to be overcome, and there is a
sense in which his career entitles him
to be ranked with the chiefest men of
Israel, with Moses, David, EUjah, Dan
iel and others that raight be named.
There is a picturesqueness also about
his personal history which gives it a
rare charm to the student of sacred
biography. Chapter 2:19, 20, chapter
4, and chapter 6 are particularly in-
tere.'iting as covering the subjects above
named. Chapter 3 gives us the naraes
and order of those that builded the
wall under his leadership, and chapter
5 furnishes us with a picture of the
inner life of the people at this time,
which is as dishonoring to those whom
we might call the rich men and capital
ists, as it is honoring to both the head
and the heart of the great man who
was the responsible chief of affairs.
Chapter 7 indicates that after the
completion of the walls, Nehemiah re
turned to his forraer position at the
court of Persia frora which apparently
he raerely had a leave of absence (7 :
1-4). This return, however, was not
undertaken until other things besides
the walls had been set in order. The
law against usury spoken of in chapter
5 was not the only iraportant piece of
legislation established on a sure foot
ing. The renewal of the genealogical
records (chapter 7) was of vital rao
ment as pertaining to the redistribu
tion of the land and the succession of
the high priest, as well as looking for
ward to the identification of the Mes
siah as the King of Israel when He
should come. The revival of some
thing of the old-time religion through
the reading of the law and the formal
renewal of the covenant was another
event of magnitude due to Nehemiah's

authority and influence (chapter 8).
The succeeding chapters down to and
including chapter 12 refer to these
events. But at chapter 13 (especially verse
6), we perceive that after an interval
Nehemiah returns again to Jerusalem.
Verse 6 of that chapter indicates that
about twelve years more or less were
consumed jn the execution of his first
commission, but just how long a peri
od elapsed between his report to the
King of Persia and his later visit to
Jerusalera is not stated. Nevertheless
on his return he finds a condition of
affairs to some extent not unlike that
Ezra was obliged to rebuke on his
earlier entrance upon the governorship.
In the first place the worship of Je
hovah had been sadly neglected and
the temple polluted by the heathen
through the wilful and selfish con
nivance even of the high priest. The
service was not maintained because
the Levites were not supported by the
tithes and offerings. The Sabbath day
was desecrated most outrageously, and
the earlier sin of intermarrying with
the heathen had been fallen into again
notwithstanding the previous solemn
covenant against it. Nehemiah's con
duct in dealing with these sins and
bringing about reforms as narrated in
this chapter is about the raciest read
ing in the Old Testament, and while
I am not an enthusiastic admirer of
"political preaching" in the pulpit, yet
any minister who wants good texts and
stirring illustrations for use against
dereliction in public office and the en
couragement of fidelity and boldness
on the part of public servants, will find-
a rich feast in this the last chapter of
Nehemiah.

CHAPTER XL.
The Prophecy of Malachi.

The book of the prophet Malachi is
a continuous discourse, so that, prop
erly speaking, there are no intervening
events. The prophet is usually regard
ed as a conteraporary of Nehemiah, fol
lowing closely in the wake of the form
er prophets Zecbariah and Haggai. The
evidence of this, however, is chiefly in
ternal and gathered from two facts
(i), that the second temple was very
evidently in existence at the time, and
(2), that the evils condemned by Nehe
miah and singled out above, are those

which he also condemns. This will
appear more particularly as we pro
ceed, but those who care to do so at
this time may compare the language
in Malachi 1:7, 8; 2:11-16; 3:8-10
with the last chapter of Nehemiah, es
pecially verses 10-14, 23-29.
Following an outline suggested by
Professor Willis J. Beecher, D.D., we
have: The Introduction to the Book, I :
1 : 5. What word in verse i indicates
that the message, or messages, to fol-

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low are in the nature of rebuke rather
than comfort or encouragement? With
what touching and all-comprehensive
declaration does verse 3 begin? While
Jehovah thus declares Himself towards
His people Israel, how do they re
ceive it? This skeptical insinuation in
the interrogation "Wherein hast thou
loved us?" is a marked peculiarity of
the book, and shows the people to have
been in a very bad spiritual frame, and
one well calculated to give birth to the
practical sins enumerated later on. It
is so hard for man in his natural state
to believe that in the midst of trials
and discipline of one kind and another
it is possible for him to be the ob
ject of divine love. For example, how
blind were these Israelites concerning
it, and with what historic circum
stances, which it would seem impossi
ble to have been forgotten by them,
does Jehovah seek to bring thera to a
saner mind (2-5) ?
Let us be careful not to read a wrong
meaning or intention into that refer
ence to Esau, as though God caused
him to be born simply to have an ob
ject on which He might exercise His
hate, or as if that hate condemned the
individual Esau to misery in this life
and eternal torraent beyond. The hate
of Esau as an individual is siraply set
over against the special choice of Jacob
as the heir to the promised seed of
Abrahara. Esau did not inherit that
promise, the blessing to the world did
not come down in his line, but that
of his brother Jacob, and yet Esau him
self had a prosperous and doubtless en
joyable life, nor are we driven to the
conclusion by anything the Bible says
that he was eternally lost any more
than Jacob. Moreover, the particular
reference in this case is not so much to
Esau as a man as to the national de
scendants of Esau, the Edomites, who
had not only been carried into captivity
as Israel had been, but whose efforts
to rebuild their waste places would not
be successful as in the case of Israel,
because the divine purposes of grace
lay in another direction.
The Second Division of the Book,
1:6-3:4, consists of an address to the
priests and Levites, more especially
the former, in which they are charged
with three kinds of offenses. The
first offense is neglect of their temple
duties, see chapter i : 6-2 : 9. Cir
cumstances prevent our enlarging on
the subject, but the real character of
the offense is seen in verses 7 and 8,
and 12 and 13 of chapter i, while the
punishment to fall upon the offenders
in the event of impenitence is indicated
in chapter 2 : 1-9. The second offense

concerns unholy marriages, covering
verses 10-16 of chapter 2. It was
for this sin as well as the preceding one
that Jehovah had refused to accept
their offerings (13, 14). Notice, in this
connection, the strong arguraent against
divorce found in verse 15. God raade
one wife for one man at the beginning
though He had the power to make
more, and He did this because of the
godly seed He desired. The third of
fense is that of skepticism, and as Pro
fessor Beecher calls it, a bad skepti
cism, for there is a species of doubt
which only deserves very tender and
compassionate treatment and which
cannot be called evil in its spirit and
motive. This, however, is hardly the
kind of doubt now under consideration
(see chapter 2:17). This division of
the book closes, as does indeed the
division following, by a prediction
"concerning a day in which the obe
dient and disobedient shall be differ
entiated and rewarded." This "day"
we have often recognized as the "day
of the Lord" still in the future both
for Israel and the Gentile nations (3 :
1-4). Notice the partial or introductory ful
fillment of verse i in the career of
John the Baptist, as indicated in the
words and context of Matthew 11 : 10,
Mark i : 2, Luke i : 76. But the con
cluding verses of the prediction show
very clearly to those familiar with
prophetic teaching, that a complete ful
fillment must be ahead. The offering
of Judah and Jerusalem has not yet
been so purified by divine judgments
as to be pleasant unto the Lord as in
the days of old, but it shall yet so
come to pass.
The Third Division of the Book,
3:5-4:3, consists of an address to
the people as a whole, who like the
priests, are charged with three kinds of
offenses. The first offense is certain
public wrongs in which are grouped
false swearing, adultery, oppression and
injustice (3 : 5-7). The second is the
sin of failure to support the teraple
and its rainisters (3 : 8-12), in which
case please notice the solemn charge
of divine robbery, and the overflowing
blessing promised to faithfulness in
the matter of tithes. The third is the
same kind of skepticism as with the
priests (3:13-15).. The prediction con
cluding this section covers verses 3 :
16-4:3, and is rather more comforting
in character than the preceding one.
The Fourth Division of the Book, 4:
4-6, is in the nature of a grand conclu
sion to the whole in which the great day
of the Lord is once more referred to,
and Elijah tbe prophet named as His

The Gospel of Matthew

105

forerunner. We learn frora the New Tes
tament (Matthew 11:14, Mark 9:11
and Luke 1:17) that John the Bap
tist is to be considered at least as the
type of this forerunner, but that EUjah
is himself to come again to this earth
is the opinion of very raany, to do the
work here predicted of him. There
are those who believe that he and
Moses are the two witnesses spoken of
in Revelation 11 that shall appear and
do wonders in Jerusalera during the
period of the reign of the Antichrist.
It is particularly to be noted in this
day when false Elijahs are boasting of
themselves, that the true Elijah, when
he coraes, will be a Jew, that his rais
sion will be entirely to Jews, and that
his place of operations will not be in
the United States, for exaraple, but in

Jerusalera and Judea. He will be a
prophet, moreover, and not engaged
in business transactions either coraraer
cial or industrial. Neither will he be
interested in the purchase or sale of
real estate. There is only one Zion and
that is in Jerusalem, and Jehovah will
never coraraission any of His people
to purchase that with earthly gold
from the hand of His eneraies. It be
longs to Him and by Him was given
in trust to Israel long ago. Through
their disobedience they have lost its
possession temporarily, but when on
their repentance they shall be prepared
to receive it again at His hands, He
will wrest it from the nations now
trampling it under foot, and give it
back to them again,

CHAPTER XLI.
The Gospel of Matthew.

About four hundred years, more or
less, have elapsed since the period of
Malachi with whose book we have just
finished, during which time no prophet
had arisen in Israel. The people had
remained in their land with varying
fortunes, as the world would say, but
with God's purposes being carried out
in thera as foretold in their Scriptures.
We left them under the dominion of
the Persians, which was soon followed
by that of the Grecians including the
Syrian period in which Antiochus Epi
phanes flourished as their chief enemy
and the Maccabees as their deliverers,
soraewhere about one hundred and fifty
to one hundred and seventy years be
fore Christ. Then carae the Roman
regime in which period it was that the
Messiah appeared.
At the outset let us remember that
the Old Testament promised an earthly
kingdom to Israel to be set up on this
earth when the Messiah came, and for
which the faithful were ever looking.
Jesus was the Messiah though they
knew Him not, and He had corae
to set up that kingdom. Moreover,
from the beginning of His public min
istry down to a certain point to be
named later. He proceeds on the as
sumption that the kingdom has come
in Him if the nation will receive Him.
He is not received, however, but re
jected, whereupon He changes the char
acter of His teaching and begins to
speak of the church instead of the king

dom, and to lay plans, humanly speak
ing, for the formation of a new body
of people altogether. Gentiles as well as
Jews, who shall sustain a peculiar rela
tion to Hira while the kingdora is in
abeyance, and indeed foreverraore.
That phrase, "the kingdom in abey
ance" I would emphasize, as meaning
that the kingdora proraised in the Old
Testament is yet to come, and to be
set up on this earth in Israel, with
Jesus, the recognized Messiah, at its
head. This will be when Israel, pun
ished and repentant, shall receive Hira
by faith as all the prophets have spoken.
In the meantime the church coraes into
view, with a unique origin, history and
destiny, concerning which the New
Testament treats almost exclusively.
"Almost exclusively" and yet not quite
exclusively. . The Gospels have something
to say about the kingdora, especially
Matthew, and when we reach the book
of Revelation it seeras to be dealing
with that theme almost altogether ; but
throughout the epistles, especially those
of Paul, scarcely any mention of it. i.
e., the kingdom, is made at all. The
reason for all this will appear as we
proceed, but I ask only that you note it
now and so be ready to think about it
further when it comes before us.
How then shall we place Matthew's
Gospel which we now begin to study?
Can we do better than to speak of it
as covering the transition period, i. e.,
the period including the rejection of

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the kingdom by Israel and the coming
into view of the church after the cruci
fixion and resurrection of our Lord?
Please keep in mind, therefore, that
Matthew is writing distinctively for the
Jewish people, and is all the time seek
ing, under the inspiration of the Holy
Spirit, to present Jesus to them as the
One who fulfills the Old Testament
features of the Messiah. It is for this
reason that the first Gospel is some
times called the Gospel of the King
dom, because more than any other of
the four, it dwells upon that aspect of
the truth. But this suggests that each
of the four Gospels has its own dis
tinctive viewpoint of the history and
work of the blessed Savior, to appre
ciate which is most iraportant in the
study of that Gospel. In the Old Tes
tament the Coraing One is described
or alluded to in raany different ways,
but they have all been reduced to four,
as for exaraple : He is the King of
Israel, He is the Servant of Jehovah,
He is the Son of Man, and He is the
Son of God. This division or classifi
cation thus re-appears in the Gospels,
and as we shall see, Matthew reveals
Him in the first particular, Mark in the
second, Luke in the third and John in
the fourth.
I. The Advent of the Messiah, 1-4.
— The first division of the Gospel of
Matthew covers what raay be denorai-
nated the advent of the Messiah, in
cluding chapters 1-3, and the first
eleven verses of chapter 4. We shall
follow Dr. Gregory's excellent analysis
to a certain extent, as found in "Why
Four Gospels," and thus classify this
introductory section of the Gospel
into four parts : —
^ His natural descent, i : 1-17.
His two-fold nature, i : 18-25.
His earthly location, 2 : 1-23.
His official preparation, 3:1-4:11.
Always remembering that Matthew
is writing distinctively for the Jew, and
that his particular raission is to con
vince the Jew that Jesus of Nazareth
is the Messiah and the King of Israel
proraised in the Old Testament, it will
add interest to the study of his Gospel
if we observe how continually he
quotes the Old Testament, and explains
that all this was said or done by Jesus
or to Jesus that the word of the Old
Testament might be fufiUed. In this
respect Matthew differs very radically
from the other Gospels, especially
Mark and Luke as we shall see, and
for reasons that will appear also.
For instance, take the natural de
scent of the Messiah : The Jews ex
pected Hira to come in the line of
Abraham, and through David, and

would not have listened to any Mes
sianic claim of one who would not
quaUfy in that particular. Therefore
Matthew takes the greatest pains to
trace the genealogy of Jesus through
David to Abraham, and stops there.
The Jews did not care to go back of
that. The raarginal references in your
Bible will indicate the Old Testament
passages fulfilled in the genealogy of
Jesus as given by Matthew.
II. The Ministry of the Messiah, 4:
12-16: 12. — Under this head notice (i),
the place and character of its begin
ning (4:12-25), keeping in mind al
ways Matthew's particular purpose to
reach the Jews by proving Jesus to be
the Messiah foretold in the Old Testa
raent prophets.. The place, for ex
ample, was Galilee of the Gentiles,
and this Isaiah said would be the case
(see that book, 9: i, 2), the character
of its beginning is well exhibited in
verses 23 and 24 of the lesson, which
fulfill Isaiah 51 : 1-3.
Notice, (2), the constitution of His
kingdom, chapters 5-7 inclusive. When
the Messiah came the Jews were ex
pecting Him to set up His kingdom,
and Jesus accordingly, at the very be
ginning of His ministry, goes about
that work. He does so by proclaiming
these things :
The character of the members of His
kingdom, (5:1-16).
The laws governing in His kingdom,
(5:17-7:6). The requirements for entering His
kingdora, (7 :,7-29).
This division of the Gospel is some
times called the Sermon on the Mount,
and has suffered more perhaps from
false exegesis, and application than any
other portion of the New Testament
corresponding in length, except per
haps in the book of Revelation. The
cause of these mistakes is the comraon
one frequently pointed out in these
studies, of confounding the kingdom
with the church, and applying indis
criminately to the latter what belongs
almost exclusively to the former. In
the present instance, these sublime
teachings of Jesus are often substi
tuted for the Gospel of salvation
through faith in His blood. Nothing
is said on that subject in this discourse,
and therefore some would have it that
the only thing for one to do in order to
be saved is to "live up to the Sermon
on the Mount" as the saying is, or to
keep the "Golden Rule" which that
sermon sets forth. As if any unre
generated man ever did or ever could
live up to that standard or keep that
rule ! Others again, while steering
clear of that error, fall into an oppo-

The Gospel of Matthew

107

site one. Instead of applying it to the
unsaved as the way of salvation, they
apply it to the saved as the rule of
daily living, and hence come under
what is known as legalism. I do not
say that it has no reference to Chris
tian believers at all, but only that the
source and spring of their heavenly
walk with their Lord is not found in
any such series of coraraandments holy
and beautiful as they are, but in a right
apprehension of what their standing
and position are in Him as merabers of
His body.
The Sermon on the Mount is dis
tinctively Jewish, and describes, as has
been said, the character of the citizens
of the earthly kingdom which the Mes
siah came to set up. It assumes a class
of people already saved, regenerated
and in fellowship with their King. This
the Jews were not in Christ's time, and
are not to-day, and will not be till they
pass through the terrible fires of tribu
lation spoken of by the prophets,
whence the "reranant" will come forth
purified. (See the last chapter of Mala
chi again.) It was because Jesus laid
down and insisted upon such a holy
standard as this that His people re
jected and crucified Him. They were
looking for a political restoration _ of
their kingdom, but refused subraission
to the moral restoration which raust
precede it. And yet the moral char
acter of the kingdom as Jesus pro
clairaed it, was that of the Old Testa
ment prophets very clearly. Matthew's
Gospel is here consistent as elsewhere
with its governing plan to present Jesus
as the Messiah of the Jewish prophets;
in proof of which consider with this
division of our lesson such passages
speaking of the kingdora as Psalm
72:15, Isaiah 5:18-25, 28:16, 17,
Jeremiah 29: 10-14, and countless raore.
Notice (3). The manifestation of
the Messiah's power, 8-9 : 35. It was
quite in keeping that after the procla
mation of His kingdom had been made
as in the chapter preceding. He who
claimed to be the King should now pre
sent His credentials to that fact, hence
the three groups of miracles which fol
low. And before we go further, let
me at this point call attention to a
peculiarity in Matthew, as seen in the
way in which he groups things that
have a coramon likeness to each other,
or which may be used to illustrate or
emphasize a point without reference to
the precise chronological order in
which they may have occurred. For ex
ample, an examination of the other
Gospels wiU disclose the fact that these
nine miracles did not aU occur at about
the same time or in the precise relation

to each other, indicated here; but only
that Matthew uses them at this par
ticular time under the inspiration of
the Holy Spirit, in the execution of his
plan to present Jesus as the proraised
Messiah of the Jews. He has pro
clairaed His kingdora and now He es
tablishes His rights as its King. Hence,
behold His mighty works, thus gathered
up and brought into one general view.
Notice (4), the opposition shown to
the Messianic power (9:36-16:12).
This opposition already begins to show
itself in chapter 8 : 34, indeed, where
the leaders of the nation, jealous of the
rising influence of Jesus seek to offset
His hold upon the coraraon people by
the insinuation there mentioned ; but it
becomes very rauch increased and in
tensified by the occasion fumished in
chapter 10 — the coraraission of the
twelve disciples ; through the power
thus conferred upon them as He sent
them forth to "the lost sheep of the
house of Israel" to proclaim the king
dom in His narae. He may be said to
have multiplied Hiraself that many
times. It may be noticed in passing
that this, too, the sending out of the
twelve, is in part at least a fulfillment
of the prophets (see Ezekiel 34).
Let us observe that this commission
of the twelve disciples is not the same
as the "Great Commission" in chapter
28:19, 20. That concerns the procla
raation of the Gospel of grace, but this
the kingdom of Israel, hence the pe
culiarity of the instruction in this case.
'These disciples were not to go outside
of Israel, their sphere was liraited to
the twelve tribes. Their therae was not
the. Gospel, but the kingdom which we
have now come to identify pretty
clearly. They were to go without
money, or change of raiment, etc.,
which was quite practicable under the
circumstances, but which does not rest
as an obligation upon Christian rais
sionaries in our day. This is not to
say that God can not or does not supply
the need of some who now go forth in
that way, but only that the express
command does not apply to them in
the same way.
This opposition to Jesus, as has been
said, was intensified by this sending
out of the twelve disciples, but its de
velopraent is seen all along in the chap
ters that follow down practically, till
the close of chapter 12. It begins, in
deed, in the doubts of John the Bap-
¦tist (11: 1-30), although it can not be
said that they were expressed in a
spirit only hostile. They were repre
sentative doubts, however, and on the
part of others decidedly antagonistic
to the Messiah. It is noticeable that

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in replying to John, the Savior presents
His credentials as the Messiah, verses
4-6, and thereupon asserts His author
ity is indicated in verses 27-30. This
is the peculiarity of Matthew's treat
ment of this whole period of the
Savior's life. He describes the oppo
sition, then emphasizes the credentials
of Him who was thus opposed, and
finally records a definite assertion of
His authority. These features of the
story do not always appear in this or
der precisely, but nevertheless they are
never altogether absent.
Following the doubts of John comes
what Dr. Gregory describes as the un
organized opposition of the Pharisees
as indicated in chapter 12:1 13, and
where again the assertion of authority
is emphasized, verses 6-9, and in con
nection with it the credentials on
which that authority rests, verses 10-13.
The unorganized is in turn followed
by an organized opposition, 12:14-45.
See the reference to the council, verse
14, and Jesus' withdrawal for a while
in consequence of it as indicated in
verses 15-21. Immediately, however,
lest the Jews, for whom he wrote,
should misconstrue this action on the
part of Jesus and stumble at it, Mat
thew presents his credentials again as
illustrated in verses 22, 23 and records
the assertion of His authority which
follows in verses 24-45. For evidence
of the fulfillment of the Old Testament
prophecy in all this, as throughout in
Matthew, compare the marginal refer
ences. The effect of this opposition to the
Messiah's ministry is very marked in
the changed character that ministry
now assumes as set before us in chap
ter 13. The parabolic teaching of the
kingdora is now substituted for its plain
teaching which had raaintained hither
to. Jesus foresees His rejection and
with it the rejection of the kingdora for
the time being. He foresees the in
terregnum of this the period of the
church, and begins to tell His disciples
the mystery of the intervening events
between His going away bye and bye
and His returning again when Israel
shall have learned the lesson of her re
jection. Notice in this connection es
pecially, verses 10, 17 of this chapter.
Notice also that none of the seven par
ables in this group contains any inti
mation of a time when the Gospel shall
prevail over the earth before the Son
of man returns again, but all alike af
firm that truth and error and good and
evil will continue side by side until the
end of the present age (i?.. V.). The
parable of the leaven even, is no ex
ception to this declaration, but rather

confirmatory of it. Leaven is the Bible
type of evil, and the parable teaches
that so far as the human aspect of the
kingdom is concerned error rather than
truth will prevail in the present age.
What is Meant by the Kingdom of
Heaven. — But sorae may be puzzled as
to the raeaning of the phrase, "The
kingdom of heaven is like unto" so and
so. How can the kingdom of heaven
be "Uke unto" anything evil? The ex
planation is found in the definition of
the kingdom, and perhaps the follow
ing taken from the Appendix of Dr.
Tregelles' work on "Christ's Second
Coming," raay throw sorae Ught on the
subject. According to the author of
that appendix (Cecil Yates Biss, Lon
don,) the kingdora of God is viewed in
Scripture under five different aspects,
as follows :
I. As introduced into the world in
the person of the Lord Jesus Christ, its
King and Head. See Mark 1:14, 15,
where "is at hand" should be rendered
"hath drawn nigh."
2. As rejected by Israel, and there
fore restricted during this dispensa
tion to a body of men whose relation
ship to it is invisible, and only mani
fested by their subjection to its laws
and principles. This body of men,
forms what we know as the church, the
body of Christ. Now as the Gospel
brings into this relationship those who
believe, it follows that "to testify the
Gospel of the grace of God" is equiva
lent to "preaching the kingdom of
God." (See Acts 20 : 24, 25.)
3. In that outward visible aspect, in
which, during this dispensation, it in
cludes all who profess to belong to the
Lord Jesus Christ — some truly, some
falsely. It is in this aspect, exactly
equivalent to what is commonly de
scribed by the word "Christendom,"
(i. e., Christ's kingdom), that it is
spoken of in Matthew 13.
4. In the future, or raillennial aspect,
when the government of the Lord Jesus
Christ will be manifested in power.
The kingdom will then include (a) a
heavenly department, the risen "church
of the first-born ones" (Heb. 12) ; and
(b) an earthly department, consisting
of Israel as a converted people, and
also the converted Gentiles throughout
the earth. It is in this aspect that we
pray "Thy kingdom come : Thy will be
done on earth as in Heaven."
5. In the eternal aspect, as in the
words. "Then coraeth the end, when
He (the Son) shall deliver up the king
dom to God, even the Father," etc. (i
Cor. 15 : 24.)
This writer, it will be seen, makes
the two expressions "kingdom of God,"

The Gospel of Matthew

109

and "kingdom of Heaven," equivalent,
but we need not contend about that just
now if what he has written makes any
clearer to us the sense in which the
kingdom of Heaven, as used in Mat
thew 13, may be said to be connected
with evil. It is Christendom that
Christ is speaking of there, that out
ward visible aspect in which, during
this dispensation, it includes all who
profess to belong to Him whether the
confession be true or false.
Let us now return to the considera
tion of the opposition to the Messiah
which begins to culminate as illustrated
in chapter 13 : 54 to the end of this
main division (16:12). See, for ex
araple, the opposition from Jesus'
townsmen (13 : 54-58), and the with
drawal on His part for a while in
which it resulted. Then comes opposi
tion on the part of Herod and another
withdrawal (14:1-36). Observe how
Matthew again emphasizes the creden
tials which Jesus presented in the latter
half of this chapter. The opposition
of Herod is followed by that of the
leaders in Judea, chapter 15, in which
connection observe a further with
drawal (21), and then the presentation
of credentials once more (22-39),
Finally, there comes the opposition
from the leaders in Galilee (16: 1-12),
and another withdrawal of Jesus which
leads up to the next great division of
the Gospel.
III. The Formal Claim of the Messiah,
16: 13-23:39.— This claim is first raade
privately before His disciples in a sec
tion of this division covered by chap
ters 16: 13-20:28. It will be observed
that no sooner is this claim made and
formally acknowledged by His disciples
than He follows it with the revelation
of His death. This is the first tirae
He mentions that, and presumably be
cause His disciples were not prepared
to receive it until they had come to
know and recognize Him for whom He
really was. And even now how ill-pre
pared were they and how necessary it
was for their faith and hope to be re
assured by the Transfiguration which
takes place in this connection ! It is
interesting to observe further that ac
cording to our present evangel this
revelation of His death is repeated
three tiraes, each tirae a new feature
being added until the full details are be
fore the minds of the twelve. For in
stance, in chapter 16:21 His death is
connected with the work of the San
hedrin, the highest Jewish court; ip
17: 22, the betrayer coraes into view in
conrfction with it, and in 20:17, the
Gentiles appear. It is interesting to
observe still further, that in connection

with each of the three revelations of
His death our Lord supplements that
revelation with an appropriate dis
course or some other action confirma
tory to His disciples' faith, as in the
case of the Transfiguration already spe
cified. The claira raade before the disciples,
however, is soon repeated, as was nec
essary, before the nation (chapters 20 :
29-23:39). In the first place He
clairaed to be the Son of David, at
Jericho, as will be seen by a study of
chapter 20, verses 29-34, and later on
He claimed to be the King of Israel,
as will be seen by chapter 21 : 1-16. This
doubly-asserted claira is further sup
ported, if one may so say, by His
formal rejection of the nation which
now followed. To illustrate this, let
it be noted that Jesus' claim to be the
King of Israel as set forth in His entry
into Jerusalem in fulfillment of Zecha-
riah's prophecy, (21 : 1-16), was dis
puted on the part of the leaders of the
nation. In fact He was forraally re
jected by them as indicated in that
same chapter, especially at verses 15
and 23. Whereupon He now as form
ally rejects the nation ; first, in the
type of the barren fig-tree, 21:17-19;
secondly, in the series of three par
ables which follow (21 : 28-22: 14), viz,
those of the two sons, the wicked hus
bandmen, and the raarriage of the
king's son ; and thirdly, in formal speech
(23:38, 39). Is it not stirring to our
faith and hope to notice in connection
with this rejection that He refers, in-
ferentially at least, to His second com
ing to set up the kingdom, when Israel
will be ready to receive Hira as the
prophets have spoken, and when at
last they shall say, "Blessed is he that
coraeth in the name of the Lord."
IV, The Sacriflce of the Messiah,
24-27: 66.— This division of the Gospel
begins with our Lord's discourse con
cerning His second coming. His na
tion having rejected Hira, and He hav
ing rejected His nation, at least for the
tirae being. He now addresses Hiraself
to His disciples, turning their faces as
well as His own to the future, and,
what the event has proven to be, a far
future. The discourse on His second
coraing covers practicaUy chapters 24
and 25, and while it is confessedly
somewhat hard to understand in every
point, yet our study of the Old Testa
raent prophecies should enable us to
grasp its main outlines.
It begins with His desire to answer
the disciples' question, or questions, in
the opening verses of chapter 24, after
they had left the temple with Him for
the last time. He does this in several

no

Synthetic Bible Studies

parts. In the first place. He apparently
describes, in outline, the intervening
events between His departure and His
second coraing, which will culrainate
with the end of the Age (24:1-14).
In the next place, He describes in out
Une, the culminating events in the city
of Jerusalem at the time of His com
ing (15-28). Then follows a descrip
tion of the actual event itself, His sec
ond coraing (29-31).
Perhaps more obscurity pervades the
rest of His answer than what precedes
it, obscurity that is, as to the precise
place in time which it fits. And yet it
may prove a fairly good "working hy
pothesis" for the present, if we re
gard it as giving us an outline exhibit
of the condition of the world and of
Christendom at the period of His cqm-
ing.For example, we have the condition
of the world set before us very clearly
in chapter 24 : 36-41, and as some think,
the condition of the Christian ministry
in verses 42-51. The parable of the
virgins following (25 : 1-13), is a pic
ture of the church perhaps, though of
this I am not certain, while the parable
of the talents succeeding it exhibits
very clearly the principle on which re
wards will be adjudicated to the faith
ful in that day. Whether these "re
wards" are to be regarded as applying
to the faithftd, in Israel or the church,
I cannot say with definiteness, but in
either event the same principle doubt
less appUes. The judgment of the na
tions under the figure of the sheep and
the goats, which concludes the dis
course (25:31-46), coincides, I believe,
with the teachings of the Old Testa
ment prophets with which we are fa
miliar. These prophets taught us that
at the close of this age Jerusalem
would again be occupied by Israel
though at first in an unconverted state,
and that the nations of the Roman
Erapire would again besiege her fed
erated under the lead of the Antichrist,
and at this time the Messiah would in
terpose on her behalf, destroying her
enemies and delivering her. I feel per
suaded that the judgment here referred
to as falling on the living nations is
that judgment. That it is not the judg
ment at the end of the world, for ex
araple, and mentioned in Revelation 20,
but the judgment at the end of the
present age when Jesus comes to set
up His earthly kingdom with Israel
as its center. The nations thus judged
are not necessarily the heathen nations,
but the nations of Christendom, the
Roraan world, which are judged, it will

be perceived, not on the ground of in
dividual belief or unbelief in the
Savior, but on their national treatment
of "these my brethren," i. e., Israel,
the brethren of Christ after the flesh.
Israel with all her faults and blemishes
is the apple of God's eye, and woe must
befall the nation which lays a hand
upon her.
Thus far we have been dwelling es
pecially on Christ's discourse on His
second coming, which was in a sense
necessary to be revealed to His dis
ciples before His sacrifice was really
consummated. This discourse closes
with chapter 25, and the offering of
Himself as a sacrifice takes place in
chapters 26-27. The events of these
chapters, deeply important as they are
in themselves, do not call for extended
notice. They include the story of the
last Passover, the agony in Gethsemane,
the betrayal of Judas, the trial, the
crucifixion, death and burial ; but at
tention is particularly called to the
number of instances in which Matthew,
true to his distinctive mission to the
Jew, emphasizes the fulfillment of Old
Testament prophecy at every step of
the way, either in his own words or by
recording those of the Savior bearing
upon the subject.
Part V, The Triumph of the Messiah,
28. — The triumph of the Messiah is
usually employed to describe the last
great division of Matthew's Gospel.
The two great facts under this head
are His resurrection from the dead and
His coraraission to the disciples to dis
ciple all nations. As to the last-naraed
fact, there are those who think it was
practically a commission to make a
further offer of the kingdom to Israel,
rather than a commission to call the
church into being. The calling of the
church, they would maintain, did not
take place until the beginning of Paul's
ministry, to whom the revelation of
the church was especially made known.
"They would maintain that up until that
tirae, or to speak more particularly, the
era of the martyrdora of Stephen, Is
rael had another chance to receive the
kingdora by receiving the King now tes
tified to as risen from the dead, but
their continued obstinacy closed the
door of opportunity against them at the
crisis referred to, and the new regime
of the church, or the body of Christ,
then began in earnest. I am not pre
pared to endorse this teaching without
qualification, and yet a reference to it
should not be omitted.

The Gospel of Mark

III

CHAPTER XLII.
The Gospel of Mark.

As Matthew wrote for the Jews dis
tinctively, so it is thought Mark wrote
for the Gentile. The internal evidence
of this is, as follows : For example,
unlike Matthew, he oraits practically
all reference to the Old Testaraent pro
phets. With the exception of the one
such reference at the beginning of his
gospel, I do not think he refers to thera
again except as he quotes Christ's ref
erences to them. This is remarkable
as showing that he is addressing a
people to whora such references were
not necessary even if intelUgible, for
the Gentiles knew nothing of the sacred
oracles and were not in expectation of
any Great One of whora they spake.
To the sarae purport, observe that
Mark omits any genealogical table, it
is not necessary for him to prove the
Abrahamic descent of Jesus. All al
lusion to His birth and infancy is also
omitted doubtless for the sarae reason,
and so on through the whole gospel.
It will be found on careful exaraina
tion, I think, that all the omissions in
Mark as compared with Matthew are
of a specially Jewish character. Fur
therraore, it will be discovered that
Mark feels a necessity to explain cer
tain Jewish words and customs which
he would pass over unnoticed if ad
dressing Jews. Illustrations in point
are found in chapter 5:41, 7:34. aud
especially 7 : 1-4.
But it may be further surmised that
Mark is not only addressing a Gentile
people, but of the two great Gentile
peoples of that day, the Romans and the
Greeks, he is addressing the first-
named. 'The Romans, as others have
pointed out, represented the idea of
active power in the world. Their ideal
was military glory. They were the
people who, raost of all, did things.
Moreover, their highest conception of
power, and raight, and authority was
theraselves, i. e., the Roman state. Al
though they worshiped the Emperor yet
they were really worshiping the state
considered as represented in him. And,
indeed, their spiritual need as a people
grew out of this fact ; it grew out
of their failure to attain their ideal
in the state; for with all their
power, and might, and authority they
saw that injustice, cruelty and suffering
StiU prevailed, and would inevitably
continue to do so. Those who have not

access to larger books on this subject
will find the thought sufficiently
wrought out in Gregory's "Why Four
Gospels?" previously referred to.
Now the Gospel of Mark will be
found on close examination to pecu
liarly fit this condition of things, and
to suggest that it was written distinc
tively to meet the Roraan need. For
exaraple, it very noticeably sets forth
Jesus frora the point of view spoken of
in our first lesson on the Gospels, i. e.,
as the active servant of Jehovah. The
whole trend of the Gospel vibrates with
energy, power, moveraent, conquest, as
attractive to such a people as the
Roraans. To begin with, it is the brief
est Gospel, 16 chapters only as cora
pared with 28 in Matthew, evidently it
was intended for a people not given to
thought as much as action. And then,
that which it omits is chiefly the dis
courses rather than the deeds of Jesus,
there is no Sermon on the Mount, no
charge to the twelve disciples, no dis
course on the second coming. More
over, the things which Mark adds, as
distinguished from Matthew, are those
calculated to arrest the attention of
men of affairs and action. Speaking
further of the energetic moveraent of
the Gospel, it is interesting to note the
frequent employment of the word
"straightway," which, as rendered in
the Revised Version, occurs something
like 40 tiraes.
And yet what has been said does not
quite exhaust, or better yet, does not
quite express, what is found in Mark
as distinct from Matthew, and indeed
from all the gospels. It represents
Jesus, indeed, as the man of mighty
energy and power — a servant in that
sense, and yet it represents Him in the
lowly and patient sense of service as
well. To quote Jukes on the Differ
ences of the Four Gospels, the early
church fathers employed the four
cherubim or "living creatures" as em
blematic of the four gospels — the lion,
the ox, the man, the eagle (Revelation
4: 7.) It is under the first figure, "the
lion of the tribe of Judah," that Jesus
is presented in Matthew, but under the
second, the figure for service, that He
is presented in Mark. He is here the
patient laborer for others, if need be
offering Himself in His service as a
perfect sacrifice. And tbe same writer

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Synthetic Bible Studies

points out a fitness in Mark for pre
senting Jesus frora that point of view,
for he hiraself was the minister, the
servant of the apostles. Acts, 12:11,
12, II Timothy 4: 11, etc.
Let us bear in raind them, in study
ing Mark, that side by side with the
thought of Christ's energy and power
we are to keep the other thought of
His humility and patience. Nor does
this latter conception militate against
the idea of applying the gospel espe
cially to the needs of the Romin mand.
Indeed, it strengthens such application,
since the more the humility and pa
tience of Jesus are dwelt upon in the
light of His mighty works, the mightier
they appear.
The Outline of the Gospel  ^The out
line of Mark's Gospel might be made
in connection with the sarae general
periods suggested in the study of Mat
thew: I. The Period of the Advent, 1:1-
2: 12. — It might be well to study this
period in connection with the corre
sponding division in Matthew, to dis
cover what Mark omits and what, if
anything, he adds, and the bearing of
these oraissions and additions on the
distinctive character of Mark's record
as compared with that of Matthew.
How abruptly he approaches the period
of Jesus' active ministry, how he even
hastens over the preaching of John the
Baptist, and the details of the wilder
ness teraptation, to speak of the call
of the disciples, and the raighty works
which Jesus at once began to do ! The
study of this period will be helped by
the following analysis :
The introduction, 1:1.
The testiraony of John, 2-8.
The testimony of God, 9-1 1.
The wilderness victory, 12, ij.
The call of the disciples, 14-20.
The works of power, 1:21-2:12.
Notice in the reading of this section
how the wilderness victory of the con
queror manifests His authority over
Satan and the wild beasts not only, but
also the holy angels as well. More
over, in analyzing the sphere of the
manifestation of His miraculous works,
it will be seen that beginning in the
synagogue at Capernaum, He next
makes a circuit of Galilee, returning
to Capernaum again. A raap would
be of great value, of course, in fixing
these important details in mind, and
surrounding thera with the force and
power of reality.
II. The Period of the Conflict, 2 : 13-
8 : 26, a period covering about the same
ground as that designated in Matthew
as "the ministry of the Messiah."

The subjects and laws of His king
dom, 2 : 13-3 ; 35.
The growth of His kingdom, 4 : 1-34.
The power of the king, 4 : 35-S : 43.
The conflicts and withdrawals of the
king, 6:1-8; 46.
In reading this division one will be
irapressed by the quiet growth of the
kingdora, its entire independence of
human will, and its complete conquest
of the earth. This last is true no mat
ter which view we take of the inter
pretation of 4 : 32, for whether that
refers to a true or a false Christendom
(see our study of Matthew), it is a
demonstration of Christ's power likely
to rivet the attention and coraraand the
respect of a people of power like the
Roraans. In the same connection notice
His power as especially portrayed in
sub-division (3). See how it is ex
hibited over the elements of nature,
over Satan, over human disease, and
even other death itself. Finally, under
the head of His conflicts and with
drawals we will recall the sirailar fea
ture of this part of Jesus' earthly life
as given in the first gospel. But notice
here the four localities in which these
experiences took place, at Nazareth
(6 : 1-6), in Galilee at large (6-32), at
Gennesaret (53-8:9), and at Dalma-
nutha (8:10-26). Exaraine the raap
carefully. III. The Period of the Claira, 8 : 27-
13:37. — As Prelirainary to a direct
claim to be the king of the kingdom
on the part of Jesus, Mark sets forth
His teachings as to the way in which
the kingdora was to be won, viz :
through suffering and rejection. This
is revealed in chapters 8:27-10:45,
which show the sufferings to include :
(a) Rejection by the Sanhedrin, 8 :
17-9 : 29.
(b) Treachery of His followers, 9 :
30-10 : 31.
(c) Death by the Roraans, 10:32-45.
The kingdora, however, was claimed
by Jesus, as we saw in Matthew's Gos
pel, by His public entry into Jerusalem
as the heir of David, 10 : 46-13. 37.
The subject is divided again into :
(a) The public advent, 10:46-11:26.
(b) The triumph over the leaders,
II : 27-12 : 44.
(c) The revelation of the future, 13 :
1-37- IV. The Period of the Sacrifice,
14:1-15:47. Under this division we
perceive the preliminary preparations
for His death, 14: 1-41, and, secondly,
the actual circumstances under which
that death was brought about, 14 • 42-
15:47- V. The Period of the Triumph, 16:

The Gospel of Luke

113

1-20, is not essentially different in its
character from the similar record given
by Matthew, except as to the promised
co-operation of power in the execution
of the Great Commission, so-caUed.

This, too, is fitting and appropriate as
harmonizing with the distinctive pur
pose of Mark in presenting Jesus to
the Romans — the people whose ideal
was power, power to accompUsh things.

CHAPTER XLIIL

The Gospel of Luke.

Luke, Uke Mark, wrote for the Gen
tiles as is evident from a careful and
comparative reading of his gospel; but
for a different class of Gentiles than
Mark. The writers of the first three
centuries of our era testify, almost
without exception, that he wrote for
the Greeks, presenting Jesus from the
point of view of the Son of Man, the
perfect, the ideal man. This testimony
is corroborated by the internal evi
dence of the book itself.
Who were the Greeks? What were
their characteristics or ideals as dis
tinguished from the Romans, for ex
ample? As the latter represented the
idea of activity or power, so the former
represented that of reason and culture.
As the ideal of the Roraan was military
glory and governmental authority, so
that of the Greek was wisdom and
beauty. As the Romans felt it to be
their mission to govern, to give laws
to man, so the Greeks felt it to be
theirs to educate, elevate and perfect
man. Their thought did not include
man considered as a race, but raan as
an individual. It was the man of genius
in whom they were interested, not man
as found in the common herd. As il
lustrating their conception of man or of
humanity in this sense, it may be re
marked that, unlike the less intellec
tual nations round about them, they
made their gods in the likeness of men.
Of course, it should also be bome in
mind that the ideal man, the human
god they had before them, was always
of a worldly character, one in whom
there was ever a mingling of virtue
and vice, for as heathen they knew
nothing better or higher.
The Gospel of Luke, therefore, meets
this need on the part of the Greek in
presenting Jesus as the perfect, the
ideal, the universal man. He is not
here the Jewish man, the Roman man,
or the Grecian man as such, but all
men at their best are summed up in
Him— The Man.
FoUowing Dr. Gregory here, the
third gospel meets this need of the
Greek in several ways:

(i). In its authorship. Luke, it is
thought, was himself a Greek and a
proselyte to the Jewish religion ; more
over, he was a cultivated raan, more
so than any other of the four evangel
ists. His cultivation is indicated in
the profession he followed, that of a
physician, and also in the general style
of his composition. Then, too, he was
the traveling companion of Paul, him
self a cultivated man, and the great
apostle to the Gentiles especially the
Greeks. All these things go to show
the adaptability of the third gospel in
its authorship to that representative
class of people.
(2), In its plan. It is usually con
sidered the most orderly history of the
sayings and doings of Jesus araong the
four gospels. It was evidently prepared
for a thoughtful and philosophic
people. A careful reading of such pas
sages as 1:1-4, also 1:5, 2:1, 3:1,
etc., will show what is meant by this
reraark. (3. In its style. Allusion has al
ready been made to this fact, but it
may be well to further observe that it
is reraarkable for its poetry, song and
eloquence. Also for the depth and
sublimity of its thought. Notice how
many songs are recorded in its open
ing chapters, and consider their at
tractiveness to the people of the land
of Homer. Close attention also will
make clear even to the English reader
that there is a flow to the speech of
Luke, and a rounding off of his sen
tences that marks a higher grade of
rhetoric than the other gospels. And
speaking of the depth and philosophic
nature of his work, observe how he
abounds in the discourses of Jesus, so
different from Mark. The people for
whom he writes are those who think-
and meditate, hence he alone of the
synoptics records such wonderful utter
ances of the Savior as the parables of
the Prodigal Son and the Rich Man
and Lazarus, and His teachings on
prayer, and worship, and the Holy
Spirit. (4), In its omissions. Luke oraits

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the distinctively Jewish portions of the
gospel, saying Uttle or nothing about
the Old Testament prophets, or the
Abrahamic lineage of Jesus ; neither
does he quote the parables condemna
tory of Israel. He also omits distinc
tively Roraan features, the vivid pic
tures and activity associated with
Mark, and affects conciseness of de
scription rather than scenic effect.
(5), In its additions. This gospel
gives those incidents in the life of
Jesus which more especially demon
strate His interest in the whole race.
The genealogy recorded is that through
Adam from God. The sending out of
the seventy disciples as well as that of
the twelve is raentioned, especially as
the forraer were not liraited in their
work to "the lost sheep of the house of
Israel." Likewise is a great deal of
space, nine chapters (9:51-18:30),
given up to the rainistry of Jesus
among the Gentile beyond the Jordan.
The parable of the Good Saraaritan and
the healing of the ten lepers, whose
records are confined to Luke's Gospel,
are especially cheering to the same
class. (6), In its presentation of Jesus
Himself. The third gospel contains
peculiar marks of His humanity, as
notice 10 : 21, 22 : 43, 44 ; 23 : 46,
24 : 39. It emphasizes His affectionate
regard for woraen and children, 8 : 42,
9:38; 7:46; 8:3; 11:27; 10:38-42;
23 : 27. And also His sympathy with
the despised and outcast, 6 : 20-22.
Compare His discourse in the Phari
see's house, chapter 14, and the par
ables already noted as well as that of
the publican (18). Some one has said
that this gospel more than any other
has given birth to the philanthropic and
reformatory moveraents of our day, a
singular and interesting illustration of
which is found in the numerous in
scriptions from this gospel found on
the facades of public buildings devoted
to such purposes.
(7). And yet Luke emphasizes also
the divinity of His Person as do all the
evangelists. Outline of the Gospel. — I. The Pre
face, 1 : 1-4. Notice the reference in the
first verse to other gospels, perhaps only
the other two synoptics are meant, and
yet the word "many" indicates more
than these. Of the whole nuraber, how
ever, the Holy Spirit has chosen to pre
serve only these which are bound up
in our Bible and have come down to
us through the channel of the church.
Observe further, that according to
verse 2, they who had set forth these
things were eye-witnesses of what they
recorded. Moreover, Luke himself pos

sessed practically the same qualifica
tion, verse 3. The expression thus re
ferred to has a different turn in the
Revised Version and suggests an ira
portant peculiarity of Luke's Gospel,
viz : its historical character. Accord
ing to the Revised Version he had
traced the course of all things accu
rately and was about to write them out
"in order." There is more of the fea
ture of sustained history in this gospel
than in any of the others. Finally ob
serve that it is addressed to an indi
vidual, possessing a Greek narae, mean
ing a lover of God, and addressed to
him for the purpose of working in him
assurance of faith concerning the Gos
pel which he had previously heard by
word of "mouth," according to the
margin of the Revised Version.
II. The Period of the Infancy, I:
5-11. Under this division we have ten
leading facts : announcement to Zacha
rias, 5-25 ; announcement to Mary,
26-38 ; visit of Mary to Elizabeth, 39-
56 ; birth of John the Baptist, 57-80 ;
birth of Jesus, 2:1-7; announcement
to the shepherds, 8-20 ; circumcision
of Jesus, 21 ; presentation in the tem
ple, 22-38 ; residence in Nazareth, 39,
40 ; visit to Jerusalera, 41-52.
III. The Period of Preparation, 3-
4: 13. The facts of this period may
be outUned thus : ministry of John,
1-20; baptisra of Jesus, 21, 22; geneal
ogy of Jesus, 23-38 ; temptation of
Jesus, 4: 1-13.
IV. The Period of the Galilean Min
istry, 4:14-9:50. Ministry in Naza
reth, 14-30; ministry in Capernaum,
3 --44; caU of Peter, James and John,
5:1-11; spread of Jesus' fame, 12-26;
call of Levi, 27-39; opposition of the
Pharisees, 6:1-11; choice of the
apostles, 12-16; discourse to the dis
ciples, 17-49; rairacles in Capernaura
and Nain, 7:1-17; discourse on John
the Baptist, 18-35 ; on the Two Debt
ors, 36-50 ; ministry of the women, 8 :
1-3 ; parable of the Sower, 4-18 : dis
course on His relatives, 19-21 ; stilUngof
the tempest, 22-25 ; healing of the Gad-
arene, 26-40; of the woman with the
'ssue of blood, 41-48 ; raising of Jairus'
daughter, 49-56; commission of the
Twelve, 9 : 1-9, withdrawal to the des
ert, 10-17; transfiguration, 18-36; heal
ing of the lunatic, 37-42 ; counsel to
the disciples, 43-56.
V. The Period of the Judean Min
istry, 9:51-19:27. Journey toward
Jerusalera, 51-62; coramission of the
seventy 10: 1-24; discourse on Love to
J ?T '^'' =°''' "5-3'' ; visit to Martha
and Mary, 38-42; discourse on Prayer

The Gospel of John

115^

11:1-13; on Seeking a Sign, 14-36;
dinner with the Pharisee, 37-54; dis
course on the Pharisee, 12:1-12; ou
Covetousness, 13-59; on Repentance,
13:1-9; on the Kingdora of Heaven,
10-24 ; on the Strait Gate, 23-30 ; chal
lenge to Herod, 31-35 ; discourse on
Hospitality, 14:1-24; on Self-Denial,
25-35 ; on the Lost, 15 : 1-32 ; on
Earthly Riches, 16:1-30; visit at
Jericho, 31-19:27.

VI. The Period of the Jerusalem
Ministry, 19:28-21. Entry into Jeru
salera, 1 9 : 28-48 ; controversy with the
leaders, 20:1-21:4; discourse on the
Future, 5:38; last Passover, 22:1-38;
betrayal, 39-53 ; trial before the high
priest, 54-71; before Pilate, 23:1-26;
crucifixion, 27-49; burial, 50-56; resur
rection, 24:1-48; ascension, 49-53.

CHAPTER XLIV.
The Gospel of John.

The first three gospels already con
sidered are soraetimes called the syn
optics, from two Greek words which
raean "a view together," the idea being
that they set forth the sarae general
view of the story of Jesus Christ, and
contain pretty rauch the sarae raaterial
although variously arranged. They
were the earliest gospels • published
probably within twenty-five or thirty
years of the date of the Ascension, and
did the work of an evangelist in carry
ing the knowledge of Jesus to peoples
theretofore ignorant of Him. From
among these peoples thus converted to
Jesus, Jews, Romans and Greeks, the
Christian church was founded, and to
this latter body, composed of all three
classes, the Gospel of John was ad
dressed. Thirty years, niore or less, had
elapsed, and with the growth and de
velopraent of the church had come up
certain questions for investigation and
settlement that the fourth gospel was
particularly designed to meet. These
questions touched especially on the
Person and work of Jesus, as the Mes
siah, His nature and the character and
significance of His death, so that in
answering them John necessarily re
veals to us the deepest and profound
est truth found anywhere in the gos
pels. For the same reason John's Gos
pel is nearly altogether new in its facts
as compared with the Synoptics. This
is not to say that John invented what
the wrote, or that the substance of his
Gospel was unknown to the other
writers, but only that in the wisdom of
God the relation of such things as he
records was held back until the period
when it was particularly needed and
could best be understood and appreci
ated. John was the last survivor of
the twelve, dying somewhere near the

close of the first century, kept on the
earth by divine Providence, until, like
his Master, he, too, had finished the
work given him to do.
The proof of the later date of John's
Gospel is found in such references as
I : 32, and 3 : 24, which assurae a pre
vious knowledge of the facts on the
part of his readers. It is found also
in the omissions of all the material of
the Synoptics down to the passion.
There is only one exception to this, the
feeding of the 5,000, which was re
tained in John probably in order to in
troduce and show the occasion for the
discourse following on the Bread of
Life (chapter 6).
Further illustration of its profundity,
if desired, could be found in the na
ture of the miracles it records, every
one of which seems to show a higher
decree of power, for example, than
those in the Synoptics, and thus testi
fying all the raore eraphatically to the
divine origin of Jesus' message, and
by inference to the deity of the Mes
senger. Witness the turning of the
water into wine (chapter 2), the heal
ing of the nobleman's son in the same
chapter, and that of the impotent man
in chapter 5. Also the man born blind
(9), and the raising of Lazarus (11).
The nature of the discourses in John's
Gospel illustrates the same thing. They
are the profoundest theraes which fell
from the lips of our Lord : The New
Birth 3, the Living Water 4, the Honor
of the Son 5, the Living Bread, 6, the
Good Shepherd, 10, the Farewell Dis
course 13-16.
Consider, also, in this connection the
character of the doctrines emphasized
in John's record. For example, those
related to the Godhead alone : Observe
how he speaks of God in the abstract,
1:18, 4 : 24, s : 37. No such teaching

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about the nature of God is found any
where in the Bible outside of the
epistles of this same evangelist and
those of Paul. Observe how he speaks
of God as Father, 3:16, 5:36, 6:37,
8:18, 10:30, 17:11. Observe how he
speaks of the person of Jesus Christ
as related to the Father, 1:1, 14, 18,
S: 17, 18, 26, 14: 9, 10; and as related
to man, 1:4, 6 : 46, 8 :40-46, etc. Ob
serve finally how he speaks of the Holy
Spirit, 3 : 5, 4 : 14, 7 : 38, 14 : 12, 16, 26,
15:26, 16:7. Of course, in these in
stances, it is frequently Christ Himself
who is speaking and John simply re
porting or quoting Him, but the point
is, it was left for John of all the evan
gelists to do this, to report Hira in
these deeper and profounder utter
ances concerning the Godhead which
are so important for the church to
know: Outline of the Gospel. — The foUowing
outline of John's Gospel following the
general lines of the preceding ones may
be helpful :
I. The Preface, I: 1-14: — In the pre
face observe the earliest illustration of
the depth and profundity of John's pre
sentation of Jesus as the Son of (jod.
Nothing quite corresponding to these
opening verses is found in any of the
Synoptics. John positively asserts tbe
deity of Jesus, and shows Him to be the
Creator of all things and the source
of all Ufe (verses 1-5). He empha-
hizes the point very definitely, more
over, by coraparing Jesus with John the
Baptist (6-9). He is careful, too, at
the beginning, to proclaim Jesus as the
source of the renewed spiritual life of
man, the eternal life which is co-inci
dent with salvation (10-13). And yet
side by side with these declarations of
and testimonies to Jesus' Godhead, see
how he demonstrates His perfect hu
manity as well (14).
II. The Testimony of John the Bap
tist, 1:15-34: — Every student will be
impressed with the originality of the
record in this Gospel concerning the
testimony of John the Baptist. Noth
ing corresponding to it is found in the
Synoptics. Observe his testiraony to
the pre-existence and deity of Jesus
Christ (15-18), and to the sacrificial
nature of His death (29). These words
as well as those of the preface stamp
this Gospel as that which especially re
veals the "deep things of God" con
cerning the person and work of the
Messiah. It was questions of this
character which arose for settlement
in the early church and which John
was retained on the earth to answer.
Was Jesus God as well as man? Was

His death a sacrifice for human guilt?
How clearly the Baptist's witness bears
upon these points.
III. The First Visit to Judea, 1:35-
2: 12: — It is a peculiarity of the fourth
Gospel that it dwells at length upon the
rainistry of Jesus in Judea while the
others raention more especially His
rainistry in Galilee. In Matthew, for
exaraple, after the narrative of the bap
tism which took place there, there is
scarcely any allusion to Jesus visiting
Judea until that of the nineteenth chap
ter, which was evidently His last visit,
coincident with His betrayal and cruci
fixion. Perhaps a convenient division
of the present Gospel will be along the
line of these different visits to Judea.
This first division really includes
the event of the baptisra, overlapping
what we have described as the testi
raony of John, and raight be said to
begin at verse 29 instead of 35. Be
sides the baptism it includes the call
of the first four disciples (35-51), a
call preliminary or introductory to the
later or more formal call referred to
in the other gospels.
This first visit to Judea at the open
ing of Jesus' ministry, in connection
with His baptism and the calling of
His disciples, ended with His return
to Capernaura in Galilee, on which
journey was wrought the raarvelous
work of creation in the turning of the
water into wine at the wedding feast.
The nature of this miracle and the
bearing of its record upon the peculiar
position of John's Gospel has been al
ready alluded to.
IV. The Second Visit to Judea, 2:
13-4: — With reference to what occa
sion, and hence at what period of the
year, did this visit take place (2 : 13) ?
With what display of Jesus' authority
and power is it associated (14-17)?
Comparing this with Matthew 21 : 12,
13, it would seem that this transaction
was repeated at the last Passover. In
what raanner did He refer at this time
to His death and resurrection (18-22)?
What great discourse of Jesus is asso
ciated with this second visit to Judea
(3:1-21)? Where did this discourse
occur presumably (2 : 23) ? How does
the theme of this discourse demonstrate
the profundity of the thought of this
gospel, and bear out the theory that it
was written for the church? How fur
ther does John the Baptist bear testi
mony to Jesus on this visit (3 : 25-36) ?
An analysis of this testimony, Uke that
also in the first chapter, would make
an excellent sermon, or Bible-reading
outline. He testifies (1) to Jesus' re
lationship to His people (verse 29) ;

The Gospel of John

117

(2), His growing influence and au
thority (30) ; (3), His exaltation (31) ;
(4) His truth (32, 34) ; (5), His su
preme power and grace (35, 36).
What reason is assigned for Jesus'
departure from Judea at this tirae (4 :
1-3)? Whence did He journey, and
what route did He take (3, 4) ? What
exhibition of loving grace was associ
ated with this journey (5-42) ? How
long did Jesus remain in Samaria, and
where did He next go (43)? What
miracle is connected with this return
journey to Galilee, and how does it
bear on the general purpose of John's
Gospel (46-54) An allusion to this
miracle was made in the introduction
to our study of John.
y. The Third Visit to Judea, 5-6 :—
This visit like the second was occa
sioned by the Passover, and hence
seems to have been a year later (6).
What miracle was wrought on this oc
casion (2-9) ? With what effect on the
unbelieving Jews (10-16) How does
Jesus justify such labor on the Sab
bath day (17)? On what two-fold
ground did His enemies seek to kill
Him (18) ? The latter of these two
grounds, because He said "God was His
Father," is peculiar and deeply import
ant. The Revised Version translates
it because "He also called God His
OWN Father." The Jews understood
Hira to declare God to be His Father
in a unique sense, a sense in which He
was not the Father of other men. This
is why they said He made "himself
equal with God." The importance of
this is seen in that it contains a direct
claira on Jesus' part to be equal with
God, i. e., a claira of absolute deity.
The Jews whom He addressed so re
garded His words, and. Jesus took no
pains to correct that irapression, on the
contrary. His words that follow are an
argument, and the only one frora His
lips which I know, to establish the truth
of that opinion, to prove that He was
God. Alraost all the verses follow
ing down to verse 31 prove this, but
especially and directly verse 23. This
discourse on the Honor of the Son
concludes with a kind of suppleraentary
one on the Four Witnesses (32-47).
We have here cited by Jesus Hiraself,
the witness of John the Baptist (32-
35), the witness of His own marvelous
works (36), the witness of the Father
(37, 38), and the witness of the Holy
Scriptures (39), but how utterly vain
so far as moving the wills of His unbe
lieving countryment was concerned
(4°) ' . . . - u A
Leaving Judea again, where do we
next find Jesus (6 : : 1-3) ? What mir
acle is associated therewith (5-13)?

This is the only miracle found in the
other gospels which is also recorded by
John, and this for the reason doubtless
of leading up to the important dis
course following on the Living Bread.
What effect had this miracle on those
who saw it (14)? What did they pro
pose to do with Jesus in consequence of
their opinion (15)? What did the
knowledge of their purpose lead Jesus
to do? What bearing has His action
at this time to the incident in chapter
18: 10, II, and His words before Pilate
in the sarae chapter, verse 36? To what
place did Jesus depart? What rairacle
took place during the night (16-21)?
Where next do we find Jesus (22-24) ?
It is at this point the great discourse
is given to which reference has been
made, and which is one of those which,
like the others already referred to,
gives to the gospel its distinctively
spiritual character. At what place was
this discourse given (59) ? How does
it seera to have been received by the
people generally (41, 52) ? How by
the disciples (60, 66) ? What fore
shadowing of His death does He reveal
at this tirae (66-71)? Why did He
confine His ministry to Galilee just
now (7:1)?
VI. The Fourth Visit to Judea, 7-
19 : — We now reach in John's Gospel
what I believe is the record of the last
visit of Jesus to Judea (i. e., I do not
believe He returned into Galilee after
this prior to His crucifixion), but as
the period covered is long, and the
events many, we will, for convenience,
sub-divide the whole section as fol
lows: (i) At the Feast of Tabernacles,
(7-10:21). How did the brethren of
Jesus regard Him at this time (7 : 2-5) ?
What hesitancy did He exhibit in going
up to this fest (6-9) ? This feast, it
will be recalled, took place not in the
spring, like the Passover, but in the
fall, corresponding to our October.
This chapter and the next I have al
ways identified as those of the Contro
versies in the Temple. They represent
periods of sustained contention with
eneraies, and of nervous excitement,
(though the latter expression will not
be regarded as applicable to Jesus per
sonally), such as are described nowhere
else in the gospels. The crisis so
clearly indicated in each of the Synop
tics is now rapidly approaching. Ex
amine in this connection verses 12, 13,
20, 26, 27, 30, 32, 43, of chapter 7.
What effect had Jesus' answers to His
opponents upon the officials (45, 46) ?
What authoritative person speaks on
His behalf at this critical moment
(50-52) ?

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Where did Jesus pass the night after
this trying and exhausting day (8: i)?
How, do we imagine, was He resting,
by sleep or in prayer ? Where is He
found again the next raorning (2) ?
With what work of courage and grace
does the day begin (3-11) ? Who came
off victor in that contest of Ught and
darkness, Jesus or His adversaries (6) ?
The controversy now begins again by
Jesus' bold declaration of Himself as
"the Light of the World," a declara
tion which, if unsupported by the truth,
makes Him to be an insane imposter,
but otherwise estabUshes His right to
be all that this gospel claims for Him
— even that He is God Himself. Ob
serve the features of the controversy
all through this chapter, but especially
at verses 13, 19, 25, 37, 48, 52, 59.
Observe, too, the repeated declarations
of Jesus bearing upon the dignity of
His person, as in verses 16, 18, 19, 23,
28, 36, 42, 46, 51, 56, 58. It is com
forting also to note that His testimony
during the day was not fruitless in the
increase of discipleship (30).
As Jesus passed through and away
frora this murderous crowd, what mir
acle is wrought (chapter 9) ? What
explanation does Jesus afford as to
why this man was born blind (3) ?
How does this work of power and
mercy effect the enemies of Jesus, does
it soften or harden their opposition
(16, 28, 29) ? What did they finally
do to the man (34) ? What does "cast
hira out" probably mean? Compare
verse 22, last clause. How does Jesus
make a further claim of deity in sub
sequently addressing this man (35-37) ?
It is to be observed in this connection
that the sublime discourse on the Good
Shepherd, following in chapter 10, grew
out of this circumstance of the cast
ing out of this healed man frora the
synagogue because of his confession of
Jesus. The scribes and Pharisees are
the "hirelings" Jesus has in raind in
that discourse, who showed theraselves
to be such unraistakably in their treat
ment of this man. _ Notice how this
discourse also falls into harmony with
the distinctive purpose of John's Gos
pel throughout to present the highest,
or if you please, the deepest aspect of
Christ's person and work, for example,
corapare His utterances in verses 10,
II, IS, 17, 18. His work is clearly
that of a substitute Savior, and yet
none other than God could speak of
Himself thus. What opposite results
were produced by this discourse (19-
21)? (2) At the Feast of the Dedication,
10 : 22-42 : — The Feast of the Dedica
tion took place midway between that

of Tabernacles just dealt with, and
that of the Passover, or some time cor
responding to our Deceraber or January.
Where Jesus had been in the meantime
is not revealed except that it is not
stated that He returned to Galilee. We
need not dwell on this period further
than to call attention to the same fea
tures as prevailed in the previous one,
viz., the putting forth of the boldest
clairas on Jesus' part, followed in every
instance by intensest conflict with His
opponents. For the clairas consult such
passages as verses 28 and 30, and the
conflict, 31 and 39. What was the sequel
of this appearance so far as Jesus was
concerned (40, 41)? Notice that in
the face of all the criticisra and oppo
sition, and in spite of all the efforts of
the leaders of the nation to the con
trary, the number of the disciples con
tinually increased (42).
(3) At Bethany. Here occurs the
great miracle of the raising of Lazarus.
In the Synoptics we read of the raising
of Jairus' daughter and the son of the
widow of Nain. In the first case death
had just ensued, and in the second but
a single day had intervened. Here,
however, Lazarus had been four days
dead. Of course, with God it is no
harder to restore life in the one case
than in either of the others, and yet
all must be impressed with the grada
tion of difficulty illustrated in the three,
and that the most difficult, humanly
speaking, should be recorded only in ,
John's Gospel. This, like so many
other features alluded to, shows us
with the distinctive purpose of this
gospel to set forth Jesus in the highest
aspect of all, that of the Son of God —
the Son of God giving life to the world.
What a wonderful declaration that in
verse 25 !
Let us not pass from this incident
in Bethany without observing its effect
on the leaders of the nation (47, 48),
and the nature of that prophecy, all
unwittingly uttered, by Caiaphas, which
so clearly set forth the precise char
acter of the work Jesus came into the
world to do (49-52). Nor let us fail
to be impressed by the fact that the
crisis is now rapidly drawing to a head
(53), in consequence of which Jesus
withdraws Himself again (54).
(4) At the last Passover, 12-17. The
note of time suggesting this sub-di
vision of our lesson is found at the
close of chapter 11, verses 55-57. The
last-named indicates the state of feel
ing towards Jesus prevailing at this
tirae among the leaders of the people,
and explains the conditions which raade
this the last Passover He ever attended.
Where do we find Jesus at the begin-

The Gospel of John

119

ning of chapter 12? What is the in
cident emphasized on that occasion
(3-8) ? What events on the day fol
lowing hastened the plot of His ene
mies (12-19) ? The succeeding inci
dent recorded is that of the visit of the
Greeks, which some regard as the sec
ond great temptation in Jesus' life. The
considerations justifying such a view
are found in the effect which the re
quest of these Greeks to see Hira made
upon Jesus Himself : "Now is my soul
troubled," "Except a corn of wheat fall
into the ground and die," "Father, save
me frora this hour." Also in the
heavenly testimony to His Sonship
which was again afforded Him.
We should not pass to the considera
tion of the next leading topic, without
observing in passing, the additionally
strong testimony John bears as his
manner is to the deity of Jesus. See,
for example, the argument to be drawn
from his words in verses 37-41, espe
cially the last-named. Look up the
quotation in Isaiah 6, and ask yourself
the question whether John's testimony
raust not be utterly dishonored unless
Jesus is to be regarded as God in
carnate. How corroborative of this are
Jesus' own words, moreover, in verses
44, 45-
Following the visit of the Greeks the
next leading event is how described in
chapter 13? What is the ostensible
lesson taught in this transaction (12-
16) And yet is there not more than a
lesson in humility here? What of the
deep and mysterious teaching in verses
8, 9? Many expositors think we have
here a symbolic representation of
Christ's intercessory work for His
people. They are already "clean" as
far as their salvation is concerned, be
cause of their faith in Him, and on
the ground of His finished work on
the Cross ; but passing through the
world brings daily defileraent which re
quires daily cleansing, for which provi
sion is made by His all-prevailing in
tercession as our High-priest. Compare
I John I : 9.
What singular omission is found in
this gospel with reference to the events
of this last Passover night as compared
with the Synoptics? What additional
details of the betrayal are given here
(18-30) ?
The washing of the disciples' feet
and the departure of Judas on his
wicked errand, are followed by what
is frequently designated the Farewell
discourse, covering chapters 13-16, and
which, like almost the whole of this
gospel, is quite original in comparison
with the others. These chapters are
described by Canon Bernard as "The

Central Teaching of Jesus Christ," and
others call them the heart of the heart
of the Gospel. Observe the themes
treated of : The preparation for the
second coming (14:1-3), the identity
of the Father and the Son (6-11), the
office of the Holy Spirit in the church
(i5-3i)> the source and the responsi
bility of fruit-bearing (15 : 1-17), the
attitude of the world to the church
(18-16:4), the office of the Holy Spirit
toward the world (5-15), the personal
corafort of the disciples (16-33). Per
haps there is nothing in the whole of
this precious and sublime discourse of
more practical value to us than what it
teaches the disciple about prayer. See
14:13, 14, .15:16, 16:23-27. To ask
the Father in Christ's narae is sorae
tbing in advance of asking for his sake
even. To ask in His name is the same
as though He asked Himself with all
the assurance of answer which such a
fact implies. This is the privilege of
the true believer who is thus a raember
of Christ's body, and it is a revela
tion of truth which Christ had at no
time made known to His followers
until now, doubtless, because they were
not prepared to receive it.
This wonderful discourse is followed
in turn by the equally wonderful prayer
in chapter 17, its scope including His
own glory and work (1-5), His disci
ples (6-19), and believers generally
20-26). It seems almost sacriligious to
hasten over these so soleran and loving
words, but we have time only to call
attention to the four petitions offered
on our behalf, (i), our preservation,
verse 11, (2), our sanctification, verse
17, (3), our unification, verse 21, and
(4), our glorification, verse 24.
(5) At man's judgment seat, 18-
19:16. It would be interesting and
suggestive to read this chapter in com
parison with the corresponding ones in
the Synoptics, in order to notice par
ticularly what John omits and what he
emphasizes. What illustration of Jesus;*
dignity and power is here mentioned in
connection with the arrest (4-7) ?
What illustration of His tenderness and
consideration for His disciples (8, 9) ?
What additional information is giveii
by John in the story of Peter's rashness
(10)? Who presumably was that "an
other, disciple" mentioned in verse 15?
What is original with John in the re
port of Jesus' trial before Pilate
(28-40) ?
(6) On the Cross, 19:17-37. While
the different evangelists give different
translations or versions of the three
fold inscription on the Cross, in what
particular expression are they a unit?
How do the malevolent Jews seek to

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avoid the bearing of this expression
(21)? What is original with John as
to the events occurring while Jesus was
upon the Cross (23-37) ? How raany
distinct Old Testament prophecies does
he refer to as fulfilled thereby?
(7) After the Resurrection, 20-21.
What is original with John as to the
burial of Jesus (19:38-42)? As to
the details of the resurrection (20 : i-
18) ? As to the first meeting of Jesus
with His disciples (19-25)? What ad
ditional proof of the reality of the
resurrection does this gospel afford in
verses 26-29? What is stated as the
object for the writing of the gospel (30,

31)? Why, do you suppose, was the
addendum given in chapter 21? What
apparently, was the particular object in
recording that appearance of Jesus to
His di,sciples in detail? Do you sup
pose the transaction of verses 15-17 ex
plains it? Was it not just like our
Savior to give Peter who denied Him
thrice an opportunity to becoine re
stored in a triple confession of Him
again? What prophecy of Peter's raan
ner of death follows (18, 19)? Cora
pare this with II Peter 1:14. What
ruraor subsequently becarae current
about John, and why (20-23) ?

CHAPTER XLV.

The Acts of the Apostles.

We shall divide the book of the Acts
along historical lines, following the
growth and developraent of the church
frora Jerusalem to Judea, Syria, Asia
Minor and the Continent of Europe,
I. The Jerusalem Period, Chapters
1-7. — (i) Under this head we treat
first, of the preface or introduction to
the book covered by verses i and 2 of
chapter one. In this preface we notice
a reference to a former treatise which
the writer has made, addressed to a
person named Theophilus, and purport
ing to contain a record of the sayings
and doings of Jesus up until the time
of His ascension — declarations of fact
which at once bring to raind the Gospel
of Luke, suggesting, if not altogether
proving, that he, as well, was the au
thor of the Acts of the Apostles.
(2) We have secondly, the account
of the ascertain of Christ, 1:2-11. The
facts associated with this event and
leading up to it are, first of all, the
testiraony of Luke to His resurrection
(verse 3). Then follows the allusion
cf Christ to the forthcoming baptisra
of His disciples by the Holy Spirit
(verses 4, 5). The inquiry of the dis
ciples concerning the kingdom and our
Lord's reply thereto, (verses 6-8), sub
stantiates the teachings heretofore in
sisted on, that the kingdom expected
by the former, and promised by the lat
ter, was a literal kingdom to be set up
on this earth. If they had been mis
taken as to this, or if our Lord's re
jection and crucifixion had changed
the divine purpose, this would have
been the opportunity, one would think,
for our Lord to have indicated that

fact. But instead of doing so. He per
mits His disciples to continue in their
expectation, only premising that the
tirae for its realization was not to be
made known. In further corrobora
tion of this the circumstances of the
ascension itself bear witness (verses
9-11). Especially observe the carefully
chosen language of the angels to the
disciples, verse 11. Who shall come
again? How shall He come? Where
is He in the meantime? Let us take
every opportunity to emphasize the fact
to others that our Savior is alive, not
dead ; and that He is now existing as a
glorified God-man in the Heavens,
whence He is coming again in flaming
fire taking vengeance on them that
know not God and obey not His Gospel,
but to be admired in all them that be
Ueve in that day (11 Thessalonians i).
(3) We have thirdly, the choice of
Matthias by the disciples to succeed
Judas, I : 12-26.
(4) We have fourthly, the baptism
with the Holy Ghost, on the day of
Pentecost, 2 : 1-47. As we learned in
our studies in Leviticus this feast of
the Jews came on the fiftieth day after
the Passover, which would make it in
this case about ten days after our
Lord's ascension. The event it now
signalizes was the fulfillment of the
promise in the first chapter, verse 5 —
a baptism of the church which, in ray
judgment, was once and for all tirae.
I think it is to this baptisra Paul re
fers in I Corinthians 12:13, and pos
sibly, in Ephesians 4:5. It seems to
me that every true believer in Jesus
Christ partakes of this baptism the

The Acts of the Apostles

121

moment he so believes, and that it is
this which constitutes him a member
of the body of Christ. See i Corin
thians 3:16, 6:19, II Corinthians 6:
16, Ephesians i : 13. This is not to
say that the believer may nof. from time
to tirae require and obtain a renewed
infilling of the Holy Spirit — (later
Scriptures will be found to teach this),
but only that so far as the baptisra
with the Holy Spirit is concerned it
would seera to be extra-Scriptural to be
seeking for it after it has thus once
been obtained. It is a corafort to learn
from Peter's words, verses 37-39, on
what simple conditions this baptisra be
coraes ours, and how extensive is the
proraise of grace concerning it.
(5) We are now brought face to face
with the early conflicts of the church
3-7. There are three such conflicts re
corded in these chapters. The first
grew out of the miracle on the lame
raan at the Beautiful Gate of the tem
ple, and the anger of the leaders of the
nation that the apostles, Peter and
John, should in that connection have
"preached through Jesus the resurrec
tion from the dead." (Chapters 3-4.)
Let particular attention be given to
verses 25 and 26 of chapter 3, the clos
ing part of Peter's discourse, which af
ford sorae reason for the opinion al
luded to in an earlier study that a sec
ond offer of the kingdom was made to
the Jews after the ascension of Jesus,
had they been ready even then to re
ceive it by receiving Him as their Mes
siah. In this instance, however, as pre
viously, the leaders were averse to His
claims, as witness their action against
the aposties, chapter 4. Why were they
unable to gainsay the utterances of the
apostles (14)? What was the outcome
of this first conflict between the church
and the Jewish nation (18-21)? What
was the effect upon the church (23-31) ?
The second conflict seems to have
grown out of the apostolic persistence
in preaching the Word notwithstand
ing the prohibition against it. The
story is found in chapter 5 :.i2-42, and
it will be seen that in this case as in
the previous one the Sadducees were
foremost in the opposition. 'They were
the religious party in the nation which
denied the future life, and who were
in consequence, particularly incensed
at the preaching of the resurrection
(5:17). What supernatural interposi
tion was raade on behalf of the prison
ers in this case (18-20)? What shows
the popularity of the preaching at this
time (26) ? Is there any indication
tliat the apostles were intimidated (29-
32) ? Who appears on their behalf,
and with wbat plea (33-39)? What

different treatment was given the apos
tles in this case (40) ? What effect did
it produce (41, 42) ?
The third conflict arose around Ste
phen, the history of which is found
in chapters 6 and 7, and which raarked
a crisis in the affairs of the church as
we shall see in our next lesson.
(6) In our study of these conflicts
of the church we have discovered also
certain raarks of progress. For exara
ple, study the picture given us of the
church, chapter 2 : 41-47, the loyalty,
the power, the love, the gladness, the
increase. Also that given likewise at
the close of chapter 4. Note in this
connection the sharp contrast between
the spirit and disposition of the many
and that of the two who through pride
were led into hypocrisy and falsehood
(chapter 5). And note the signal and
swift judgment that fell upon them and
its iraraediate result in the discipline
of the church generally. A further
raark of progress is seen in the ap
pointraent of the deacons (chapter 6).
II. The Palestinian Period, 8-12. —
This period has to do chiefly with the
work of
PhiUp in Saraaria,  8
Paul in Daraascus,  9
Peter in Cffisarea,  10-12
What explains the outspreading of
the work into Samaria (8:1)? Who
were excepted from the general ex
odus? Was the evangelistic work of
the early church limited to the apostles,
or even to them and the deacons (7,
8) ? What are we to understand then,
by the word "preaching" in this case,
serraonizing, or the simple testimony
to the Person and work of Christ?
Has the church, have we, individual
believers, anything to learn frora this
circurastance? Who was the divinely-
chosen leader of the work in Saraaria
(5) ? What have we learned of his
character in a previous chapter? With
what blessing did his labors meet (6-
8) ? How did Satan seek to withstand
him (9-11)? How does Satan's emis
sary himself become a witness to the
superior power of God (13)? What
proves the insincerity of his professions
(18-23)? Is there any evidence of
deeper conviction on his part (24) ?
What transaction in the history of the
church in Samaria shows a distinction
of some kind between believing, on
Christ for salvation and receiving the
Holy Ghost (14-17)? _ I ara of the
opinion that every believer on Christ
receives the Holy Spirit in some sense
the moment he so believes, and that this
is equivalent to the baptism of the Holy
Spirit spoken of above, and which
makes us a meraber of Christ's body.

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Synthetic Bible Studies

But I believe there is such a thing as
a deeper or fuller work of the Spirit
in the believer which some receive
after they believe, and that this is what
is referred to in the present case.
What was the next mission on which
Philip was sent (26-40) ? The interest
in this mission gathers around the
supernatural features connected with it
(verses 26, 29, 39), and the additional
fact that it resulted in the introduction
of the Gospel to the great continent
of Ethiopia.
With whom is the history chiefly
connected in chapter 9? What key
note to the nature of Paul's ministry
is afforded in the Lord's words to An
anias (verse 15)? To what people was
he particularly sent? In what city did
his rainistry begin? (While Damascus
is not? strictly speaking, in Palestine,
but Syria, yet the proximity of the two
countries seeras to warrant us in clas
sifying what was done in Damascus, as
well as later in Antioch, in the Pales
tinian period.) Who interests himself
especially in Paul at this tirae, and
for what reason (26, 27) ? Where,
finally, is Paul obliged to be sent (30) ?
With whose ministry are we now
once raore concerned (32-43) ? It
would be well to farailiarize one's self
with these locations on the raap — Lyd-
da, Joppa, Caesarea. Whose conversion
is narrated at length in chapter 10?
Was he a Jew or a Gentile? Ob
serve the raethod God employed to as
sure Peter of His purpose to have the
Gospel preached to the Gentiles (9-21).
Nevertheless, while these transac
tions were going on in Caesarea and
Jerusalem, certain religious experi
ments of the same kind were being
tried elsewhere. For example, where,
and by whom (19-21)? Who again
come into prominence together in con
nection with this work (23-26) ? How
long did they remain there? For what
is Antioch raeraorable at this tirae
(26) ? What shows that the same
Spirit of love Who dwelt in the Jewish
Christians dwelt also in the Gentiles
(27-30) ?
We have seen • that Stephen was the
first raartyr of the church ; who was
the second, according to chapter 12?
What seems to have been a meeting-
place for the Jerusalem church at this
time (12) ? How did persecution ef
fect the growth of the church (24) ?
What "ministry" of Barnabas and Saul
is referred to in verse 25? Corapare
11:29, 30. Who now coraes into
prorainence as a Chnstian worker (25) ?
This was doubtless him whora we know
as the author of the second Gospel.
111. The Asia Minor Period, 13-15.—

At this point begins the account of
Paul's first missionary journey. Whence
did it originate, and under what cir
cumstances (13:1-3)? What shows
the presence of the Lord by His Spirit
in the adrainistration of the affairs of
the church at this time? The query
arises as to whether He does not still
guide and direct as He did then, when
He is permitted by the church so to
do ? May not the absence of His direc
tion and guidance explain a great raany
things in the subsequent history of the
church which are not to her credit,
and which have made her a hindrance
instead of a help to the world?
Trace the course of this first rais
sionary journey on the raap frora An
tioch to Paphos. What interest did
Barnabas have in this direction? Cora
pare 4 : 36. Who accompanied the two
missionaries on this journey (5)? In
what way did Satan seek to frustrate
their work at Paphos? Who was their
first notable convert? In what special
manner was the power of God mani
fested in their ministry?
Trace the course of their journey
from Paphos to Iconium (51). In what
manner did John Mark signalize him
self (13)? How do you distinguish
the Antioch of this chapter frora that
in the previous one? Where and
araong what class of persons did Paul
begin his rainistry in this place (14)?
In what spirit did they receive his raes
sage (45)? How do verses 46, 47, il
lustrate the special raission intrusted to
Paul? What success was raet with at
Iconium (14: 1-3)? How was the ex
perience of Antioch repeated there (4-
6) ? What incidents, opposite in char
acter, raarked the stay at Lystra (8-
19) ? How did this first journey draw
to a close (20-28) ? What token of
progress and developraent in the church
is indicated in verse 23 ?
The First Church Council.— The fif
teenth chapter of the Acts is one of
the raost iraportant, historically and
doctrinally, in the New Testament.
False teachers of a Judaizing tendency,
i. e., those who were ever seeking to
make the Gentile Christians conforra
to the Mosaic law, followed Paul and
Barnabas to Antioch, and indeed to
other places, contradicting and under-
raining the Gospel of simple faith they
preached (15:1). In order to silence
their contention and establish the doc
trine of justification by faith only, a
gathering of the leaders of the church
was held at Jerusalera before which
Paul and Barnabas appeared. Peter
also bore testiraony in corroboration of
their work (6-11). Finally, the deci
sion of the council was reduced to writ-

The Acts of the Apostles

123

ing and sent forth to all the Gentile
churches endorsing the position of the
two apostles afore-named, and settling
the question of the way in which a
man may be just with God for all time
(24-29). Compare Peter's words in
verse 11. This chapter deserves the
closest study, that it may be fastened
upon the memory because of its im
portant bearing on the subsequent
teaching of Paul, and, indeed, on all
the later history of the church.
Some little time after the decision
of the Jerusalem Council on the ques
tion of circumcision and related sub
jects, Paul and Barnabas purposed a
second journey to the cities in Asia
Minor where they had established
churches. Their original plan, how
ever, was seriously altered by the dif
ference of opinion which arose between
them on the subject of selecting John
Mark, Barnabas' nephew, to accompany
thera. The result was four mission
aries instead of two, and two mission
ary tours instead of one. The narra
tive in the Acts follows the career of
Paul and Silas, beginning with what we
may describe as
IV. The Greco-Macedonian Period,
15:36-21: 17. — This period covers what
is commonly known as the second and
third missionary journeys of Paul. The
second journey began with an excur
sion through what countries ( 1 5 : 40,
41)? No mention is elsewhere made
of churches located in these parts, ex
cept the one at Antioch in Syria, and
the fact illustrates the great triumphs
with which Christianity raet at the
first, far beyond anything which is re
corded in this brief inspired account.
What event of iraportance transpired at
Lystra, and how does Paul's reception
there contrast with his forraer exper
ience in the sarae place (16:1-3)?
How does Paul exhibit his tactful dis
position in this matter (3) ? As this
part of the journey was apparently
among the churches already establish
ed, confirmatory of their faith (16:4),
what coraraission did the apostles exe
cute on the way (4) ? What was the
effect of these apostolic visits (5) ?
What provinces did they next visit
(6) ? It appears that at this point in
their travels the Holy Spirit designed
to change the nature of their service
frora that of overseers of the flock to
that for which they were originally
chosen, viz : evangelists and raission
aries. How is this divine purpose il
lustrated in verses 6-8? How farther
in verses 9 and 10? Crossing the
Aegean sea, what was the first place in
Europe where the Gospel was preached,
and with what results (11-40)? This

whole story of Paul's stay in Philippi
should be read and re-read until it is
known by heart. From PhiUppi the
workers passed through Ampbipolis and
ApoUonia to the great city of Thessa
lonica, the location of which should
be identified on the map. In -ivhat re
spect did the population of this city dif
fer from that of Philippi (17:1)?
How long was Paul perraitted to re
main here (2) ? With what success
at first (4) ? Under what circum
stances did he leave and where did he
go (s-io). How are the Bereans dis
tinguished (11, 12)? What is the
story of Paul's visit to Athens (13-
34) ? What two disciples are intro
duced to us in chapter 18? By what
raeans does Paul support hiraself in
Corinth (3) ? What supernatural en
couragement is afforded him there (9,
10) ? How long did he remain in that
city (11)? Where did he next go (18,
19) ? Why did he remain there so
brief a time (20, 21)? To what point
did he return (22) ?
The third journey begins at this
point with a further visit to the coun
try of Phrygia and Galatia (23), frora
which point we next hear of Paul at
the great metropolis of Asia (19:1).
In the meantime what other distin
guished teacher has been brought upon
the scene (18:24-28)? What extra
ordinary raarks of the Spirit's power
are evidenced in Paul's ministry at
Ephesus (6, 11, 12, 19, 20)? What
circumstance testifies in a very prac
tical way to the spread of Gospel truth
in that neighborhood (23-41 ? Where
did Paul go after leaving Ephesus (20 :
1,2)? Why did he return frora Greece
by land rather than water (3)? What
word in verse 5 represents the author
of the Acts as a companion of Paul and
eye-witness of what he records? Con
trast the two visits of Paul to Troas.
Did Paul visit Ephesus again on this
return trip (16)? What was the occa
sion of his haste? Nevertheless did
he raeet any representatives of the
church at that place, and if so, under
what circurastances (17-38)? How long
had Paul reraained in that city (31)?
What shows the strong affection enter
tained for him by the brethren of that
church (36-38) ? It will be interest
ing and helpful to the meraory to fol
low with a map the course of Paul and
his companions from this point to Tyre,
and thence to Caesarea and finally Jeru
salem (21 : 1-17). What warning does
Paul receive at Tyre (4) ? We need
to be careful here not to suppose that
it was the Holy Spirit Himself who
sought to persuade Paul against going
up to Jerusalem. If such had been the

124

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case it would have been gross dis
obedience on the apostle's part to have
done so, and the afflictions coraing on
hira there would have been a just chas
tisement for his sin. The Spirit in
formed him through these brethren that
he would be exposed there to great suf
fering, but it was the brethren and
not the Spirit of God who urged him
not to go up. It was a case of human
error connecting itself with the divine
truth, the flesh lusting against the Spir
it, and suggests Peter's unholy dissua
sion of his Lord in Matthew 16:21-
23. How is this prophecy repeated,
and with what additional particulars
when the company reaches Caesarea
(10-12)? There was obscurity in the
prediction at Tyre which is removed
at Caesarea, according to the divine
principle by which revelations becorae
clearer as the tirae for their fulfillment
approaches. V. The Roman Period, 21:18-28.—
Deep interest attaches to every detail
leading up to Paul's visit to Rome. Our
attention is called first, to his meet
ing with James and the other leaders
at Jerusalem, where he rehearses "par
ticularly what things God had wrought
araong the Gentiles by his ministry"
(19). It seems to have been his habit
always to stop at Jerusalem on his
homeward trips, although the real end
of his journey on each occasion was
Antioch of Syria, the Gentile headquar
ters of the church. What Jewish cus
tom was Paul_ prevailed upon to observe
on this occasion ; and on what ground
(20-26) ? A large number of the con
verted Christian Jews entertained a
prejudice against Paul, because in his
preaching to the Gentiles he insisted
on salvation by faith without the ob
servance of the Mosaic ceremonial law.
It was the old story of Acts 15 re
peated, and which, in one way or an
other, continues to be repeated even in
our own time. In this case, to dis
arm prejudice, the great apostle to the
Gentiles is induced to engage in one
of the acts of the ceremonial law — one,
the performance of which involved the
violation of no Christian principle, and
might do much to bring about a better
feeling in the church. Into what dif
ficulty did this lead Paul (27-30)? It
is to be borne in mind that the Jews
who stirred up this tumult against the
apostle were not the converted Jews
to conciliate whom he had taken upon
himself this vow, but unconverted Jews,
those who had given in no adherence
to the Christian religion, and who had
known of Paul and his teaching when
he was in the neighborhood of Ephe
sus. By what providence was he de

Uvered from the angry multitude (31-
36)? In his defence before the peo
ple what circumstance in his experience
does he newly dweU upon (17-21)?
It would make a deeply valuable study
to consider the number of such revela
tions of the Person of Jesus with which
Paul was blessed. What was the imme
diate issue of this defence so far as
Paul was concerned (22-29) ? What
second opportunity for a hearing is
arranged for (30) ? Into what error
did Paul fall at the first (23 : 1-5) ?
By what tactful action on his part
was he released from the critical situ
ation (6-10) ? What divine encourage
raent did he receive (11)? What con
spiracy was entered into against hira
(12-15)? By what providence was he
delivered out of their hands and into
what place does he now come (16-35) ?
Under what circurastances is he now
accused before Felix (24 : 1-9) ? What
kind of person is Felix seen to be
(22-27) ? Before whom is Paul now
arraigned (25 : 1-8) ? Is it not assur
ing to note how God moved upon the
mind of a wicked governor like Festus
in such a way as to frustrate the
plans of Paul's adversaries? By what
demand of Paul is it finally determined
he shall proceed to Rome (9-12) ?
What circumstance intervenes (13-26)?
On the sea-journey what information
was divinely vouchsafed to Paul (9-
11)? And later (21-27)? What indi
cates on the part of the soldiers an in
creasing respect for the words and
opinions of the apostle? (Corapare
verse 11 with verses 31, 32, 33-36).
How again, did God act upon the mind
of an unbeliever to spare the life of
His servant and carry out His will in
bringing Him to the scene of his labors
(41-43) ?
Have you examined the map to lo
cate the island of Meiita or Malta (28 :
I ) ? What supernatural works were
wrought on that island (7-9) ? What
particular consideration was shown
Paul, as a prisoner, in Rome (16) ?
What did he improve as an early op
portunity to do in the line of his di
vine calling (17-20)? What was the
result of this first meeting (21-23)?
The result of the second meeting (24-
29) ? How long did the apostle remain
in Rome, and under what circumstances
(30-31)? There are reasons for believing that
Paul had a hearing before Caesar as
the result of which he was set at liber
ty, pursuing his missionary journeys
further to the West. Afterwards, how
ever, as tradition holds, he was re-ar
rested, tried and beheaded in Rome as
a martyr to the Christian faith. We

The Epistle to the Romans

125

shall touch upon these subjects again
when we come to the study of some
of his later epistles. It is presuraable,
by the way, that four of his epistles,
and five, if we shall count Hebrews as
one of his, were written during this
imprisonment — Ephesians. Colossians,
Philippians, Philemon, Hebrews. There
is Uttle doubt also that Luke, and

other of the leading disciples who ac
companied Paul to Rorae, or who vis
ited hira there, labored diligently in the
city at this tirae ; but as another re
marks, what almost unprecedented
modesty is instanced in Luke's case, the
historian of these records, who is
wholly silent concerning his labors and
sufferings I

CHAPTER XLVI.
The Epistle to the Romans.

In studying the epistle of Paul to
the Romans we raeet with :
I. The Salutation, I : I -7.— The salu
tation consists of certain descriptions
which raay be indicated thus :
The writer, verse i.
The Gospel to which he has been
separated, (verse 2).
The Person of whom that Gospel
testifies, (verses 3, 4)-
The particular service to which the
writer has been called, (verse 5).
The people to whom this message is
now sent, (verses 6^ 7).
II. The Thanksgiving, 1:8-15. — Ob
serve that for which the thanksgiving
is offered (verse 8), and how that the
thanksgiving is mingled with prayer
(verse 9). A special petition in this
prayer is indicated (10), and the ob
ject of that petition (11). The mod
esty of the great apostle is beautifully
illustrated in verse 12, the reason for
his delay in visiting them (13), and
the obligation he feels toward them (14,
15). The terras of this thanksgiving would
indicate that Paul had not yet visited
Rome, and hence that the epistle ante
dates the events in the closing chap
ters of the Acts which we have so
recently considered. Little did he
know at this time, doubtless, how it
should please his Lord and Master to
gratify that longing desire to see them
of which he speaks. If we inquire,
therefore, how this epistle came to be
written to them, we find a hint in chap
ter 16:1, where Phoebe, the deacon-
ness, is mentioned as about to embark
on a business journey from Cenchrea
to Rorae, of which advantage is taken
to send a message. Cenchrea, as the
map shows, is adjacent to Corinth,
which gives rise to the probability that
the epistle was penned, as were some
Others doubtless, during Paul's long

residence in the last-named city. See
Acts 18.
But part of the argument which goes
to show that Paul had not visited
Rorae up until this tirae, shows also
that no other apostle had done so.
Reference is here raeant to what he
says in verse 11, about the irapartation
to thera of spiritual gifts. Had he
been preceded by any other apostle
such gifts would have been likely to
be dispensed to the church. Moreover,
it seems to have been a principle with
Paul not to build on another man's
foundatipn (see chapter 15:20, and
also II Corinthians 10:14-16). If,
therefore, any other apostle had estab
lished the church in Rome before Paul,
he would not have thought of going
there at all. This, therefore, would
seera to settle the question also, as
to whether Peter founded the church
at Rorae? Roraan Catholicism makes
much of its affirmations on this point,
but it would appear that they are af
firmations only.
Who then, did found the church at
Rorae? Doubtless those we call lay-
raen. Frora araong the great raulti
tudes present at Jerusalera on the day
of Pentecost, who were converted and
baptized with the Holy Ghost on that
day there were some from Rorae who,
on returning to their home city, car
ried the seed of the Gospel with them,
and it had thus borne fruit.
III. The Theme; the Gift of Right
eousness, 18, 17  The epistle to the
Romans is not so much of an epistle,
a letter, as it is a treatise. It has
a theme, and that theme raay be said
to be stated in the two verses we are
now considering. The apostle had ex
pressed himself as ready to preach the
Gospel to them that were at Rome, the
Barbarians, as Latins were called to
distinguish them from the Greeks, and

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he now essays a reason for his readi
ness to do this. He declares that he
is "not ashamed of the Gospel of
Christ." And why is he not asharaed
cf it? Because of its dynamics, be
cause of what it can do. "It is the
power of God unto salvation." But
wherein consists its power? In what
does its power lie? What is the es
sence of the Gospel? It is this, that
"therein is the righteousness of God
revealed from faith to faith," or as the
Revised Version more properly trans
lates it, "a righteousness of God." It
is not God's own character of right
eousness that is revealed, in other
words, but another righteousness, a
righteousness, as the epistle goes on
to teach, which God gives to men, im
putes to them on the exercise of their
faith in Christ. To use another's
words, it is "the rightness which pro
ceeds frora God, i. e., the right rela
tion in which raan is placed by a judi
cial act of God." It does not mean
that a man is made righteous in his
personal character, but declared right
eous in point of law. The phrase is
used seven times in the epistle, and
becomes its keynote, carrying its mean
ing with it as it goes along. We are
justified, therefore, in calling the theme
of the epistle, "The Gift of Righteous
ness." Frora the huraan side, that
which man does in order to be justified
is to believe (trust) on Christ ; but
from the divine side, that which God
does, which justifies the raan who be
lieves on Christ, is to irapute unto him
His own righteousness.
IV. The Necessity of the Gift, I: 18-
3: 20. — No sooner does the apostle
reach the declaration of his theme than
he plunges into the developraent of it.
And the first point he dwells upon is
its necessity. Just as a righteousness
of God is revealed from Heaven, so a
wrath of God against all unrighteous
ness of men is revealed (verse i8) ;
and it is this revelation of His wrath
which makes necessary the revelation
of His righteousness if men shall be
saved. This revelation of God's wrath
is in the Scriptures, but it is also in
the conscience of every human being,
as the context plainly shows. But we
must not do God the injustice to asso
ciate this wrath with impatience on
His part, or anything arbitrary or un
just. It is,_ as Bishop Moule says, the
anger of Him who never for a moment
can be untrue to Himself, who is Love
and who is Light, but who is also a
consuming Fire (Hebrews 10:31, 12:
29). The unrighteousness of men against
which this holy wrath is revealed is

stated in detail in the verses which
follow in this chapter. And it is of the
raost soleran interest to note that men
are without excuse in committing it
(19-23). In excusing the heathen
world to-day we are apt to say that
they know no better, but God's Word
says differently. Not only did they
know better, but knowing better, they
deliberately closed their eyes and turn
ed their backs upon that knowledge,
and the darkness and wickedness into
which they have fallen from being the
cause, has become the effect of their
awful folly (24-32).
Nor is this a condition true of some
men in the world and not of all, for in
chapter 2, verses 1-16, the indictment
is laid at the door of every one. Not
that all men are guilty of all the sins
enumerated in the black catalogue of
chapter i, but being guilty of sorae,
they are without exception exposed to
the wrath revealed against the whole.
And this is true not only of the Gen
tile, but of the Jewish world. The lat
ter, the Jews, raight be ready in their
self-righteousness, to accept the dictum
as applying to those whom they re
garded as outside the pale of God's
promises and ignorant of His revealed
Word ; but surely it could not be true
of them who rested in the law, and
made their boast of God, and knew
His will, and considered themselves as
guides to the blind and a light of them
that were in darkness ! Yes, it was
true of them also, as the apostle raost
plainly avers in verses 17-29.
Moreover, so far as the Jews were
concerned, it was hardly necessary to
produce the testiraony of history and ex
perience as in the case of the blind and
ignorant Gentiles, for did not their own
laws in which they so much boasted
teach the same? It is thus the apos
tle speaks in chapter 3:1-20. Should
the Jews indignantly dispute his posi
tion so far as they were concerned, on
the ground that he thus put thera, the
chosen people, on a level with the Gen
tiles, he would remind them that the
very oracles of God, whose commit
ment to them constituted one of their
chief glories, were the authority for
what he now said. He would recall to
thera the teachings of those oracles (9-
18), and he would press the point upon
their attention that the teachings thus
quoted could not have been directed
in the first place to the Gentiles, who
did not have the Scriptures in which
they were contained, but to the Jews
distinctively, who, only, in that sense,
were "under the law" (19). The re
sult is, he would have them know, that
their mouths as well as the mouths of

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127

the Gentiles, were stopped, and all the
world, Jew and Gentile alike, were
guilty before God. The wrath of God
revealed against the unrighteousness of
one class as much as against that of
the other, left the one as truly as the
other in need of the gift of His right
eousness, which is by faith, if either
class were to be saved (20).
V. The Application of the Gift, 3:21-
4. — Paul gathered up his argument un
der the preceding division in one con
centrated sentence : "By the deeds of
the law shall no flesh be justified
(whether Jew or Gentile) ; for by the
law is the knowledge, (i. e., the moral
knowledge) of sin." The more, and
better, a raan knows the law, the more,
and better, he knows what a sinner he
is. The Jew thought he knew the law
but he did not, as all his history proved.
He is represented as surprised at the
apostle's declaration that one can not
be justified by keeping it. Where shall
one obtain a righteousness if not by
the law? Paul tells him where. He
tells him of a righteousness of God
entirely apart frora, independent of the
law altogether (verse 21). What right
eousness is it? Verse 22 answers.
That which comes through faith in
Jesus Christ, a righteousness given
unto and put "upon all them that be
lieve," whether Jew or Gentile, "for
there is no difference" between them.
In this connection observe verse 25
very particularly, to see what that is
concerning Jesus Christ on which sav
ing faith rests. It is not His earthly
life, character or example merely, glor
ious and holy as they were, but His
death. Propitiation means "a price
of expiation," and this price was His
blood. This explains, Paul says, why
God bore with sinners in the past, why
He forebore thera. It was because of
what He had eternally purposed, and
now made manifest in Christ (26).
This allusion finds illustration and
emphasis in chapter 4. Go back a mo
ment to verse 21 of chapter 3. Did
some Israelite take exception that this
doctrine of righteousness by faith was
new? Nay, the apostle answers it is
old. It is found in the Old Testament,
it is "witnessed by the law and the
prophets." And did they ask where
or how it was so witnessed? Chapter
4 replies by pointing to the case of
Abraham under the general head of
the law, and David under the prophets.
Both of these distinguished representa
tives of the Jewish nation and Jewish
religion were justified by faith and not
by the deeds of the law.
VI. The Effect of the Gift Upon Man

in His Relation to God, Chapter 5. —
Being justified by faith, being thus
declared righteous in point of law, what
is the effect of this new and blessed
relationship into which man is brought?
It is one of "peace with God" (5: i),
"Access," (verse 2), and joy or "re
joicing" (sarae verse). Moreover, this
rejoicing is described as rejoicing "in
hope of the glory of God" (2), in "trib
ulations" (3), and in "God" Hiraself
(11). The latter half of this chapter corro
borates and strengthens the declaration
of the forraer half by a comparison be
tween the imputation of Adam's sin to
the race and that of Christ's righteous
ness to His people (12-21). Here sure
ly, are sorae of "the deep things of
God," sorae of "the things hard to be
understood" in our brother Paul's writ
ings, but which are to be accepted as
the other things have been accepted,
as Christ Hiraself is accepted, by faith.
To quote Bishop Moule again, we are
to remember as another fact of the
case, that this division of the chapter
deals only incidentally with Adam after
all. Its main therae js Christ. Adara
is the illustration, Christ is the sub
ject. We are to be shown in Adam,
by contrast, some of "the unsearchable
riches of Christ." So that our main
attention is called not to the brief out
line of the mystery of the fall (12-14),
but to the assertions of the related
splendor of the Rederaption (15-21).
Paul closed the last division of his
epistle to the Romans with a triumph
ant paean to the reign of grace. Where
sin abounded, i. e., "in the place, the
region of fallen humanity," there did
grace rauch raore abound, it was equal
to the emergency, meeting and over
coming the foe in the case of thera that
beUeve. But this might lead to a false and im
pious conclusion. If the more sin
abounded the more grace, would it not
magnify the grace to continue, even
after justification, in the commission of
sin? The apostle raeets this objection
in the next division of his treatise,
where he shows that the fruit of justifi
cation by faith, in the believer's ex
perience, is that of personal holiness.
We might designate the next division,
therefore, as
Vll. The Effect of the Gift Upon Man
in His Own Experience, 6-8  This
truth the apostle sets before us in a
gradational series of reflections. In the
first place, he shows in chapter 6, that
by raeans of justification man has been
brought into a new sphere of existence
altogether, where, in the sight of God,
he is now dead tp sin and ajive unto

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God (verse 2). The meaning of verse
3 seems to be, that, so closely is the
believer identified with tne Ivord Jesus
Christ in God's raind and plan, that
when the Saviour died to sin, died to
it in the sense that He paid its penalty
and it could never again bring Him into
the place of judgment, the believer died
(in Him) to it in precisely the same
way. Verse 4 is to be interpreted also
on the same principle. When the Lord
Jesus Christ rose from the dead into
newness of life, especially with refer
ence to sin and its eternal conse
quences, the believer is regarded as
having risen with Him, and as now
walking before God judicially on the
plane of resurrection. It is the duty
of the believer to hold to this truth by
faith, whether he understands or ex
periences it or not (verse 11). It is
the pedestal upon which he rises into
an apprehension of his real power over
the sins of the flesh (12-14).
But the apostle proceeding to the
second stage of developraent in this
part of his argument, shows, in chapter
7, that the justified man is not only
brought into a new sphere of existence,
but is also actually undergoing a new
experience — an experience of conflict
with sin in the flesh. The last half of
the chapter, say frora verse 14 on
ward, lays emphasis on this. Paul is
doubtless giving us his own experience
there at sorae period of his religious
life, or at least the experience of sorae
typical man, awakened to a knowledge
of sin, regenerated let us say, saved
by grace, and yet Uving on a low plane
of experience and knowledge of the
truth. Justified by faith is he, and
because of that very fact, he is under
going a spiritual struggle unknown to
him before. While living in an unjusti
fied state, his central choice was for
self, but now, even in its failures, it
is for God. Yet that raysterious other
self is latent still, and asserts itself in
awful reality at times when he is off
his guard. It puts hira to torture and
sharae, and he cries out in the agony of
his soul, Is there no balm in (iilead?
Is there no physician near ! O, wretch
ed raan that I am, who shall deUver me
from, or out of this body of death !
He answers his own question, when he
says, "Thanks be to God, who giveth us
the victory through our Lord Jesus
Christ." This leads very naturally to the third
and last stage in the developraent of
this part of his therae in which he is
showing the way to holiness, or, as we
have described it, the effect of the gift
of God's righteousness upon man in his
own experience. It raakes him per

sonally holy first by bringing him into
a new sphere of action or existence,
chapter 6. Secondly, by awakening
within him the consciousness of a new
experience, that of internal conflict
with sin, chapter 7 ; and thirdly, by
putting within hira a new possession,
the Holy Ghost, through whom he is
able to overcorae in the conflict, and
raake that death to sin real in his life
and conduct which is already real of
him judicially, in the sight of God.
This third point is elaborated in
chapter 8, whose relation to the pre
ceding chapter is very clear and beau
tiful. Here the Holy Spirit is present
everywhere as the secret of victory
over sin. The chapter begins with a
deep re-assertion of our justification,
and then unfolds the work of the in
dwelling Spirit in our sanctification,
and finally our glorification, bringing
us back again to the point of departure
in chapter 5.
How does the Holy Spirit accora
plish this? First, by setting us free
from the law of sin and death (verse
2), so that we willingly walk after the
Spirit (3-5) ; secondly, by quickening
our mortal bodies day by day, so that
we are able to mortify (raake to die)
the deeds of the flesh in us (9-13) ;
thirdly, by leading us as the sons of
God (14, 15); fourthly, by witnessing
within us concerning our position and
heirship in Christ (16, 17) ; fifthly, by
praying in us (26, 27), etc. We thus
see that as the effect of the gift of
God's righteousness upon man in his
relations to God is to make hira per
sonally acceptable to God, its effect in
his own experience is to raake hira per
sonally holy.
VIII. The Relation of the Gift to Is
rael as a Nation, 9- 1 1  That which
follows in this epistle, in chapters 9-1 1,
is frequently regarded as a kind of
parenthesis. The apostle interrupts the
flow of his raain line of arguraent to
discourse for a while of his own be
loved Israel. It seems so hard that
they, by their own blindness and un
belief, should be left out of the dis
tribution of God's blessings of grace,
and the Gentiles, who had never been
His people in the sarae sense as they
were, should be the recipients of thera.
Moreover, what was the effect of the
situation on the Jews theraselves? How
would they regard such a Gospel?
Could they believe it to be true? And
if true, did it not make the God and
the promises to them of the Old Tes-
toment untrue? Before he can proceed
further, therefore, the great apostle
must discourse of these things. He
must pour out the love of his heart for

The Epistle to the Romans

129

his people. He raust remind them that
God's proraises to them still hold true,
and shall be fulfilled. He raust ex
hort thera once raore to believe. He
must seek to arouse their holy jealousy
to do so. And he must, at the same
time, curb and restrain the pride and
boasting of the Gentiles against thera.
He begins this section with an out
burst of sorrow over the situation (9 :
1-5). He next defends the truth of
God even though so raany of Israel
are left out (6-13). He next defends
His righteousness in leaving thera out
(14-18), and His wisdom as well (19-
29). In the fourth place, he defines the
reason, from the huraan side at least,
why they are left out, throwing the
responsibility upon theraselves (30-33).
Chapter 10 seeras like a parenthesis
within a parenthesis. He breaks off
in the arguraentative part of his dis
course to once more express the sor
row of his heart for Israel (i) to ac
knowledge the good that is in them
(2), to point out their error (3), to set
before them the truth (4), to urge it
upon their acceptance (5-13), and ex
postulate with them for turning their
backs upon it (14-21).
He then returns to his main thought
about Israel. The people were cast
away indeed, but not all of them (11:
1-6). There was an election of grace.
There were some, the believing ones,
saved under the Gospel, while others
were blinded (7-10). But this blind
ness of Israel as a nation is not a per
petual blindness, even as all the pro
phets foretold (11). Moreover, in the
meantime, there is a blessing in it for
the Gentiles, (sarae verse). Their re
storation to God's favor (their fulness)
is coming bye and bye, however, and
that will mean a still greater blessing
to the Gentiles (12-15). In the mean
tirae the Gentiles are not to boast (16-
22) ; for Israel can be taken back again
into God's favor as easily as the Gen
tiles received that favor (23, 24) ; and
that is, indeed, what assuredly shall
come to pass (25-32). This is won
derful, indeed, but we who are farail
iar with the story of the Old Testament
prophets are not surprised at it. Well
may we say, however, as doth the apos
tle, "O, the depth of the riches both
of the wisdom and knowledge of God!"

IX. The Effect of the Gift Upon Man
in His Relation to Others, 12-15.— It is
neither Jew or Gentile, as such, whom
Paul has in mind in the closing sec
tion of the epistle which we have now
reached, but both of these classes again
as they are found in the church, and
as he has been dealing with thera in
the first eight chapters. He has come
to the practical application of his great
theme, and as he has shown its bear
ing upon man in his relation to God,
and in his own experience, it is nec
essary in order to round out and con
clude the whole, to show its bearing
upon hira in his relation to his fellow-
raen. This he now does.
As he stands related to God, the jus
tified raan has been brought into a
state of grace where before he was
abiding in a state of wrath. As far as
his own experience is concerned, he is
now in a state of holiness, where be
fore he was in a state of sin. And as
far as his relation to others are con
cerned, he is now in a state of love
where before he was in a state of self
ishness. How is he to show his gratitude to
God for all His blessings (12:1, 2)?
You will observe it is out of this pre
sentation of his body to God, which, in
turn, is his expression of gratitude to
God, that there spring all those kindly
and loving relationships to his fellow
men, by which the justified man shows
the effect of the gift of God's righteous
ness to hira.
And what are some of these relation
ships as specified by the apostle. (1),
Meekness and humility in the exercise
of spiritual gifts (3-8). (2), Love and
kindness in the general duties of per
sonal conduct (13-21). (3), Subjection
to human authority (13 : 1-14). Con
sideration of the weak disciple (14:1-
15:7). Sorae would include verses 8-13 in
the last-naraed general division of the
epistle, and begin the "conclusion" at
verse 14. But it seeras to me that the
great therae of the treatise is practical
ly closed at verse 7, and that the first
half-dozen verses following are to be
regarded partly as a suraraing up of
the preceding, and partly leading up to
the conclusion with its commendations
and benedictio;is.

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CHAPTER XLVII.

The First Epistle to the Corinthians.

In Paul's first epistle to the Cor
inthians we have what is perhaps the
most varied epistle in the New Testa
ment. It touches not only upon two
or three of the greatest doctrines of
Christianity, but a number of ques
tions of casuistry of deep practical im
portance, and of interest ever current.
It was probably written from Ephe
sus, and a little earUer than the epistle
to the Romans, though as to that the
material for forming a judgraent is not
conclusive. The circurastances under
which it came to be written will appear,
sufficiently for our present purpose, as
we proceed with the outline and analy
sis. The epistle opens with the customary
salutation (1-3), and thanksgiving (4-
9) ; upon which we can not pause to
dwell further than to call attention to
the important allusion to the second
coming of our Lord Jesus Christ in
verses 7 and 8, a precious truth upon
which' the apostle enlarges very much
in certain other of his epistles which
follow. I. Concerning Party Divisions, 1:10-
4. — The first great division of the
epistle, or, if you please, the first theme
on which the apostles dilates at length,
is that indicated at the head of this
paragraph. The general stateraent of
the situation is contained in verses
10-17 of chapter i. It begins with an
exhortation to his readers, (10), and
after relating the source of his in
formation concerning their "conten
tions," (11), an expostulation follows
(12, 13), the whole concluding with a
general caution based upon his own ex
ample (14-17).
This general statement of the situa
tion is followed by a particular rebuke
of intellectualism as applied to the
teaching and reception of the Gospel
(i : 18-31), in which we begin to get a
hint of the cause or origin of these
party divisions. Such intellectualism
makes the Cross of Christ of none ef
fect (17: 18) ; it has been proven fool
ish by the history of the world in the
past (19-25) ; it is in itself rather a hin
drance than a help to salvation (26-
29) ; and it is done away with in Christ
(30, 31)-. . ....
There is a precious substitute for in
tellectualism, as Paul shows in chap
ters 2-3 by his own example (i, 2) ;

it is seen in his simplicity of speech
(3, 4), and his enduement of the Holy
Ghost (4, 5). The absence of intel
lectualism, however, does not mean the
absence of true wisdom (6-16), the
nature of which he describes (6-8), as
also its source (9-12, and means of
communication (13-16). These Corin
thians were really incapacitated to re
ceive this wisdom in its richer depths
for the cause which the apostle indi
cates (3 : 1-4).
This intellectualism, thus described,
was associated with a false estimate of
their human teachers, as to which the
apostle now seeks to set them right
(3.: 5-4). These teachers were simply
rninisters (servants) by whom they be
lieved (5-9), and were responsible to
God for the character and results of
that service (10-15) ; hence they should
not be gloried in by men (16-20).
Moreover they were the possession of
the church, the whole church ; and one
was as truly the possession of the
church as another ; hence the folly of
divisions on account of thera (21-23).
They should be faithful to God (4 : i-
5), and should not be regarded with
partiality _ (6, 7). The subject is con
cluded with personal aUusions, warn
ings and exhortations (8-21).
II. Concerning the Moral Disorder, 5-
6 — The second theme of the epistle
concerns a case of immoraUty in the
church, covering chapters 5 and 6. The
nature of it is stated in verse 1, and
the sinful indifference of the church
about it is referred to in verse 2. The
apostle imposes a judgraent upon the
offender (3, 5), rebuking the church at
the sarae tirae for their neglect in do
ing so (6-8). He also lays down a
general principle to be observed in such
cases (9-13).
The sixth chapter opens with a re
buke of litigation, a subject apparently
very reraote frora that of the immor
ality we have just left. But as Paul
recurs to that subject again at the close
of the chapter, I am strongly of the
opinion that the occasion for treating
of litigation grew out of the immoral
ity in some way. Notice, however, that
such disputes should be settled within
the church (i), which was qualified for
such action (2, 3). Arbitration is rec
ommended (4, 5), and on the whole,
abnegation is to be preferred to liti-

The First Epistle to the Corinthians

131

gation (6-8). A general warning fol- -
lows (9-11).
At this point it is that the recurrence
is made to the abuse of the human
body, giving the inspired writer the op
portunity to refer to its true dignity.
First, he exposes a false general prin
ciple (12); and then refers to a spe
cial appUcation of it (13). It was an
axiomatic truth indeed, that meats were
meant for the belly, and the belly
adapted to the meats. But it was
wrong to draw from this the easy in
ference that because the human body
possessed other functions it was right
to gratify its desires in those directions
without restraint. A time was coming
when there would be no meat to eat,
and no physical organ to receive and
digest it ; and by inference, when there
would be a lack of desire and capacity
in other directions purely physical.
Nevertheless, the soul of man would
have a body, and it would be his own
body raised from the dead, and glori
fied like unto Christ's own glorious
body (14). What a shame, therefore,
for this body thus dignified and exalt
ed, and intended for the Lord to be
given to fornication! Moreover, did
they not kno-w that the body of a be
liever was even now a member of
Christ's mystical body? Would they
make it a meraber of a harlot (15-17)?
Then there was the pecuUar nature of
this sin to be considered (18) ; and the
fact that the believer's body was the
temple of the Holy Ghost (19) ; that
it was redeemed by the precious blood
of Christ as truly as was the soul re
deemed (20) ; and that there rested
upon each one the solemn obligation to
glorify God in his body. What mov
ing considerations these concerning the
right use of the human body, and all
growing out of the treatment to be ac
corded to the man who had been guilty
of the sin and crime of incest !
III. Concerning Marriage, 7.— The
heading of this division suggests the
next therae with which Paul deals. It
is apparent frora the first verse of
chapter 7, that the raessengers of "the
house of Chloe" (i:ii), who had
brought verbal reports to the apostle
of the contentions and divisions in the
church, had brought a written docu
ment as well containing certain ques
tions which the brethren desired an
swered. One of these concerned mar
riage, and that of celibacy and di
vorce naturally arising out of it. In
Paul's answers to these questions, how
ever, we are not to suppose he has
given us the whole of his views upon
the subjects involved, much less the
whole of the New Testament teaching

thereupon, but only so much as con
nects itself with the particular ques
tions put to him at the time. As Rob
ertson says : "These are questions of
casuistry which depend on the particu
lar case, from which the word 'casuist
ry' comes."
There was a party in this Grecian
church which held that marriage was
in itself sinful in Christians and ought
to be abstained from ; and Paul intro
duces his discussion of the therae by
frankly admitting that, in the abstract,
the unwedded Ufe was good (verse 1),
although in the practical working of
things marriage was more desirable, or
even necessary as a preventative of
sin (2).
If then, persons married, this meant
that they were to fulfill the usual con
jugal obligations of that state (3, 4) ;
which were not to be remitted, except
for a brief period possibly, and by
mutual consent, lest sin should have
an opportunity to creep in upon them
by that means (5). Nevertheless, al
though he thus spoke so plainly and
positively on the subject, he would not
have them suppose that marriage was
imposed upon all as a definite com
mand, but only that, in opposition to
the erroneous teaching, they should un
derstand that they were permitted to
marry if they chose, without commit
ting sin in the act (6). On the other
hand, his own example of unwedded-
ness was desirable to be followed when
it was possible to do so without the
danger of being overcome by terapta
tion to sin (7-9).
From the general subject of marriage
the apostle is led to discuss the related
one of separation and divorce. Where
both parties are believers this is not
perraitted (10, 11) ; certainly re-raar-
riage is not perraitted in case such sep
aration occurs (11). Christ, the Lord,
personally taught this when here in
the flesh (10). In the case also where
one is an unbeliever, no separation is
perraitted on religious grounds (12,
13). In such a case the unbelieving one
is "sanctified" by the believing one
(14) ; the children of such an union
are sanctified in the same way (14).
Should the unbelieving one voluntarily
separate himself, however, (on reU
gious grounds), the believing one is not
"under bondage" in that case (15).
What does that mean, "under bond
age?" Does it mean that the believer
is not under necessity to renounce the
Christian faith in order to restore his
unbelieving partner, or does it mean
he is not under necessity to remain
without another partner? May he
marry again? The first seems the safer

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understanding to accept and teach, but
the second seems quite as near to the
apostle's meaning. Great caution is
needed here, and should it be assumed
that Paul, as an inspired teacher, gives
such liberty as this, we are to reraem
ber that it must be qualified by other
teachings of the same authority, con
cerning our submission to "the powers
that be" ; governraents and states pass
laws on these subjects which it is the
duty of the child of God to obey (see
Romans 13).
Verse 16, however, is about as diffi
cult to understand as the preceding
one, i. e., it is as easily capable of two
meanings. It may raean, "Hold on to
your unbelieving partner for you may
possibly be the means of saving him ;"
or it may mean, "Let him go, for how
do you know you shall save hira?"
The first, indeed, seems more in ac
cordance with the Christian spirit gen
erally considered ; but the second has
the support of the words, "God hath
called us to peace" (verse 16).
It is right to say, before passing
from this imraediate subject, that the
"sanctification" of ,the unbeliever re
ferred to in verse 14, can not raean that
which is co-incident, with salvation.
It must raean siraply, that the unbe
liever is sanctified in the sense that the
believer may continue to live with him
without impairing his own sanctity
(compare i Tiraothy 4:5). In the
case of the sanctification of the chil
dren it can only mean something of the
sarae kind, perhaps that "the faith of
the Christian parent gave the child a
nearer relationship to the church than
otherwise it could have." This holds
good, however, only of such raarriages
as were contracted before the conver
sion of either party. Christians are,
later on, forbidden to contract mar
riages with the unconverted (verse 39,
compared with 11 Corinthians 6: 14).
This law of separation, up until this
point, limited in its application to the
matter or marriage, is now expanded
to include the separation of Jew and
Gentile (17-20), and bondmen and free
men (19-24) ; the teaching being in
tended to show that Christianity does
not interfere directly, but only indi
rectly, with existing institutions._ As
another expresses it, Christianity is in
tended to make men free in the re
sponsibilities of their positions, and
not free from those responsibilities.
Christianity teaches us, in a sense, to
be indifferent to external relations alto
gether. The thought now recurs to the sub
ject of marriage, or rather celibacy
(25-35). First, we have the apostle's

opinion expressed (25) ; he next speaks
of the undesirability of marriage under
the existing or approaching circuin
stances of persecution (26-31) ; there
is spiritual freedom in the unraarried
state (32-34) ; nevertheless, the apos
tle is cautious in giving his advice
(35), for he would not put an undue
restraint upon thera.
There are two more particulars that
Paul raust touch upon before his sub
ject is concluded. One is the duty of
parents to marriageable daughters (36-
38), and the other the second marriage
of women (39, 40). As to the first,
parents, i. e., fathers, felt a sense of
responsibility for the marriage of their
daughters, and it was a cause of hu
miliation to thera to have a marriage
able daughter remain unraarried. But
if this stricture concerning the greater
desirability of the unraarried life for
Christians should raaintain, what were
they to do ? Paul indicated the circum
stances under which they raay permit
the raarriage of their daughters (36) ;
at the same tirae that he assures them
of the liberty they have to keep them
unraarried without experiencing any
shame on account of it (37) ; conclud
ing this branch of his subject, as in the
otlier instances with a statement of
his own preference (38).
As to the second marriage of woraen,
he speaks of their liberty in the prem
ises (39), the limitation on that liberty
(same verse), concluding with his own
advice (40).
We now reach a new general divi
sion, which we call
IV. Concerning Social Disorders, 8-
10. — The members of this church were
doubtless very largely of Gentile or
igin, and of course, in their heathen
state, worshipped idols, and participa
ted in the social festivals to their honor
in the pagan temples. Now that they
had become Christians, such worship
was at an end so far as they were con
cerned, but occasionally their heathen
neighbors and friends would invite
them to partake of such feasts, or of
the meat offered in sacrifice thereat, in
a social spirit, and out of regard to
forraer fellowship or, as we might say,
for the sake of old times. A question
had arisen in the church, therefore, as
to whether it were lawful for Chris
tians to accept such invitations? There
were those who answered, "Yes," and
whose arguraent in the preraises was
specious. They said, "An idol is noth
ing in the world, there is no such
thing as an idol, hence it is as law
ful to eat meat offered to an 'idol' as
any other kind of meat ; and as law
ful to eat it in an idol's 'temple', so-

The First Epistle to the Corinthians

133

called, as any qther place." They
boasted much of their spiritual "knowl
edge" on these points, standing upon
the principle of "Christian liberty," and
reasoning, as many do in our own day
quite as unjustifiably, that they were
not "under law but under grace," and
hence raight do as they pleased.
In dealing with the subject, Paul first
states the case (8:1-3), in which he
takes occasion to remark that there is
something better than spiritual knowl
edge after all, and that is spiritual
love, an occasion for the exercise of
which the present question very amply
afforded. He next adraits the abstract
truth in the argument of those who
favored the liberty in question (4-6) ;
but presents as an offset to the exercise
of that liberty the claim of the weaker
Christian brother (7-13). The ground
of his weakness is dwelt upon (7) ; the
injury his soul may receive (8-11) ;
the nature of the action against him
on the part of those who unduly press
their Christian liberty (12) ; and final
ly, the principle that should actuate
them in such a case (13).
This principle was one upon which
he himself acted in all cases (9: 1-27).
He had authority as an apostle (i, 2),
and there were privileges connected
with it (3-14) ; but he denied himself
these privileges for the sake of the
Gospel and the sake of souls (15-23) ;
and he exhorted the church to follow
his example (24-27).
Moreover, there was serious peril in
their doing otherwise. Let them con
sider the sad chapter in the history of
Israel (10:1-14). Think of the privi
leges they enjoyed (1-4); but their
overthrow nevertheless (s). Their ex
ample was intended as a warning (6).
Their sins are ennumerated (7-10).
The lesson is very plain (12). Be
wise, be careful (13, 14)-
Lastly, there was a gross incongm-
ity in such conduct on the part of
Christians (10: 15-22). Idol feasts are
compared with the Lord's Supper, and
participation in both is seen to be in
compatible and perilous.
The practical view of the subject is,
seek first the good of others rather
than your own selfish pleasures (23,
24). There is such a thing, of course,
as being over-scrupulous (25-27), and
yet we are to be continually on our
guard for the sake of others (28-33),
foUowing the exaraple of Paul (11 : i).
V. Concerning Ecclesiastical Disor
ders, 11-15.— The apostle is obliged to
rebuke and censure this church in some
other particulars, but before doing so,
he very graciously commends them as
far as he is able. Many of thejnstruc-

tions about church order which he had
given them they had kept, but there
were others of which they had be
come neglectful (11:2).
I. One of these concerned the con
duct of woraen in the religious assem
blies, who, in all probability, carried
their newly-found Christian liberty a
little too far, over-stepping the bounds
of propriety in some matters, as es
tablished by the custom of the times.
In the sight of God, indeed, all are
equal ; i. e., in Christ Jesus, there is
neither male nor female (Galatians 3 :
28), but there raust be distinctions in
society or the latter could not exist.
Paul approaches the subject by an
observation concerning the relation of
the sexes (3) ; then treats of the par
ticular offence of which one of thera
was guilty (4-6), closing the matter
by an arguraent against the practice
(7-16). In this argument he shows
that in such asserablies the woman has
a visible superior (7) ; that she was
created second to man (8, 9) ; that she
should consider the angels who are
regarded as present at such gatherings
(10) ; and that she should consider
coramonly understood propriety (11,
12). II. Another of these ecclesiastical
disorders concerned the administration
of the Lord's Supper (17-34), their
conduct of which the apostle was un
able to praise (17-19). It was not con
ducted decorously and sacredly. The
divisions or factions he refers to in this
case were not doctrinal or theological,
as in the case of the opening chapters
of the epistle, but social cliques. The
church came together in a semi-social
way, and held what was called a love-
feast. At the close of this the Lord's
Supper was partaken of. But this love-
feast is described in verses 20 and 21
as a very selfish and rather gluttonous
affair. The well-to-do brought an
abundance of viands with thera, and
gathering their "set" around thera, par
took without regard to the poor who
were able to bring little or nothing.
"The apostle rebukes this spirit and con
duct (22), and reminds the guilty ones
of the original institution of the rite
(23-26). He then warns them of the
consequences of partaking of the sup
per thus unworthily (27-32), and tells
them how they should arrange the mat
ter in the future (33, 34).
III. A third ecclesiastical disorder
touched the subject of spiritual gifts
(chapters 12-14), a subject of the raost
practical iraportance for the considera
tion of the church in every age. In
the first chapter, verse 7, the apostle
had reminded tbem tbat tbey had

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"come behind in no gift." God had
been very abundant in the bestowment
of His benefits upon thera ; but these
benefits were to be used for Him in
the edification of the whole church.
But this they had not done, however.
There was an absence of true Christian
love in their spiritual ministrations one
to another.
Approaching the theme of spiritual
gifts, the apostle (i), points to their
source (4-6) ; (2), he describes their
nature (7-1 1) ; (3), he speaks of their
equality (12-31) ; (4), their abuse, (13:
1-13) ; (5), their choice; (6), their em
ployment (26-40).
Under the head of the "equality'' of
the gifts we see the practical design for
which they were bestowed on these be
lievers, and we see also, in the plain
est language, the wonderful unity exist
ing among them as the one body of
Christ. This is one of the deepest
truths revealed in the New Testament,
of which we shall have raore to say, in
the study of a later epistle. Suffice
now to observe that all lived in the
Head and for the Head, Jesus Christ,
and hence their loyalty to, and love
for, Hira carried with it necessarily
loyalty to and love for one another.
How gross then, and how serious, the
absence of the grace of love in the
exercise of their rautually-important
spiritual gifts! Chapter 13, in dealing
with this, speaks first, of the suprem
acy of love over and above any and all
of these gifts (1-3) ; it then describes
love, tells us what its nature is, show
ing unmistakeably its divine and super
natural character, (4-7) ; and finally,, it
dwells upon its permanency (8-13).
These gifts will be done away with
sorae day, when their need is done
away with, but love, as part of the
life of the renewed man in Christ shall
never cease.
Under the head of the choice of the
gifts (14: 1-25), the apostle emphasizes
the practical value of prophesying, by
which he does not mean necessarily, the
foretelling of events, but rather the
forthtelling of the truth. He raeans
testifying, proclaiming, exhorting,
preaching the Word of God, the com
monest, simplest, and, like the air we
breathe, and water we drink, the most
useful and necessary gift of all. The
use of the natural tongue to set forth
the glory and goodness of God to the
benefit of all.
This leads to a further amplification
of the idea of the employraent of the
gifts (26-40), in which we have a pic
ture of an apostolic prayer-meeting or
church gathering, in which the differ
ent disciples come prepared to take part

(26). There is a tendency to disordei!
and confusion among them which the
apostle corrects (27-33), ^nd which
leads hira to speak especially of the
contribution thereto which carae from
the feraale portion of the auditory (34,
35). In these last-indicated verses, I
do not understand the apostle to con
tradict his position in chapter 11:5,
where, by inference at least, he grants
to women the privilege of public pray
er and phophesying. They were sim
ply not to interrupt by untimely ques
tions, which, considering the social
position of women in the East, would
be indecorous as well as disorderly and
contributing to confusion.
VI. Concerning the Resurrection of
the Body, 15. — There is nothing more
vital in the whole epistle than that
treated of towards the conclusion, viz :
the resurrection of the body. There
was a party in the church which ap
peared to question it. The apostle es
tablishes the fact of the resurrection,
however, on the basis of the resurrec
tion of Jesus Christ (1-19). 'This was
proven by the Scriptures (3, 4), and
the testimony of eye-witnesses (5-11).
Its denial involved the denial of every
thing Christian, the preaching of the
Gospel (14), saving faith (sarae verse),
the apostles' testiraony (15), their sal
vation (17), the blessedness of the
righteous dead, and all ground of
hope even for the present tirae (18, 19).
After thus establishing the fact of
the resurrection of Christ, the apostle
bases thereupon the resurrection of the
race (20-22). But there will be a dif
ference in this resurrection as to time,
and, inferentially, as to circumstances
and character (23-28). The first di
vision -of the resurrection army is com
posed of the person of Christ Himself
— "the first fruits ;" the second will be
coraposed of only "they that are
Christ's" and will come forth "at His
coming," i. e., at the beginning of the
Millenniura (compare i Thessalonians
4:13-18); the third will be composed
evidently of the rest of the dead, and
come forth at "the end," i. e., the end
of the world at the close of the Millen
nium, when Christ shall have delivered
up the (Mediatorial) Kingdora to the
Father (corapare Revelation 20).
The next point in the discussion is
the nature of this resurrection body
(35-57). It will not be the same body
that was buried as to its constituent
particles and appearance (36, 37), and
yet it will be the same as to identity
(38). The superiority of the raised to
the buried body is set before us, in de
tail, in verses 42-44. Observe the mov-

The Second Epistle to the Corinthians 135

ing exhortation in which the consider
ation of the subject ends (58).
Vll. Concluding Observations, 16.— It
is remarkable, is it not, that the in
spired writer should pass so abruptly
from the exposition of the transcendant
doctrine of the resurrection, the very
corner-stone of Christianity, to so
prosaic a theme as a "collection"? But
is it prosaic in the sense that it is of
small account? How much it has to
do with the preservation of God's wit
ness in the earth and hence with the
account we must give of ourselves in
the resurrection ! Notice the charac
ter or object of this collection (16: i),
when it was to be made (2), and on
what principle (same veirse), and also
the place whither it was to be sent, and
the method of sending it (3). All

these particulars are of iraportance for
our government in similar matters to
day, and their strict observance would
save scandal and heart-burnings.
Though Paul had spoken so plainly
of the defects in the life of this church,
what shows that it was in the spirit of
love towards them (5-7)? From what
place does he seem to write (8, 9) ?
He had spoken plainly of Apollos, but
did it indicate any estrangement be
tween those two servants of God (12)?
Who especially had ministered to him
of late (17, 18) ? What token of vaUd
ity does this epistle contain (21)? Do
you know what "Maran-atha" means
(22) ? It means, "Our Lord Cometh."
It was with this hope before hira that
he began his letter, and with this hope
before hira he laid down his pen.

CHAPTER XLVIII.

The Second Epistle to the Corinthians.

Paul's Second Epistle to the Cor
inthians has long been a favorite of
mine, and often have I found rayself
turning to it for instruction and com
fort ; but nevertheless, I have always
regarded it as one of the most difficult
of all his writings to analyze, or break
up into its structural parts, for the
teaching of others.
Quoting Dean Alford, Paul had now
left Ephesus, from which place the first
epistle had been penned, and had
crossed over into Macedonia (see Acts
19, 20), whence he wrote the present
one (8: 1-9:2). He had heard of the
eifect produced on the Corinthians by
his first epistle (2:3-3:8), and was
now on his way to visit them (7: 14;
13: I ) . The general reception given
to his letter had been favorable, but
all had not quietly submitted them
selves to it. He had adversaries in the
church, those who opposed some of the
doctrines he taught, (as we might read
ily gather from the argumentative tone
and the spirit of rebuke of his first
epistle), and these were raore embit
tered than ever, seeking to undermine
and belittle his authority as an apostle,
on the ground perhaps, that he was not
one of the original twelve. It was,
therefore, for the double purpose, first,
of comforting those who had submitted
themselves to his teachings and re
bukes, and secondly, of defending his
personal character and apostolic au
thority against the impugners of both,

that he wrote this second epistle. For
this reason we find "consolation and
rebuke, gentleness and severity, ear
nestness and irony succeeding one an
other" in his utterances, at short inter
vals, and without notice. Erasmus,
quoted by the author before-named,
says : "Such is his versatility, that you
would hardly think one and the same
man was speaking. At one time he
wells up gently Uke some lirapid spring,
and bye-and-bye he thunders down like
a torrent with a mighty crash, carry
ing everything with him by the way."
The epistle opens, as do all his writ
ings, when addressed to a collective
church, with words of salutation (i : i,
2). This is followed, as in other cases,
by thanksgiving, or an ascription of
praise to God (3), from which he glides
easily and gracefully, like a craft from
its moorings, into those personal raat
ters which raake the epistle at once so
interesting to read and yet so difficult
clearly to understand.
I. Personal Matters. — ^These personal
matters refer first, to physical suffer
ings he had undergone of a very seri
ous nature (1:4-11), the precise char
acter and time of which are not men
tioned. How precious, however, to
note the purpose for which these af
flictions had befallen him, and the key
it affords to our own experiences and
duties under similar circumstances
(4-7i.

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Synthetic Bible Studies

Secondly, he explains the reason of
his delay in Visiting them (i : 12-2 : 13).
You may reraeraber that, in his first
epistle, he had promised this visit ; but
the fact that he had gone into Mace
donia first, instead of coming directly
to them (Acts 20:1-3), had disap
pointed his friends and given added oc
casion to his enemies. In explaining
the cause of delay, however, he reaches
the subject not directly and bluntly,
but by a series of easy approaches. He
is governed by a spirit of love towards
them (1 : 12-15) ; and it was in no mere
fickleness he had seeraed to change his
mind or delay his purpose (16-22) ; but
in order to spare thera (1:23-2:4).
In this connection, he refers to the case
of the incestuous offender dealt with in
the first epistle (chapter 5), and directs
his re-admission to the fold of the
church on the ground of his repentance
(5-1 1 ). Throughout his present jour
ney he had been solicitous to hear from
them, and grieved by disappointment in
that respect (12, 13).
II. The Apostolic Office  Next, he
enlarges upon the duty and dignity of
his office (2:14-7:16). Perhaps his
object in this is in preparation for his
later defence of himself against his ad
versaries. However that may be, it
seeras to have been suggested by his al
lusion to his present journey, and the
occasion for it (12, 13). In speaking
of the spiritual triumph and success of
his rainistry though (14-16), he would
not have them suspect a spirit of ego
tism on his part, nor any necessity of
commending himself to them (3 : i).
The latter, indeed, was not required,
when they considered ^ the manner in
which He had been used in their sal
vation and spiritual upbuilding (2-6).
This allusion leads to an allegorical
contrast between the Jewish and Chris
tian ministrations showing the superi
ority of the latter over the forraer
(7-18). Attention is called to the
rather obscure expressions in verses 13
and 14, which refer to the transaction
in Exodus 34, and which have been
commonly misunderstood because of a
wrong rendering of that passage, es
pecially verse 35. It is usually thought
that Moses spoke to the Israelites with
his face covered to hide the glory of
God shining there ; but the Revised
Version indicates the opposite. His
face was unveiled, the people saw the
glory as he spoke; but when he had
ceased speaking, the veil was put on
that they might not look on the end,
or the fading, of that transitory glory.
"They were permitted to see it as long
as it was necessary to be seen as a
credential of his ministry," says Al

ford, "but then it was withdrawn from
their eyes. Thus the declaration of
God's will to them was not in open
ness of speech, but was interrupted and
broken by intervals of concealment,"
which is not the case in the Christian
dispensation of which Paul was a min
ister. Continuing his reference to his apos-
tolate in the next chapter (4), he
speaks of his spirit in its exercise (1-6),
his sufferings (7-15), and his hopes
(16-18). Indeed, the declaration of his
hopes carries us into chapter 5, ex
tending as far as verse 10, where, "in
the midst of this highly personal mat
ter, occurs one of those grand exposi
tions of Christian faith and hope which
are the resting-places of beliving hearts
in all time." Alford translates verse
3 (chapter 5) thus, "Seeing that we
shall verily be found clothed, and not
naked," believing it intended to sub
stantiate and explain verse 2. "It thus
asserts strongly the truth of the resur
rection in a glorified body, probably in
reference to the deniers • of that doc
trine" who are alluded to in the first
epistle. From the consideration of his hopes
he passes abruptly to that of his rao
tives in his rainistry (5 : 10-16), in
which connection I would call your at
tention to verse 11. As comraonly un
derstood, it refers to the thought of
the perdition awaiting ungodly men as
that which moves the apostle to "per
suade" thera, but the truth is rather,
that he is referring to his own fear,
his godly fear, in view of the day re
ferred to in verse 10 when he must
give account of his stewardship to
Christ. He is living under the con
sciousness of his "appearing" there,
and this keeps hira faithful in warning
the unsaved. See the Revised Version,
where "terror," is translated "fear."
This allusion to his persuading men
in the light of the judgment seat of
Christ, diverts hira, for the raoraent,
from the main theme of his apostolic
office, to the persuasion of these Cor
inthians not to receive the grace of
God in vain (5:17-6:2), i. e., notto
receive it without allowing it to bring
forth in them the fruit of holiness,
as they were in danger of doing. Im
mediately, however, he returns to the
character of his office, with the suffer
ings it has entailed (3-10). His heart
breaks forth in an appeal to the church
at this point (11-13), and once again
he exhorts them to the separated life
Tvhich his earlier epistle so clearly in
timates to be a necessitv in their case
(14-7: i). He pleads with thera to re
ceive hira into their hearts, assuring

The Second Epistle to the Corinthians.

137

them once again of his love for them
and deep interest in them, notwith
standing the tone of severity it had
been necessary for him to use in writ
ing to them before (2-16).
III. Contributions for the Saints. —
Leaving the subject of his apostolic
office, he begins another which seems
far enough away from it, and yet in
his own heart evidently very near, viz :
the needs of the poor saints in Jerusa
lera. Chapters 8 and 9 are occupied
with this. That metropolis of the
church was passing through dark and
stormy days, and its comraon chest
seems to have been replenished by con
tributions from all the daughter
churches. Macedonia, in its poverty,
had contributed very liberally it would
seem, but as yet the wealthy and flour
ishing Corinthians had been more back
ward, and the apostle therefore devotes
nearly one-sixth of his present letter
to arguments and pleadings for greater
generosity on their part. An outline
of these chapters would provide an in
valuable store of material for preach
ing on this theme. For example, Paul
enjoins the duty of Christian giving
upon these Corinthians :
I. By the exaraple of the churches in
Macedonia (8:1-4). They were poor,
yet lavish. The effect of divine grace
on their hearts.
2. By the sense of congruity in the
Christian life (8:7). They already
abounded in other gifts such as faith,
utterance and knowledge ; liberaUty
therefore was expected. Its absence
would be a serious defect in the syra
metry of their spiritual experience.
3. As a proof of their love and grat
itude to Jesus (8:8, 9), who, though
rich, yet for their sakes had become
poor. 4. In consideration of what they had
professed to be willing to do. Regard
for their promises (8: 10, 11).
5. In consideration that the offering
would be appreciated not according to
its size, but according to the spirit in
which it was given (8: 12).
6. In consideration that the case of
the poor saints should not fall on a few
but that all might be equally bur
dened (8: 13-15).
7. In consideration that the apostle's
honor was at stake (8 :24, also 9 : 3, 4).
He had boasted of their wilUngness.

8. In consideration that as they sow
ed they would reap (9:6).
9. In consideration that God was
able to reward thera (9:8-11).
10. In consideration that they would
thus glorify God (9 : 13).
II. In consideration that they would
thus secure the prayers and love of the
saints (9:14).
IV. The Apostle's Defence. — At chap
ter ten, the apostle begins the direct
personal defence of hiraself against his
rivals and eneraies, which continues
till the close of the epistle. It is in
this portion of the epistle raost espe
cially we perceive "the delicate and in
tricate alternations of gravity and
irony, earnest pleading, and sportive
rallying, which make it very difficult
of interpretation." Chapter 10 gives
us a description of his practice, as an
apostle, not to labor in the fields of
others (14-16) ; but it begins with an
ironical allusion to the opinion held
concerning him by sorae of his eneraies
in the church (i, 2). This opinion is
plainly stated in verse 10.
Chapter 11 gives a narrative of his
perils in the furtherance of his sacred
office. He feels ashamed to boast, but
he does it for their sakes (verses 1-4).
Some idea of the fooUsh charge made
against him may be gathered from
verses 5-10. That he had preached the
Gospel to them freely seems to have
been one of these charges ! And who
were his accusers, and how does he re
gard them (12-15) ?It is at this point
that he enlarges upon his great suffer
ings (16-33). But these sufferings were
not his only credentials as an apostle,
for what of that mysterious vision that
came to him, as recorded in chapter
12 : 1-12?
He now reminds thera that he_ is
coraing again to thera — a third time
(12:14-13:1. It is a grave declara
tion for them under the circumstances,
and he accompanies it with exhorta
tions and denunciations. The closing
greeting is very brief as befits the gen
eral tone of the end, and the letter
ends with the "benediction" in the
name of the Holy Trinity, which has
become the accustomed form of dismis
sal throughout the centuries of the
Christian cburch.

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Synthetic Bible Studies

CHAPTER XLIX.

The Epistle to the Galatians.

Our reading of the Acts showed that
Paul visited the province of Galatia
in Asia Minor twice, on his second and
third journeys, but no mention was
made of any particular city or town at
which he stopped on either occasion.
Acts i6: 6, i8: 23. It was on the third
journey, and probably during his long
stay at Ephesus, that this epistle was
written, the evidence for which suppo
sition is found in Conybeare & How-
son's Life & Epistles of Paul, and in
the introduction to any good comraen-
taiy on the book. The occasion for
writing it carries us back in our
thought to the fifteenth chapter of Acts
and the story of the first church
council held at that time. The Juda
izing teachers there referred to track
ed Paul's footsteps everywhere, seek
ing to circumvent the preaching of a
free Gospel and teaching the need of
circumcision and other observances of
the Mosaic law in order to salvation.
They had good soil to work on in Ga
latia, for the people seem to have been
of a demonstrative and fickle mind.
(1:6, 4:9, 4:15, 16, 5:15). That
this was the condition of things in the
church, and that many had already
fallen into the snare of seeking to sup
plement faith by works is further evi
dent from 1:6-9, 3:3, 4:9-11, 5:3,
etc., to which passages you are asked
to give particular attention. The ob
ject of the epistle, therefore, is to re
store these people to the faith, and in
the working out of that object the
epistle becomes an inspired classic on
that fundamental doctrine of Chris
tianity called Justification by Faith.
It would seem that the false teachers
referred to, in order to underraine the
confidence of the people in the Gospel
itself, raust first accomplish the same
purpose, with reference to the apostolic
authority of Paul. They raust first de
stroy his authority with the people as
an inspired apostle before they could
weaken the foundations of the Gospel
as preached. This they sought dili
gently to do using Peter as a sort of
coraparison and contrast. The last-
naraed preached no different Gospel
from Paul, but being the apostle to the
circuracision, i. e., the Jews, (Galatians
2:6-9), presented it from the Jewish
standpoint, while Paul as the apostle
to the uncircumcision did the same

from the Gentile standpoint. We can
readily see how there may have been
some differences in the raode of pre
sentation which gave an opportunity to
these unsanctified Jewish Christians to
denounce Paul as unorthodox. They
had an advantage also in the fact that
Paul was not not of the original twelve.
The plan of the Epistle lends itself
to a three-fold division. Chapters i
and 2 are of a personal character in
which Paul defends his apostolic au
thority ; chapters 3 and 4 are doctrinal,
in which he defends the Gospel or the
doctrine of justification by faith ; while
chapters 5 and 6 are practical in their
nature and contain the appUcation of
the doctrine to the daily life of the in
dividual Christian.
I. Paul Defends His Apostolic Au
thority, 1-2. — He does this on the
ground 'of
His Divine call, i :i.
His Divine revelation of the Gospel,
I : II, 12.
His independence of the other apos
tles, 1 : 15-24.
His endorsement by the church, 2:
I-IO. His rebuke of Peter, 2:11-14.
Speaking of his Divine call, there are
those who would say that his reference
to man-made apostles has an applica
tion to the choice of Matthias by Peter
and the others, alluded to in Acts i.
In like manner, his reference to the
way in which he received the revelation
of the Gospel recalls the circumstances
of his conversion in Acts 9, as well as
the experience referred to in verses 17
and 18 of this chapter of our lesson.
In the section treating of his endorse
ment by the church there is an allusion
(chapter 2:1, 2), to the journey and
its results spoken of in Acts 15 at the
time of the first general council of the
church to settle the question of justifi
cation. Particular attention should be
called to his bold and consistent atti
tude with reference to the circum
cision of 'Titus (3-5), an earUer allu
sion to which was made in our study
of the Acts. It is noticeable, too, that
Paul makes as much of his final en
dorsement by the church as of his in
dependence of the leaders of the church
prior thereto. He would give his ad
versaries no advantage over him, as if

The Epistle to the Galatians

139

they should say he were too independ
ent and could not be acknowledged
by them until he had received the ac
knowledgment of the accepted authori
ties. His rebuke of Peter shows him
to have been naturally the stronger
character of the two, and in considera
tion of the fact that Peter was doubt
less being quoted by his opponents,
proves a convincing argument for his
own authority.
II. Paul Defends the Gospel, 3-4. —
Having established his authority as an
apostle, the way is now clear to defend
the Gospel he preached, and this he
does on the following grounds :
Their own experience of its effects,
3 : 1-5-
The history of Abraham, 6-9.
The teachings of Scripture, 10-12.
The work of Christ, 13-14.
The first might be called the "ar
gumentum ad hominem,." It was evi
dent to these Galatian Christians that
they had received the Holy Spirit into
their lives as the fruit thereof was seen
and known. But how had they come
to receive Him, through observing the
Mosaic ceremonials or through the
siraple preaching of the Gospel? The
answer, of course, was foreseen. It
was as the result of Paul's preaching
araong thera, and not the observance
of circuracision or anything else. Why
then did they need to suppleraent the
work of the Spirit by that of the flesh?
The second arguraent is well adapted
to refute the Judaizing teachers, since
Abrahara was the founder of their
faith. And yet Abraham clearly was
justified by believing on God and be
fore he was circumcised.
The arguraent from the teachings of
Scripture requires no explanation, since
the passages quoted plainly state that
if one elects to be saved by the law
and not by grace, he can only be so
saved by keeping the whole of it. Cir
cumcision nor cereraonialism of any
kind were not enough.
The work of Christ did away with
all these things which only foreshadow
ed Him. He hath redeemed us from
the curse of the law, why then dis
honor His work and put ourselves vol
untarily under that curse a second
time? The whole argument is very
clear and convincing, and furnishes us
with a serraon outline on the doctrine
of justification by faith.
But at this point the apostle supple
ments his argument by a brief disqui
sition on the Relation of the Law to
the Promise.
He anticipates a possible objection to
his argument. It were as though some
one should says Granted that God

saved Abraham or accounted him
righteous on the ground of his belief
in His promise ; but is it not true that
430 years after that promise to Abra
ham He gave the law to Moses? And
was not this law thus given to Moses
intended to take the place of that
promise as a ground of human right
eousness? Paul answers. No. (Verses
15-18). His imaginary interlocutor
then inquires. Why was the law given?
What purpose does it serve? Paul's
reply to this question discloses two
points: — (i), the law was given be
cause of transgressions, etc., verse 19.
As the transgressions of men multi
plied and becarae aggravated, God was
obliged to come to His people in an
entirely new way, in a more distant re
lation than existed in the time of the
patriarchs. "The law was given, not so
much in order to prevent transgres
sions, as to bring raen under a raore
strict accountability for thera, and a
more plainly expressed curse." This
brings us to the second point (2), the
law was our schoolmaster to bring us
to Christ, verse 24. The Greek word
for schoolmaster here raeans a faithful
slave entrusted with the care of a boy
from his tender years till puberty to
keep hira frora physical and moral evil,
and accompany him to his studies and
amusements. He approached his charge
with commands and prohibitions, and
in a sense with limitations of his free
dom. All this as a means to an end,
viz : that the boy raight be trained for
mature age and the assumption of that
higher grade of life for which he was
destined. (Lange's Comraentary). Thus
the law leads men to Christ. It re
strains and rebukes us, it shows us our
sin and danger, it condemns us, and
thus makes us feel the need of a Re
deemer and prepares us to receive Him
when presented to our faith. Compare
Romans 10:4.
Paul continues this general subject
amplifying and enlarging upon it
throughout chapter four, climaxing the
whole matter at last in the use of the
allegory of Sarah and Hagar, (21-31).
This is not to say that the story of
Sarah and Hagar was not a historical
fact as given in Genesis, but only that
the apostle here uses the fact in an ac
commodated or allegorical sense for
purposes of illustration. The design
seems to be to show the effect of being
under the bondage of the Jewish law
as compared with the liberty of the
Gospel. Hagar and her son were treat
ed with severity, cast out and perse
cuted, and becarae a fit representation
of Jerusalera as it was in the time of
Paul. Sarah and Isaac enjoyed free-

140

Synthetic Bible Studies

dom and sonship, and became corre
spondingly a fit representation of the
New Jerusalem or the true kingdom of
God. Which would these Galatian
Christians choose, to remain under the
freedom of the Gospel, or voluntarily
put themselves into the bondage and
under the yoke of Judaism?
III. Paul Applies the Doctrine, 5-6. —
In applying the doctrine Paul simply
urges thera to stand fast in the liberty
of Christ, (5 : 1-12), but in doing so to
be careful not to abuse that Uberty,
(5:13-6:10). He raentions at least
four ways in which their Christian lib
erty may thus be abused :
Uncharitableness, 13-15.
Uncleanness, 16-25.
Pride, 26-6 :5.
Selfishness, 6-10.
The first-mentioned warning or ex
hortation speaks for itself. They were
to give over contending on this matter
and everything else, and seek to live in
peace. The second is very iraportant as
showing that sins of the raind (20), as
well as of the body (19, 21), are to be
classified as of the flesh ; that the prac
tice of such sins eternally disinherits
(21), and that the Holy Spirit is given
to believers for the very purpose of
overcoming them (17). Read this last

verse in the Revised Version -and see
the different construction put upon it
by the word "may" instead of "can"
in the last phrase.
"The "pride" referred to in the third
instance will be found to be spiritual
pride ; in which connection it will be
profitable to note the impUed contrast
between verses 2 and 5 of chapter 5.
The Greek word for "burden" is not
the same in both cases and the state
raents are not contradictory. A cora-
mentary will tell you that in the iirst
instance Paul tells them to bear with
others' "burdens" of infirraity iu syra
pathy ; and in the second, that self-ex
amination will raake thera feel they
have enough to do with their own
"load" of sin without coraparing them
selves boastfully with their neighbors.
What in the fourth place I have
called selfishness, might be equally well
described as parsimony. Verse 6 seems
to refer to the care they should evince
for their spiritual teachers in their
teraporal concerns ; and the reference
to "sowing and reaping" in the follow
ing verses prlraarily alludes to the
sarae thing.
In closing the lesson let rae call your
attention to verse 11 for its bearing
on what we are taught in 11 Thessa
lonians 3:17.

CHAPTER L.
The Epistle to the Ephesians.

The epistle to the Ephesians con
tains probably the profoundest spiritual
truth revealed to man in the New Tes
tament. The reasons why it was given
through Paul to the Christians at Ephe
sus are also hinted at. In the epistle
to the Roraans we have two very no
ticeable statements, the first at its be
ginning, the second at its close. The
first refers to the Gospel, which it
speaks of as proraised or revealed be
fore by the prophets in the holy Scrip
tures, and which was never hidden.
Corapare Roraans 1:1, 2, with Gala
tians 3:8. The second refers to the
"mystery which was kept secret since
the world began, but now is made mani
fest." Roraans 16:25, 26. As it is
the business of the epistle to the Ro
mans to explain the Gospel, so is it
the business of the epistle to the
Ephesians to explain the mystery.
Chapter 3 : 1-12. I do not say that
Romans from the practical point of

view is not the raore useful or im
portant for us to master ; but he who
has really raastered Romans will nfever
be satisfied till he has done the sarae
with Ephesians. He may not know
what is in Ephesians, but he will feel
instinctively that somewhere in the
New Testament there will be that for
which his soul now yearns. A need
of knowledge has been created which
he feels satisfied God will supply. He
has a desire to get down deep into "the
whys and wherefores" of things, which
the contents of Ephesians gratify.
You will recall that the Old Testa
ment prophesied continually of the
kingdom to be set up on earth with
Israel as its center and the Messiah
as_ its reigning Head. In the Gospels
this kingdom was offered to Israel in
the acceptance of its King, but was re
jected. In the Acts of the Apostles
it may be said to have been offered
them again, and again rejected. Noth-

The Epistle to the Ephesians

141

ing more is heard or said about it till
we reach the book of Revelation, where
we see the kingdora actually set up,
Israel converted and triumphant, and
Christ on the throne. Here then is a
long interval to be accounted for be
tween the departure of Christ out of
the world and His coming again. This
is the Church period which is covered
by the teachings of the epistles. Now
the church is a distinct body from the
Jews on the one hand, or the Gentiles
on the other. Neither is it identical
with the kingdora, but separate from
it. It is something unique, something not
heard of in the Old Testaraent, sorae
tbing specially given to Paul to reveal. It
had its earthly beginning after Christ's
ascension into glory. It will have its
earthly ending when He comes again,
and it is caught up to meet Him in the
air (i Thessalonians 4 : 13-18). Thence
forward it will reign with Him over the
earthly kingdom then to be set up.
The church is composed of a people
taken out frora among both Jews and
Gentiles, and is called The Body of
Christ. Under this figure it is referred to in
I Corinthians 12:12-27, and Colossians
1:18, 24, 2:19, etc., but the doctrine
itself is amplified and enlarged upon
only in Ephesians.
Let us call our theme, therefore. The
Spiritual Constitution of the Church.
We raight define it as The Mystery of
the Body of Christ, but I think the
forraer the better title for our present
purpose. Paul treats pf it under four
heads, to wit: —
Its origin, its standing, its design,
its duty.
I, As to the Origin of the Church,
its source is seen to be in the will or
choice of God the Father, Chapter i,
verses 4, 5. The God and Father of
our Lord Jesus Christ hath chosen us
in Hira before Jhe foundation of the
world. Evidently no raerit or claira of
ours coraes into the consideration of
the case at all. Indeed, the transaction
is not primarily with us at all, but with
Christ. We are chosen in Hira before
we came into existence.
But, speaking after the raanner of
men, it were not enough that God the
Father should have chosen us, unless
God the Son had done that which made
His choice operative. And, therefore,
we find it stated that the origin of the
church is in the will of the Father
through the work of the Son. Verses
7-13. "In whom," i. e., the Son, "we
have rederaption" (7) ; "In whora also
we have obtained an inheritance," (11),
or, "were made a heritage," (R. V.) :
"In whom * * * ye were sealed

with the Holy Spirit of promise,'" (13).
Nor were this all. The last phrase
of verse 13, just quoted, suggests an
other thought, viz : that it were not
eyen sufficient for the Son of God by
his redemptive work to have made the
choice of the Father operative, had
not the Holy Spirit taken of His work,
so to speak, and applied it to us indi
vidually, and made it our possession,
(13, J4). AU these verses should be
read in the Revised Version.
It is sometimes affirmed ijy the un-
evangeUcal that the doctrine of the
Trinity is not found in the New Testa
ment. It is indeed true that the word
"Trinity" is not found there ; but the
great and mysterious truth for which
it stands is the very warp and woof of
the New Testament. Just see how it is
interlaced with, or rather forms the
very foundation of the origin of the
Christian church itself! 'The origin
of the church then, let us say, is
In the choice of the Father.
Through the work of the Son.
By the sealing of the Holy Spirit.
The next division is
II. The standing of the Church, by
which we mean the position it occupies
before God in Christ. Of course, when
we speak of the church as a body, we
mean every individual raeraber of that
body ; and when we speak of their
standing or position before God in
Christ, we mean their present standing
or position, not that which will be their
privilege by-and-by raerely, but that
which is really their blessed possession
now though they are yet in the flesh on
the earth. The high priest in his rela
tion to Israel in the Old Testament is
a beautiful type of the truth here
sought to be set forth. You will re
member our studies about hira and his
office when we were in the Pentateuch.
When he entered into the most holy
place on the great day of atonement he
did so representatively. He carried the
names of the twelve tribes engraven on
the precious stones which rested on his
shoulders and composed his breast
plate. They, i. e., the whole nation,
entered there in him. _ All the exalted
privileges he there enjoyed they as a
nation enjoyed in him. Correspond
ingly, Christ now represents us in the
tabernacle in the Heavens, and we are
blessed with all spiritual blessings there
in Him (chapter i, verse 3). What
are some of those blessings? In other
words, trace along with me through
the following verses some of the things
which are at this moraent true of every
believer, and which constitute his
standing or position hefore God in
Christ

142

Synthetic Bible Studies

He is for example : —
Chosen, 4. Sanctified, 4. Adopted,
5. Accepted, 6. Redeemed, 7. For
given, 7. Enriched, 8. Enlightened, 9.
Sealed, 13. Quickened, 2 : i. Exalted,
6. Consecrated, 10. Reconciled, 16.
United, 21.
At the close of the first chapter, in
which he dwells more particularly on
what we have called the origin of the
church, Paul breaks fortb in a prayer
that his readers raay have the aid of
the Holy Spirit in apprehending the
wonderful things he has thus revealed
to them (i : 15-23). He does the same
in this case, and with good reason
(3:1, 14-21). These prayers will repay
the raost earnest and prayerful consid
eration. Let us raake them our own.
It is at this point that the apostle en
larges soraewhat upon the "mystery"
referred to. At chapter 3, verse i, he
begins an allusion to his prayer on their
fiehalf, but is shunted from his topic
which he does not take up again till we
reach verse 14. The intervening verses,
2-13, are really parenthetical. It is his
allusion to his mission to the Gentiles
that has this effect. That mission he
will now speak about in passing. It
was a special dispensation to him (2).
How was it made known to hira (3) ?
Had he ever referred to the raatter
before (3, 4) ? Had it been known to
men at any earlier time (5) ? How
does he define the secret or mysterj
(6) ? The Revised Version oraits the
word "same" before "body," thus em
phasizing that fact — ^the body of Christ,
%s the real raystery of which the apostle
speaks. The body of Christ, of course.
Is synonyraous with the church of
Church, i. e., the true church composed
of regenerated, living raembers united
to the Head, 1:22, 4:15, also Colos
sians 1:18. What was one purpose of
God in revealing the mystery at this
time (10)?
III. The Design of the Church.— The
question asked above and answered in
the text quoted, leads up to the third
division of our treatraent of the con
tents of the epistle, viz : the design of
the church. To siraplify the matter,
let us ask, Why has God manifested
this grace and done all these wonder
ful things for us in Christ? Why has
God saved sinful man? The answer
in John 3:16 at once suggests itself,
but it does not go deep enough. Granted
that God so loved the world as to give
His only begotten Son to die for it,
the inquiry will not down as to why
He loved it so? The answer is found
only in this epistle, where at least three
times in the first chapter, verses 6, 12,

and 14, it is said that these things were
done to the praise of His glory or the
glory of His grace. The explanation
of God's wondrous love towards us,
therefore, is that it terminates on Him
self rather' than on us. It glorifies
Hira to so act toward us in Christ. We
instinctively feel that here is an object,
a motive worthy of such acting, worthy
of such a sacrifice as that of Christ.
If it humbles us to think that we are
not occupying the first place in God's
thought concerning our salvation, it
comforts us at the same time as we
realize a sense of security in the fact
that His own glory is involved in the
perfecting of the work of grace in us.
He does it for His name's sake !
But how, or in what way, is God's
Glory to be raanifested in the church?
Compare for an answer chapter 2 : 7,
22, 3 : 10. According to the last-named
passage the church is now, even at the
present time, an example of God's
manifold wisdom to the principalities
and powers in Heavenly places. Ac
cording to the first-named, it is to be
an example of the riches of His grace
in the ages to corae. And according to
2 : 22, it is, and is to be this example
from the point of view of His habita
tion in the Spirit. Compare Revela
tion 21 : 1-3.
We might, therefore, outline this
third division of the theme thus : —
The Design of the church is
To be to the praise of God's glory.
a.) As an exaraple of grace in the
ages to corae.'
b.) As an) habitation of God in the
Spirit. c.) As an exaraple of His wisdom
now to principalities and powers in
Heavenly places.
IV. The Duty of the Church.— This
fourth and last division of the epistle
is more easily discovered than the
others and is found in the last three
chapters. The duty of the church in
the light of all the foregoing is siraply
to walk worthy of her high calling
(4:1). This walk is outlined in three
directions. She is to walk
In charity, 4:2. In unity, 3-16. In
purity, 17-6:21.
This exhortation is then applied to
the three classes of the social order, as
follows :
Husbands and wives, 5 : 22-23. Chil
dren and parents, 6 : 1-4. Masters and
servants, 6 : 5-9.
The whole concluding with very defi
nite instruction as to the need as well
as the supply of grace and power to
accompUsh the desired result, 6 : 10-20.

The Epistle to the Philippians

143

CHAPTER LL
The Epistle to the Philippians.

In the treatment of this epistle, I pro
pose an innovation, and intend to in
troduce it with a personal letter to my
self written by a minister, at one time
professor of biology in one of our older
colleges, and now pastor of a church in
a thriving city of the raiddle West. My
object is to stiraulate other pastors to
follbv^ his exaraple, and obtain the
spiritual blessing for themselves and
their flocks which is certain to follow.
In the course of his coraraunication he
says :
"I have adopted for this year instead
of the usual reading of the Bible in the
course of the year, a reading of a book
over and over after your plan until I
feel that I have secured its power and
message. I write to bear testimony
to the increased joy and profit to me
of this method over the other way. I
struggled first with Galatians and soon
felt its message of Christian Uberty in
Christ. But when I tackled Ephesians,
though so rich in phraseology, I found
a task on me that did not yield its light
for nearly three weeks. When, one
morning, I saw its message, and in less
than a half hour I secured its analysis.
and I ara sure that it is forever a new
and still raore blessed book for me. It
is not only now a book of 'In Christ,'
but I know just what its richness' is as
described by Conybeare and Howson,
when they call it one of the raost pre
cious legacies to the churches of Christ
that has ever been sent us.
"I took up next the book of PhiUp
pians, and had a severe struggle with
it. Most coraraentators think that it
has no special theme, but is a _ mere
personal letter (or letters) which in the
nature of the case could have not much
of a sequence of thought. Usually they
think the break comes at 3 -.2, "Beware
of dogs, beware of the concision, etc."
Well, I had been struggUng with that
beautiful book for more than two weeks
when, one morning, Ught flashed upon
me, and I caught the message and the
coraraentators are all wrong! The book
is a unity, and with a special message
of joy from one end of it to the other,
even at 3 : 2.
"In the case of Galatians I must go
over the ground again and write up the
skeleton, but in the cases of Ephesians
and PhiUppians I was wise enough to

secure the skeleton at once and forever.
"As a sample I will record my work,
which I used with evident profit and
pleasure to others last night at a house-
to-house prayer raeeting. This skeleton
raay need revision, but it makes the
book a new one to me :
THEME: The Christian Ufe one
constant joy. Keyword, Rejoice, 3 : i.
I. Rejoice in the fellowship of the
saints, i : 3-1 1.
2. Rejoice over afflictions that turn
out for the furtherance of the Gospel,
1 : 12-30.
3. Rejoice in the .ministry for the
saints, 2 : 1-18.
4. Rejoice in the fellowship of such
faithful saints as Timothy and Epaph-
roditus, 2 : 19-3 : i.
5. Rejoice that our hopes are in Jesus
and not in the deeds of the law and the
flesh, 3 : 2-16.
6. Rejoice that our citizenship is in
Heaven rather than on earth and in
the fleshly indulgences, 3:17-4:1.
7. Rejoice even over such Christians
as Euodia and Syntyche who, though
at strife, have the root of the matter
in them, whose naraes are written in
the book of life, 4 : 2-3.
8. Rejoice always and over all things,
4 : 4-9-
9. Rejoice in the bounties of God's
people to those in need as was Paul,
4 : 10-20.
Salutations and benediction."
* * * * 4c * 3(:
The above speaks for itself, and will
be found helpful and suggestive, I feel
sure. I ara now to' add another view of this
epistle, which I like very much, and
which is suggested by E. W. Bullinger,
D. D., of the Church of England.
You will recall that the great doc
trinal teaching of Ephesians is that
Christ is the Head of that Body of
which His people on earth are the
members, and that this calling of theirs
implies a corresponding responsibility
on their part to walk worthily of it.
This worthiness is to be shown with
"all lowliness and raeekness, with long-
suffering, forbearing one another in
love," etc. (See Ephesians 4:1-16.)
Now, as Dr. Bullinger aptly says, it
was in the practical exhibition of this
precept that these Philippian saints

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failed, and it was to bring conviction to
them and reraedy this wrong that this
epistle was chiefly written.
Hence after the Salutation, an ear
nest exhortation is given that they
might conduct themselves "as it be
cometh the gospel of Christ," and
"stand fast in one spirit, with one soul,
laboring together for the faith of the
Gospel." Then follow four exaraples
of such a spirit which, with the ex
hortations, practically fill up the rest
of the epistles. Exaraple, in other
words, takes the place of precept in this
epistle. The whole epistle he divides in this
way:
I. Salutation,  1:1,2
II. Paul's Concern for thera,  i : 3-26
III. Exhortation, and Exaraple
of Christ,  1 : 27-2 : 18
IV. Exaraple of Timothy  2:19-24
V. Example of Epaphroditus, 2 : 25-30
VI. Exhortation, and Example
of Paul  3 : 1-4 : 9
VII. Their Concern for Paul, 4 : 10-20
VIII. Salutation,  4 ; 21-23
You will have observed that the two
chief examples thus indicated — Christ
and Paul, are accorapanied by exhorta
tions, while the two minor examples,
Timothy and Epaphroditus, are con
sidered raore briefly, each in six verses.
Moreover, Christ's example and
Paul's, as our author notes, are further
marked off from the other two by a
statement of what each gave up, and
each gained. There are seven stages
in Christ's humiliation pointed out in
the text, contrasted with the sarae num
ber of stages in His exaltation. It
will be a deeply interesting task to
make an analysis of the passages re

ferred to and ascertain these, in all,
fourteen precious facts.
Following this example of the head,
our attention is called to that of some
of the merabers. Tiraothy had sorae
tbing of the mind that was in Christ.
He did not act through strife or vain
glory. He in lowliness of mind es
teemed others better than himself. He
did not look only on his own things
but also on the things of others. (Com
pare 2 : 19-24 with the preceding al
lusions to Christ.)
Epaphroditus was another like Tim
othy — concerned about other saints
more than about himself.
Then coraes Paul's exaraple He,
too, enumerates his gains and losses,
which were like his Master's in nura
ber, though not in nature. "Christ's
glory which He laid aside, was real.
Paul's gains, which he gave up, were
unreal. They were no gains at all. He
thought they were, but he found they
were only losses, and counted thera but
'dung' as compared with the glory of
Christ." Counts his supposed "gains,"
and finds them just seven. Counts the
things that took their place, and finds
them seven too. And notice that these
last were all "in Christ." The first five
were already enjoyed by faith. The last
two (resurrection and advent) were
still future and to be enjoyed. The
first gain bore reference to Christ as
our Righteousness, the next four to
Christ as our Sanctification, the last
two to Christ as our "Hope of Glory."
To be found in Christ, to know Him,
and to be like Hira, this was his all in
all. Is it ours? This is Christianity.
Nothing else is Christianity. Chris
tianity is Christ.

CP AFTER LII

The Epistle to the Colossians.

Colosse was an important city of
Phrygia in Asia Minor, situated to the
east of Ephesus. It is not definitely
known that Paul visited it, and yet it is
assuraed that he did so on his third
journey. Chapter 2 : i, however, would
seera to point in the opposite direction.
Those who believe he never visited the
city suggest Epapbras as the founder of
the church there (1:7, P- V.). The
epistle seeras to have been written
while Paul was a prisoner at Rome,
4 : 8, about A. D. 62, and sent by
Tychicus, 4:7, 8.

Colossians bears a somewhat similar
relationship to Ephesians as that of
Romans to Galatians. That is, it seems
to raake a pair with that epistle, and to
have been written almost simultane
ously therewith. It was sent by the
same messenger, (compare Ephesians
6:21, 22). It also contains some of
the same expressions. Compare i :4,
with Ephesians 1:15, also 1:14 with
Ephesians i : 7. Compare the prayers
in the two epistles also, and the refer
ences to the Body of Christ.
The central theme of Colossians is

The Epistle to the Colossians

145

Christ, while that of Ephesians is the
church. In the first-named we have
the Head, and in the last-named the
Body of the church. Both are thus
seen exalted on high. (Colossians i :
18, Ephesians 2:6). Perhaps it would
be well to designate the theme of the
epistle as, "The Headship of Christ,"
or "The Believers' Union or Identifica
tion with Christ."
It is quite evident from the contents
that the epistle was occasioned by the
fact that the spiritual life of the church
was threatened by false teaching. See
especially 2:4, 8. This false teach
ing seems to have been in the direc
tion of Angelolatry, i : 16, 2 : 10, 15, 18.
Ritualisra, 2:16. Asceticism, 2:20-23.
They, i e., those influenced by the
false teachings, seem in the first place
to have questioned Christ's true rela
tionship to God and to the spiritual
and natural worlds. In the second
place, they seem to have questioned
the facts of an objective atonement,
and like the Galatians, sought to sup
plement the Gospel by Judaism or an
equivalent. While in the third place,
they doubted sanctification by the Holy
Spirit, accepting instead raethods of a
physical and dietetic character. In
deed the whole region of Phrygia
roundabout is said to have been par
ticularly prone to raystical and fanati
cal superstitions of one kind or an
other. Professor M. B. Riddle, char
acterizing the situation, says that while
"the errors were not fully developed,
they nevertheless seeraed to corabine
Grecian philosophy. Oriental raysticisra
and Jewish asceticism, all three lead
ing away from the headship of Christ."
The same authority divides the
epistle into four parts ;
Doctrinal, i.
Polemical, 2.
Hortatory, 3-4 : 6.
Conclusion, 4:7-18.
The Doctrinal Chapter, 1.— In this
first Chapter Christ is shown to be the
All in AU. For example: After the
salutation, (i :i-8), and the prayer (9-
13), as in Ephesians, we have a decla
ration of His fulness (14-22), as Re
deemer, 14; Creator, 15-16; Preserver,
17; Head of the Body (the church).
18; Reconciler, 20-22; Sanctifier of
His people, 22. r „ j
This declaration is, in turn, followed
by that of Paul's ministry (23-29). It
is noticeable in this latter declaration
that Paul speaks really of a two-fold
ministry : . . , ,, r> 1
The first is the ministry of the Gospel
Itself, (23), and the second that of
the mystery of the Body of Christ
(24-27). Notice carefuUy his language

in verses 25 and 26, which agrees en
tirely with Ephesians 3. This explains
the otherwise difficult allusion in verse
24 to his filling "up that which is be
hind of the afflictions of Christ."
"Christ" here seems to stand not only
for the Head but the Body as united
with the Head. Compare i Corin
thians 12 : 12. Thus Paul was filling
up on his own part that which was lack
ing, having his own share in the suf
fering of the mystical Body for that
Body's sake. Notice also the marginal
reading of the last phrase of verse 25.
"To fulfill the Word of God," is ren
dered, "fully to preach the Word of
God ;" from which may be gathered
that such is not done save as we reveal
and emphasize this secret hitherto
about the Body of Christ, the mystery
of the church, composed of a people
called out from both Jews and Gen
tiles, distinct and separate from the
coming manifested kingdom of Isaiah.
Before leaving this chapter let me
call attention further to that descrip
tion of Christ in verse 15 as "The
First Bom of Every Creature," which
has given anxiety to some as seeming
to cast a doubt on His deity or Eter
nal Sonship. In the light of so much
else to estabUsh that great truth we
might disraiss the apparent difficulty
without fear. But it raay be interest
ing to add that certain Greek scholars,
conspicuous araong thera S. P. Tre
gelles, show good reason for transla
ting the words "First-born before all
creation." We did not find tirae in our study of
Ephesians to analyze either of the apos
tolic prayers. Observe in this one how
ever (9-13) the four needful petitions:
That they might be filled with the
knowledge of God's will.
That they might walk worthily of
the Lord in fruit-bearing.
That they might be strengthened with
power to endure teraptation.
That they raight be thankful.
These prayers are very suggestive
as the basis of practical serraons, and
Bible readings.
The Polemic Chapter, 2. — Having es
tablished the fact that Christ is the
Head of the Body in whom all fulness
dwells, the apostle now warns his hear
ers against being led away from Him
(1-7). They were in danger of this
through the philosophy of certain false
teachers (8), and through the Judaism
or asceticism of others (16-23). Per
haps we are hardly justified in making
any rhetorical distinction between these
false teachings, as it may be, the phil
osophy and vain deceit referred to in
the first instance (verse 8) covers the

146

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whole. It will be seen that these Co
lossian Christians were in danger of
putting the shadow for the substance —
ordinances instead of Christ (16, 17),
and a huraility of the flesh, i. e., the
old carnal nature, instead of one
wrought by the Holy Ghost (18, 23).
Let it be carefully observed that the
apostle inspired of God meets these
errors with the asseveration of positive
truth ; and that this truth is none other
than that of the believer's identification
with Christ involved in the proposi
tion about the mystical Body. The be
liever is circumcised, 11; buried, 12;
risen, 13; quickened, 13, with Christ,
and, this on the basis of what Christ
Hiraself did for him in His own death
and resurrection (14, 15).
It is seemingly foolish to speak of
the revelation of one truth in the New
Testament as raore wonderful than an
other where all are in a sense alike
wonderful. But this one contributes
to the assurance of faith in the experi
ence of those who apprehend it as per
haps none other can. Let the illustra
tion of our own bodily forraation aid in
that apprehension. If my head dies,
my body dies ; if my head rises from
the dead, my body rises ; if my head
possesses quickening life, my body pos-
sessesses that life. Now Christ is the
Head and the church is His Body, and
we believers are individual members of
that Body. Everything, therefore, which
is true of the Head is true of the Body.
The more we dwell upon this thought
the raore assurance can we draw frora
such farailiar passages as Romans 8:1,
and kindred teachings of the New Tes
tament. Oh, the unsearchable riches
of that expression "In Christ," and that
other one, "Christ in you !" Let us
take up this prayer of Paul upon our
lips and seek that God may lead us
into the understanding of them. Com
pare again Romans 6 : 1-14.
The Hortatory Chapters, 3-4:6.— The
writer has just shown that in a legal
or judicial sense as merabers of the
mystical Body of Christ we, as believ
ers in Him, have died and risen with
Hira, and He now exhorts us to live
accordingly. On the basis of our iden
tification with Christ in other words, we
are now, first of all, to set our affec
tions (or "our mind," R. V.). on heav

enly things, i. e., on these very things
he has been specially revealing to us
(3:1-4). We may, in the second place, be said
to do this in the degree in which we
"mortify," i. e., put to death our "mem
bers which are upon the earth" (5-11).
That is, forever give up those sins of
body and mind enuraerated in the
verses just referred to. It deserves
particular notice that the renunciation
of these things on the believer's part
are assuraed to be quite possible on the
ground of his standing in Christ, how
ever it raay have been before.
But this exhortation is further car
ried out in a more positive form by
what the believer is expected to put on,
to add to his life, as well as by that he
puts away (12-17). This too, it is as
sumed he is able to do. We have seen
how he is able to do it in the study
of Romans 8, i. e., through "the law
of the Spirit of life in Christ Jesus,"
through the operation of the Holy
Spirit in him giving him the victory.
It will be already seen how this
applicatory part of the epistle as well
as the doctrinal part agrees with Ephe
sians, but the similarity is rendered the
more striking by the further coinci
dence that the three classes of the
social order are again singled out for
direct address, viz : Husbands and
wives, 18, 19 ; parents and children, 20,
21; masters and servants, 22-4:1.
Much is said and written in these
days about sociological topics, and
chairs of sociology are being endowed
in colleges and seminaries ; but after
all, the Bible is the best text-book on
that subject to be found. If private
Christians were more faithful in its
perusal and preachers in its plain and
simple exposition, who can tell what
a solution might be found for our pres
ent problems of the family and the
state ?
The several topics under the head of
the "Conclusion" in chapter 4:7-18,
are so simple in their outline as to re
quire no particular treatment here.
Note : For a scholarly and yet deeply
spiritual treatraent of Colossians, the
author would coraraend a book edited
by hiraself from the ms. of the late
Bishop W. R. Nicholson, D.D., of
Philadelphia, to be obtained through
the Revell PubUshing Co.

The First Epistle to the Thessalonians 147

CHAPTER LIII.
The First Epistle to the Thessalonians

The first epistle to the Thessalonians
was probably the earliest that Paul
wrote. You will need to look back at the
seventeenth chapter of the Acts in or
der to get the history of the church at
Thessalonica. There you will learn that
it was founded by Paul in company
with Silas and Timothy, and probably
Luke, on the second missionary journey
of the first-named. They had crossed
over into Macedonia frora Troas, first
visiting Philippi, where Paul and Silas
had been imprisoned, and then come
down to Thessalonica. They were per
mitted to reraain there but three Sab
bath days when persecution drove thera
down to Berea. Driven out of Berea
subsequently, Paul entered Athens and
then later, Corinth. Here Timothy,
who had evidently returned to Thes
salonica for the purpose, brought to
Paul a report of the situation there,
whereupon the Apostle addressed this
epistle, or letter, to thera.
I. The Salutation, 1:1. — Whose
names are associated with that of Paul
therein? This, not because either of
them is to be regarded as associated
with hira jointly in the production of
the letter, of which he alone is to be
considered the inspired author, but be
cause they were equally known to the
church at Thessalonica, and hence
united with him in the greeting. You
will notice that phrase "the 'Church'
of the Thessalonians." Is it used in
the case of any other body of Chris
tians to which Paul has addressed him
self? How shall we explain this pe
culiarity? Sorae think it was the only
church worthy of the name, and in
deed, as a matter of fact, Paul has
very Uttle to condemn or criticize in
this church as compared with the
others. II. The Thanksgiving and Testimony,
1:2-10. — This gives us in a few words,
verse 3, a very complete and satisfac
tory picture of the spiritual condition
of the church. Can you narae the triad
of graces of which it speaks? And
what further in that verse shows their
absolute genuineness? What conviction
touching the standing of these Chris
tians does this spiritual fruitage awaken
in Paul's mind (verse 4)? And yet,

after all, may this conviction have
come to him only after seeing these
fruits, or may it have been borne in on
his soul from the very beginning of his
ministry among them? Do Christian
workers now-a-days, missionaries and
evangelists, ever have such a convic
tion in advance about any people or
place? Compare Acts 18:10.
What explains this rich spiritual
fruitage in Thessalonica (verse 5) ?
What is there in that sarae verse which
suggests that the character of Paul
and his fellow-workers had rauch to do,
from the human side, with this un
wonted spiritual power?
Following this thanksgiving, I know
no better word to characterize the con
clusion of this first chapter than that
of Paul's testimony to the church (6-
10). A testimony which, in a way, car
ries out the allusion to the triad of
graces in verse 3. He testifies to their
obedience (verse 6), their spiritual joy
in the midst of affliction, (same verse),
their consistency as disciples (verse
7), and their missionary spirit (8-10).
1 am not sure that this last reference
to the way in which the Gospel sounded
out frora them applies so rauch to a di
rect agency in raissionary work as to an
indirect. Perhaps it was the report
cf their Christian life and character
carried by travelers and others to dis
tant parts, that constituted this mis
sionary work they did, and yet in a
vital sense it was they who did it.
What is there in verse 9 to indicate
that this church was composed chiefly
of Gentile Christians? What in verse
10 indicates that Paul in his preaching
there laid stress on the second coming
of Christ?
III. The Character of Paul as a
Christian Worker, 2:1-16. — ^Under the
head of the "Thanksgiving" we saw
that the power of the Spirit accom
panying Paul's ministry in Thessalo
nica was accounted for in a measure
by the "manner of raan" he was among
them, i. e., by his own character and
life as a Christian witness. And now
at the second chapter of the epistle he
describes that character and life. He
does this not in any spirit of boasting
or self-glorying, of course, but as a
further testimony to the reality of the

148

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Gospel he preached, and for the glory
of the grace of God. They had known
him to be a very bold and courageous
man even in the physical sense (i, 2) ;
very faithful and impartial in his teach
ing, with his thought not so much on
gaining favor with them as on pleasing
God who had coraraitted the gospel to
hira (3-6) ; very kind and affectionate
nevertheless (7, 8) ; very unselfish and
disinterested, working with his own
hands for his temporal support as at
Corinth, lest he should prejudice thera
against the salvation he proclaimed
(9) ; and finally, very holy and consist
ent throughout, so that they could not
lay a finger on anything he said or did
while among them not in accordance
with the standard he held up. It was
for these reasons doubtless, that his
gospel so recommended itself to them,
and he was able to say what he does
about its reception in verses 13-16,
which please exaraine.
IV. The Origin of the Epistle, 2: 17-3.
— The circumstances under which Paul
came to write this letter, already out
lined, are given in his own words in
that part of it we are now to consider.
He desired to visit them again (verse
17) ; but was hindered by Satan (18),
doubtless through the instrumentality
of the bitter persecution stirred up
against him. He had, therefore, sent
Tiraothy (frora Berea) to corafort and
establish thera in his stead (3 : 1-5) ;
who now had returned to hira (at Cor
inth doubtless, see Acts 18:1-5), with
a good report of their condition (3 :-6-
10). This only raade hira pray the
more earnestly that he might get_ to
see them, and that in the raeantirae
their love and holiness raight abound
and grow (11-13).
V. The sins Rebuked, 4:1-12.— The
church at Thessalonica was not entirely
"without rebuke," however, as the
opening of the fourth chapter shows.
Moreover, at first sight, the need of
the rebuke seeras to be of the gravest
character, the grossest sins of the flesh
being involved (1-8). How is it pos
sible that Christians, and especially
those as highly commended as these,
could be guilty of such things? There
is no apology to be made for them, but
there is an explanation. The church
was chiefly composed, not of Jewish,
but Gentile Christians (compare Acts
17:4, I Thessalonians i : 9), who, prior
to their conversion, had been living in
heathenism, as were their forefathers
for centuries, and in the commission
of these sins without realizing them to
be such. Indeed, the grossest licen
tiousness was, and is still, connected

with certain forms of pagan worship.
We can readily understand, therefore,
why it was difficult for them to see tlie
blackness of such criraes, and why thjCy
were slow to renounce thera. Had they
been Jewish rather than Gentile be
lievers such acts would not have been
charged against thera, because of their
knowledge of their true character as
learned frora the Holy Scriptures.
These the Jews possessed, but the Gen
tiles had no acquaintance with them.
It is a relief to note that the apostolic
adraonition in this case was sufficient,
since in the following epistle to this
sarae people no raention is necessary
to be made of the sin of fornication.
A rebuke, or at least an exhortation,
touching brotherly love follows (9, 10),
and especially one concerning idleness
(11, 12). Some have thought the idle
ness to be accounted for by a misun
derstanding as to what Paul had taught
about the second coming of Christ. If
that event were near, and the glory of
the kingdom soon to be participated in,
why labor so assiduously as before?
Perhaps it was expected day by day,
and if so, one can easily understand
how those who were lacking in spiritual
balance, should throw off their usual
restraint and becorae less regardful of
the proprieties and necessities of the
present life.
At all events, notice for its practical
value, that their idleness led to "busy-
bodyness" as it always does. Notice
also the two very practical reasons for
renouncing that sin, first, that they
raight "walk honestly toward thera that
are without," and secondly, that they
"might have need of nothing." "Them
that are without" are, of course, their
non-Christian neighbors, and it was
vital they should not fall into their debt
without the prospect of liquidating it.
It was equally vital that their neglect
of occupation should not lead them
into beggary.
VI. The Doctrinal Error Corrected,
4: 13-5: II. — We now touch upon that
part of the epistle which suggests the
strongest reason for its writing. We
have seen that in Paul's preaching at
Thessalonica he had laid much stress
on the second coming of Christ, leav
ing the irapression on the church that
the event was irarainent, and that they
who were ready to receive Christ when
He came should enter into His glory
with Him. But in the meantime, as
the weeks, and perhaps months, rolled
by, sorae of their number died. Died
without seeing Christ or partaking of
that proraised glory? They who re
mained sorrowed greatly on this ac
count, feeling perhaps that their's

The Second Epistle to the Thessalonians 149

would be a great 'advantage over the
dead saints when Christ came. Paul
proceeds to set thera right on this sub
ject, in the course of which he outlines
the great and blessed hope of the
church in its "Rapture" at Christ's Com
ing, as we meet with it in no other part
of theNew Testament.
Analyzing these verses, 4:13-5:11,
in detail, he first exhorts the bereaved
not to "sorrow as those that had no
hope." Sorrow was perraitted, but not
the sorrow of the world. He next ex
presses the ground on which such sor
row may be reraoved. The departed
saints will come back again to this
earth when Jesus comes. We have the
same reason for believing this as for
believing in the death and resurrection
of Jesus. Moreover, the further good
news he is about to reveal to them, he
has received as a special revelation
frora the Lord. No one else was told
this, and no one else reveals it but
Paul, namely : That we which are alive
and remain on the earth in the flesh
when Christ comes shall not precede,
go before, that is, or have any ad
vantage in the matter of time over the
dead saints. The Lord Hiraself shall
descend from Heaven with a shout, and
the dead, not all the dead, but they
who have died in the faith of Christ,
shall rise first. Their bodies will be
raised from their graves and re-united
to their souls in a glorified condition.
Then we Christians who are alive and
reraain upon the earth at that time
shall be "caught up" together with
them in the clouds to raeet the Lord
in the air. This is what is called the
"Rapture." It is an experience for
the whole church or Body of Christ not
unlike that which carae to Enoch pre-
suraably (see Hebrews 11), or EUjah.
How glorious ! No wonder that in the
closing verse of the fourth chapter we

should be exhorted to comfort one an
other with these words.
Chapter 5, in continuation of the
subject, speaks of the tirae of this
event, only to rebuke that disposition
on the part of some to fix dates and
times for Christ's coming. So far as
the situation in the world is concerned
He will come "as a thief," when He is
least expected, like the flood in Noah's
time (see Matthew 24), with the conse
quences spoken of in verse 3. But true
Christians will not be "overtaken" in
that way. Their duty and their atti
tude is one of watching (6). They
have no fear in the prospect of that
day (9-11).
Vll. Concluding Exhortations. — ^The
epistle concludes with various exhorta
tions, for example, for a proper regard
for their spiritual rulers and guides
(12, 13) ; for mutual carefulness of one
another (14, 15) ; for the spirit of
prayer and rejoicing (16-18), etc. They
are exhorted to "quench not the Spirit,"
i. e., the Holy Spirit, and the direction
in which they were terapted to thus
thwart His purposes in and through
them is indicated in the next verse,
"Despise not prophesyings." Prophesy
ing was one of the gifts much less es
teemed than some others, as we saw in
the first epistle to the Corinthians, and
yet in the econoray and for the up
building of the church it was, perhaps,
the most important of all. It was syn
onymous with preaching and testifying,
and could be exercised by the feeblest
members of the church if endued with
the Holy Spirit. To be sure, there
might be erroneous teaching and false
testiraony, hence the admonitions which
follow to "Prove all things" holding
fast that which is good, but abstaining
from every form of error.
The benediction follows the greet
ing and the charge (23-28).

CHAPTER LIV.
The Second Epistle to the Thessalonians.

Paul's second epistle to the Thes
salonians was written doubtless soon
after the first, and for a very important
reason, which will appear in the sequel.
I. The Salutation, 1:1-2.
II. The Thanksgiving, 1:3-10 — The
thanksgiving extends practically from
verse 3 to 10, and contains some matters

cf great importance to be considered. In
the first place, what should you say was
the spiritual condition of the church
now, as compared with the earlier oc
casion? What does verse 3 indicate as
to this? You will agree doubtless, that
its spiritual condition was excellent,
even better than before. But what
about its outward or physical condi-

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tion? What says verse 4 about it?
What was God's purpose in thus calling
them to suffer (5) ? If it were a
righteous thing for God to give thera
the kingdora as a result of their tribu
lation, observe that it was equally a
righteous thing for Hira to give their
eneraies tribulation for causing it (6).
To the saints the tribulation was a
"threshing," a separation of the pre
cious frora the vile, the wheat from the
chaff, but to their enemies it was "a
just recorapense of reward." Observe
further, when these discrirainating
judgraents would be experienced by the
two classes (7). It would be at the
revelation of the Lord Jesus. Who
would accompany Him at this tirae?
And for what purpose would He corae
(8) ? This raises the question as to
whether Paul is here speaking of pre
cisely the sarae event as that in i Thes
salonians 4:13-18? The two events
do not look alike, do they? In the
former instance the Lord was coming
with His saints, here He is coming
with His angels. There He was coraing
to translate His church, here to take
vengeance on His enemies. Verse 10
throws a little light on this, especially
if we read "When he shall have come"
instead of "When he shall corae." The
verb in this case is in the subjunctive
mood and second aorist tense, and
those who know Greek Will see the jus
tification for translating it thus. The
tirae then when Jesus will be revealed
from Heaven with His raighty angels
taking vengeance on His eneraies will
be when He shall have come, i. e.,
AFTER He shall have come, to be glori
fied in His saints, in other words, after
the rapture of the church spoken of in
the earlier epistle. His coming for His
church is known as His "Coming," His
revelation to His enemies is known as
His "Revelation," and these two events
are really two aspects of but one event,
or two acts in one drama separated
doubtless by a certain period of time.
It is during this time of separation be
tween the two that those earthly
events transpire of which we learned in
the Old Testament, and which will cul
minate in the restoration of the Jews
to their own land, the gathering of the
Gentile nations against them, and the
manifestation of the Antichrist. To
quote Dr. Bullinger, of London, in this
place : "From these passages it is clear
that when the judgment on the ungodly
is revealed, the Lord shall have already
and previously come to be glorified in
His saints, 'in that day,' and have given
them the promised 'rest' of which Paul
had already told thera in the forraer
epistle, and reminded them in this

chapter, verse 7. 'In that day,' at the
end of verse 10, refers to that glorious
day of whicb the apostle had spoken
so fully in i Thessalonians 4. All hope
of rest, reward, and glory is to be con
summated 'in that day.' "
III. The Prayer, I: 11-12.
IV. The Cause for the Epistle, 2: 1-2.
— We now reach a statement as to the
reason or occasion for this second
epistle, written very soon, doubtless,
after the first. It seeras that false
teachers had followed. Paul into Thes
salonica, sorae even forging his name
to a letter, who had sought to lead the
church astray as to some of these im
portant matters about the Lord's sec
ond coming. As we have just seen,
that great event may be spoken of un
der two aspects or two acts of a single
drama. One was described as His
"Coraing," for His saints, the other
later one as His "Revelation" in judg
raent on His eneraies. The first has
been identified with His "Presence,"
the second with "The Day of the
Lord," so frequently naraed in the Old
Testament. To quote Dr. BuUinger
again : "Paul had taught them that be
fore 'the Day of the Lord' should come,
they would be caught up to raeet the
Lord in the air, to be forever with the
Lord. In other words, that He would
corae and receive thera unto Himself,
before that great and terrible day
should set in." But these false teach
ers thus spoken of, had sought to re
verse this teaching in a measure, and
to have them believe that the day of
the Lord had already come, for such is
the meaning of the latter half of verse
2. This tribulation they were enduring
was pointed to, no doubt, as an evi
dence of it. If, therefore, the day of
the Lord had set in, and they had not
been gathered together unto Him, they
had every reason to be troubled, for
then their faith and hope were vain,
and Paul had deceived them. Let us
see, therefore, how the Apostle offsets
this false teaching, in the doing of
which, by the way, he reveals matters
of deep interest concerning the apos
tasy which is to be headed up in the
Antichrist. V. The Apostacy and Rise of the
Anti-Christ, 2: 3-7.— What does Paul
say must come before the Day of the
Lord coraes (verse 3) ? Reraember,
please, that by the Day of the Lord
is not meant His coming for His saints
and their translation into the air, but
His revelation of Hiraself after that
event to His enemies in flaming 'fire.
He says there must .come a "falling-
away" first, that is, an apostacy frora

The Second Epistle to the Thessalonians 15 1

the truth in the church. And who wiU
then be revealed as heading up that
apostacy, no doubt? How is this "raan
of sin," "the son of perdition," further
described in, verse 4? That word
"above" is in the Revised Version
translated "against." He is against all
that is caUed God, frora which fact it
is that he obtains the title of "Anti"
Christ. What does he himself, how
ever, assume to be? And in what
place will he set forth this assumption?
This reference to his sitting in the
"temple of God," recalls Daniel's
prophecy quoted by our Lord in Mat
thew 24, about the "abomination of
desolation" being established there, for
the temple referred to, doubtless, is
that at Jerusalem. We have seen all
along that the prophets are a unit as
to its re-buildkig when the Jews shall
have been returned there (still in an
unconverted state so far as their ac
ceptance of Jesus as their Messiah is
concerned). But had not Paul spoken of these
matters at all during his presence in
Thessalonica (5) ? Yet there was some
power withholding, restraining the full
development of this apostacy, and the
revelation of the Anti-Christ, according
to verse 6. What was this power?
Some would say the power was the
iron rule of the Roman Empire, and
by parity of reasoning the rule of the
successors of the Roraan Erapire in our
own time. But a more satisfactory
answer is that the power was the Holy
Spirit. He was restraining, keeping
back, the full development of the apos
tacy until the elect Body of Christ
should be called out from the world.
When that is complete, and caught up
to meet its Head in the air, there is a
sense in which it may be said that the
Holy Spirit leaves the earth with it.
That is. He ceases to exercise the sarae
restraining power over lawlessness and
sin that He now does. This stands
to reason, for the church is the medium
He chiefly uses at the present time as
the preserving salt of the earth, and
when it is removed there will be little
to withstand the hastening process of
corruption. This idea is further
strengthened by the 7th verse, which
declares that the "mystery of iniquity,"
the apostacy, was already at work even
in Paul's own day, "only He who now
letteth, (i. e., restraineth), will let (or
restrain) until He be taken out of the
way." _ In the foregoing exposition I have
given my own opinion and that of ex
positors generally, as to the interpre
tation of the words, but it is only right
to say that some others, take quite a

different view of the meaning of verse
7. With them it is not the Holy Spirit
who is holding "back" something, but
Satan rather, who is holding "on" to
something — holding on to his posses
sions in the heavenly places, in the air,
until he be cast out, i. e., into the
earth, as will be the case when Jesus
and His church corae to take possession
of the regions he now occupies. (See
Revelation 12:9-12, 13:1, Revised
Version.) I need not dwell upon the
raatter further, because the opinion I
have given above is not set aside in
any practical sense even if Satan be the
one referred to in verse 7. In other
words, it still remains true that the
Holy Spirit in the church is the great
restraining power of iniquity, and when
that power is removed, as, of course, it
will be at the translation, iniquity will
have an opportunity to quickly cul
rainate. VI. The Destruction of the Anti-
Christ, 2:8-12. — To return now to the
text, What shall be the end of the
Anti-Christ (verse 8) ? Corapare here
Isaiah 11:4. What shows that as the
Christ when He was on the earth was
energized by the Holy Spirit, His great
opponent when He comes, shall be en
ergized by Satan (verse 9) ? But who,
alone, will be ultiraately deceived by
his signs and lying wonders (10)? And
who will be to blarae for their credulity
(sarae verse) ? What do they fail to
do that leaves them a prey to Anti-
Christ's deceit? What judicial pun
ishment now falls upon them_ (11)?
But is this their ultiraate punishraent
or only a step towards it (12)? What
is their ultiraate punishraent (sarae
verse) ?
Vll. Conclusion, 2: 13-3.— What a
blessed contrast we raeet with in the
verse that follows ! The apostle hav
ing about corapleted the doctrinal or
rather dispensational part of his letter
now turns to raatters personal and so
cial again. But first of all, on the
ground of their calling through grace
(verses 13, 14), what obligation does
he lay upon thera in verse 15? To
whora does he coraraend thera, and for
what two-fold object (16, 17)? What
request does he make of them on his
own behalf (3:1, 2)? What opinion
does he hold of them, and what ground
has he for holding it (3, 4) ? What
coramand is given thera (6) ? What
was the nature of the "disorderliness"
referred to (7-1 1)? To what subject
of his first epistle does this bear refer
ence? Does he address hiraself di
rectly to these disorderly members of
the church (12) ? How was the church
to treat them while they thus remained

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disorderly ,14, 15)? What token of
validity does Paul add to this letter to

offset any further forgeries of his name
(17)?

CHAPTER LV.
The First Epistle to Timothy.

We now reach what are called the
Pastoral Epistles of which there are
three, i and 11 Timothy and Titus.
They are so called because of their con
tents, which are chiefly exhortations
and directions regarding the pastoral
work of ministers in the church. It
is quite evident that they deal with
persons and things belonging to a late
period in the Apostolic Age. The her
etics repeatedly raentioned in thera in
dicate this. These are of a Jewish
character, for they profess to be teach
ers of the law (i Timothy 1:7), and
are described as of the circumcision
(Tit. I : 10), and as causing raen to
attend to Jewish fables (3:9). And
yet they are not the sarae kind of Juda
izing teachers with which we became
acquainted in our early study of the
Acts (15), and the epistle to the Gala
tians, or even that to the Colossians.
They have progressed further on the
"down grade," and "are involved in a
total apostacy from God and from
good." They had lost all true under
standing of the law (i Tim. 1:7);
had repudiated a good conscience (19) ;
had becorae hypocrites and liars (4 :
2) ; were branded with immoraUty (4 :
2) ; of corrupt minds, using religion
to better themselves in the world (i
Tim. 6:5; Tit. i:ii); subverters of
the faith (11 Tim. 2:17); victimizing
foolish persons to their ruin (11 Tim.
3:6); confessing God with their
mouths, but denying Him in their
works, abominable and disobedient, and
for every good work reprobate (Tit.
I : 16). _ A dark catalogue this, cor
roborating very strongly the teaching
of Paul in II Thessalonians as to the
working already of the apostacy in the
church. The false doctrines attacked
by Paul in his earlier epistles were
now bearing fruit in laxity of life and
morals. Date of the Epistles  It is clear
from the foregoing that the date of
these epistles raust have been later than
the period of Paul's history covered by

?Por the introductory part of this
lesson I am indebted to Alford's, How
to Study the New Testament.

the record in the Acts, and that they
were probably written after his libera
tion from Roman imprisonment at that
time. There is reason to believe that
Paul was imprisoned a second time,
and in the interval between the two im
prisonments the first epistle to Tim
othy and that to Titus were written,
while the second to Timothy followed
during the second iraprisonraent, as it
is thought.
Following the idea of Alford, Paul,
after the iraprisonraent raentioned in
the Acts, journeyed eastward as he an
ticipated in his letters to Philemon
(22), and the church at Philippi, i :
26 ; 2 : 24. He then visited Ephesus
again, and doubtless took further jour
neys West occupying, it may be, three
or four years. At Ephesus he left
Timothy and passed into Macedonia
(i Tim. 1:3), frora which country
perhaps, he wrote hira the first epistle.
Not far frora this tirae he raust have
visited Crete in company with Titus
and have left him there to coraplete
the organization of the churches in that
quarter. This will appear when we
corae to the study of the epistle to
Titus, which it is thought was written
somewhere in Asia Minor, and when
Paul was on his way to winter at Nicop
olis in Greece. It was at this place
he was arrested again probably, "as
implicated in the charges made against
the Christians after the fire in 64 A.
D., and sent to Rorae." Once more
in that city, he is treated no longer
with the courtesy of his forraer resi
dence there but as an ordinary criminal
(11 Tim. 2:9). All his Asiatic friends
avoided him except Onesiphorus (11
Tim. 1:16). Only Luke was with him.
Timothy is entreated to come to him
before winter (11 Tim. 4:21).. He is
expecting execution (11 Tim. 4:6),
and in view of it he writes his second
epistle to Timothy, about A. D. 67 or
68. History of Timothy. — For the begin
nings of Timothy's history you will
need to recur to the sixteenth chapter
of the Acts. He was converted perhaps
on the occasion of Paul's first visit to
Lystra, since it was on his second visit

The First Epistle to Timothy

153

he was chosen to be his traveling com
panion. He accompanies Paul through
out that second missionary journey,
wintering with him at Corinth, and in
deed seems to have been with him
pretty steadily, except for the com
missions on wbich he was occasionally
sent (Acts 19:22; i Cor. 4:17, 16:-
10), not only throughout the second,
but the third journey as well. About
A. D. 62 or 63 he was with the Apos
tle while the latter was a prisoner at
Rome (Col. 1:1; Philemon i ; Philip
pians 1:1).. In 66 or 67, after that
imprisonment, he was left by Paul in
charge of the church at Ephesus. It
was while he was here that he re
ceived the first epistle or letter from
Paul. A year later it may be, the
second was written, when Paul was
again a prisoner, and Timothy repairs
to Rome to visit him, after which noth
ing further is heard of him.
In his character he was a very eam
est and thoroughly consecrated man
as we shall see, and yet he appears to
have been timid and diffident, and hes
itating to deal with certain difficulties
of his work. Compare here i Corinth
ians 16:10; I Tira. 4:12: 5:23; II
Tim. 1:5, 7; 3 : 10.
Outline of Chapter I.
I. The Salutation, 1:1, 2. In this
notice the beautiful designation of our
Lord Jesus Christ as "Our Hope." He
Himself is our Hope. And when we
remember that these words were writ
ten by Paul in his later years, they are
all the raore affecting. And notice
another thing, the designation given
to Timothy in verse 2. What bearing
has this upon the proposition that he
probably owed his conversion to Paul's
labors? II. A reference to Timothy's mis
sion at Ephesus, 3, 4. We haye refer
red to the circumstance of his being
left there by Paul, in our introduction.
It seems to have necessitated sorae lit
tle urging on Paul's part, however, to
persuade him to comply. What lan
guage indicates as much? What charge
was he to lay upon the teachers at
Ephesus? In what two directions (es
pecially Jewish) were they inclined to
digress from the Gospel? What would
be likely to be the outcome of such
digression ?
III. A description of the false teach
ers, 5-7. In this description it will
be noted that the root of the offense,
as always, was in swerving from love,
for such is the correct translation of
the word "charity" in verse 5.
IV. A description of the true use of
the law, 8-1 1. These false teachers
pretended to discourse of the law, by

which is meant what is commonly
known as the law of Moses, without
really knowing the subject on which
they spoke. The law did not apply
to those who were saved under the
Gospel, but It had the same bearing as
ever to the unbeliever.
V. A digression to the circumstances
of his own conversion, 12-17. This
digression springs from his allusion to
the Gospel in verse 11, a Gospel com
mitted to his trust as a steward to pro
claim. Observe that he does not spare
himself in extolling the grace of God
toward him (13-15), and that he uses
his own history as an example and en
courageraent to the worst of sinners to
be saved (16).
VI. A personal charge to Timothy,
18-20. This charge is the single one
to fight the good fight of faith, to
which he is stimulated by two raoving
considerations. The first is the "proph
ecies which went before" on him, the
supernatural predictions of his future ;
and the second, the failure of some
who had started forth in the fight with
him and fallen back. The good fight
of faith in his case is perhaps not more
that which was personal to himself,
than that which concerned his official
ministry. It is not the conflict of the
Christian life in general which Paul re
fers to so rauch, as that of a leader
in the church against the opponents of
a pure Gospel.
Regulations Concerning Publie Pray
er, 2. — The whole of chapter 2 is taken
up with regulations concerning public
prayer. First, he directs that inter
cessory prayer be made for all men
(verses 1-7). What class of men is
especially singled out (2) ? What sel
fish motive on the part of the church
should induce such intercessory prayer
(same verse) ? And yet what higher
motive is suggested (4) ? What does
this verse suggest as to the object of
such intercession so far as those in
authority are concerned? On what
good and sufficient ground may such
intercession be made (5, 6) ? It seems
evident that for some reason or other
such intercession was not being made
in this church at Ephesus. Perhaps a
time of persecution at the hands of the
governmental authorities had caused it
to be less earnestly conducted, or per
haps a party spirit had something to
do with it ; at all events the church
needed to lie stirred up to the doing
of it, and Timothy needed to be stirred
up to get them doing it. This was part
of the good warfare he was to war.
Second, he refers to the way in
which men should pray (8). The word
"everywhere" in this verse may refer

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to every place where the worshippers
were in the habit of assembling in Eph
esus. There may have been several
churches or bodies of believers there
meeting regularly in different places.
The fact that men without distinction
of rainisterial functions were to pray
is significant. Not only were the dea
cons, or elders, or presbyters, or bish
ops, to pray, but the "men" were to
pray. There is no priesthood in the
Christian church except the coraraon
priesthood of believers including all.
But how were they to pray? "Lifting
up" the hands was a Jewish custom in
prayer and seeras to have been adopt
ed in the Christian church.
But what kind of hands were the
men to hold up? "Holy hands" are
those not stained with sin of any kind
(Psalm 24:4; 26:6; James 4:8). If
we regard iniquity in our hearts God
will not hear us. And what further di
rection is given? "Without wrath and
doubting" might read without wrath
and disputing or contention. No reli
gious disputes, no outbreaks in daily
life could be permitted where prayer
was to be engaged in.
Conduct of Women In Public Prayer,
verses 9-15. — All expositors are agreed
that the words "I will" of verse 8
should be carried over in force to verse
9. The latter then would read thus,
"In lik'e manner, I will that the women
adorn themselves," etc. What, in this
case, would be the force of the expres
sion "in like manner"? Is it raeant,
as another asks, that he would have
the raen pray in every place, and the
women "in like raanner" to be silent?
Or would he have the men lifting up
holy hands, and the women "in like
manner" adorning themselves? So un
Ukely is either of these conclusions that
many expositors further supply the
word "pray" in verse 9 to coraplete
the sense. The two verses would then
harraonize like this : "I will therefore
that raen pray everywhere lifting up
holy hands, and in like manner, I will
that woraen pray in raodest apparel,"
etc., to the end of verse 10. Compare
I Corinthians 11:5.
At verse 11 there is a transition, and
the Apostle passes on to something
new. What is that new thing about
woraen he now takes up? Not her
relation to public prayer, but really her
relation to her husband, especially in
the matter of public teaching in the
church. The coramand to silence here
suggests I Corinthians 14: 34, 35, where
the context shows that there were var
ious forras of disorder and confusion
in the church assemblies, especially the
making remarks and asking questions

about the words of others, frora which
woraen, who seera to have been the
chief offenders, were enjoined.
But what about teaching? "I suf
fer not a woraan to teach." To teach
and to govern are the special functions
of the presbyter or elder. The teacher
and pastor, named in the divine gifts
to the church (Ephesians 4:11), are
considered by some to be the same;
and the pastor is generally regarded as
identical with the bishop. Now there
is no instance in the New Testament of
a woraan's being set over a church as
bishop, or teacher or ruler. What then
if we say it is to this, or soraetbing
corresponding, to which Paul here
refers ?
The reason why woraan is placed
in this and in other respects in sub
jection to man as stated by Paul in
verses 13 and 14 is sufficiently plain,
but there is a mystery about the state
ment in verse 15 I cannot explain.
Certainly it does not mean that the
mere act of child-bearing saves a
woman, which would be to contradict
the primary truth of the Gospel that
we are saved by faith and not works.
As a raatter of fact, moreover, the
word for child-bearing here includes
more than the act of giving birth, and
means the proper nurture and training
of children. Conybeare & Howson's
note on this reads : "The apostle's
meaning is, that women are to be kept
in the path of safety, not by taking to
theraselves the office of the man (tak
ing part in the asserablies of the
church), but by the performance of the
peculiar functions which God has as
signed to their sex." This explanation
is not altogether satisfactory to me,
but I give it for what it is worth.
Regulations Concerning Church Of
ficials, 3. — Chapter 3 is taken up with
a charge to Timothy concerning the
selection and the duties of certain
church officials. First, he treats of
bishops or overseers (1-7). It is to
be remembered in this connection, as
stated previously, that the word for
"bishop" here is the same as that
for "presbyter" or "elder" elsewhere,
and does not mean a higher and dis
tinct order of the ministry. See Titus
I : 5, compared with verse 7 of the
sarae chapter. Secondly, he treats of
deacons (8-13). Then, to (juote Al
ford, he brings these directions to a
close by a solemn statement of their
object and glorious iraport (14-16).
Prediction and Description of False
Teachers, 4. — Chapter 4 is occupied
chiefly by instruction concerning false
teachers. In verses 1-6, they are fore-

The First Epistle to Timothy

155

told and described. At what period
are they to appear? Notice that this
agrees fully with Paul's previous teach
ings to the Thessalonians about the
apostacy. It also has a close bearing
upon the current question as to wheth
er the world is growing better or worse.
That question is too vast for any mor
tal to answer, and we can only fall
back upon what God says about it.
In this place, and in other places. He
has plainly told us what to expect as
the end of the age draws near, and it
is for us to square our understanding
and conduct accordingly.
Notice the detajl into which the Holy
Spirit goes in describing these false
teachers. They shall be under what
kind of influence (verse i)? What
two leading tenets of their system are
mentioned in verse 3? How does the
inspired Apostle contradict these teach
ings in verses 4 and 5 ? Here we need
to guard against the disposition to Umit
the application of this false teaching to
Roraan Catholicism. Celibacy and ab
stinence .from meat at certain times
suggest that phase of Christianity, but
a familiarity with the teachings of the
occult sciences. Christian Science in
cluded, would lead us to enlarge our
horizon considerably in estimating what
the Holy Spirit raeant in this case.
The remainder of this chapter, verses
7-16, or perhaps beginning rather at
verse 6, may be regarded as an exhor
tation to Tiraothy hiraself to that stead
fastness and growth in his Christian
Ufe and calling so imperative in view
of the false teaching he was called
upon to combat, the germ of which,
very evidently, had already sprung up.
How does verse 7 indicate that, in
Paul's estimation; these heresies were
mere "abstract speculations without any
connection with the historical realities
and practical tendencies of Christian
ity?" The reference to "bodily exer
cise" in verse 8 is interesting. Accord
ing to many it had reference to the
physical abstinence from certain food,
from marriage, etc., referred to above,
which the heretics commended, but
which Paul condemned. According to
others, he means the gymnastic exer
cises so rauch in vogue with the Greeks.
especially the Olympic games. He
would have the youth Timothy appre
ciate the fact that the exercise begins
with the inner man.
Directions for the Government of the
Church, 5. — Chapter 5 gives directions
concerning Timothy's management of
church affairs, first, as to his behavior
towards the older and younger members
of the flock, of both sexes (i, 2). Sec

ondly, as touching widows (3-16). By
"widows indeed," verse 3, Pavil means
those who had no near relatives to sup
port them (see verses 4 and s), and
who were humbly and prayerfully trust
ing in God (verse 6). At this point the
Apostle turns for a moraent frora the
consideration of the widows themselves
to that of the persons whose duty it
was to support them (8), returning to
the widows again, however, for the
purpose of treating the subject from
a soraewhat different point of view,
viz : that of the church deaconness,
as many, if not most, recent expositors
believe (9, 10). The younger widows
were not to be inducted into this sacred
office frora the UkeUhood that, desiring
to marry again, they should thus be
come unfaithful to their covenant to
serve Christ in this manner (11, 12),
and also for the other reason named
in verse 13. Of course, Paul does not
mean that it was sinful in itself for
young widows to marry a second tirae,
or else he would not have recom
mended it as he does in verse 14, but
only that it was a breach of their faith
to Christ to do so after having be
trothed themselves to Hira, so to speak,
for this special service. In verse 16,
he recurs to his coraraand in verse 4,
about the pecuniary support of widows
by their near relatives that the church
treasury may be relieved of the burden.
Third, he speaks of Timothy's rela
tion to the elders, i. e., the presbyters
of the church (17-22). The Greek
word for elders here is the sarae as
that in verse i, but while in that case
elder men merely were intended, here
the context shows an official distinc
tion. The directions to Timothy con
cern the pecuniary provision for these
church rainisters (17, 18), the esteem
in which they should be held (19), and
yet the impartiality with which they
should be treated in the event of their
wrongdoing (20, 21). In the same
connection, Tiraothy receives a caution
about the selection of such men for
that office (22). The chapter closes
with certain advice to Timothy in re
gard to his health. It seems to be
quite irrelevant to the main subject un
der consideration, and yet was sug
gested doubtless by the coraraand at the
end of the preceding verse. Speaking
of the irrelevancy, it is worth while
quoting the observation of Dr. Paley
that it affords a strong incidental proof
of the genuineness of the epistle. It
is incredible that an imposter forging
an epistle in the name of Paul should
give a direction like this, so reraote
from everything else discussed. "Noth
ing but reaUty," he says, "the real vale-

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tudinary situation of a real person,
could have suggested it."
I have spoken of this verse as closing
the chapter, and yet two others follow
which seera quite as irrelevant in a way
as it. Perhaps, however, they are in
tended to restrain Timothy from hasty
judgraents, referred to in verse 22, in
the selection of raen for the rainisterial
office. There are some men whose
faults are very apparent, but others who
can be known only by an after judg
ment. With reference to the latter
great circumspection on the part of
Timothy is urged. The sarae facts,
however, apply to good works as well
as evil, so that Tiraothy might be con
soled in the thought that if he had un
wittingly overlooked some of the latter
class, they would sooner or later come
to the light.
Regulations about Matters Civil and
Social, 6. — In the final chapter of the
epistle ecclesiastical or church matters
give place, for the most part, to those
of a different character. The "ser
vants" mentioned in verses i and 2,
are doubtless, bond-servants, slaves.
After laying down the law in relation
to them, Paul digresses into a designa
tion and criticism of those who teach
otherwise concerning them (3-5). It
surprises us to learn the depth of the

hypocrisy of these false teachers even
in those early days of the church, since
the Apostle speaks of them as using
godliness for a way of gain. A show
of Christian life for them was, sorae
how or other, a lucrative business,
(compare Titus i : 11). This digression,
in turn, leads to another, if one raay
say so, for the reference to godliness
and gain brings up the whole question
of earthly riches in the life of the dis
ciple (6-io). There is a sense in which
true godliness does bring gain, if it be
mingled with contentment, but con
tentment takes wings in the case of
those whose unhappy condition is out
Uned in the verses following. The
warning against this sin associated with
the love of money leads to an earnest
exhortation to Timothy personally, and
a doxology springing out of it, when
the theme is returned to again for the
purpose of registering a charge con
cerning the rich (17-19). The epistle
then concludes with another solemn
personal address to Timothy to keep
the trust coraraitted to him, avoiding
the errors before enuraerated.
There is rauch in this epistle of deep
practical value to us to-day, and espe
cially applicable to all ministers, Sun
day-school teachers, Christian workers
and church leaders of every kind. May
the Holy Spirit Himself apply it to us !

CHAPTER LVL

The Second Epistle to Timothy.

When Paul addressed his earlier let
ter to Tiraothy, the latter was resident
in Ephesus, and there are reasons sug
gested by the contents of the present
one to believe that he was still there.
And yet the point is one forbidding,
positive affirmation, nor is it particu
larly essential for our present purpose.
Paul was now a prisoner in Rome for
a second time, awaiting a hearing be
fore the Eraperor, and there is reason
to believe he was not being treated
with the consideration shown him on
the earlier occasion (Acts 28), but like
a comraon prisoner. The immediate
occasion for the sending of this letter
grew out of this circurastance, for he
is anxious to have Timothy and Mark
as his companions (1:4, 4:9, etc.).
He is conscious, however, that his
death by martyrdom could not long
be delayed, for these were the days
of wicked Nero, and not knowing

whether he should see Timothy, his
"own child in the faith" again, or not,
he was desirous of adding still further -
to the instructions and exhortations he
had already given him.
There is, moreover, reason to believe
that Timothy required these encourage
ments in a marked degree. His char
acter, as far as it can be gathered from
the few limited allusions to it, was not
of the stuff that Paul's was made of.
He suggests the timidity and diffidence
of Jeremiah in the days of the Old Tes
tament, without sorae of the redeem
ing qualities which he possessed. For
references to the lack of courage and
perseverance on the part of Timothy,
see such passages as i : 5, 7, 3. 10.
Outline of the Epistle  i. Salutation,
1:1, 2.
. 2. Thanksgiving, 3-5. It is interest
ing that in this thanksgiving on Tim
othy's behalf, there is a reference to

The Second Epistle to Timothy

157

his spiritual history which seeras to
have corae down in his mother's Une.
3. Exhortation, 6-14. The exhorta
tion which now follows, and which has
grown out of the remembrance of Tim
othy's past life and the piety of his
ancestors, contains three or four nat
ural divisions of thought : — •
(a) An exhortation to firmness in the
faith (6-8). This firmness can be cul
tivated, stirred up. It is inherent in
the spiritual gift he received from God
at the time he was set apart forraally to
the rainistry, and is not consonant with
the spirit of fearfulness, the raoral cow
ardice to which he seems to have been
addicted, but is evinced rather in the
exercise of suitable discipline in the
spirit of love (Revised Version), and
in boldness of testimony even to the
point of suffering and affliction.
(b) This exhortation to firmness is
then enforced by a consideration of the
character of the Gospel and the mercy
of God (9-1 1). Compare this declara
tion of the Gospel with that previously
considered in the epistle to Titus.
(c) Finally, the Apostle cites his own
example (12-14). He suffers for his
testimony, and is not asharaed of it ;
that is, he is willing to suffer, he
counts it worth while, in the light of
his faith. Let Tiraothy profit in word
and deed by what he sees and knows
to be in him.
4. Description of false brethren,
(15-18). This exhortation to Timothy
gathers force from the circurastance
that sorae who have professed fealty
to Christ have been guilty of defection,
if one raay judge by their desertion of
Christ's faithful servant in his hour
of trial (15). Their action, however,
serves to bring out all the stronger the
love of another brother for whom he
devotedly prays (16-18).
5. Instruction (2-4:8). I feel hardly
justified in making any particular dis
tinction between the general character
of the contents of the epistle which
follows and those already considered,
and yet perhaps there is a shade more
of instruction in these chapters than in
the first. And yet with the instruction
is mingled exhortation throughout. In
deed the exhortation overtops the in
struction, the explanation and reason
for which was considered in the gen
eral introduction to these pastoral epis
tles. The instruction which follows may
be divided into three or four parts.
(a) He is instructed concerning his
duty as a teacher of teachers (2:2),.
but immediately in that connection he
himself is again exhorted to firmness,
or rather to strength and hardness.

which are practically the same (verses
I and 3). What figure of speech does
Paul use at this point to illuminate his
therae? What particular lesson would
be drawn frora it (verse 4) ? What
second figure does he use at verse 5?
Here there is a reference to contending
for prizes in the Olympian games. How
must a man have contended in order to
win the crown? What third figure is
used at verse 6? What reward does
the faithful husbandman receive? It
is easy to see frora these illustrations
the direction in which this young rain
ister or Christian worker required en
courageraent and warning in the execu
tion of his office. He raust separate
hiraself frora the world, strive faith
fully and obediently, and work dili
gently in order to receive the blessing.
In this connection, and for the inspira
tion it afforded, what particular fact
was he ever to keep in mind (8) ? Note
here how Paul once raore digresses to
the consideration of his own example.
He was not laying upon Timothy any
burden he did not hiraself bear. In
deed, on behalf of the Gospel just
spoken of, he suffered "hardship," (for
so the word "trouble" should be trans
lated in verse 9), and he also endured
(10). For whose sake was it done?
And why? Speaking of the "eternal
glory" the elect were going to obtain,
was it an assured experience for thera
(11-13)? (b) Again, in this instruction to Tini-
othy as a teacher of teachers, he is
particularly directed to caution them
about idle and foolish words (14). But
no sooner is this dictum laid down than
he himself is once more exhorted, as in
the other case, to be the kind of teacher
he would have others be. To what is
he exhorted in verse 15? What do
you suppose that expression means,
"Rightly dividing the word of truth?"
In reply to this question, note the three
classes of peoples into which Paul di
vides raankind in i Corinthians iq :32.
Do you not think that "rightly divid
ing the word of truth" must mean at
least, giving to each of these their
"portion of meat in due season ?" _ But
how can this be done where one is ig
norant of the dispensational teaching
of the Bible, which we are here trying
to emphasize soraewhat? What is espe
cially to be avoided in this kind of
teaching (verse 19) ? To what physical
disease is that kind of foolish teaching
likened in the next verse? How care
ful we need to be not to allow our
study of dispensational truth to become
fanatical gangrene! How much we
need the wisdora that coraeth down
from above, the balance of mind and

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heart which the Holy Spirit alone can
supply !
But we need not pursue our inquiries
into this chapter further. The same
kind of mingled exhortation, instruc
tion and warning continue throughout,
and can be brought out by the careful
student through a process of question
ing and patient waiting for the answer
to suggest itself as above.
(c) Proceeding to chapter third,
Tiraothy receives instruction concern
ing the character of the last times, i.
e., the times at the end of the present
age. What kind of tiraes does the Spirit
of God, through Paul, say they will be
(i)? The word "perilous" is in the
Revised Version rendered "grievous."
What shall constitute their grievous
character (2-5) ? What class of per
sons are particularly designated as in
fluenced by these things, and why (6,
7) ? How does the Apostle seek to
strengthen Tiraothy against these things
by his own example (10-13) ? And
what exhortation does he now receive
(14-16)? What tribute to the Holy
Scriptures is contained in verse 15?
And how is their authority and in
fallibility affirmed in the following
verse? The Revised Version renders
this verse a little differently, but this is
one of the places where the King James
translation is to be preferred not only
as the stronger, but also the more
scholarly of the two. To what "charge"
to Timothy does this allusion to the

Holy Scriptures lead (4 : i, 2) ? What
consideration adds great soleranity to
that charge (i)? What consideration
raakes that charge to be necessary (3,
4) ? What office is Timothy to exercise
in addition to that of an overseer
and teacher in order to "make full
proof" or fulfil his ministry (5)? What
consideration personal to Paul, adds
soleranity to this exhortation (6-8) ?
6. We have now passed beyond the
portion of the epistle devoted to in
struction, and reached that in which
the writer deals with personal matters
altogether, (4:9-22). An aged pris
oner in Rome, awaiting trial, and al
most certain execution, he is, alas ! for
saken by many who should have stood
by him. Demas has left him, Crescens,
and even Titus. He wishes Timothy
to hasten to his side, and to bring
Mark with him. It has all been made
up with Mark since the sad affair in
Acts 13. He needs his cloak too, and
parchments. He can not at this mo
ment forget that man Alexander. Is
he the Alexander named in Acts 19?
Doubtless. Timothy is warned against
him, for he is still in Ephesus.
Paul has had one hearing before
Caesar and another is coming. At the
hearing, however, he was sadly desert
ed by his friends. O ! the grief of de
fection ! Nevertheless the Lord stood
by him, and He will continue to do so.
Friends are saluted at Ephesus. Has
ten Tiraothy, I want you.

CHAPTER LVIL

The Epistle to Titus.

The previous chapter gives the reasons
leading to the opinion that the epistle
to Titus was written prior to the sec
ond to Tiraothy. Alford, and others,
suppose that after Paul's liberation frora
prison (see Acts 28), he journeyed east
ward as anticipated in Phileraon 22.
and Philippians i : 26, 2 : 24, and vis
ited Ephesus again. Other journeys to
the West followed, occupying three or
four years, during which time, it is
thought, he visited Crete in company
with Titus, leaving him there to cora
plete the organization of the church in
that place and neighborhood. This
church had probably been founded
prior to this tirae, and now the same
kind of heresy is beginning to show
itself as in the case of the church at
Ephesus over which Tiraothy had been
set,

The epistle to Titus was probably
written from some point in Asia Minor
where Paul was stopping on his way to
winter at Nicopolis in Greece (3 : 12),
Crete is a sraall island to the west of
Cyprus and where the waters of the
Mediterranean and Agean Seas may
be said to meet. No account is found
in the Acts as to the circurastances
under which the church originated
there, but it is probable the seed of the
Gospel was borne to the island by
sorae of the Jewish converts at Jerusa
lem on the memorable Day of Pente
cost. Of Titus himself also little is known.
The earliest references to him are those
in Galatians, where we learn that he
was a Gentile, probably one of Paul's
own converts, who accorapanied him
and Barnaba? to Jerusalera at the time

The Epistle to Titus

159

of the convening of the first council
(Acts 15). See Galatians 11:1-4. He
is mentioned again several times in 11
Corinthians, where he seems to have
been sent by Paul on a mission to Cor
inth from Ephesus (11 Corinthians 8 : 6,
12:18). See other references to him
in the same connection in that epistle,
in chapters 2 and 7. For a number of
years he is lost sight of after this, until
we now find him at Crete. His later
career does not seera to have been all
that it might have been so far as his
loyalty to the person of the Apostle is
concerned, if we may judge from the
slight allusion to him in 11 Tiraothy
4: 10. During Paul's second imprison
ment at Rome he seems not to have re
mained with him.
Outline of the Epistle. — ^The epistle
may be outlined thus :
I. The salutation, i : 1-4.
2. The commission to Titus, 5-9. In
these verses it will be seen that the
duties of Titus at Crete were substan
tially those of Timothy at Ephesus,
noted in our last lesson. Reference to
that will throw light on this.
3. The description of false teachers,
10-16. The need of the elders and
overseers just referred to, and especial
ly the need of such as Paul had indi
cated, was seen in the heresies that
were rife in the church, and which were
much of the same character as those
mentioned in the previous epistle to
Timothy. The errorists, as in the other
case, were chiefly Jews (10). The lan
guage referring to them in verses 12
and 13 is particularly striking, since
Paul there quotes frora one of their
own poets against them (Epimenides),
whose witness is bome out by other
ancient writers as Livy, Plutarch,
Polybius and Strabo, who speak of
the Cretan's love of gain, natural fe
rocity, fraud, falsehood, and general
depravity. Titus did not have an easy
place to fill, and the study of his work
ought to bring comfort to a good many
Christian workers under not very dif
ferent surroundings to-day.
There is a statement also in verse
I'i that calls for particular attention.
"To the pure all things are pure," is
an aphorism often very greatly abused.
To understand it, turn back to i Tim
othy 4 : 4. The reference here in Titus
is the same as there, (and indeed also
in Romans 14:20), to the eating of
certain raeats which the Jewish law
forbade on cereraonial grounds. The
Jewish professing Christians referred
to previously as false teachers, were
seeking to impose these customs, or
similar ones, upon the young converts

from GentiUsm, and Paul was with
standing them by saying, just as he
had contended all along, and as God
Himself had taught Peter on the house
top in Acts 10, that there was nothing
of this kind unclean in itself. That
is, it was not sinful for a Christian to
eat such things. The "pure" in this
case means those who are sanctified by
faith, true believers on the Lord Jesus
Christ. Such are not bound by the
Jewish fables and coraraandments of
men in the matter of ritualistic eating
and drinking, but are at liberty to eat
all the creatures of God set apart for
their use, without sin. How monstrous
in the light of the true meaning of the
inspired Apostle's words, for people of
the world and semi-Christians to em
ploy thera as a permission to look at
obscene pictures in art galleries, and
Usten to lewd stories, and read impure
books, and witness impure plays at the
theater. These very actions on their
part testify that they are not the "pure"
whom Paul has in mind at all, but the
defiled and the unbelieving rather, re
ferred to later in the same verse.
"They profess that they know God, but
by their works they deny Him."
4. Instructions concerning church
members, 2:1-3:11. Paul now enters
upon instructions to Titus as he had
done in the case of Timothy concerning
his dealings with different classes in
the church. Aged men are first spoken
of, verses i, 2. It is of the nature of
sound or healthful doctrine that these
be of the character herein described.
Aged women are next referred to (3),
and under cover of that exhortation
comes an allusion to the younger wo
men (4, 5). It is noticeable that Titus
does not exhort the young women di
rectly on the themes indicated, but in
directly through the older woraen. A
hint here for Christian workers in our
own tirae, and especially in slum dis
tricts, where a certain discretion is to
be observed in dealings between the
sexes. The young raen corae in for
treatment next (6), to whom Titus,
himself evidently a young man, was to
be careful to set the right example (7,
8). Then follows an exhortation for
servants, where bond-servants or slaves
are meant (9, 10). "The duties of
these last, and indeed of all classes, are
grounded on the moral purpose of God
in the Gospel concerning us" (11, 14).
These last-named verses are full of
strong meat, and will bear close analy
sis. See what the Christian's hope" is,
as set forth in verse 13. Observe the
two-fold object_ which Christ, our
Savior, had in view in the work of the
Cross, verse 14, and the obligation it

i6o

Synthetic Bible Studies

lays upon us believers, as shown in
verse 12.
All these several classes are now put
in mind of their duties and obligations
with reference to the civil powers, and
perhaps to outsiders and unbelivers
generally (3 : 1-3) ; an exhortation af
fording the writer another opportunity,
often improved, of contrasting the pres
ent state and condition of believers
with that in which they were prior to
their salvation. Here again we find a
rich and precious declaration of Gospel
truth in words which should be learned
by heart (4, 7). The therae is salva
tion. How NOT was it effected? How
was it effected? When, at what period
of tirae? What is the result? Indeed
the eighth verse might be included here
also, as showing the obligation of the
saved growing out of their salvation.
Titus was to constantly affirm these
things, avoiding other things and sub
jects of discussion that might come up
(9). What a lesson for the ministers
and teachers of our own time? Finally,
he is directed how to deal with these
false teachers and their followers (10,
11). _ 5. Personal directions and commis
sions, 12-15. A messenger from Paul
is shortly to be sent to Titus, per
haps a successor to relieve him in

his office (12), and then he himself is
to hasten to Paul at the place where
he intends to spend the winter. In the
meantirae he is to show diligence in
advancing the interests of two other
brethren naraed who are perhaps jour
neying to meet Paul ahead of him (13).
He breaks into these personal raatters
for a raoment, however, in order to set
forth a further exhortation to the
church along practical lines (14). "Let
ours, or our people, also learn to main
tain good works, or profess honest oc
cupations, for necessary uses, or neces
sary wants, that they be not unfruitful."
It is possible that by "ours" or "our
people" here, the Apostle may be re
ferring to the leaders in the church
such as the two raentioned in the previ
ous verse ; and the "honest occupa
tions" raay mean the necessary labor
to provide the means for just such mis
sionary journeys as that contemplated
in the context. Here is a valuable
suggestion, surely, for those among us
who are contemplating similar work for
the Lord. It would, if acted upon,
make them very independent of socie
ties, and mission boards. And happily,
it is being acted on by not a few, and
with the most blessed results, for God
"is the same yesterday, to-day and for
ever."

CHAPTER LVIII.

The Epistle to Philemon.

We have now come to the last of
the epistles which, without serious ob
jection frora any quarter, are admitted
to have been written by Paul. Phile
raon, however, like some other of the
epistles, is not located in the canon
chronologically. It will be seen to
have been written by the Apostle while
he was a prisoner at Rorae, and the
supposition at first might be that the
second imprisonment was meant, be
cause it follows II Timothy. But we
should be mistaken there, as it was ad
dressed to Philemon, beyond doubt, on
the earlier occasion. See verse 22 as a
hint of this. In verse 23 Epapbras is
named as one known to Philemon, who,
according to Colossians i : 7, and 4: 12,
was a rainister at Colossae, and per
haps therefore Philemon and his house
hold were merabers of his flock. As
Phileraon, however, owed his salva
tion, under God, to the labors of Paul,
(verse 19), we may believe that the

latter had made his acquaintance cur
ing his long stay in Ephesus and its
vicinity; (Acts 19, 20), for Colossae
was in that neighborhood.
The story of the Epistle.— The story
of the epistle seems to be something
like this : Phileraon had a slave naraed
Onesimus who seemed to have run
away frora his raaster, perhaps having
stolen frora hira besides (18), and, es
caping the vigilant police ever on the
lookout for such, had found his way to
Rorae, and some way or other was
thrown into the way of Paul. The
world would say this, but we would
rather say that a gracious God led him
into the way of Paul. Perhaps he had
known Paul when he had lived with
Phileraon at Colossae, and perhaps
Paul at that time had labored with him
in vain to accept the Gospel. At all
events, the circumstances are changed
now, and under the power of a bur-

The Epistle to Philemon

i6i

dened conscience, the fear of arrest
and punishment, and perhaps too, the
very condition in which he now finds
his old friend as a prisoner, he is
moved to give raore earnest heed to
the raessage, he is converted and is re
joicing in the Lord.
But one of the first duties of the con
verted man, and without which he can
not know very much of rejoicing, is
confession and restitution of wrong
done to his fellow-man, especially his
fellow-Christian. Onesimus knows this
and is ready to return to his master,
but naturally shrinks from doing so
unless he shall have some document to
show the genuineness of the change
that has been wrought in him, and
some plea frora the mutual friend of
both his master and himself that may
intercede for him and avert that which
under other circumstances would be
almost certain to fall upon him on his
retum. And what a loving letter Paul
writes ! How it exemplifies in so many
ways his own exposition of what love
is in the thirteenth chapter of first
Corinthians. The Outline. — The epistle begins as
usual with the salutation, verse 1-3.
Notice that Timothy's narae is coupled
with his own, a fact which lays just
that rauch more of an obUgation upon
Phileraon to coraply with his loving re
quest. Notice, also, that Apphia is
named, and Archippus, the first per
haps the wife, and the second the son
of Phileraon. The last-named also
seems to have become a public rainister
in the church. "The church in thy
house," is raentioned, showing that in
the priraitve times the gatherings of the
Christians were in private horaes ; each
gathering, and there raay have been
several in the one city at the same
time, being a kind of church within
the church, just as we now have sev
eral churches with different names in
the one city or town. The picture thus
afforded of the assemblies of these early
Christians is very interesting, and con
tributes a moving argument in favor
of the "cottage" prayer-meeting of our
own time.
Now comes the Thanksgiving, 4-7.
Paul raakes raention of Philemon in
his prayers. It was his custora_ to do
this, as we have seen, with all his con
verts. How far do we follow his ex
ample? How do our prayers compare
with his in their range? What do we
know of the experience, the joy, and
the power of intercessors? We have
not begun to pray until we pray thus.
Paul had good reason to remember
Philemon in thanksgiving and prayer,
for see what kind of man he_wasl Es

pecially notice the expression of his
Christian faith in kindness and benev
olence to other saints.
Following the thanksgiving, there is
revealed the real reason for the letter,
the plea for Onesiraus, 8-21. He pleads
though he might coraraand (8, 9) ; love
is more potent than force. Onesimus
has been converted by him while a
prisoner in Rome (10) ; are we equally
faithful to what should be the raain
business of our lives, witnessing for
Jesus, "in season and out of season?"
Onesimus means "profitable," but he
had not been very profitable to his
master theretofore, he had belied his
name. He had now, however, become
profitable to both Philemon and Paul
(11). The fruit of the Spirit in men
greatly enhances their value. Paul
would like to have kept him with him
in Rome, he was so profitable to him,
only he had not the mind of Philemon
on the subject, and did not feel at Ub
erty to do so (12-14). He was return
ing now to Philemon in a new relation
ship (15, 16). It were well worth while
to have lost him for a while to get him
back forever ! What a striking, though
incidental, testimony to the fact that
saints shall know each other in the life
to come ! But he was now coming
back not merely as a slave, but as a
beloved brother ! This does not mean
that the old relationship as master and
slave should be dissolved (see i Cor
inthians 7 : 1 7-24) , but only that it
should now be continued under these
different and more blessed circum
stances. Observe how delicately Paul
pleads for him on the ground that he
is now his (Paul's) brother (16, 17).
Paul is willing to assume whatever
pecuniary responsibility raight be at
tached to his running away, but gently
and tactfully insists that if Phileraon
considers the preraises, he will regard
himself as still in the Apostle's debt
(18, 19). What is his closing plea
(20) ? Does he believe it will be ac
ceded to (21) ?
Following the plea, the letter con
cludes with certain personal allusions,
greetings and the benediction (22, 25).
Who, only, of the brethren naraed in
verse 24 were with Paul in his second
iraprisonraent? Which one did he ask
to corae unto hira? See 11 Tiraothy.
Applicatory Words. — If sorae persons
were curiously to ask why such a per
sonal letter as this should find a place
among the inspired books of Holy
Scripture, it would seem sufficient to
reply that its value is found in the
glimpses it affords of the social inter
course of Christians in the primitive
days.

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Synthetic Bible Studies

But there is something else here, al
ready alluded to in our treatment of
the text, viz : Christianity does not
hastily or rashly interfere with exist- -
ing institutions, even when they in the
long run are found to be inimical to its
principles. Philemon was not bidden
to give Onesimus his freedom. Does
Christianity, then, countenance or en
dorse human slavery? Nay, wherever
Christianity has made headway, slavery
has fallen. The truth raakes free. The
union of beUevers in Jesus Christ, when
rightly understood, proraotes love to
one another, and love ministers to
freedom. There is still another beautiful Gos
pel lesson to be drawn frora this story

by way of illustration. As Paul found
Onesiraus wandering frora his master's
house and frora the place of duty and
love, so the Lord Jesus Christ found
us wandering from God. As Paul
pleaded for the restoration of Onesi
mus, asking that what he owed raight
be placed to his account, so the Lord
Jesus Christ acts as our Advocate with
the Father, having borne our sins. As
Philemon, we may believe, received
Onesimus on Paul's account, so God
has received us, and made us what we
never were before, "profitable" unto
Hira — "created in Christ Jesus unto
good works which he hath before pre
pared for us to walk in tbem."

CHAPTER LIX.

The Epistle to the Hebrews.

In the case of the epistle to the He
brews there is uncertainty as to the
authorship. It raay have been written
by Paul, or Apollos, or sorae one else,
we can not tell absolutely. There is
also uncertainty as to the church ad
dressed. While Jewish Christians are
in the mind of the writer very evident
ly, yet there is no positive knowledge
as to where they were located, whether
at Jerusalem, Alexandria, or Rome,
possibly the place last-named.
But while uncertainty exists as to
these two particulars, there can be none
whatever as to the reason for writing
the epistle. No one can read it care
fully even two or three times, without
perceiving a two-fold object, viz : to
corafort the Christians under persecu
tion, and to restrain thera from apos
tacy on account of it. And the perse
cution must have been very severe,
judging by the nature of the tempta
tion to which it gave rise. For the
apostacy conteraplated was not like that
of the Galatians, the suppleraenting of
evangelical faith by the works of the
law, but the renunciation of that faith
altogether and the return to Judaism.
It is the assumption all the way through
that the temple was still standing at
this time, with its glorious history and
magnificent priesthood, and that the
followers of Moses were allowed to
pursue' their religion in quietness and
peace. All this was very different from
the outward meanness and poverty,
the unrest and tribulation of those
seeking to follow the teachings of the
Nazarene.

The Theme. — There were many lines
of argument open to the Apostle (for
convenience, I assume the writer to be
Paul), by which to counteract this ten
dency towards apostacy, but he chooses
only one, viz : Christianity is superior
to Judaism as seen in its Founder,
Christ. The tempter is represented as
urging that Judaism was introduced to
the world by "the goodly fellowship of
the prophets." "Christ is superior to
the prophets." Judaism was ministered
to Israel through angels. "Christ is
superior to the angels !" Judaism
owes its position to that raighty raan,
Moses. "But Christ is superior to
Moses !" Judaisrn is associated with
the divinely-instituted priesthood of
Aaron. "Yes, but Christ is superior to
Aaron !" These are, so to speak, the
four points of the discourse, but the
whole revolves around the single argu
ment already indicated.
And yet the Apostle does not go
straight on with his argument. He
makes a digression every once in a
while, soraetiraes at the close of one
division of his theme, and sometimes
in the middle of it, for the purpose of
warning his hearers, for the purpose
of comforting them, or exhorting them
to steadfastness in the Christian faith.
And this we shall see as we proceed.
The Outline.*— I. Christ is superior
to the prophets, i : 1-3.
He is so in seven particulars:
He is God's Son.
He is heir of all things.
He made the worlds.

The Epistle to the Ilebrews

163

He is the express image of God.
He upholds all things.
He Himself purged our sins.
He is sat down at the right hand
of God.
2. Christ is superior to the angels,
1 : 4-2 : 18.
(1) He has the more excellent name
of Son, 1:4, 5.
(2) He is worshipped by the angels,
1:6. (3) He is Himself the Eternal God,
1 : 7-12.
(4) He is (as Mediator) awaiting
the possession of the kingdora, i : 13,
14. (5) He is the ruler of the age to
come, 2 : 5-8.
It is in this division of our therae
that we raeet with the first of the di
gressions spoken of, one occurring in
the middle of the argument, chapter
2 : 1-4, and another at its close, 2 : 9-
18. The first is in the way of warning,
the second in the way of corafort. If
the earlier dispensation, that of Juda
ism, punished every transgression, and
disobedience, how shall we escape if
we neglect this greater Ught, the heav
enly origin of which was so unmistak
ably demonstrated by witnesses at once
confirming and being themselves con
firmed. And then, on the other hand,
think of your privileges ! your exalta
tion to the position of "brethren," and
your claims upon the Lord of glory
as your true High-priest, faithful, mer
ciful, capable and sympathetic. Cap
able and sympathetic because He has
suffered through persecution just as
you are suffering, and knows all about
it and how to overcome it.
The student will notice how the in
spired writer naturally and easily glides
forra one link in the chain of reasoning
to another. The testimony to Christ's
superiority to the prophets brought
him face to face with Christ's present
position at the right hand of the Ma
jesty on high, above the angels, and
this led to a comparison with the an
gels. The coraparison with the angels,
in turn, leads to the stateraent about
Christ's huraanity and the qualification
of priesthood it confers. Ready is he
now to enlarge upon that thought (see
chapter 3 : i), only pausing to touch for
a raoment upon the third division of
his argument which now begins.
3. Christ is superior to Moses, 3:
I. 4: 13.
The comparison in this case runs in
two paraUel lines of two members
each :
(i) Moses a servant over God's
house, 3 : S-

(2) Christ a Son over His own
house, 3 : 6.
That is an interesting phrase,
"Whose house are we," (verse 6), sug
gesting a siraple plan for a fruitful
sermon. In what sense are believers'
Christ's house?
He built them — "without Him was
not anything made that was made."
He bought them — "Ye are not your
own, for ye are bought with a price."
He occupies them — "Ye in me and
I in you."
Here, as in the previous instance,
we meet with a digression, first, of
warning, 3 : 7-4 : 13, and then of com
fort, 4:14-16. The warning turns on
the interpretation of that "rest" denied
to God's Old Testaraent people because
of disobedience, as recorded in Psalm
45. It is not the rest of Canaan (4 : 8,
R. v.), but the rest of faith in Christ
(4-10 compared with 3 : 14). Under
the head of the corafort in this case the
writer recurs again to the theme of the
priesthood of Christ from which he
had been diverted for the moment, and
on which he now enlarges, practically
to the end of the epistle.
4. Christ is superior to Aaron, 4 : 14-
10 : 39.
(i) Christ is Hiraself a priest, a fact
very necessary to be established if any
comparison with Aaron shall be made,
and which the writer establishes in two
ways, 5:1-10. He is a priest because
He possesses the capacity for sympathy
(1-3), and because He has received a
divine appointment to that office as
Aaron did (4-10).
The customary digression now fol
lows in which the readers are exhorted
(5:2-4:3), warned (6:4-8), and com
forted (6: 10-22).
(2) Christ is a priest after a higher
order than Aaron, viz : the order of
Melchisedec 7:1-19. This is a higher
order because it is of a kingly type
(verse 3), and of perraanent duration
(3), because Melchisedec received
tithes from Aaron in the loins of Abra
ham (6), and because he blessed Ab
raham (7). Moreover, the permanency
of this order implies the abrogation of
the Levitical law (11-17).
(3) Christ is a priest made with an
oath, 7 : 20-22.
(4) He is an unchangeable priest.
7: 23-25.
(5) He is sinless, 7:26-28.
(6) He is a priest of a better cove
nant, 8. A better covenant because
based on better promises. These prom
ises are written on the heart, not on
tables of stone (10) ; they are universal
in their appUcation and not limited to

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Synthetic Bible Studies

a single people ; and they bring for
giveness with them (12).
(7) He is a priest of a better taber
nacle, 9. This tabernacle is not mater
ial in its structure, but spiritual (12) ;
it is not hallowed by the blood of
beasts, but by His own blood (13) ; and
it does not stand for temporary but
eternal rederaption (13).
(8) He is a priest of a better sacri
fice, 10. He Himself is that sacrifice,
the substance of which the Old Testa
ment sacrifices were but the shadow
(1-9) ; a sacrifice necessary to be offer
ed only once (10-18).
The digression in this case, as in
the preceding, is in the nature, first, of
exhortation (19-25) ; secondly, of warn
ing (26-31) ; thirdly, of comfort (32-
39). Conclusion. — It may be questioned
whether I am justified in placing the
whole chapters 11-13 under the general
heading of the "Conclusion," as the

first two are very closely connected
with the comforting part of the "digres
sion" noted above. Opinions will dif
fer as to this. At all events we have
here a disssertation on the history of
the Old Testament saints (chapter 11),
showing what faith is and what faith
can accomplish in raen and through
them. Of course the design of the
writer is vqfy apparent, viz : to en
courage his hearers to remain steadfast
under present trial in consideration of
the glorious outcome of it all. And
this design he expresses, indeed, in the
exhortation which follows (chapter
12:1-13), and the warning (14-29).
The conclusion, speaking more definite
ly, is confined to the last chapter with
its several precepts and admonitions,
the loving benediction and the personal
requests and salutations.

*This outUne in part was used by the
author in the Homiletic Review.

CHAPTER LX.

The Epistle of James.

We have now reached that part of
the New Testament containing the Gen
eral or Catholic epistles. They are
so called because they are addressed
not to any particular individual or
church, but to the church at large.
And yet this is not true of all of them,
not true of the one whose study we
are entering upon, which is addressed
to a particular class of Christians
named in the first verse. This gives
an opportunity to remark that this
general title, Uke the headings to the
chapters in our English Bible, and the
superscriptions in italics at the end of
som& of the books are not part of the
inspired text, and have no authority but
that of the huraan printer or editor —
often not to be relied upon, as in the
present case.
Who was the author of this epistle?
There are three persons naraed James
mentioned in the New Testament. One
was the brother of John, another the
son of Alpheus, and a third the brother
of our Lord. The first named was
martyred at an early date in the his
tory of the church (Acts 12), and is not
likely to have been the author, because
the epistle reveals a state of Christian
or church developraent raore advanced
than that likely to have been true then.
Nor is it likely to have been written by

the son of Alpheus, for nothing is
heard of hira in the later history of the
church, while the Jaraes who wrote
this epistle is evidently well known and
influential, a fact which was also true,
it would seera, of Jaraes the brother of
our Lord. It is he, apparently, who
presided at the first council of the
church in Jerusalem (Acts 15), and
who is distinguished in other places as
a leader, notably Acts 12:17, 21:18,
Gal. 1 : 19, Jude i, etc.
A peculiar interest attaches to the
fact that, as the brother of our Lord,
he did not believe on Him as the
Messiah up until the resurrection per
haps. Corapare John 7 : 5 with Acts
1:13, and I Corinthians 15:7. His
conversion raay have taken place at
the time mentioned in the last named
Scripture, which, if so, accounts for his
presence with the church as shown in
the reference to the Acts. Tradition
teaches us that he was a particularly
holy and just man, being designated
indeed, "Jaraes the Just" ; and that he
ended his life in martyrdora, being
stoned to death under one of the high
priests, some time after the death of
Festus mentioned in the Acts.
As to his religious character, he was
a very strict Jew, a faithful observer of
the law, both moral and cereraonial,

The Epistle of James

165

without, of course, relying upon it as a
ground of salvation. He gave Paul and
Barnabas the right hand of fellowship
in their work among and for the Gen
tiles, but personally he reraained raore
firmly attached to the Jewish forra or
aspect of Christianity. His place in
the Christian scheme was to win over
the Jewish people, and no one probably
was better fitted for this than he.
The Persons Addressed. — The epis
tle is addressed "to the twelve tribes
scattered abroad," which proves its
Jewish designation ; but that they were
Christian Jews nevertheless is shown
in the further language of the saluta
tion, where James styles hiraself "a
servant of Jesus Christ." There are
several indications in the epistle of
their Jewish origin, however ; for ex
araple, their place of asserably is called
a "synagogue," (2 : 2, Revised Version),
and there are several references to the
law. As to their social condition they
seera to have been composed of rich
and poor, the tendency of some of the
former being both to oppress and de
spise the latter, as we shall see. Like
all the other classes of Christians, they
were passing through trials of various
kinds, and like them, too, they were
more or less under the influence of
false teachers. The doctrine of justifi
cation only by faith was especially be
ing perverted among thera, and from
various points of view, indeed, their
condition was disclosed as quite unsat
isfactory. The writer comforts them in
their trials, but he sternly rebukes them
for their sins, and seeks throughout to
give them rauch needed instruction
concerning the raatters in which they
were in error.
The style of the epistle is fresh and
vivid, sententious and yet rich in
graphic figure. There is not in it the
logical connection found in Paul's
writings, the thoughts rather arranging
themselves in groups strongly marked
off frora one another ; but yet the
writer goes at once into the midst of
his subject, and with the first sentence
beginning a section says out at once
what is in his heart. The first words
of each section might almost serve as
a title for it, while that which foUows
is the development of it, ending usual
ly in a kind of recapitulation. (How
to Study the New Testament, second
section, pp. 163, 164).
The Outline. — We will now look at
the contents of the epistle in outUne.
After the salutation, 1:1, the writer
offers : . . ,
I. Some instruction concerning tnal.

chapter i. "Temptations," in verse 2,
is to be taken in the sense of trials
(see Revised Version margin). Why
should they be received with joy (verse
3) ? In what spiritual condition will
such a reception and use of trial result
(4) ? What will effectually aid in that
direction (5, 8)? Along what Unes of
trial were they being exercised (9, 11) ?
Notice that the poor man is to find
comfort in his truly high estate in
Christ while the rich man is to find
comfort in a truly humble spirit before
God in view of the facts referred to.
But there are two kinds of testings
which come upon believers, those al
ready spoken of as "trials," whose
source is divine, and whose purpose is
strengthening and purifying, and those
now brought into view as out and out
"temptations," not frora God, but from
theraselves. What reward comes to
the disciple who successfully encoun
ters these (12)? What is their imme
diate source and outcome (13, 15)?
What three arguments are presented in
verses 13, 17 and 18, to show that God
is not the author of these teraptations?
On the ground, then, that we have our
good from God, and our evil from our
selves, what lesson is drawn (19, 20) ?
Speaking of our being "swift to hear,"
whose words has the writer in mind
(21)? What shows, however, that the
"hearing" he has in mind is a very
practical experience (22, 25) ? Speak
ing of our being "slow to speak," how
does he emphasize its importance (26) ?
In what does "pure religion" consist
other than in mere talk (27) ? Re
raember here, that James is talking to
believers in Christ, to those who sup-
posably have "religion," and he is
merely instructing them how it should
be manifested. Men are not saved by
benevolence and kindness to the wid
owed and the orphaned, or even by
strenuous efforts after a pure life, but
by Christ, who bore' their sins in His
own body on the tree ; yet they show
that they are saved by such works as
these spoken of in the text.
II. We next have some instruction
or admonition concerning respect of
persons, or the relation of the rich and
the poor, 2 : i, 13. This would seem to
be connected in thought with the trials
of the poor mentioned in chapter i.
It not infrequently happens that the
very people who, in their need, com
plain of the over abundance of the
rich, are the most obsequious in their
conduct, as if they expected something
from them as a result. Perhaps it was
so here. Or it may be, that this in
struction laps on still raore closely to
what had just been said about "pure

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Synthetic Bible Studies

religion," and visiting the fatherless
and widows, and keeping one's self un
spotted from the world, i : 27.
Respect of persons was really incom
patible with any one of these things.
Note that the Revised Version trans
lates "have" of verse 1 by "hold." It
was equivalent to saying that these two
things could not be held at one and
the sarae time. What instance or illus
tration is given of them holding it (2,
3) ? Of what wrong would they be
guilty in such a case (4) ? What kind
of judges would such partiality show
them to be (same verse) ? What would
demonstrate the unwisdom as well as
unkindness of such partiality (5)?
What would show their meanness of
spirit (6) ? Their disloyalty to their
Saviour (7) ? On what principle
rather, should they exercise themselves
toward rich and poor alike (8) ? How
were they in danger of violating this
principle (9) ? What fundamental
truth about sin is enunciated in this
connection (10, 11)?
III. Some instruction on the rela
tionship of faith and works, 2 -. 14-26.
We have seen that the subject of re
spect of persons probably grew out of
the declaration about "pure religion"
at the close of chapter 1, and there is
reason to believe the same of the pres
ent subject. Certainly it has a close
relation to it.
Before considering the verses at all
in detail, it raay be well to reraark on a
criticisra soraetimes made that James
is here contradicting Paul. The latter
insists upon faith without works, while
the former insists upon works with
faith. But there is no contradiction
really, because Paul is simply laying
down the principle of salvation, while
James is showing the working of that
principle in the life. Paul as well as
Jaraes insists upon a faith that lives,
and works and brings forth fruit, and
was hiraself a fine example of it. I
think the epistle of James was written
at quite an early period, before Paul's
epistles were very generally known at
least, and possibly before the council
was held at Jerusalem (Acts 15), which
may account for his treatment of the
subject of faith frora a different stand
point to that raade necessary by the ad
mission of Gentiles into the church.
Observe in this connection the
change which the Revised Version
makes in the last clause of verse 14.
"Can THAT faith save him?" Faith
saves, James declared, but it is not
the kind of faith which produces no
fruit. It is not dead faith, but living
faith. What illustrations of a fruitless
faith are given in verse 16? And verse

19? What two illustrations of a fruit
ful faith are given in verses 21-25-
Read carefully verse 22, which teaches
us that Abrahara's faith was simply
shown to be faith, a perfected thing in
that sense, by his obedience to God.
So our faith in Jesus can hardly be
called a saving faith if it works no
change in our lives and produces no re
sults. IV. The fourth natural division of
the epistle contains instruction or rath
er an admonition concerning the con
trol of the tongue, 3 : 1-18. Just as
the instruction in the second and third
divisions grew out of something writ
ten in the first chapter, so also here.
He had exhorted them on the ground
of a certain premise to be "swift to
hear and slow to speak ;" following that
he had showed thera how to hear in
the sense that they must be doers of
what they hear ; and now he would
show them how to be slow of speech
in the sense that they should "set a
watch before their raouths and keep the
door of their lips."
The word "raasters" in verse i, is
really "teachers." This shows the di
rection of their temptation to talk too
much. They affected teaching, airing
their opinion about things which they
did not understand, after the manner
of those rebuked by Paul in his letters
to Timothy and- Titus. There was dan
ger to themselves as well as others in
their doing this, as verse i indicates.
A heavier responsibility rested upon
teachers than upon the taught, and
there was the strong likelihood of
stumbling in that capacity (verse 2).
Note now how he speaks first, of the
power of the tongue (3-5). What three
illustrations does he employ? Second
ly, he speaks of the evil of the tongue
(6). How is it described? What does
it do? Whence the source of its in
iquity? Thirdly, he speaks of its un-
controUableness (7, 8). With how
many wild, and subtle, and strong
things, does he compare it in this re
gard? After speaking thus of the tongue in
general terms, how does he apply -the
subject to the present condition of
things (9, 10) ? By the use of what
similes does he seek to better it (11,
12) ? What is the relation between
wisdorn and speech (13) ? What does
the strife of tongues indicate as to the
condition of the heart (14) ? What is
the source of such strife (15)? Its
product (16)? How does true wis
dora compare with it as to its source,
character, and effects (17, 18)?
V. An admonition concermng world-
h-mindedness, 4 : 6. Like some of the

The Epistle to James

167

other divisions of this epistle this one
is so closely connected with the last,
and grows out of it so naturally, that
it is difficult to say just where the di
vision occurs. The writer had been
speaking of envying and strife in their
expressions through the tongue, and
now puts in his plow a little deeper to
show their source in the antecedent
condition of the heart. The word
"lust" in this chapter is not to be taken
in the limited sense of sensuality as
now- commonly employed, but in the
broader sense of worldly pleasure or
gratifications of any kind.
I confess that in this connection
verse 2 presents great difficulty. Con
sistency makes it necessary to suppose
that James is here addressing Chris
tians as throughout the epistle, and yet
how incongruous to think of Chris
tians coraraitting murder to gratify
their desires ! Luther translated the
word "kill" by "hate," and doubtless
expressed the real meaning by so doing,
although, to quote Neander, "Jaraes
used the stronger expression in order
to designate with the utraost precision
the nature of that evil which, whatever
may be the outward forra of manifesta
tion, is still the same."
Nor let it be thought strange that
such persons as these should be refer
red to as engaging in prayer (verse 3),
for nothing is more common in our
own time than for worldly-rainded
Christians to supplicate heaven for the
gratification of desires purely and en
tirely selfish, giving no consideration
either to God's purpose or pleasure, or
the interests and well-being of their
neighbors. How plainly and bluntly
James reveals the cause for the non-
results of such prayers !
What names does he bestow upon
these worldly-minded Christians (4) ?
How does the language of this verse
indicate that he has in mind adulterers
in the moral and spiritual sense — pro
fessing loyalty to God and yet con
sorting with the world? What shows
the incompatibility of such things?
Verse 5 should be read in the Revised
Version, showing as it there does, that
the Holy Spirit who dwells in the be
liever is not a spirit of envy. What,
however, was their hope under such
circumstances of sin, and in what di
rection should they look for deliver
ance (6) ? What pre-requisite was nec
essary on their part in order to obtain

this grace (6-10) ? How, chiefly, did the
want of humility seem to show itself in
the case of their prayers (11, 12)?
But this worldly-mindedness took to
itself various forms, and James ad
dresses himself to another in the verses
following in this chapter. What false
reliance upon the mundane is spoken
of in verse 13? How is it rebuked
(14) ? What advice and admonition
is given (15, 16)? It was not enough
for them to know this truth, how does
he teach them the need of acting upon
it (17)?
What further application of worldly-
mindedness follows in chapter 5 ? Who
are addressed now? What warning is
given them? "Ye have laid up your
treasure in the last days," is the way
verse 3, last sentence, should be ren
dered. How vividly it applies to-day !
Are we not nearing the last days,
and are not treasures heaping up in
the coffers of the rich as never before?
What three charges are laid against the
rich here ( 4,6) ? Fraud, voluptuous
ness, injustice ! How awful to think
of these things under the cloak of
Christianity ! Or shall we say that
James is here referring to the rich
outside the Christian church altogether?
It is difficult to say. Different readers
will have different opinions as their
experience leads them to think. Notice
carefully, however, the judgments com
ing upon these rich people. What mis
eries indeed !
VI. The epistle closes, however, as
it began, with comfort for the tried and
oppressed, verses 7-20. What hope is
set before the oppressed laboring raen
of that day (7, 8)? How different, is
it not, from the principle of the strike
and the boycott? If the rich of our
day be at fault, are not the poor equal
ly so, the Word of God being the stand
ard? What examples of long-suffering
patience are set before them in verses
10 and II ?
What closing recommendations and
exhortations are now set before all con
cerning oaths (12)? Concerning heav
enly-mindedness in the opposite ex
periences of life (13) ? What specific
directions are given concerning the
sick (14-16)? What testimony to the
efficacy of prayer is given in this last-
named verse? How is it illustrated
(17, 18)? With what statement of the
believer's privilege and obligation does
the epistle close (19. 20) ?

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CHAPTER LXI.

The First Epistle of Peter.

We need not devote any time to the
history of Peter who writes the epistle
following that of Jaraes. He is readily
identified as, in sorae sense, the leader
araong the twelve disciples, the story of
whose Ufe is given with such detail
in the Gospels and Acts of the apostles.
The last we read of hira in the Acts he
was laboring in Jerusalem and its
neighborhood (chapters 10-12), but
subsequently he seems to have mi
grated further to the east and south
where we now find hira, at Babylon,
writing this epistle (verse 13).
He is addressing it to the "stran
gers" scattered throughout the different
provinces of Asia Minor, an introduc
tory form of address suggesting that of
James' epistle, and leading to the opin
ion that he wrote practically to the
sarae class of persons, only perhaps a
little later in time.
The word "strangers" must not put
us off the track as if they were simply
persons unknown to Peter, and hence
strangers in that sense, but rather
strangers in the general sense in which
all the saints are strangers and pil
griras here. See other uses of the
word or its equivalent in 1:17, 2:2,
etc. Also Paul's words in Philippians
3 : 29, where "conversation" should be
rendered "citizenship."
It is quite evident that the persons
to whora he wrote were undergoing
severe trial and persecution, and that
his purpose was to inspire thera with
hope. The Apostle of Hope. — Indeed just
as Paul might be called the apostle of
faith, and John the apostle of love, so
Peter might be called the apostle of
hope. He was the active, impetuous,
springy and expectant one araong the
twelve, ever their inspiration and
mouth piece ; and the same qualities
that marked his career then are seen
here in his later experience and writ
ings, only purified, trained, exalted by
what he had passed through, and by
what he has been taught of the Spirit.
As illustrating the characteristic of
hope, note the nuraber of instances in
which that word is used in this epistle,
1:3, 13, 21, 3:15, etc. But note as
well another circurastance quite as il
lustrative, viz : that wherever he speaks
of earthly suffering, either on the part

of Christ Hiraself or His people, he
always throws it in the light of the
glory that shall follow. As Dr. Board-
man says, '"It is not as if there were
an allotment of suffering here, and an
allotment of glory by-and-by, with no
connection between the two ; but the
suffering is incidental to the glory."
Peter emphasizes this continually by
the juxtaposition of the two ideas. See
1:6, 7, II, 4:12, 13, 5:1, 2, 4, 10,
etc. The Object of the Epistle  There
was a two-fold purpose in the raind of
the apostle in writing this epistle as he
tells us in the sequel, verse 12. His
purpose was to exhort and to testify,
and the theme of his testimony was
"the true grace of God." A good text
this for a serraon, the outlines of which
raight easily be discovered in the full
text of the epistle, and indeed in its
doctrinal portion only which is con
fined to the first few verses of chapter
I. The Outline  I. The epistle opens
with the custoraary salutation, 1:1, 2,
in this case even raore interesting and
instructive than usual, since some of
the richest teachings of the true grace
of God are found in it. See the second
verse, for example. There is the grace
of election in the first place, and then
that election as drawing forth the oper
ation of the three Persons of the Ador
able Godhead. The opening reraarks in
our lesson on Ephesians might profit
ably be consulted here, where attention
is called to the fact that the doctrine
of the Trinity is not called by that tech
nical term in the New Testaraent, yet
it is the very warp and woof of that
revelation. II. Following the salutation we have
the thanksgiving, which really extends
frora the third verse of the chapter to
the twelfth, and offers a rich raine of
precious ore for the seeker after truth.
It begins with a declaration of God's
raercy towards us, expressed in what
great fact of our Spiritual condition
(3) ? On what anterior fact in the life
and work of our substitute Saviour is
our new birth grounded? What is the
nature of the "living hope" to which
we have thus been begotten (4) ? What
four features of this inheritance are

The First Epistle of Peter.

169

enumerated in that verse? Is there
danger of the saints losing this inher
itance (5). At what tirae is it to be
fully revealed and enjoyed? Does it at
all railitate against our heirship that
we are now passing through sorrow at
tiraes (6) ? What is the meaning of
this sorrow and what will be its out
come (7) ? What does this verse teach
as to the period referred to by the
"last time" in verse 5 ? When, then,
may we look for the consummation of
our salvation, the end of the world or
the coming of Christ? Is this revela
tion concerning the coming glory of
Christ Umited to the New Testament
(10, 12)? Did the Old Testament
prophets know anything of the time
of His revealed glory (13)? What in
telligence beside ourselves are deeply
interested in the outworkings of these
marvels of grace (same verse) ?
III. Following the thanksgiving,
which for the most part, exhausts the
doctrinal portion of the epistle, we
have what might be called its applica
tion, extending indeed to the very
close. It is introduced by the word
"Wherefore" in verse 13.. You have
been chosen, regenerated, endued with
a living hope, and an eternal inherit
ance, "Wherefore" do these things
live this kind of life whose outline fol
lows. In other words observe the ob
ligations of conduct, 1:13-3:12.
(i) Be hopeful, 1 : 13. Having been
begotten again unto a living hope, be
hopeful. Hopefulness in the truest and
most far-reaching sense has been made
possible through Christ, now exercise
it. Hope in verse 3 is a condition, in
verse 13, an experience. It is our duty
to hope. What preliminary is neces
sary to hope (sarae verse) ? When is
this hope to be changed into fruition?
(2) Be holy, 14-16. What two rao
tives to holiness are given in these
verses? Note that "conversation" here
does not raean merely talking one with
another, but our whole conduct or raan
ner of living. See Revised Version.
(3) Be God-fearing, 17-21. What
two motives for Godly fear on the part
of the child of God are given in these
verses? By what language is it seen
that Peter and Paul agree perfectly as
to the only ground of huraan rederap
tion? (4) Be loving, 22-25. Note a two
fold use of the word "love" here paral
lel to that of the word "hope" in the
previous verses. First, we see love as
a condition into which we have been
begotten by the Holy Spirit through
the Gospel, and then we see it as sorae
tbing to be practiced in our deahngs
one with another. What was funda

mental as a pre-requisite to this love
(23) ? With what is the word of God
identified in verse 25 ?
(5) Be increasing, 2:1-3. Here is
another "Wherefore", growing out of
the premise in the preceding chapter
and affording a third illustration of
the peculiar gramraatical or rhetorical
construction previously alluded to. You
have been born again by the Word of
God. The Word of God is a living
Word. Wherefore desire the Word
that you may live, grow, increase in
strength in the Lord. There was a
pre-requisite to the exercise of hope,
of holiness, and there is one to the ex
ercise of growth. What is that pre
requisite (verse 1)? How these pre
requisites, these "puttings off" of things
in order to the "putting on" of other
things suggest the pruning of the hus
bandman that makes the vine grow,
and bud and put forth fruit !
(6) Be praising, 4-10. Under what
figure of speech very common to the
Scripture, is the Lord referred to here
(4) ? Under what corresponding fig
ure are believers referred to in relation
to Him (5)? What are these "living
stones" called, by apposition, in the
same verse? What "sacrifices" is this
priesthood to offer? On what ground
have such sacrifices becorae acceptable ?
Here is a beautiful thought almost
overwhelming in its revelation of di
vine love and grace towards us in
Christ. The reason our sacrifices are
acceptable to God is because of the
preciousness of Christ to God through
whom those sacrifices are offered, a
preciousness attaching to Him as re
vealed in the Old Testament Scripture
quoted in verse 6. But this precious
ness really belongs to us ; it has been
made over to us in Christ, and has be
come ours in Him. Hence the reason
our sacrifices are acceptable to God is
because of our preciousness in His
sight — preciousness iraputed unto us
in Christ. The Revised Version brings
this out raore clearly, since it reads
(verse 7), "For you therefore which
believe is the preciousness." But now
what does verse 9 show to be the pe
culiar character of the sacrifices we
are to offer up? And why, what rea
son have we, for thus offering them up ?
Read the conclusion of this section.
(7) Be self-restrained, 2:11, 12.
The carnal appetites seem here to be
referred to, and yet the expression
"fleshly lusts" may have the general
meaning of worldliness as suggested in
the epistle of James just studied. "Con
versation" (verse 12) reraeraber, raeans
general conduct, behavior. "Honest"
means seemly, consistent. Who are

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meant by the Gentiles, the church or
the world? Why should they be care
ful and restrained in their conduct be
cause of them?
(8) Be submissive, 2-13-3 ¦ 7- The
spirit of submission here inculcated is
along these lines, governmental, (13-
17), industrial, (18-25), conjugal, (3:
1-7). (9) Be Uke minded, 3 : 8-12. What
the Spirit means by like-mindedness in
this case is explained in what follows :
Having compassion or sympathy, being
tender-hearted, loving and raeek. He
enlarges upon the last-named virtue.
We should not render railing for rail
ing, but rather blessing. We were
called in Christ to do this, and by
this means we ourselves come into
blessing (10-12).
Testimony to the Hope. — We have
been dwelling upon the obligations de
volving on us as Christians and grow
ing out of the living hope into which
we have been begotten through the
mercy of God. Another of these ob
ligations, introducing us to a new field
of Christian activity altogether, is that
of witnessing or testifying to the hope
itself. The subject is easily reached
through the reference just raade to the
need and the value of meekness under
provocation or wrong. The Christians
were enduring wrong ; it was a time of
persecution, if not general and contin
uous as at some later periods, never
theless fierce while it lasted, and to
be met only with faith and patience.
An observance of the advice in the
preceding verses (10-12), would enable
them to escape much of it, (verse 13),
and yet when it fell upon thera in what
spirit should it be received (14)? It
is at this point that the obUgation to
testify is presented, the subject extend
ing frora 3 : 1 5 to 4 : 6, at least, and in
cluding one or two expressions of so
raysterious a character as to have given
rise to rauch controversy.
Observe please, the features by which
this testimony should be marked as in
dicated in verses 15 to 17, viz: readi
ness, intelligence, meekness, and well
doing. Thus would they not only be
delivered, but thus would they triumph
over their enemies as Christ Himself
was delivered and as He triumphed.
This is the significance of the myste
rious words following about the
Spirits in Prison. — These "spirits in
prison", verse 19, are not, I think
the spirits of men, but evil angels, the
evil angels raentioned in connection
with the days of Noah (verse 20, cora
pared with Genesis 6), and spoken of
again by Peter in the same connection

in his second epistle 2:4, s, and by
Jude 6. Christ suffered for sins, was
put to death as to His flesh, but was
deUvered, quickened as to His spirit.
He was not only delivered, however,
but was caused to triuraph openly over
his enemies, for in His spirit He went
and proclaimed His victory through the
Cross before the evil angels reserved in
chains and darkness unto judgment,
and is now "gone into heaven and is
on the right hand of God, angels and
authorities and powers being made sub
ject unto him" (22).
That word "preach" in verse 19 is
not the one usually eraployed in con
nection with the Gospel, but another
word having the meaning only of a
herald or a proclaimer of news, not
necessarily the good news of salva
tion. Christ did not go into Hell to
preach the Gospel to the lost, and give
thera "another chance," so to speak,
but He went into the prison-house of
the condemned evil spirits of Noah's
day awaiting judgment, and announced
to them the results of Calvary which
they had sought to frustrate.
Now observe the practical exhorta
tion to these persecuted and suffering
Christians based upon the experience
of Christ (chapter 4), "Forasrauch
then as Christ suffered in the flesh arm
yourselves with the same mind," suf
fer as did He, and you will triumph
as did He, especially in that day when
you shall give account to Hira who
judges the quick and the dead. This
reference to the dead brings up the
thought of some of their number who
had died, perhaps as a result of the
persecution suffered, and Peter reminds
them that the Gospel had been preach
ed to thera to this same end. They had
indeed been "judged according to men
in the flesh," had suffered the judg
ment of men while in the body, but
they were living "according to (iod in
the Spirit." Their spirits were alive
before Him, for men could kill their
bodies but not their souls.
This reference to the preaching of
the Gospel to the dead, it will thus be
seen, raeans a preaching which they
heard and accepted, not after they had
died, but while they were still alive
here in the flesh. Dead though they
were now as to their bodies, their
spirits were alive unto God, and await
ing the triumphant resurrection of their
bodies as in the case of Christ.
Concluding Exhortations  ^The re
mainder of the epistle, 4 : 7 to the end,
is taken up with specific exhortations
naturally suggested by the foregoing.
For example :
I. To sobriety, verse 7. Observe the

The Second Epistle of Peter

171

reason for this sobriety and its method
of exercise.
2. To love, verse 8. Observe the
kind of love, and the way in which it
would show itself.
3. To hospitality, verses 9-1 1. The
hospitality in this instance, while not
excluding that on the material side
which the Apostolic church seems to
have been very generous in exhibiting,
does nevertheless have special refer
ence, it seems to me, to that inter
change of spiritual courtesies of which
verses 10 and 11 speak. As we have
seen in the study of Paul's epistles,
there was a disposition on the part of
the early Christians to misappropriate
the spiritual gifts so freely bestowed
upon thera by the Head of the church,
and to use thera in a spirit of unholy
eraulation rather than for the edifying
of the bodjf of Christ.
4. To rejoicing in tribulation, 12-19.
It will be recalled how remarkably this
exhortation harmonizes with the de
claration of the truth in Romans 5,
verse 3, etc., and also that it affords an
illustration of that peculiarity of Peter
who, as we have said, ever throws for
ward the sufferings of the Christians in
the present time into the light of the
glory that shall follow. But let not
the inspired caution be overlooked con
cerning the kind of suffering or trial
that is meant. We are all great suf
ferers as. we think, but what proportion
of our suffering is for righteousness'
sake, or for Christ's sake? And yet it
is the latter only that has promise of
the glory.
Moreover, as the writer says, sorae
of the other suffering being on account

of wrong-doing on our part has judg
ment awaiting it from God rather than
reward. It is true, indeed, that there
is no condemnation in the sense of eter
nal separation from God for the be
liever in Christ, and yet that believer
often suffers here for his unfaithful
ness, and must bye and bye stand be
fore the judgment seat of Christ to
give account of the deeds done in the
body. There is such a thing as being
saved ourselves, though our works raay
be burned up, and no greater calamity
can befall a Christian.
5. To fidelity on the part of elders,
5 : 1-4. Observe in this case again the
relation expressed between present suf
fering and future glory (verse i), and
also the time when this glory shall be
experienced (4).
6. To humility, 5-7. Observe the
reason for humility, and the reward.
Read verse 7 in the Revised Version,
where anxiety is substituted for care.
Care is almost always necessary, but
anxiety on the part of a child of (iod
is dishonoring to Him.
7. To watchfulness, 8-1 1. Observe
the testimony in this case to the per
sonality of Satan, the way in which he
is to be withstood, and the comfort
ministered in the thought that our af
flictions through his machinations are
neither singular nor unusual.
The epistle concludes with a super
scription in which the name of another
is mentioned as an amanuensis. Where
have we seen that name before? For
what two reasons has the epistle been
written? Where does Peter seem to
have been located at this time? Who
was associated with him?

CHAPTER LXn.

The Second Epistle of Peter.

The second epistle of Peter is the
first of the New Testament books as to
the canonicity or inspired authority of
which there is any reasonable doubt.
It was not mentioned by the earliest
Christian writers, but this may be ac
counted for by the lateness of its ap
pearance, and the further fact that it
was not addressed to any local church
with an interest in and faciUty for
making its existence known. Its canon
icity however, is doubted, on the furth
er ground that there is a marked differ
ence of style between it and Peter's
first epistle ; but may it not be repUed

that there is a marked difference in
the theme? The first was written to
exhort and to testify, but this to wam
and to caution (3:1, 2, 17, 18), a cir
cumstance quite sufficient for whatever
difference in style could be pointed out.
And then, too, Peter was not a stereo
typed man. James might be supposed
to keep to one style, but Peter hardly.
On the other hand there are certain
points of genuineness which others have
pointed out, such as similar and pe
culiar expressions in the two epistles,
similar views of prophecy which will be
noted, the writer's testimony to his

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presence at the transfiguration, etc.,
all of which substantiate the Petrine
authorship. It is not a subject we can
consider here at any great length —
enough for us to know that the book
has been regarded as canonical by the
whole church, with isolated exceptions
here and there, for sixteen or seven
teen centuries at least.
The Outline. — The epistle might be
regarded as consisting of but two parts,
the salutation, covering verses i-ii of
chapter i, and the motive or object in
writing which occupies the remainder
of the book.
However, for convenience, let us
limit the salutation to the first two
verses. To whom does Peter address
hiraself? Note that in the Revised
Version it reads, "To them that have
obtained a like precious faith with us
'in' the righteousness of our God and
Saviour Jesus Christ," and that thus
reading, it harmonizes perfectly with
the teaching of Paul in Romans, con
cerning the way in which a man be
comes just with God. His righteous
ness is a righteousness of God, and
one that he obtains from God, receives
through the exercise of his faitii in
Christ. Precious faith I
The Object. — Before analyzing the
epistle further, let us recur again to its
object which, as we have seen, was to
warn and to caution. And this warn
ing, as a study of the indicated verses
will show, was against falling frora
grace, while the exhortation was in the
direction of growing in grace. Now a
working outline of the epistle will be
found in considering:
1. The enforceraent of this warning
and exhortation, i : 2-1 1.
2. The ground of it, i : 12-21.
3. The occasion of it, 2-3.
This last division raay be wisely di
vided again when we corae to it.
I. As to t he enforceraent of the
warning against falling from grace no
tice three points :
(a) The source of growth in grace,
2-4. This source is God Himself.
Grace and peace are multiplied in us
through the knowledge of Him (verse
2), but that is not all. His divine
power grants unto us how many other
things that pertain to the same end
(verse 2) ? And through what chan
nel do they come (sarae verse) ? By
this knowledge of God we become pos
sessed of certain things, what are they
(4) ? And through the possession of
these promises of what do we come to
partake? But what antecedently has
become true of us? How does "the

corruption that is in the world" control
men so that they can not partake of
the divine nature (same verse) ?
(b) The Unes of growth, 5-7. If
we are to be preserved from falling
from grace in what general directions
should we be careful to grow in grace?
We have obtained faith from God, in
other words, and by this we have been
declared righteous in a judicial sense,
but what now, are we to add to this
faith, or "supply in it," to quote the
Revised Version, in order to perfect
assurance? The list of the virtues fol
lows, of which one or two require a
word of explanation. That word "vir
tue," for example, is not to be taken
in the sense of chastity as coramonly
employed by us, but in the sense of
"Courage," perhaps raoral courage to
confess our faith before raen. And,
in like manner, "temperance" is not
to be restricted to moderation in the
use of intoxicated drinks merely, but
moderation in every line of conduct,
self-restraint, in other words. More
over, the word "charity" is to be inter
preted by "love" as in i Corinthians
13- (c) The need of growth, 8-11. The
necessity for circuraspection and "dil
igence" on our part in these matters is
seen in what follows. It is the pres
ence of these things in our lives, and
this only, that makes us fruitful in
Christ, and bears testiraony to the
power of His cleansing blood (8, 9).
Moreover, they alone can produce the
strength of assurance of our salvation
(10), and secure that that salvation
shall not be a bare salvation merely,
but a triumphant and glorious one (11).
The Ground of the Warning 
II. Passing now frora the apostle's en
forceraent of his warning and exhor
tation to the ground of it, 12-21, we
find it built upon the foundation of the
truth of the Gospel. And this truth is
set before us along two lines of evi
dence :
(a) The testimony of Peter himself
12-18. In introducing this testimony he
speaks_ in a most interesting manner of
his object (to stir them up), his motive
(his approaching decease), and his pur
pose (to prepare a record of these
things, which record, by the way, is
supposed to be contained in the Gos
pel of Mark). But now, what is his
testimony? That is, to what particular
fact of Gospel history does he bear
witness (16)? What lond of witness
is It (same verse) ? What did he see
and hear? Do you remember who were
with him on this occasion? How does
he thus interpret the event of the trans
figuration, that is, of what greater

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173

event does he speak of it as a fore-
gleam ?
(b) The testimony of the Old Testa
ment prophets, 19-21. Verse 19 should
be read thus : "Wherefore we have the
word of prophecy made more sure." It
does not mean that the words of the
Old Testament prophets are more sure
than those of the New, like himself,
but that such words as his, such testi
mony as he is able to bear, corrobor
ates and strengthens the prediction
spoken before. How, then, should we
regard the Old Testament prophecies
(19) ? What does he say of their ori
gin (for so should tbe word "interpre
tation" be understood in verse 20) ?
And when he says those prophecies
were not of any "private" origination,
what does he mean, as gathered from
verse 21 ? Does not this strongly cor
roborate the declaration of Paul in 11
Timothy 3:16, that "all scripture is
given by inspiration of God"?
The Occasion for the Warning. —
III. We are now prepared to consider
the third and last division of the book,
which treats of the occasion for this
warning and exhortation, chapters 2
and 3. In brief, this occasion was the
incoming of false teachers in the
church, 2:1, whose eminent success
is predicted in verse 2 ; whose punish
ment is certain and dreadful, 3-9 ; and
whose description follows in verses
10-22. We shall not be able to enter upon
this description in detail, and, indeed,
it presents many difficulties of inter
pretation. The presence of such per
sons, and especially teachers, in the vis
ible church, is almost inconceivable,
awful to contemplate ; but we should
remember their declared falseness, and
recall what Christ said about wolves
in sheeps' clothing. Their leading char
acteristics are carnality (10), presump
tion (10-12), revelling (13), and covet
ousness (14-16), but it is clear that
the first-named played the largest part
in the unholy power exercised over
their followers. Just what the features
of this uncleanness were, and just how
it is to be adjusted in the philosophy
or phenomena of Christianity to-day,
are themes that may come before us
again when we reach Jude, whose epis
tle contains the same picture of false
teachers in about the same words.
The Character of the False Teaching.

— Perhaps no portion of this epistle is
more interesting or important from the
point of view of the present, than the
last portion, on which we now enter,
and which, in connection with the de
scription of the false teachers them
selves, describes the character of their
teaching. It will be seen that the lat
ter focuses upon the second coming of
Christ, emphasizing thus, from a neg
ative point of view, the priraary im
portance of that doctrine, chapter 3.
In the first place, in passing, notice
the teaching of the second verse con
cerning the authority of the New Tes
tament as compared with the Old, and
how the apostle places his own writ
ings on a par with those of the proph
ets. What period of time is being refer
red to (3) ? Remember that "the last
days" here means, as uniformly, the
last days of the present age, not the
end of the world. What is the sub
ject of the scoffing marking the period
spoken of (4) ? Of what dreadful fact
do the scoffers seem to be in practical
ignorance (5, 6) ? How will the next
cosmic catastrophe differ from the last
(7) ? The reference in verse 7, of
course, is to the end of the world, but
this will not be reached, according to
other Scriptures, Revelation for ex
ample, till a thousand years after the
coming of the Lord. How does this
fact seem to be alluded to in verse 8?
For what merciful reason is the com
ing of the Lord delayed (9) ? To what
notable period does verse 10 refer?
We have already seen (11 Thessalo
nians), the distinction between the com
ing of Christ for His church, and the
introduction of "The Day of the Lord"
which follows. This "day" begins and
ends with judgraent as Revelation more
fully reveals, although between the two
series of judgments the millennium in
tervenes. We have already been taught
that the prophets see events in space
rather than in tirae, often overlooking
intervening occurences between the
great objective points. In this way
the church period is not alluded to at
all in the Old Testament, while in the
present instance Peter says nothing
about the millenniura. What solemn
application does he make of these
words (11-12)? What hope is set be
fore the believer (13) ? With what
warning and exhortation does he close
(17. 18)?

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CHAPTER LXIIL

The First Epistle of John.

The first epistle of John is addressed
to no particular church or indiviudal,
but it is the thought of sorae that the
apostle had in raind a cycle of churches
Uke perhaps the seven churches of Asia
(see Revelation i). It is quite likely
that the Christians to whom he wrote
were mostly of Gentile rather than
Jewish origin, as judged by the few
references to the Old Testaraent, and
also by such aUusions as that in chap
ter 5 : 21.
It is thought, too, that the epistle
was written later than the Gospel by
the sarae author, as gathered frora the
circurastances that an acquaintance with
its facts is pre-supposed, and also be
cause the words of Christ are cited as
if known.
The occasion and object of its writ
ing seem to have been furnished by the
presence of false teachers, as we may
judge frora many passages, of which
2 : 18-26, and 4: 1-6, are examples. And
indeed, as a matter of fact, we learn
from the writers of church history
that at a very early period there were
three classes of heretics as they were
called, (i). The Ebionites, who de
nied the Deity of Christ; (2). The
Docetists, who denied His humanity;
(3). The Cerinthians, who denied the
union of the two natures, human and
divine, prior to His baptism.
The Theme of the Epistle is stated
very clearly to be "Fellowship with
God" in chapter i : 3,' 4, and the idea
is presented to us not in a constant
progression of thought, but after the
raanner of the law of recurrence, which
we have come to recognize so clearly
in other instances. Pebaps it might
be said rather, that the apostle gives
us three distinct cycles of thought, not
very difficult to perceive and which
form in their combination a very beau
tiful picture of truth, and a very ira
pressive and curaulative application of
the main line of instruction. For ex
ample, God is light (1:5). hence fel
lowship with God depends on our walk
ing in the Ught. Again, God is right
eous (2:29), hence fellowship with
God depends on our doing righteous
ness. And finally, God is love, (4 : 7, 8)
hence fellowship with God depends on
our possessing and manifesting love.
I. The Introduction, 1:1-4.— In the

introduction to this epistle three
thoughts are set before us concerning
the apostleship of Christ, which may
be thus expressed :
The proofs of apostleship, viz: to
have seen and heard Christ, verse i.
The character of the apostleship,
viz : the declaration of Christ, verse 2.
The object of the apostleship, fel
lowship in Christ, verses 3, 4.
What peculiar expressions in the
opening chapter of John's Gospel are
recalled by the first verse ? What bear
ing has this upon the statement that
the Gospel was first written? Against
which of the heresies, previously men
tioned, do these words seem directed?
How does the Revised Version trans
late verse 2, especially the phrase "that
eternal life"? Against which of the
heresies, previously mentioned, do these
words, as given in the Revised Ver
sion, seem directed?
II. The First Cycle of Thought, 1:5-
2:28. — What is the first message that
John declares to them (s) ? If "God
is light," how is fellowship to be main
tained with Him, (6, 7) ? If fellow
ship is only to be maintained by walk
ing in the Ught, how may we walk in
the light?
(i.) By perceiving and confessing sin
in the faitii of Jesus Christ (i : 8-2 : 2).
(2.) By keeping God's command
ments, (3, 8).
(3.) Especially the commandment of
love to the brethren, (9, 11).
(4.) This keeping of God's com
mandments is incorapatible with the
love of the world, (15-17).
(5.) It is also incompatible with fel
lowship of false teachers, (18-28).
Notice carefully how this last sec
tion corroborates the previous remarks
concerning the nature of the heresies
in John's time. Notice the peculiar
title ascribed to Christ in verse 20.
How does this verse and also verse 27
harraonize with such passages as John
15 : 6, and Acts 2 : 32, 33? What then
is the unction believers have received
from Christ?
III. The Second Cycle of Thought,
2: 29-4: 6. — ^The second cycle centers
around the thought that "God is right
eous" (2-29), hence fellowship with
God depends on doing righteousness.
It is interesting to observe that in

The First Epistle of John

175

the working out of the proposition that
fellowship with God is to be maintain
ed by doing righteousness, the apostle
spealfs of three distinct things :
I. The motive for doing righteous
ness, viz : the hope we have through
our sonship to God (3:1-10).
2. The test of doing righteousness,
viz : love to the brethren, (3 : 11-18).
3. The reward of doing righteous
ness, viz : assurance of salvation, (3 :
19-4:6). Referring more at length to what I
have called the "raotive," notice par
ticularly that our sonship to God in
cludes likeness to Christ in His mani
fested glory (2). Notice, too, that the
evidence of the sonship is in a sense
bound up with this expectation of His
coming, and the holiness of living it
begets (3). Verses 3-8 practically con
tinue the thought of Christ's holiness,
and His work on the Cross to make it
possible in our experience. Verse 9,
has presented difficulty to some, but it
may be stated as a contribution to its
consideration that the phrase "whoso
ever is born of God," is taken by many
to refer only to the new nature in the
believer which does not sin. Others
again interpret the word "commit" in
the sense of practice (compare Gala
tians 5:21), Revised Version). It is
one thing to fall temporarily into sin
as a consequence of sudden and strong
temptation, and it is another thing to
practice it, i. e., to live in the con
tinual performance of known trans
gression. This no regenerated man
does or can do. The teaching of this
verse should always be carefully bal
anced with that of 1:8, where the
apostle, be it remembered, is speaking
to the very same persons as in the pre«-
ent instance.
Referring to the "test" of doing
righteousness, it may impress some as
peculiar that brotherly love should be
insisted on again as in the case of walk
ing in the Ught.' But it will be found
to have an equally prominent place in
the third cycle of thought, thus stamp
ing this epistle as pecuUarly the epistle
of love. It speaks much of God's love
toward us and our love toward Him,
but singularly, either side of that truth
with John always runs into the corre
sponding one of love towards one an-
another in Christ. What a large place
this last holds in the mind of God and
in the Christian Ufe! Notice what
hinders the flow of this love as indi
cated by verse 12. How watchful we
should be over envy! Notice its im
portance as demonstrating our spiritual
condition in verse 14. Notice the

deeply spiritual application of the sixth
comraandment in verse 15. Notice the
very practical way in which this love
should be deraonstrated in verses 16-18.
Referring to the "reward" of right
eousness as consisting in the assur
ance of salvation, I would call atten
tion to the number of times and the
different relations in which that word
"know" is employed by the apostle.
This is the "assurance" epistle all the
way through as well as the epistle of
love, and it is more than a simple co
incidence that these two things should
go together. See how much assurance
of salvation depends upon our having a
good conscience and a warm heart in
Christ (19-21). See, too, how that this
assurance of salvation carries with it
a corresponding assurance in prayer
(22-24). Some Christians are ever
asking how they may be sure that their
prayers are heard. Here is the simple
answer : Live the life of obedience to
God in the faith of His Son Jesus
Christ and dismiss all misgivings. See,
again, that this is the evidence of the
abiding life in Christ (24), and that
just in the measure in which we are
pleasing our Heavenly Father as Jesus
did, will we receive the witness of the
Holy Spirit to that fact as He did.
Finally the Christian who thus lives
obediently has his assurance increased
in the testiraony to his overcoming
of temptation. He will not be carried
away by false doctrines or deceived by
any anti-Christ (4: 1-6).
IV. The Third Cycle of Thought, 4: 7-
5:21. — What is the third characteristic
of God which John reveals (7, 8) ? If,
then, God is love, How is fellowship
to be maintained with Him (same
verses). In the working out of the
thought thus suggested, that fellowship
with God is to be maintained by ex
periencing and exercising love let us
notice (i), how His love was particu
larly manifested toward us (9, 10), and
(2), how our love towards Hira should
be manifested (11, 12). In the third
place, notice how such love implies fel
lowship (13-16). In the fourth place,
notice how it effects our spiritual life,
begetting assurance, (17-18). In the
fifth place, notice how its absence de
stroys fellowship (19-21). In the sixth
place, notice how that the experience
and exercise of love is only another as
pect of walking in the light and doing
righteousness (5 : 1-4). In the seventh
place, notice that the basis, and in a
sense, the source of this love, is faith
in Christ (5-12). In conclusion, notice
how many things we may thus know.
Verses, 13, 15, 18, 19, 20.

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CHAPTER LXIV.
The Second Epistle of John.

It is generally assumed by the
church that the second and third epis
tles of John were written by the au
thor of the first epistle bearing that
name, who was as well the author of
the fourth Gospel and the book of
Revelation. There have been hints of
some other John known as the "Pres
byter" of the second century, but his
existence can not be proven. More
over, there are strong corroborative in
dications of an internal character going
to show identity of authorship between
these two epistles and the first of the
same narae. But these questions of
criticism, as we have said all along,
hardly belong to the scope of our pres
ent work. (See the author's work.
Primers of the Faith" (ReveU Com
pany). The second epistle is addressed to
whom? The word "lady" in the Greek
is Kyria, which raay be translated as
a proper name as well as impersonally,
and perhaps in this case it should be so
understood. Kyria was a common name
among the Greeks and refers here, it
may be, to some notable saint in the
church or among the churches of Asia,
in the neighborhood of Ephesus, to
which John especially ministered in this
his old age. The letter is a brief one,
for the writer is soon to raake a visit
to this sister in Christ and to speak
with her face to face (12).
I. The Salutation, verses 1-4, is in
teresting for three or four things :
(a) 'The deep humility of the writer.
He who might have called hiraself not
only an apostle, but the last of the
apostles, and even the apostle whom
Jesus loved, is content to describe hira
self as "the elder."
(b) The tender regard for the sister
in Christ to whom he writes ; but it is
as a sister in Christ that he addresses
her, whom he loves in the truth, i. e.,
in Christ. A love, spiritual, holy eter
nal. (c) The solicitude for the honor and
raajesty of Jesus Christ. The mercy
and peace which corae to us are not
only frora God the Father, so to speak,
but the Second Person of the Godhead
as well, Jesus the Christ. And He is
the Son of the Father. Not a Son but
THE Son. How Uke this is to John's
eraphasis on the same truth in his first
epistle.

(d) The insight into the spiritual
condition of this sister's household. He
had found, come across, in his travels,
certain of her children who were walk
ing in the truth, i. e., knowing the truth,
and living in the power of it. Were
all of her children doing this?
II. The burden or real message of
the letter follows next, 5-1 1. This bur
den is the old one of John, the mes
sage he reiterates — love. But love in
the New Testaraent raeans, as we have
seen, not a passion, not an eraotion, a
life. An abiding and controlling prin
ciple of being influencing for righteous
ness, this is love, Christian love. Is
not that what John says again and
again in his first epistle, and is it not
what he says here (6) ? And see how
the idea is eraphasized in verse 7. Not
to love is not to hold to the truth in
doctrine and to practice it in life.
False teachers do not love. They may
be amiable and kindly in their family
and social relations, but they have not
love, this Gospel love. They are de
ceivers, wittingly or unwittingly, and
love and deceit do not go together.
And mark, too, what is the central fact
of that truth which constitutes love —
the confession that Jesus Christ is
corae in the flesh. This strikes at the
Jew's denial of Jesus, certainly, but
how can Christian Science, for example,
which denies the material body confess
this? But changing the language again
to conforra to the Revised Version, we
see that they are the deceivers and
the anti-Christ in spirit who fail to
confess that He "coraeth in the flesh."
It is Christ's second coming John has
in mind as truly as His first coming.
How more and more iraportant this
dotrine, this hope of the church, seeras
to become as we advance in the study
of the New Testament !
In the light of the above consider
now the warning in verse 8. There is
danger of Christian believers losing
something which belongs to thera. That
something is "a full reward." Com
pare Luke 19:15-27, I Corinthians 3:
11-15, II Peter i : 5-11. But when does
this reward come to them? See Mat
thew 16:27, Revelation 22:12. Does
not the comparison of these passages
bear out the thought of John in verse
7 as rendered by the Revised Version?
Is not that false teaching which denies

The Third Epistle of John

177

the coining of Jesus again in the flesh?
And will not they who are deceived by
it fail of their full reward when He
comes? And should they not look to
themselves, guard this point, in their
faith? What is it to transgress as given in
verse 9? By the "doctrine of Christ"
there is not meant raerely the things
He taught with His own lips while
here in the flesh, but the whole doctrine
or teachings concerning Hira, i. e., the
whole of the Old and New Testaments.
To deny the truth concerning Christ is
to deny His first and His second com
ing in the flesh, and He who denies
this "hath not God." He may speak
much of the "Father," but he only has
the Father who has the Son. To have
the One you raust have the Other, (9).
And observe how strenuous we
should be in maintaining this doctrine
(verse 10). I think tbe command there
"receive him not into your house," is

not absolute but relative. I do not
think it means that we are to deny
him meat and shelter altogether, if he
be in need of them, but only that we
are not to fellowship him as a brother.
Even our personal enemies we are
commanded to bless and to pray for,
if they hunger we are to feed thera and
if they thirst give thera drink. But
those who are the eneraies of God by
being enemies of His truth, we are to
have nothing to do with in the capacity
of fellow-Christians we must not aid
them in their plans or bid thera God
speed. How would such a course on
our part involve us ( 1 1 ) ?
The apostle closes this epistle with
that allusion to his visit already re
ferred to, and a greeting from Kyria's
elect sister. Did this mean her sister
in the flesh or only in the faith? And
in this last case was it the apostle's
wife?

CHAPTER LXV.
The Third Epistle of JohA

To whom is the third epistle of John
addressed? Gaius is a narae frequently
alluded to by Paul as you raust have
observed, but whether this were the
same individual as that or any of those
mentioned by him, is problematical. In
any event he seeras to have been a con
vert of John (verse 4). Another form
of the name is Caius and this was a
very comraon name indeed.
What distinction in spiritual things
is ascribed to Gaius (2) ? His soul was
prospering even if his bodily health
and his business were not, and how
much more important this was. But it
is of value to note that the inspired
apostle is interested in other things as
well. The Christian should be careful
of his health, and it is perfectly com
patible with a deep spiritual life that
he should have a successful business.
The Christian Character of Gaius.—
After this salutation in verses 1 and 2,
the next division of the epistle deals
with the Christian character of Gaius,
and enlarges upon the directions in
which his soul's prosperity displayed
itself, 3-8). Here are three particulars
named (i). He possessed the truth
(3)., (2), He walked in the tmth, 1. e.,
his life and conduct measured uo to
the Ught he had received from God,
(3, 4). (3), As walking in the truth

he was "careful to maintain good
works," especially iu the distribution
of his means (5, 6). It is noticeable
that his "faithfulness" in this regard
is mentioned. It was not a spasmodic
or impetuous thing on his part, but a
steady flow of grace through him. His
breadth of disposition is also mention
ed, which indeed illustrated his faith
fulness from another point of view,
since his giving was not limited to
those he knew but extended to those
he did not know (5). Some particular
recipients of his bounty are referred to
in verse 6, and a journey is mentioned
toward the expense of which he was
contributing (6). All this is very re
alistic, and seems to bring the Ufe
of the church in the first century "up
to date" as we soraetiraes say.
One or two facts, however, are giyen
concerning the recipients of Gaius' gifts
equally honoring to them, (7). Look
at the motive of their journey, "His
Name's sake," and look at the spirit
actuating them "taking nothing of the
Gentiles," i. e., the heathen. Whatever
the journey was, they might have been
assisted in it pecuniarily by those who
were not actuated by a love for and
fidelity to His name, but their con
science would not permit them to re
ceive such aid. How valuable the in-

178

Synthetic Bible Studies

struction of this example. And what a
close relationship it bears to the teach
ing of the second epistle about fellow-
shipping with heretics. How should
such loyal and self-denying workers as
these be treated in the church, and why
(8)? The Worldly Character of Diotrephes.
— The third division of the epistle deals
with another type of the professing
Christian and sets before us the world
ly character of Diotrephes, 9-1 1.
What seems to have been his beset
ting sin (9) ? What boldness on his
part to have withstood even an apostle
in such a way. How this experience of
John recalls that of Paul in connection
with the churches of Corinth, Galatia
and Thessalonica? In what manner
did John intend to deal with him (10) ?
Does this also recall anything sirailar
in the exercise of apostolic authority

on Paul's part? How does verse 10
furthei reveal the worldliness and in
sincerity of Diotrephes? What an aw
fully disagreeable, overbearing, auto
cratic, unholy raan he raust have been!
How did he get into the church?
What advice is given Gaius in verse
II? How does this verse testify to
the relation between a living faith and
good works? What opposite kind of
example is set before him in verse 12?
How many kinds of witnesses testify to
the Christian character of Deraetrius?
One can not help wondering if this
were the Demetrius of Acts 19. Such
trophies of grace are by no means un
usual, Paul was such an one.
Note the sirailarities in the conclu
sions of this epistle and the one pre
viously considered (13, 14), suggesting
that they may have been penned at the
same time.

CHAPTER LXVI.

The Epistle of Jude

The writer of the epistle of Jude was
evidently not an apostle, he calls him
self a "servant of Jesus Christ and
brother of James." Which James?
There were two whose brother he
might have been, the son of Alpheus
and the brother of our Lord. It would
be profitless to speculate on this ques
tion here, enough to say that the gen
eral opinion is in favor of the last-
named relationship.
I. The first division of the epistle, as
usual, is the saluation, 1,2^ In what
terms are the believers addressed? No
tice the Revised Version in this case :
"them that are called, beloved in God
the Father, and kept for Jesus Christ."
How comforting all this is ! They who
are called of God are beloved in God
the Father and kept for Jesus Christ.
Why kept for Him? How much this
suggests as to His coming raanifested
glory and the part beUevers will take
in it?
II. The object of the epistle follows,
3, 4. What is that object as stated in
verse 3 ? To what did he find it nec
essary to exhort thera to whom he
wrote? Notice that according to the
Revised Version the faith delivered to
the saints was deUvered "once for all."
The word "faith" here is to be taken
in the sensp of that body of Christian
doctrine which forms the sum and sub

stance of the truth concerning "our
comraon salvation." It is used syn-
onyraously with the word "Gospel."
This was delivered to the saints, to the
body of the church, at the beginning of
its history as a complete revelation in
itself (Revelation 22 : 18, 19). It is
a sacred deposit not only to be pre
served in its integrity, but to be de
fended and earnestly contended for.
The necessity for this defense is seen
in the substance of verse 4. The word
"foreshadowed" in that verse should
be "forewritten," i. e., the false teach
ers therein referred to had been pre
dicted as coming in among the flock.
Our Lord had spoken of them, and so
had all His apostles. The nature and
outcome of their teaching as suggested
by that word "lasciviousness" is par
ticularly noticeable.
II. The third division of the epistle
deals in detail with the subject of these
false teachers (5-16). We have first,
a revelation of their conderanation or
punishment (5-7), frora which their
position as professed disciples would
not save them any raore than it saved
the Israelites who were brought out of
Egypt, when they afterwards sinned
against light (5) ; or the angels re
ferred to previously in Peter's epistles
and Genesis (6) ; or Sodom and Gomor
rah (7). Do not fail to observe tbe

The Epistle of Jude

179

special class of sins prominent in these
instances, especiaUy the two last-
named, and their relationship to that
word "lasciviousness" already spoken
of. While the erroneous teachings of
these false teachers were intellectual,
of course, yet their power was terribly
augmented by association with carnal
ity of the grossest kind.
The description of these false teach
ers is followed by a declaration of the
punishraent coming upon thera, (8-13).
Observe in verse 8 that they not only
defile the flesh but speak evil of digni
taries, by which may be meant both
civil and ecclesiastical superiors. And
in this connection there is a strange il
lustration used in verse 9, that throws
a good deal of light on the raystery of
the death and burial of Moses as re
corded in Deuteronoray. Why that
mystery? Why should God Himself
have buried the body of Moses, and
kept the burial place a secret? Why
should Satan have desired possession
of that body? Did his foreknowledge
of what should take place on the Mount
of Transfiguration have aught to do
with it? And shall we say with some,
that Moses in the flesh is to be one
of the two witnesses named in Revela
tion II, and did Satan seek thus to
frustrate God's purposes concerning the
last days? And then the contention
of Michael, how that brings to mind
the teaching in Daniel concerning his
particular relationship as the prince
that stands for Israel. What a bearing
all this has on the teachings of the
New Testaraent about the dorainions,
and principalities and powers of the
air (see Ephesians 6).
It raay be asked, Where did Jude
obtain this inforraation about the con
flict between Michael and Satan? Of
course, the answer is very simple, that
he obtained it by inspiration of God ;
but is it not remarkable that it is
spoken of nowhere else in the Scrip
tures? He refers to it as though it
were a matter of tradition among the
Jews, and a reference to it is found in
their books ; but the tradition must
have had a source, and we can hardly
believe an inspired writer would thus
eraploy it if that source were not di
vine. Further analysis of the character of
these teachers is afforded in verse 11.
With what three Old Testament indi
viduals, each conspicuous for his self-
willed and rebellious spirit, are they
compared? How strange it would
seera that such persons could have any
standing in the Christian church were
it not that we discover their successors
among us at the present day. Read

verse 12 in the Revised Version for a
rather clearer idea of the intent of the
figurative expressions there used.
"Spots in your feasts of charity,"
should be "hidden rocks in your love-
feasts." These "love-feasts" were the
Christian gatherings ou the first day
of the week for the "breaking of
bread," and the presence of such would-
be leaders and teachers in those assem
blies suggested the perils of the hidden
rocks to the mariners on the broad
seas. What exceeding care and cir
cumspection were required to avoid dis
astrous contact with thera. "Feeding
themselves without fear," should be,
"Shepherds that without fear feed
themselves." It is characteristic al
ways of the heretical teacher that he
is thinking of hiraself rather than the
flock. '"There is a rough, incisive
earnestness, and yet a majesty and elo
quence" in all the language the in
spired writer uses here, for the prob
able meaning of which, however, it will
be necessary to consult a comraentary.
The description of these false teach
ers is followed by a reference to the
fore-knowledge of them. And here is
a quotation frora Enoch in verse 14, on
which we might say a word. Where
are these words of Enoch found?
There is an apocryphal book in which
they are found, but its author probably
quoted frora our epistle. Doubtless
their real source should be spoken of
in the sarae way as that of the refer
ence to Michael and the body of Moses
already mentioned. How deeply inter
esting to learn that Enoch, away back
there before the deluge, and his raind
carried out in the Spirit to the day of
the Second Coraing of Christ ! And
how perfectly his words agree with
those of all the later prophets down to
the very last, concerning the details
and the purposes of that raoraentous
event !
Every reader of this epistle must
have had his attention arrested by the
fact that this whole passage, indeed
from verse 3 to verse 10, is very sirailar
to one found in 11 Peter 2: 1-19. Does
it not look as though one of these in
spired writers saw and used the text
of the other? And would this destroy
the feature of inspiration in either
case? Certainly not, any raore than it
would destroy the sarae in the case of
Moses, to learn that he had obtained
his data for the book of Genesis frora
tradition or earlier written sources.
Inspiration is as truly needed, and may
be as truly exercised in the selection
and use of such material as in that
which is original in the raost absolute
sense. Some who have carefuUy ex-

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arained the two passages have reached
the conclusion that Jude is the earUer
writer of the two and that Peter is the
copyist. And yet Peter is using the
words with a somewhat different object
from that of Jude, and is changing and
abridging them a little to suit that ob
ject. Let the two passage be read side
by side and these distinctions will
scarcely need to be pointed out.
IV. The detailed reference to the
false teachers or ungodly leaders in the
church closes with verse i6, and gives
way to the fourth general division of
the epistle, which contains a descrip
tion of the true church or true believ
ers in sharp contrast with the false
(17-25). ^
It begins with a caution (17-19). To
which of the apostles in particular is
he here referring, do you think? How
does he describe these ungodly persons
who have found their way into the
visible church? That word "sensual"
is in the margin of the Revised Ver
sion, "natural" or "animal." It is sim
ply a case of unregenerated Christians
of whom the church is still also plenti
fully supplied.
The caution is followed by an exhor
tation (20, 21). "Build," "pray,"
"keep," "look," here are the four cor
ner posts defining the possessions of
the Christian life. Does the exhorta
tion to build suggest similar instruc
tion from any apostle recently studied?
What is peculiar about the exhortation
to pray in this case? In Romans 8 we
have revealed the inspiring truth that

the Holy Spirit prays in us, but here
we are to pray in Him. Are these con
tradictory teachings? Is it not true
that the Holy Spirit is our inner life,
and that He is also our spiritual atmos
phere? In what are we to keep our
selves according to this exhortation?
Does this mean that we are to keep
ourselves in God's love to us or in
our love to Him? How better can we
keep ourselves both in the experience
of His love to us, and the conscious
emotion of our love to Him than by
building ourselves up on our raost holy
faith, and praying in the Holy Spirit?
What do you suppose is mean by "look
ing for the mercy of our Lord Jesus
Christ unto eternal life." In the light
of all the previous teaching about the
appearing of His glory, may it not
refer to that?
The ¦ exhortation is followed by in
struction, and instruction especially
concerning soul-winning (22, 23). The
Greek text here, especially in verse 23,
is somewhat obscure, but the teaching
in any event calls for compassion on
our part, and an effort to save the sin
ner while hating the sin.
The benediction and ascription fol
low, concluding the epistle in language
as well known to, and appreciated by
the whole church as any in the New
Testaraent. What two great things is
God able to do for believers in His
Son? No wonder, therefore, that we
should ascribe unto Hira through Jesus
Christ "glory and majesty, dominion
and power throughout all ages."

CHAPTER LXVIL

The Book of the Revelation.

In my view, the book of Revelation
is more closely related to the Old Tes
taraent than the New. It deals chiefly,
especially in the apocalyptic part fol
lowing the third chapter, with the
events synchronizing with the Day of
the Lord. The earthly judgraents ac
companying that Day, and the incom'
ing of the Millennial reign of Chriist
are the themes of which it treats,-
stamping it at once as a Jewish book
to a great extent, a book that deals
with Israel as a nation, again carry
ing us back to the thoughts associ
ated with our studies in Daniel for
example, or in Matthew, particularly

our Lord's discourse on the last things
as found in chapters 24 and 25. Keep
ing always in mind that, beginning with
chapter 4, we are deaUng with King
dom truth rather more than Church
tmth, will aid very materially in the
interpretation of the book and save
the student from much confusion of
thought. Further explanation of its
general scheme may wisely be post
poned until the difficulties actually
come before us.
A rough working outline of the book
might be ^ven thus :
I. Introductory, i. '

T he Book of the Revelation

i8i

II. Epistolary, 2, 3.
III. Apocalyptic— Pre-Millennial, 4-
18. IV. Apocalyptic — MiUennial, 19-20 : 6.
V. Apocalyptic — Post-MiUennial, 20:
7-22. I. Under the head of "Introductory,"
It seems suitable to say that the au
thorship of this book is generally as-
scribed to John, the beloved disciple,
who wrote the Gospel and three epis
tles bearing his name, who was at this
time, about 95 A. D., banished with
other Christians, by Doraitian, the Ro
man Eraperor, to the Isle of Patmos in
the Agean Sea (1:9). The date is in
dispute, some placing it as early as the
rule of Nero, 64 or 65, but the pre
ponderance of evidence is in favor of
the later period.
(i). The opening chapter consists
(i), of the Preface, verses 1-3. A
few questions will put us in better pos
session of it. Whose revelation is this?
Of course, the reference here is to
Jesus Christ considered as to His hu
man nature, considered as man. Whence
did He receive this revelation? For
whom was it given unto Him? And
for what purpose with reference to
them? To which one of His servants
was it representatively sent? And
through what agency? What did this
servant do with the revelation thus
committed to him (verse 2) ? That
expression in verse i, "things which
must shortly come to pass," has puzzled
some, and given rise to the opinion that
the predictions in this book have large
ly been fulfilled in connection with the
course of history from that time. I
think, however, that while some of
them have been fulfilled in the particu
lar history of the Seven Church of
Asia, for example, that the bulk of
them are still future in that respect.
"One day is with the Lord as a thou
sand years." However, this matter will
be considered later.
(2) The Salutation follows the pre
face, 4-8. The Seven Churches in Asia
therein addressed and afterward named,
were probably those over which John
at this time had some particular charge.
But, as others have been careful to say,
it were a mistake to suppose that the
readers of this book were limited to the
members of those churches. To quote
Alford, "The number seven itself can
hardly have been chosen except as
symbolical of universality, according to
the writer's practice throughout the
book." Speaking further of the nura
bers used in this book, it may be well
just now to say that seven is that of
perfection or completion. In the sev
eral series of God's judgments, each

complete in itself, seven is the number
of the seals, trumpets, thunders and
viaU. Four is the number of terrestrial
or physical extension ; four seals, four
trumpets, etc., in each case complete
the number of judgments consisting in
physical visitations. Twelve is the num
ber belonging to Israel, or to the
church, or perhaps to both. Certainly
the latter remark may be true where
twice twelve are referred to as in the
number of the elders. The heavenly
city has twelve gates and on them tie
names of the twelve tribes ; it has also
twelve foundations corresponding to
twelve apostles. The half of the mys
tic seven is also a ruling number in the
book. Three and a half days are men
tioned, and three and a half years, but
of these things more shall be said later.
Observe in the Salutation the evident
allusion to the Trinity. "Him Whicli
is, and Which was, and Which is to
come," God the Father. "The Seven
Spirits before His Throne," God the
Holy Ghost; "Jesus Christ the faithful
witness," God the Son. Compare for
the Seven Spirits, Isaiah 11 : 2-5.
(3.) The Salutation is followed by a
revelation of the preparatory vision
which John received, and which con
stituted his authority to write, 8-20.
This vision was that of the Person of
the glorified Christ into the details of
which it is beyond our province to go,
but those who would like to study the
symbolism of the passage a little fur
ther may be helped by the following,
taken from a little work by Rev. Mr.
Wight. For the candlesticks, corapare
Revelation 1:20, Matthew 5:14-16;
the clothing, Isaiah 11:5, 61:10;
Ephesians 6:14; Revelation 19:8; the
white head and hair, Daniel 7:9; Mat
thew 17:1, 2; Acts 22:6-8; II Peter
1:16-18; Revelation 22:5; the eyes
of fire, 1 1 Tiraothy 1:7, 8 ; Hebrews
12 : 29 ; the feet of brass. Proverbs i :
24-28; Isaiah 48:4; Luke 13:25-27;
the voice of raany waters, Daniel 10:6;
Revelation 14:2, 3, 19:6; the seven
stars, Daniel 12:3; Malachi 2:7; Rev
elation I : 20, 12:1; the two-edged
sword, Ephesians 6:17; Hebrews 4 :
12 ; the keys, Isaiah 22 : 20-22 ; Mat
thew 16:19: Luke 11:52; Revelation
3:7, 20 : I ; Matthew 28 : 18 ; John 20 :
22, 23; I Corinthians 12:4, 8.
II. Epistolary. — ^There are those wno
regard the epistolary portion of this
book, chapters 2 and 3, as giving,
in the form of the epistles to the seven
churches, a prophetic outline of the
"the decUne and approaching judgment
of corporate Gentile Christianity," i. e.,
Christendom. Those who remember
the teaching of the seven parables of

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Matthew 13, will need no explanation
of this remark, but will recall at once
the distinction between Christendom
and the true Church, or Body of Christ.
The apostasy set in in the apostolic
days, and has been running and in
creasing in power ever since, and will
culrainate as we have seen, in the de
velopraent of the anti-Christ at the end
of the age. The course of this apos
tasy, the growth of the tares araong
the wheat, is supposed to be indicated
in these epistles, which show a gradual
decline frora the fervor of the first love
or the Ephesian period, to the luke
warm condition, (spued out of the
raouth) of the Loadician period.
But prior to dwelUng on this further,
let us be very clear in the first place,
that these churches were, in John's
time, seven historical existences in
Asia. Nevertheless, in the second
place, they are doubtless to be regarded
as representative churches. Represen
tative of what? (i) Representative of
the Church Universal at that period.
Doubtless the church of the apostolic
days in every place contained within it
the various elements of decline, sum
med up in these seven epistles. (2)
Representative of the different charac
teristics of the Church Universal al
ways more or less existent in every
period of her history. In other words,
not only in the apostolic age, but in
every age succeeding, the comraenda-
tions on the one hand, and the censures
on the other contained in these seven
epistles have been applicable to the
Church Universal. (3) Representative
of the dominant characteristics of the
Church Universal in seven different
periods of her history. That is, in the
earlier period of the Church Universal
her dominant characteristic is set forth
in the epistle to the church at Ephesus.
The next period in her history is indi
cated in the state of the church at
Smyrna, etc. These seven periods in
the history of the Church Universal
have soraetiraes been divided in the
following manner : The epistle to the
church at Ephesus represents the spir
itual condition of the Church Universal
in the first period of her history, or in
other words, from the ascension of
Christ to the close of the first century,
the apostolic era. The epistle to the
church at Smyrna, represents the sec
ond period, or the raartyr church, so-
called, frora the death of the last apos
tle, John, to the rise of Constantine,
1 00-3 1 1 A. D. The third epistle, Per-
garaos, frora the State Church under
Constantine to the rise of the papacy
(Pope Gregory I), 311-590. The fourth
epistle, Thyatira, from the rise of the

papacy to the Reformation, S90-1517.
The fifth, Sardis, the Protestant
churches from the Reformation to the
rise of Methodism, 1517-175S. The
sixth, Philadelphia, the Missionary
period, 1755, to soraewhere near the
present time. The seventh, Laodicea,
from the present time to the Second
Coming of Christ.
Little space is left to speak of the
structure of the epistles theraselves,
but quoting Archbishop Trench at this
point, it will be seen that there are cer
tain forras fundaraental to all of them,
for example : ( i ) , an order to write,
(2), a glorious title of the speaker, (3),
an address to the church, (4), a com
mand to hear, (5), a promise to the
faithful. Those who are desirous of
material for Bible readings will find the
outline thus given a very helpful one.
It is further interesting to note also,
that the title of the speaker, Christ, has
in every instance two main features,
first, it is taken for the most part from
the imagery of the preceding vision,
and secondly, it always seems to har
monize with the state or condition of
the church addressed. Let the student
carefully examine this.
III. Apocalyptic — Pre-Millennlal 4-18.
— (1) Chapters 4 and 5. In these chap
ters we have a kind of introductory
vision to those that follow, which
seems to set before us a picture of
the glory of the risen saints in Heaven
and the going forth of the Lamb (who
is at the same time the Lion of the tribe
of Judah), in those judgraents upon the
living Gentile nations of which the
prophets have inforraed us, and which
we are prepared to learn will fall upon
the earth after the church has been
caught up to meet her Lord in the air.
(2) Chapter 6. In this chapter we
see this work of judgment actually
going on upon the earth after the
church, doubtless, has been caught up.
In the first seal, Christ himself is the
rider on the white horse, a figure sym
bolizing his triumphant and glorious
advent. It is a kind of "preface of
blessing" for that which follows in the
case of the other seals, which repre
sent the afflictions on the Roman world-
war, faraine, pestilence, etc., preceding
it. In other words, after the church
has been caught up to meet the Lord
in the air, and before he actually comes
to reign on the earth with His church,
these purifying judgments must fall ;
but the revelation of His coming pre
cedes that of the judgraents, and is de
scribed as the "preface of blessing."
This is the plan throughout all the
visions that follow. The order of nar
ration, in other words, is not historical

The Book of the Revelation

183

but moral, that which occurs last usu
ally being narrated first. But some one
raay ask, what about the fifth and sixth
seals? The second, third and fourth
represent the judgments just spoken of,
but the fifth, it is thought, represents
the faithful souls on the earth amid the
prevailing error at that time. It is
quite conceivable, and indeed almost
necessary to believe, that after the
church has been caught up to meet
the Lord in the air, and before the de
structive judgments on the nations
shall culrainate, there will be sorae
here who will have turned to him and
be serving him. We can understand
how the very translation of the church
itself is likely, by God's grace, to pro
duce that effect, and these are the
ones who, as the great tribulation is
settling down upon the earth, are heard
to cry out, "How long, O Lord, how
long?" The sixth seal is the represen
tation of the culminating judgments —
literal signs in Heaven and earth just
before the end, just before the fulfill
ment of the first seal, and synchroni
zing with the events forcast by Christ
in the flesh, as recorded in Matthew
24-25- (3.) Chapters 7-9. In this section,
according to the law of recurrence, we
have fuller details of the divine judg
ments which precede the millennium.
"rhe "preface of blessing" is given in
chapter 7, where we have set before
us "the two elect bodies preserved for
blessing at that time." The first is the
faithful remnant of Israel which shall
be preserved through the tribulation
(verses 1-8), and the second is the
church caught up to meet the Lord
(9-17). Now follow, in the revelation
of the six trumpets, the judgments al
ready outlined in the vision of the
seals. It would appear that the judg
ments under the figure of the trumpets,
however, are confined to the people and
the land of Israel, and it will be seen
that they are destructions partly re
sulting from the exercise of the pow
ers of nature and partly from super
human agencies.
(4.) Chapters 10-13. This section
gives StiU further details of the same
judgments as the preceding sections,
but it is restricted apparently to the
last 1260 days of this dispensation, 1.
e the last "half-week," the last three
and a half years referred to in Daniel
9 To quote an English writer, Cecil
Yates BUss, the plan of the section is
as follows :
In chapter ten we have the "preface
of blessing," viz: a vision of the Lord s
coming in power and glory, the little
book" symboUzing possibly the preeed-

ing witness-bearing of the faithful ones
referred to above. In chapter 11 we
have Jerusalem's history during 1260
days, the chief feature being the testi
mony of "the two witnesses," who
many regard as Moses and Elijah re
turned in the earth in the flesh. In
chapter 12 we have Christianity cast
out from the city and persecuted. This
is not the church, which we are to re
member is caught up with the Lord,
but the Christian system under the spe
cial circurastances of that period as
previously stated. The "male child"
possibly represents the converts to
Christianity in Jerusalem just prior to
the absolute reign, the anti-Christ being
sorae secular despot represented by the
beast. The ten horns are the ten king
doras of the Roman Empire federated
under him, and the seven heads pos
sibly the seven systems, commercial,
military, educational, political, ecclesi
astical, etc., which contribute to the
unity or federation afore mentioned.
The second beast is an ecclesiastical
head subordinate to the anti-Christ.
(5.) Chapter 14. Here we have a
vision enlarging again upon certain
points mentioned before. IThe "preface
of blessing" is contained in verses i-S-
The Lamb on Mt. Zion with the 144,000
seems to represent the remnant of Is
rael purified and delivered through the
tribulation, having overcome the anti-
Christ, and now reigning with Christ
over the earth in the Millenniura. To
quote B. W. Newton, the figure repre
sents "the earthly seat of the new and
heavenly power ordering the earth dur
ing the Millennium. Verses 6 and 7
represent the previous witness-bearing
of the Gospel, which shall just precede
the gladsome day. Verse 8 is to be re
garded, I think, as a testimony against
the city of Babylon itself, which, as
we saw in our study of Isaiah and
Zecbariah is doubtless to be restored
as the center of coraraercial and po
litical greatness in the world at the
time of the end. Verses 9-12 are like
wise a testimony against the system
and the person of the anti-Christ him
self at that time reigning there. Verses
14-16 forecast the judgments on the
nations again, especially the nations of
Christendom, while verses 18-20 may
be referring perhaps to those which
shall fall more particularly on Israel
and what we know as the heathen na
tions. (6.) Chapters 15-18. This section
seems to deal particularly with the
judgment on Babylon herself. The
"preface of blessing" is set before us
in chapter 15, where we have a vision
of the Millennial glory and reign of

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Christ and his saints, as depicted in the
allusion to the sea of glass and what
follows. The pouring out of the vials
in chapter i6 represents the judgraents
preceding the realization of this Mil
lennial reign. The battlefield is, I
think, a literal battlefield between the
Roman nations with the anti-Christ at
their head, and the nations of the
East and North, perhaps with Russia
at their head. Christ, however, is seen
as interposing on behalf on his people,
i. e., the faithful remnant.
Chapter 17 gives us a picture of the
fate of moral Babylon, or Babylonian-
ism, the anti-Christian system which
has raade possible the anti-Christ him
self, and which is represented by the
harlot sitting on the scarlet beast. This
woman, according to Mr. Newton, sym
bolizes the raoral, political, coraraercial,
and ecclesiastical systems spoken of in
an earlier paragraph in this lesson.
The seven heads, indeed, may be seven
system forming a perfect whole, the
sum and substance of Babylonianism
in the last days. The ten horns are
the ten kingdoms of the Roman federa
tion which support the system. The
seven kings may be the seven world-
monarchies leading up to this last. Five
are fallen, viz, those of Nimrod, As
syria, Babylon, Persia, and Greece.
One is, viz, the Roman (of John's own
day). The "other" was not yet come,
i. e., the constitutional monarchies of
the present time. The "eighth" is that
of the anti-Christ of which we are now
speaking. The system is destroyed by
the ten kings who give their power to
the anti-Christ for that purpose, hav
ing wearied of the restriction of their
power which has been entailed upon
them by the harlot or, in other words,
by Babylonianism.
Chapter 18 speaks for itself, and out
Unes the destruction of Babylon as a
city, the material Btbylon,_ the capitol
city of anti-Christ's dominion.
'The necessity for brevity in the out
line thus corapleted gives to sorae of
the declarations it contains a fixed and
dogmatic character which the writer
does not intend to convey. I feel the
need of caution and modesty in inter
pretations of prophecy, realizing my
own limitations, and the fact that
brethren for whom I have the pro
foundest respect as students of the
Word differ on some points. Please
understand that what is here written
is simply the best I know at present,
and is subject to improveraent as God
raay bestow raore light. It affords,
however, a working basis for those de
siring to go further.
^ IV. Apocalyptic— Millennial, 19-20:6.

— In the previous division, Apocalyp-
tic-pre-Milleunial, the coraing of Christ
was referred to again and again, but
was not particularly described. It was
held iu the foreview as the "preface of
blessing" to each of the visions enura
erated, but the visions represented
judgraents of different kinds to fall on
the nations, and on Israel, for punitive
and purifying purposes, prior to the
realization or the actual experience of
his coming. Remember, however, that
by the Coming of Christ in this case is
meant not His coming for His church
which will have already taken place,
but His coming with His church to in
augurate the Millennial reign.
This view is called the Futurist be
cause it holds, as we have seen, that
the fulfillment of the visions is future,
synchronizing, indeed, with the close of
the present age, perhaps with the first
half of the last seven years of this age
— Daniel's last week of the , seventy.
The strongest rival to this school of
interpretation is the Historic which
treats the chapters covered as a pro
gressive sketch of the course of events
in the world and in the church from
the days of John to the end of this dis
pensation or age. In part they have
been already fulfilled, in part they are
being fulfilled, and in part they are yet
to be fulfilled. This school of inter
pretation generally holds to the idea
that Babylon means Rorae, and that the
anti-Christ is the papacy, and is dis
tinguished by what is called the year-
day theory, i. e., the principle that the
"days" spoken of in the book mean in
each case a year. The Historic inter
pretation is very fascinating, and holds
the student at first under the spell of
its conclusions ; but the study of the
Bible as a whole, or ¦ even such a lim
ited study as that we have just pur
sued, convinces one that however the
Historic school may approximate or
foreshadow the events of the coraing
end, the teachings of Revelation have
reference to them in a very special
sense. We can not spend longer time
on this introduction but must proceed
at once with the oultine of Part IV.
1. We have first, a representation of
the actual coming of Christ, 19: i-io.
2. We have, secondly, a representa
tion of the church coming with him,
11-14. The saints thus seen as com
ing with him were those previously
raised ere the beginning of the end,
and harraonizing with the teaching in
I Thessalonians 4:13-18.
3. We have thirdly, a further repre
sentation of the judgments on his en
emies, 15-21 These judgments I in
terpret, according to the law of recur-

The Book of the Revelation

185

rence, as the same as those previously
referred to several times in the book,
only that now they are seen in a sorae
what different connection or relation
ship. 4. We have, fourthly, the binding of
Satan, for the Millennial season, 20 :
1-3. The absolute liraitation of his
power over men for the time being.
5. We have fifthly, the actual Mil
lennial reign of Christ and his church,
4-6. V. Apocalyptic — Post- Millennial. —
The fifth and last part of the book of
Revelation, covering chapters 20 : 7-22,
and dealing with the age to follow the
Millennium, can receive but the brief
est treatraent.
I. The first fact mentioned, however,
is the loosing of Satan, 20 : 7, who is
given another opportunity to test raen
in his antagonisra to God.
2. The loosing of Satan is followed
by the last conflict with evil in the
flesh that God will ever have, 8, 9.
Sorae people are surprised to learn
that the Millenniura will be followed
by such a conflict, for they have sup
posed that all sin would be put down
during that period, in fact exterrai
nated, and forever. But such is not
God's plan. Sin will be in existence
during the Millennium, latent, or dor
mant, if you please, but still existent.
It will not be able to raise its head as
it does now, for righeousness will be
in the ascendant, but it will be crouch
ing at the door ready to spring into
life and action as soon as an oppor
tunity appears. And the sin appears
when Satan appears. ' The truth is that
the Millennial age will be man's last
chance on this earth to decide whether
he will voluntarily serve God or not.
And it will be a chance under raost
favorable circumstances, for the earth
which will then be peopled frora pole,
will have within its view the visible
glory of Christ and his church in the
air; it will have the advantage of all
the experiences of past ages, and all
the excellency of God's power and
goodness in the Millennium itself, but
it will fail as it has always failed since
the garden of Eden. When Satan is
loosed there will be those on the earth
who, neither regenerated or united to
Jesus Christ, will again yield to his se
ductions, and oppose God. They will
even dare to compass the beloved city,
the earthly Jerusalem, the citadel of
the saints itself, and then it is that
the last judgment begins to fall.
3. We, therefore, see next, the de-
stmction of Satan himself, verse 10.
His time has come at length, and he
will deceive the nations no more. No

tice who have preceded him into the
lake of fire and brimstone.
4. Tbe judgment of the dead follows,
verses 11-13, by which I understand
all the dead from Adam to that time —
the end of the world, except, of course,
the saints who were reigning with
Christ throughout the Millennium. No
tice that the present earth and Heaven
flee away, also that a "book of Ufe" is
mentioned. I suppose this book of life
to contain the record of the saved ones
during the Millennial reign.
5. The destruction of death and hell,
or hades, the place of the dead, 14.
They are personified here as repre
senting the enemies of Christ.
6. The new heaven and earth, 21 : i.
Observe the sequence of events sug
gested by this verse, e. g., now, i. e.,
in the present time, we have the
church; in the Millennium will be the
kingdom ( ?) ; and after that the new
world where God shall be all in all.
To quote one of the commentaries here,
"Man's soul is redeemed by regen
eration through the Holy Spirit now,
his body shall be redeeraed at the res
urrection, and his dweUing-place at the
creation of the new heaven and earth."
"And there shall be no more sea." "The
sea is the type of perpetual unrest, and
its absence after the metamorphosis of
the earth answers to the unruffled state
of solid peace which shall then prevail.
A "river," and "water" are spoken of
in the next chapter, but no sea.
7. The descent of the holy city upon
the earth as the tabernacle of God, 2-8.
Here are revealed sorae wondrous and
precious things. Always distinguish
between this New Jerusalera out of
heaven, and that earthly Jerusalera in
which Israel in the flesh shall dwell
during the Millennium. The two are
distinct. The one will be done away
with when the other comes. This
new Jerusalera will be God's tabernacle,
God's dwelling-place with men in the
new earth. It is the antitype of the
tabernace in the wilderness, and is also
the same Greek word as that used of
Christ's tabernacling among us (John
I : 14). He was then in the weakness
of the flesh, but at the new creation he
shall be seen in the glory of his God
head. 8. The description of the city, 9-22 :5.
All the details of this city suggest glory,
beauty, security and peace. In the Mil
lennium, Uteral Israel in the flesh,
dwelling in Jerusalem, is the antitype
to the Old Testament earthly theoc
racy, but in this, the eternal (?) age,
the heavenly Jerusalem is the antitype
of the church, composed of Jews and
Gentiles. This idea seems to be sug-

i86

Synthetic Bible Studies

pested by the names of the twelve
tribes and the twelve apostles written
upon the gates and the foundations.
The. fact that no temple is seen in this
city is remarkable, and suggests that
the means of grace cease when the end
of grace has corae. Uninterrupted, im
mediate, direct coraraunion with God
and the Larab will then be enjoyed.
The student will be struck by the cora
parison evidently intended to be drawn
between the picture in chapter 22 : 1-4,
and the story of the garden of Eden
and the expulsion of our first parents.
9. Conclusion or postscript to the
book, 6-21. In this conclusion there is
nothing more solemn than that stated

in verse 11, which emphasizes the
thought that "the punishment of sin is
sin, just as the reward of holiness is
holiness." "Eternal punishment is not
so much an arbitrarjr law as a result
necessarily following in the very nature
of things as the fruit results from the
bud." In this same connection notice
the allusion to the eternity of sin in
«rse 15. May God quicken us who know
these things to do our duty in bearing
witness to thera, that some by all
means raay be saved. This duty is set
before us in verse 17, and "He which
testifieth these things saith, surely, I
corae, quickly. Amen. Even so, come.
Lord Jesus 1"