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  THE WAY OF SALVATION IN THE LUTHERAN CHURCH
  by G.H. Gerberding
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A systematic presentation of Lutheran soteriology grounded in Scripture,
establishing the biblical foundations for orthodox faith instruction and
protection against false teachings.

  Chapters: 80

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  TABLE OF CONTENTS
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    0. The Way Of Salvation In The Lutheran Church
    1. INTRODUCTION.
    2. PREFATORY SCRIPTURE PASSAGES. 
    3. CHAPTER I. ALL ARE SINNERS. 
    4. CHAPTER II. ALL THAT IS BORN OF THE FLESH MUST BE BORN OF THE SPIRIT. 
    5. CHAPTER III. THE PRESENT, A DISPENSATION OF MEANS. 
    6. CHAPTER IV. BAPTISM, A DIVINELY APPOINTED MEANS OF GRACE. 
    7. CHAPTER V. THE BAPTISMAL COVENANT CAN BE KEPT UNBROKEN. AIM AND RESPONSIBILITY OF PARENTS. 
    8. CHAPTER VI. HOME INFLUENCE AND TRAINING IN THEIR RELATION TO THE KEEPING OF THE BAPTISMAL COVENANT. 
    9. CHAPTER VII. THE SUNDAY-SCHOOL IN ITS RELATION TO THE BAPTIZED CHILDREN OF CHRISTIAN PARENTS. 
   10. CHAPTER VIII. THE SUNDAY-SCHOOL--ITS RELATION TO THOSE IN COVENANT RELATIONSHIP WITH CHRIST, AND ALSO TO THE UNBAPTIZED AND WANDERING. 
   11. CHAPTER IX. CATECHISATION. 
   12. CHAPTER X. CONTENTS, ARRANGEMENT AND EXCELLENCE OF LUTHER'S SMALL CATECHISM. 
   13. CHAPTER XI. MANNER AND OBJECT OF TEACHING LUTHER'S CATECHISM 
   14. CHAPTER XII. CONFIRMATION. 
   15. CHAPTER XIII. THE LORD'S SUPPER--PRELIMINARY OBSERVATIONS. 
   16. CHAPTER XIV. THE LORD'S SUPPER--CONTINUED. 
   17. CHAPTER XV. THE LORD'S SUPPER--CONCLUDED. 
   18. CHAPTER XVI. THE PREPARATORY SERVICE; SOMETIMES CALLED THE CONFESSIONAL SERVICE. 
   19. CHAPTER XVII. THE WORD AS A MEANS OF GRACE 
   20. CHAPTER XVIII. CONVERSION, ITS NATURE AND NECESSITY. 
   21. CHAPTER XIX. CONVERSION--VARIED PHENOMENA OR EXPERIENCE. 
   22. CHAPTER XX. CONVERSION--HUMAN AGENCY IN 
   23. CHAPTER XXI. JUSTIFICATION. 
   24. CHAPTER XXII. SANCTIFICATION. 
   25. CHAPTER XXIII. REVIVALS. 
   26. CHAPTER XXIV. MODERN REVIVALS. 
   27. CHAPTER XXV. MODERN REVIVALS, CONTINUED. 
   28. CHAPTER XXVI. MODERN REVIVALS, CONCLUDED. 
   29. CHAPTER XXVII. TRUE REVIVALS. 
   30. CHAPTER XXVIII. CONCLUSION. 
   31. THE LUTHERAN CHURCH.
   32. Index
   33. Chapter I. Why We Believe the Bible. 
   34. Chapter II. The Names of God. 
   35. Chapter III. The Sacred Officers and Sacred Occasions. 
   36. Chapter IV. Sacred Institutions of Worship and Seven Great Covenants. 
   37. Chapter V. The Divisions of the Scriptures. 
   38. Chapter VI. The Dispensations. 
   39. Chapter VII. Ages and Periods of Biblical History. 
   40. Chapter VIII. Some General Matters and Some Biblical Characters. The Bible Book by Book. 
   41. Chapter I. Genesis. 
   42. Chapter II. Exodus. 
   43. Chapter III. Leviticus. 
   44. Chapter IV. Numbers. 
   45. Chapter V. Deuteronomy. 
   46. Chapter VI. Joshua. 
   47. Chapter VII. Judges and Ruth. 
   48. Chapter VIII. First and Second Samuel. 
   49. Chapter IX. First and Second Kings. 
   50. Chapter X. First and Second Chronicles. 
   51. Chapter XI. Ezra, Nehemiah and Esther. 
   52. Chapter XII. Job. 
   53. Chapter XIII. Psalms and Proverbs. 
   54. Chapter XIV. Ecclesiastes and The Song of Solomon. 
   55. Chapter XV. Isaiah. 
   56. Chapter XVI. Jeremiah and Lamentations. 
   57. Chapter XVII. Ezekiel and Daniel. 
   58. Chapter XVIII. Hosea and Joel. 
   59. Chapter XIX. Amos and Obadiah. 
   60. Chapter XX. Jonah and Micah. 
   61. Chapter XXI. Nahum and Habakkuk. 
   62. Chapter XXII. Zephaniah and Haggai. 
   63. Chapter XXIII. Malachi. 
   64. Chapter XXIV. Matthew. 
   65. Chapter XXV. Mark. 
   66. Chapter XXVI. Luke. 
   67. Chapter XXVII. John. 
   68. Chapter XXVIII. Acts. 
   69. Chapter XXIX. Romans. 
   70. Chapter XXX. First and Second Corinthians. 
   71. Chapter XXXI. Galatians and Ephesians. 
   72. Chapter XXXII. Philippians and Colossians 
   73. Chapter XXXIII. First and Second Thessalonians. 
   74. Chapter XXXIV. First and Second Timothy. 
   75. Chapter XXXV. Titus and Philemon. 
   76. Chapter XXXVI. Hebrews and James. 
   77. Chapter XXXVII. First and Second Peter. 
   78. Chapter XXXVIII. First, Second and Third John and Jude. 
   79. Chapter XXXIX. Revelation. * * * * * 

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  CHAPTER 0: THE WAY OF SALVATION IN THE LUTHERAN CHURCH
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  CHAPTER 1: INTRODUCTION.
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I take pleasure in commending this unpretentious volume to the prayerful
attention of all English-speaking ministers and members of the Lutheran Church.
The aim of the author is to present a clear, concise, and yet comprehensive view
as possible, of the way of salvation as taught in the Scriptures, and held by
the Lutheran Church. That he has accomplished his task so as to make it
throughout an illustration of the truth as it is in Jesus, and a correct
testimony to the faith of the Church of which he is an honored minister, I
believe will appear to all who read with an unbiased mind, and a knowledge of
the sources of information from which he has drawn. There is always need for
such a candid and considerate statement of fundamental truth as this. The signs
of the times clearly indicate that there is no security for the Church save in
maintaining the Apostolic faith and spirit -- not the one without the other, but
the one with the other. The supremacy of the Scriptures needs to be recognized
with a mightier emphasis, not only of the intellect, but also of the heart. This
vital conjunction is maintained in this book. I am certain that a clear view of
the way of salvation as taught by the Scriptures and held by the Church will go
far not only toward correcting wrong impressions, but will tend to the relief of
much mental perplexity, and to the increase of that much-needed spirit of unity
throughout our Church, the want of which is not only the greatest reflection on
her noble history and holy faith, but the greatest hindrance to her important
mission. A kindly Christ-like spirit pervades this book, which is no small
testimony to its worth. Those who stand up for the truth do not always
illustrate its spirit. Not all who might desire greater unity in the Church are
qualified to promote it. The author of this little treatise has not only
manifested the proper spirit, but he has shown as well the faculty of using it
for the increase of harmony, without the least disloyalty to the Scriptures, or
to the standards of the Church. The appeal throughout is to the Word of God. The
faith of the Church is subjected to this test, and it is maintained because it
endures the test. These chapters present a continuity of thought which should
not be lost sight of in the reading. In order to a correct verdict, they should
not be read with such discrimination as would accept some and reject others, but
from the first to the last in order. That this little book may be owned of God
to the establishment of the faith of the Lutheran Church, and for the promotion
of a more manifest unity among those who bear her name, is a prayer in which I
am sure many will join the author of this work, and the writer of this
introductory note. M. RHODES. ST. LOUIS, MO., March, 1887.


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  CHAPTER 2: PREFATORY SCRIPTURE PASSAGES. 
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To the Law and to the Testimony; if they speak not according to this Word, it is
because there is no light in them. -- Isa. viii.20. Thus saith the Lord; Stand
ye in the ways, and see, and ask for the old paths, where is the good way and
walk therein, and ye shall find rest for your souls. -- Jer. vi.16. That we
henceforth be no more children, tossed to and fro, and carried about with every
wind of doctrine, by the sleight of men, and cunning craftiness, whereby they
lie in wait to deceive. But speaking the truth in love, may grow up into Him in
all things, which is the Head, even Christ. -- Eph. iv.14. Be not carried about
with divers and strange doctrines; for it is a good thing that the heart be
established with grace. -- Heb. xiii.9. Take heed unto thyself, and unto the
doctrine; continue in them; for in doing this thou shalt both save thyself and
them that hear thee. -- 1 Tim. iv.16. Hold fast the form of sound words, which
thou hast heard of me, in faith and love which is in Christ Jesus. -- 2 Tim.
i.13. And be ready always to give an answer to every man that asketh you a
reason of the hope that is in you, with meekness and fear. -- 1 Pet. iii.15.
Beloved, when I gave all diligence to write unto you of the common salvation, it
was needful for me to write unto you, and exhort you that ye should earnestly
contend for the faith, which was once delivered unto the saints. -- Jude 3. For
the time will come when they will not endure sound doctrine; but after their own
lusts they shall heap to themselves teachers having itching ears; and they shall
turn their ears away from the truth, and shall be turned unto fables. -- 2 Tim.
iv.3, 4. Whosoever transgresseth, and abideth not in the doctrine of Christ,
hath not God. He that abideth in the doctrine of Christ, he hath both the Father
and the Son. If there come any unto you, and bring not this doctrine, receive
him not into your house, neither bid him God-speed. For he that biddeth him
God-speed is partaker of his evil deeds. -- 2 John 9.10, 11. For I testify unto
every man that heareth the words of the prophecy of this book, If any man shall
add unto these things, God shall add unto him the plagues that are written in
this book; and if any man shall take away from the words of the book of this
prophecy, God shall take away his part out of the book of life, and out of the
holy city, and from the things which are written in this book. -- Rev. xxii.18,
19.


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  CHAPTER 3: CHAPTER I. ALL ARE SINNERS. 
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Some time ago we overheard from a person who should have known better, remarks
something like these: "I wonder how sinners are saved in the Lutheran Church?"
"I do not hear of any being converted in the Lutheran Church," and such like.
These words called to mind similar sentiments that we heard expressed long ago.
More than once was the remark made in our hearing that in certain churches
sinners were saved, because converted and sanctified, while it was at least
doubtful whether any one could find such blessings in the Lutheran Church. The
writer also freely confesses, that in those days, surrounded by such influences,
"his feet had well-nigh slipped -- his steps were almost gone." Therefore, he
can sympathize with those honest questioners, who have not had the privileges of
instruction in the doctrines of sin and Grace, and who are consequently in the
dark. He has, therefore, concluded to write a series of plain, practical papers
on the "Way of Salvation in the Lutheran Church." It will be his endeavor to set
forth the manner or method through which the Church of the Reformation proposes
to reach the sinner, and apply to him the redemption that is in Christ Jesus.
The first question that presents itself is: Who are the subjects of salvation?
The answer clearly is: All sinners. But, again: Whom does this embrace? The
answer to this is not so unanimous. The views already begin to diverge. True,
there is quite a substantial harmony on this point, among all the older
Protestant Confessions of faith, but the harmony is not so manifest among the
professed adherents of these Confessions. In many of the denominations there is
a widespread skepticism as to the reality of original sin, or native depravity.
Doubtless on this point the wish is father to the thought. The doctrine that,
"after Adam's fall, all men begotten after the common course of nature, are born
with sin," is not palatable. It grates harshly on the human ear. It is so
humbling to the pride of man's heart, and therefore he tries to persuade himself
that it is not true. It has become fashionable to deny it. From the pulpit, from
the press, from the pages of our most popular writers, we hear the old-fashioned
doctrine denounced as unworthy of this enlightened age. Thus the heresy has
spread, and is spreading. On every hand we meet men who stand high in their
churches, spurning the idea that their children are sinners, and need to be
saved. Their creed is: "I believe in the purity and innocence of childhood, and
in its fitness for the kingdom of heaven, without any change or application of
divine Grace." Ah! yes, we would all like to have this creed true. But is it
true? If not, our believing it will not make it true. Then let us go "to the law
and the testimony;" to the source and fountain of all truth, the inspired Word
of God. Listen to its sad but plain statements. Job xv.14: "What is man that he
should be clean? and he which is born of a woman that he should be righteous?"
Ps. li.5: "Behold I was shapen in iniquity, and in sin did my mother conceive
me." John iii.6: "That which is born of the flesh is flesh." Ephesians ii.3:
"Among whom also we all ... were by nature" -- i.e. by birth -- "the children of
wrath even as others." These are a few of the many clear, plain statements of
the divine Word. Nowhere does it teach that children are born pure, righteous
and fit for heaven. The Lutheran church, then, teaches and confesses nothing but
the pure truth of God's Word in the Augsburg Confession, Article II., where it
says: "Also they teach, that after Adam's fall all men, begotten after the
common course of nature, are born with sin," etc. Also Smalcald Articles, Part
III., Article I: "Here we must confess, that sin originated from one man Adam,
by whose disobedience all were made sinners and subject to death and the devil.
This is called original or capital sin.... This hereditary sin is so deep a
corruption of nature that no reason can understand it, but it must be believed
from the revelation of Scripture," etc. So also the Formula of Concord, Chapter
I., "Of Original Sin," where see a full presentation of our faith and its
foundation. Also Luther's Explanation of the Second Article of the Apostles'
Creed where he says: "Who -- Christ -- has redeemed me, a poor, lost and
condemned creature, secured and delivered me from all sins, from death, and from
the power of the devil." This, then is the teaching of our Church, as founded on
the Word of God. That this doctrine is true, beyond the possibility of a doubt,
we can learn even from reason. It will not be disputed that what is in the child
will show itself as it develops. The germs that lie hidden there will unfold and
bring forth their proper and natural fruit. By its fruits we can know even the
child. And what are these fruits? How long will it be before that helpless and
seemingly innocent babe, that slumbers on its mother's breast, will show
symptoms of anger, jealousy, stubbornness and disobedience? Let that child
alone, and, without a teacher, it will learn to lie, deceive, steal, curse, give
pain to others, etc. But, without a teacher, it will not learn to pray, confess
wrong, and "fear, love and trust in God above all things." Are these the
symptoms and evidences of inward purity, or of inbred sin? Again, that child is
subject to sickness, suffering and death. As soon as it draws its first breath
its life is a struggle. It must contend against the inroads of disease. Its
little body is attacked by dire maladies. It is weakened by suffering and often
racked by pain. And how frequently the feeble life succumbs and the lately-born
infant dies. How can we account for this on the ground of infant sinlessness? Do
we not all believe that suffering and death are the results of sin? Is there,
can there be suffering and death where there is no sin? No; "the wages of sin is
death." But this wages is never exacted where the work of sin has not been done.
The conclusion then is irresistible. The child is a sinner. It needs salvation.
It must be reached by saving Grace. It must be counted in. It is one of the
subjects of salvation, and must be brought into the Way of Salvation. The Church
is the Bride of Christ, the institution through which Christ brings and applies
this Grace to the children of men. She must begin with the child. She must reach
down to the tender infant and carry the cleansing and life-giving Grace of the
Redeemer even into its sin-sick soul. How is this to be done? How does the
Lutheran Church propose to reach that child? This we shall try to answer as we
advance.


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  CHAPTER 4: CHAPTER II. ALL THAT IS BORN OF THE FLESH MUST BE BORN OF THE SPIRIT. 
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In the former chapter we have shown, from Scripture and from reason, that our
Church teaches only the plain truth, when she confesses that: "After Adam's
fall, all men, begotten after the common course of nature, are born with sin."
As a sinful being the new-born infant is not in the Way of Salvation. By its
natural birth, from sinful parents, it is not in the kingdom of God, but in the
realm and under the dominion of sin, death and the devil. If left to itself --
to the undisturbed development of its own nature, it must miserably and
hopelessly perish. True, there is a relative innocence. The Apostle exhorts: "Be
ye followers of God, as dear children." "In malice be ye children." Our blessed
Saviour, on several occasions, rebuked the vain, ambitious spirit of the
disciples by contrasting it with the spirit of a little child. He said: "Of such
is the kingdom of heaven," and "Except ye be converted, and become as little
children, ye cannot enter the kingdom of heaven." These passages are generally
quoted by those who refuse to believe the doctrine of Original Sin, as though
they taught sinlessness and entire fitness for the kingdom. But if we accept
this interpretation, then the Scriptures contradict themselves; for we have seen
that, in many places, they clearly teach the opposite. These passages can only
mean that children are relatively innocent. Compared with the forbidding,
haughty, loveless disciples, little children are much better subjects for the
kingdom. While the roots of sin are there, that sin has not yet done its
hardening work. They do not wilfully resist the good. They are much more tender,
docile, trustful and loving. The Grace of God has less to overcome in them. They
are more easily reached, and thus are fit subjects to be brought into the
kingdom of God. In this sense only can it be said, "Suffer the little children
to come unto me," that I may touch them, bless them, impart my Grace to them,
and thus make them partakers of my kingdom. "Of such is the kingdom" because I
desire and purpose to bring them into the kingdom. Thus far we can safely go.
This much in favor of the child, over against the adult, we freely admit. But
this does not say that the child is innocent, pure and holy by nature. The
undeveloped roots and germs of sin are still there. Its nature is evil. It must
be saved from that moral nature. How? Here again we meet those who have a very
easy solution of the difficulty. They say: "Admitting that the child has sin,
this will in no way endanger its salvation, because Christ died to take away
sin. They have no conscious sin. Therefore, the atonement of Christ covers their
case, and, without anything further, they pass into heaven, if they die in their
infancy." This view seems to satisfy a great many well-meaning people. Without
giving the matter any further thought, they dismiss it with this easy solution.
Surely, did they stop to consider and examine this theory, they would see it has
no foundation. Christ's atonement alone, and in itself, never saved a soul. It
removed the obstacles that were in the way of our salvation, opened the way back
to our Father's house, purchased forgiveness and salvation for us. But all this
profits the sinner nothing, so long as he is not brought into that way; so long
as the salvation is not applied to him personally. Neither can we speak of
salvation being applied to an unrenewed, sinful nature. We cannot even conceive
of forgiveness for an unregenerate being. This would, indeed, be to take away
the guilt of sin, while its power remained. It would be to save the sinner in
and with his sin. The position is utterly groundless. It is even contrary to
reason. It assumes that a being who has in his heart, as a very part of his
nature, the roots and germs of sin, can, with that heart unchanged, enter into
the kingdom of God. It makes God look upon sin with allowance. It does violence
to the holiness of His nature. It makes heaven the abode of the unclean. No, no.
It will not do. When men try to avoid what seem to them difficult and unwelcome
doctrines of God's Word, they run into far greater difficulties and
contradictions. That child is conceived and born in sin. It is a child of wrath,
dead in trespasses and in sins. Its nature must be cleansed and renewed.
Otherwise, if it can be saved as it is, there are unregenerate souls in heaven!
Better abide by what is written, and believe that every one, infant or adult,
who has been born of the flesh, must be born of the Spirit. Listen to the
earnest words of Jesus as he emphasizes them with that solemn double
affirmation, "Verily, verily, I say unto you, except a man be born again he
cannot see the kingdom of God." He repeats this sweeping declaration a second
time. In the Greek it reads, Except any one be born again. The assertion is
intended to embrace every human being. Lest this should be disputed, Jesus
further says, "That which is born of the flesh" -- i.e., naturally born -- "is
flesh, and that which is born of the Spirit is spirit." Wherever there is a
birth of the flesh, there must be a birth of the Spirit. The flesh-born cannot
even see the kingdom of God, much less enjoy it, still less possess it. There
must be new life, divine life, spiritual life breathed into that fleshly, carnal
nature. Thus will there be a new heart; a new spirit, a new creature. Then, and
not till then, can there be comprehension, apprehension and appreciation of the
things of the kingdom of God. This is the teaching of the whole Word of God.
Gal. vi.15: "For in Christ Jesus neither circumcision availeth anything, nor
uncircumcision, but a new creature" -- i.e., neither Jewish birth nor Gentile
birth, without the new birth.Here also then our Church confesses the pure truth
of God's Word, when, in the second Article of the Augsburg Confession, as quoted
above, she goes on to say: "And this disease, or original fault, is truly sin,
condemning and bringing eternal death upon all that are not born again."Here
then we take our stand. No child can be saved unless it be first reached by
renewing Grace. If ever an infant did die, or should die, in that state in which
it was born, unchanged by divine Grace, that infant is lost. There are, there
can be, no unregenerate souls in heaven. Where there is no infant regeneration,
there can be no infant salvation.Here also we remark, in passing, that this
doctrine, of the absolute necessity of infant regeneration, is not held by the
Lutheran Church alone. Even the Romish and Greek Churches teach that it is
impossible for any human creature, without a change from that condition in which
he was born, to enter heaven. All the great historic confessions of the
Protestant churches confess the same truth. Even the Calvinistic Baptists
confess the necessity of infant regeneration.In short all churches that have
paid much attention to theology, and have been careful to have consistent
systems of doctrine, agree on this point. However much those who call themselves
by their names may deny it, in their preaching and in their conversation, their
own confessions of faith and their greatest and best theologians clearly teach
it.Yes, there must be infant regeneration. But is it possible? Can the Grace of
God reach the helpless infant? Will He reach down and make it a new creature in
Christ Jesus? Has He made provision for this end? Yes, thanks be to his
abounding Grace, we believe He can and will save the child, and has committed to
His spouse, the Church, a means of Grace for this purpose. He, of whom it was
prophesied long before He came, that He would "gather the lambs in His arms and
carry them in His bosom;" who made it the first duty of the reinstated apostle
to feed His lambs, must have a special care for them. It is not His or His
Father's will "that one of them should perish." He has made provision for these
sin-stricken ones, whereby His Grace can reach down to renew and heal them.
There is Balm in Gilead. The Great Physician is there. The Church need only
apply His divine, life-giving remedy. Of this we will speak in the next chapter.


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  CHAPTER 5: CHAPTER III. THE PRESENT, A DISPENSATION OF MEANS. 
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We have seen that the carnal, sinful nature of the child unfits it for the
kingdom of heaven; that, therefore, there must be a change in that nature, even
the birth of a new life, and the life of a new creature, before there can be
either part or lot in the kingdom of God. We have also expressed our firm
conviction that it is the good and gracious will of God in Christ to bestow upon
the poor sin-sick and unholy child the Grace needed to so change it as to make
it a partaker of His great salvation. We do not deem it necessary to stop to
multiply scripture passages and arguments to prove this. From beginning to end,
the divine Word everywhere represents our God as a most loving, gracious,
compassionate and tender Being. The tenor of the whole record is, that He
delights in showing mercy, forgiving iniquity, and bestowing the Grace that
bringeth salvation. He only punishes when justice absolutely demands it, and
then reluctantly. It is not His will that any should perish. Beyond controversy,
God is willing to save the little helpless sufferers from sin, by making them
subjects of His kingdom of Grace here, and thus of His kingdom of glory
hereafter. But can He? Is He able to reach down to that unconscious little
child, apply to it the benefits of the atonement, impart to it the Grace of the
new life, subdue the power of sin, and remove entirely its guilt? We are almost
ashamed to ask such questions. And yet the humiliating fact is, that day by day,
in every village and on every highway of our land, we can hear men and women,
professing to be Christians and calling themselves members of Christ's Church,
gravely asserting that their Redeemer cannot so bless a little child as to
change its sinful nature! If hard pressed, these persons, so wise in their own
conceits, may admit that He can change a child's nature if He so wills, but they
still feel certain that he cannot do so through His own sacrament, instituted
for that very purpose! Thus would they limit the Holy One of Israel, and say to
Omnipotence: "Hitherto canst Thou come, but no farther." With such people, wise
above what is written, knowing better than Christ, practically, even if not
intentionally, charging the Son of God with folly, we desire no controversy. Let
them overthrow the very foundations of redemption if they will. Let them argue
that all things are not possible with God if they dare. We still prefer to
believe that the Spirit of God can change, renew and regenerate the new-born
child. In Matt. iii.9, we read; "For I say unto you that God is able of these
stones to raise up children unto Abraham," i.e., as the connection shows,
spiritual children of Abraham, true children of God. We may not be able to
understand the process by which God could change the rough, hard stones of the
field into true children of God, but we believe it, because the Word says so.
And believing that, it is not hard for us to believe that He can impart His own
divine life to the heart of the child, and thus make it a new creature in Christ
Jesus. He could, if it so pleased Him, do it without any means. By a mere act of
His will, God could recreate the human soul. He could do so by a word, as He
created the universe. Without the contact of any outward means, without the
bringing of His word to them in any way, Christ healed the ruler's son and the
daughter of the Syro-Phenician woman. But if He can do this without means, who
will say that He cannot do the same thing through means? Since, then, He can
accomplish his own purposes of Grace either with or without means, it only
remains for us to inquire, in what way has it pleased God to work? Does He in
the present dispensation work mediately or immediately? It will scarcely be
disputed that the present is a dispensation of means -- that even in the domain
of nature, and much more in the realm of Grace, He ordinarily carries out His
purposes through means. He chooses His own means. They may sometimes seem
foolishness to man, especially in the operations of His Grace. Our Saviour, in
working miracles, used some means that must have struck those interested as very
unsuitable. When He healed the man blind from his birth, He mixed spittle and
clay, and with this strange ointment, anointed and opened his eyes. Well might
the blind man have said: "What good can a little earth mixed with spittle do?"
Yet it pleased our Lord to use it as a means, in working that stupendous
miracle. When Jesus asked for the five barley loaves and two small fishes, to
feed the five thousand, even an apostle said: "What are these among so many?"
Yes, what are they? In the hands of a mere man, nothing -- nay, worse than
nothing; only enough to taunt the hungry thousands and become a cause of strife
and riot. But in the hands of the Son of God, with His blessing on them, taken
from His hands, and distributed according to His Word, they became a feast in
the wilderness. A poor woman, a sufferer for twelve years, craves healing from
our Lord. With a woman's faith, timid though strong, she presses through the
crowd close to Jesus, and with her trembling bony fingers touches the hem of His
garment. Jesus perceives that virtue is gone out of Him. The woman perceives
that virtue, healing and life are come into her. There was a transfer from
Christ's blessed life-giving body, into the diseased suffering body of the
woman. And what was the medium of the transfer? The fringe of His garment -- a
piece of cloth. Yes, if it so pleases the mighty God, the everlasting Saviour,
He can use a piece of cloth as a means to transfer healing and life from Himself
to a suffering one. The same divine Saviour now works through means. He has
founded a Church, ordained a ministry, and instituted the preaching of the Word
and the administration of His own sacraments. Christ now works in and through
His Church. Through her ministry, preaching the Word, and administering the
sacraments, the Holy Spirit is given. (Augsburg Confession, Article 5.) When
Christ sent forth His apostles to make disciples of all nations, He instructed
them how they were to do it. The commission correctly translated, as we have it
in the Revised New Testament reads thus: "Go ye, therefore, and make disciples
of all the nations, baptising them into the name of the Father, and of the Son,
and of the Holy Ghost; teaching them to observe all things whatsoever I
commanded you; and lo, I am with you alway, even unto the end of the world."
Here then is the Saviour's explicit instruction. The Apostles are to make
disciples. This is the object of their mission. How are they to do it? By
baptizing them into the name of the triune God, and teaching them to observe all
Christ's commands. This is Christ's own appointed way of applying His Grace to
sinful men, and bringing them out of a state of sin into a state of grace. And
this is the Way of Salvation in the Lutheran Church. We begin with the child,
who needs Grace. We begin by baptizing that child into Christ. We, therefore,
lay much stress on baptism. We teach our people that it is sinful, if not
perilous, to neglect the baptism of their children. The Lutheran Church attaches
more importance to this divine ordinance than any other Protestant denomination.
While all around us there has been a weakening and yielding on this point; while
the spirit of our age and country scorns the idea of a child receiving divine
Grace through baptism; while it has become offensive to the popular ear to speak
of baptismal Grace, our Church, wherever she has been and is true to herself,
stands to-day where Martin Luther and his co-workers stood, where the confessors
of Augsburg stood, and where the framers of the Book of Concord stood.The world
still asks: "What good can a little water do?" We answer, first of all: "Baptism
is not simply water, but it is the water comprehended in God's command, and
connected with God's Word." (Luther's Small Catechism.) The Lutheran Church
knows of no baptism that is only "a little water." We cannot speak of such a
baptism. Let it be clearly understood that when we speak of baptism, we speak of
it as defined above, by Luther. We cannot separate the water from the Word. We
would not dare to baptize with water without the Word. In the words of Luther,
that would be "simply water, and no baptism." Let it be kept constantly in mind
that whatever benefits and effects we ascribe to baptism, in the further
forcible words of Luther's Catechism: "It is not the water, indeed, that
produces these effects, but the Word of God which accompanies and is connected
with the water, and our faith which relies on the Word of God connected with the
water." If now the question is further asked: What good can baptism as thus
defined do? we will try to answer, or, rather, we will let God's Word answer.
"What saith the Scripture?"


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  CHAPTER 6: CHAPTER IV. BAPTISM, A DIVINELY APPOINTED MEANS OF GRACE. 
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When we inquire into the benefits and blessings which the Word of God connects
with baptism, we must be careful to obtain the true sense and necessary meaning
of its declarations. It is not enough to pick out an isolated passage or two,
give them a sense of our own, and forthwith build on them a theory or doctrine.
In this way the Holy Scriptures have been made to teach and support the gravest
errors and most dangerous heresies. In this way, many persons "wrest the
Scriptures to their own destruction." On this important point our Church has
laid down certain plain, practical, safe and sound principles. By keeping in
mind, and following these fundamental directions, in the interpretation of the
divine Word, the plainest searcher of the Scriptures can save himself from great
confusion, perplexity and doubt. One of the first and most important principle,
insisted on by our theologians and the framers of our Confessions, is that a
passage of Scripture is always to be taken in its natural, plain and literal
sense, unless there is something in the text itself, or in the context, that
clearly indicates that it is intended to convey a figurative sense. Again: A
passage is never to be torn from its connection, but is to be studied in
connection with what goes before and follows after. Again -- and this is of the
greatest importance -- Scripture is to be interpreted by Scripture. As Quenstedt
says: "Passages which need explanation can and should be explained by other
passages that are more clear, and thus the Scripture itself furnishes an
interpretation of obscure expressions, when a comparison of these is made with
those that are more clear. So that Scripture is explained by Scripture."
According to these principles, we ought never to be fully certain that any
doctrine is scriptural, until we have examined all that the divine Word says on
the subject. In this manner then we wish to answer the question with which we
started this chapter: What is written as to the benefits and blessings conferred
in baptism? We have already referred to the commission given to the Apostles in
Matt, xxviii.19. We have seen that in that commission our Lord makes baptism one
of the means through which the Holy Spirit operates in making men His disciples.
In Mark xvi.16, he says: "He that believeth and is baptized shall be saved." In
John iii.5, he says: "Except a man" -- i.e., any one -- "be born of water and of
the Spirit, he cannot enter the kingdom of God." In Acts ii.38, the Apostle
says: "Repent and be baptized every one of you for the remission of your sins."
Acts xxii.16: "Arise and be baptized, and wash away thy sins, calling on the
name of the Lord." Romans vi.3: "Know ye not that so many of us as were baptized
into Christ, were baptized into His death." Gal. iii.27: "For as many of you as
have been baptized into Christ, have put on Christ." Eph. v.25-26: "Christ also
loved the Church, and gave himself for it, that He might sanctify and cleanse it
with the washing of water by the Word." Col. ii.12: "Buried with Him in baptism,
wherein ye are also risen with Him through the faith of the operation of God."
Tit. iii.5: "According to His mercy He saved us by the washing of regeneration,
and renewing of the Holy Ghost." 1 Pet. iii.21: "The like figure whereunto even
baptism doth also now save us; not the putting away of the filth of the flesh,
but the answer of a good conscience toward God, by the resurrection of Jesus
Christ." These are the principal passages which treat of the subject of baptism.
There are a few other passages in which baptism is merely mentioned, but not
explained. There is not one passage that teaches any thing different from those
quoted. All we now ask of the reader is to examine these passages carefully, to
compare them one with the other and to ask himself: What do they teach? What is
the meaning which a plain, unprejudiced reader, who has implicit confidence in
the Word and power of God, would derive from them? Can he say, "There is nothing
in baptism?" "It is of no consequence." "It is only a Church ceremony, without
any particular blessing in it." Or do the words clearly teach it is nothing more
than a sign -- an outward sign -- of an invisible grace? Look again at the
expressions of these passages. We desire to be clear here, because this is one
of the points on which the Lutheran Church to-day differs from so many others.
Jesus mentions water as well as Spirit, when speaking of the new birth. "Make
disciples, (by) baptizing them." "Be baptized for the remission of your sins."
"Be baptized and wash away thy sin." "Baptized into Christ." By baptism "put on
Christ." Christ designs to sanctify and cleanse the Church with "the washing of
water by the Word." "Washing of regeneration and renewing of the Holy Ghost."
"Baptism doth also now save us." The language is certainly strong and plain. Any
principle of interpretation, by which baptismal Grace and regeneration can be
explained out of these passages, will overthrow every doctrine of our holy
Christian faith. Our Catechism here also teaches nothing but the pure truth of
the Word, when it asserts that baptism "worketh forgiveness of sins, delivers
from death and the devil, and confers everlasting life and salvation on all who
believe, as the Word and promise of God declare." Our solid and impregnable
Augsburg Confession, also, when in Article II. it confesses that the new birth
by baptism and the Holy Spirit delivers from the power and penalty of original
sin. Also in Article IX., "of baptism they teach that it is necessary to
salvation, and that by baptism the Grace of God is offered, and that children
are to be baptized, who by baptism being offered to God, are received into God's
favor." And so with all our other confessional writings. The question might here
be asked: Is baptism so absolutely essential to salvation, that unbaptized
children are lost? To this we would briefly reply, that the very men who drew up
our Confessions deny emphatically that it is thus absolutely necessary. Luther,
Melanchthon, Bugenhagen and others, repudiate the idea that an unbaptized infant
is lost. No single acknowledged theologian of the Lutheran Church ever taught
this repulsive doctrine. Why then does our Confession say baptism is necessary
to salvation? It is necessary in the same sense in which it is necessary to use
all Christ's ordinances. The necessity is ordinary, not absolute. Ordinarily
Christ bestows His Grace on the child through baptism, as the means or channel
through which the Holy Spirit is conferred. But when, through no fault of its
own, this is not applied, He can reach it in some other way.As we have seen
above, He is not so limited to certain means, that His Grace cannot operate
without them. The only thing on which our Church insists in the case of a child
as absolutely necessary, is the new birth. Ordinarily this is effected, by the
Holy Spirit, through baptism, as the means of Grace. When the means, however,
cannot be applied, the Spirit of God can effect this new birth in some other
way. He is not bound to means. And from what we have learned above of the will
of God, toward these little ones, we have every reason to believe that He does
so reach and change every infant that dies unbaptized. The position of our
Church, as held by all her great theologians, is tersely and clearly expressed
in the words, "Not the absence but the contempt of the sacrament condemns."While
the Lutheran Church, therefore, has confidence enough in her dear heavenly
Father and loving Saviour, to believe that her Lord will never let a little one
perish, but will always regenerate and fit it for His blessed Kingdom ere he
takes it hence, she still strenuously insists on having the children of all her
households baptized into Christ.Others may come and say: You have no authority
in the Bible for baptizing infants. Without entering fully on this point we will
briefly say: It is enough for a Lutheran to know that the divine commission is
to "baptize the nations" -- there never was a nation without infants. The
children need Grace: baptism confers Grace. It is specially adapted to impart
spiritual blessings to these little ones. We cannot take the preached Word, but
we can take the sacramental Word and apply it to them. God established infant
membership in his Church. He alone has a right to revoke it. He has never done
so. Therefore it stands. If the Old Testament covenant of Grace embraced
infants, the New is not narrower, but wider.The pious Baptist mother's heart is
much more scripturally correct than her head. She presses her babe to her bosom,
and prays earnestly to Jesus to bless that babe. Her heart knows and believes
that that dear child needs the blessing of Jesus, and that He can bestow the
needed blessing. And yet she will deny that He can bless it through His own
sacrament. -- "the washing of water by the Word."The devout Lutheran mother
presses her baptized child to her bosom, looks into its eyes, and thanks her
Saviour from the depth of her heart, that He has blessed her child; that He has
breathed into it His divine life, washed it, sealed it, and adopted it as His
son or daughter. How sweet the consolation to know that her precious little one
is a lamb of Christ's flock, "bearing on its body the marks of the Lord
Jesus."But Christian parents have not fulfilled their whole duty in having
children baptized into Christ. The children are indeed in covenant relationship
with Jesus Christ. But it is their bounden duty and blessed privilege to keep
their little ones in that covenant of Grace. Of this more in the next chapter.


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  CHAPTER 7: CHAPTER V. THE BAPTISMAL COVENANT CAN BE KEPT UNBROKEN. AIM AND RESPONSIBILITY OF PARENTS. 
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We have gone "to the Law and to the Testimony" to find out what the nature and
benefits of Baptism are. We have gathered out of the Word all the principal
passages bearing on this subject. We have grouped them together, and studied
them side by side. We have noticed that their sense is uniform, clear, and
strong. Unless we are willing to throw aside all sound principles of
interpretation, we can extract from the words of inspiration only one meaning,
and that is that the baptized child is, by virtue of that divine ordinance, a
new creature in Christ Jesus. Here let us be careful, however, to bear in mind
and keep before us that we claim for the child only the birth of a new life. It
has been born of water and the Spirit. A birth we know is but a very feeble
beginning of life. So faint are the flickerings of the natural life at birth,
that it is often doubtful at first whether any life is present. The result of a
birth is not a full-grown man, but a very weak and helpless babe. The little
life needs the most tender, watchful and intelligent fostering and care. So it
is also in the Kingdom of Grace. The divine life is there. But it is life in its
first beginnings. As yet only the seeds and germs of the new life. And this
young spiritual life also needs gentle fostering and careful nourishing. Like
the natural life of the child, so its spiritual life is beset with perils. While
the germs of the new life are there, we must not forget that the roots of sin
are also still there. Our Church does not teach with Rome that "sin (original)
is destroyed in baptism, so that it no longer exists." Hollazius says: "The
guilt and dominion of sin is taken away by baptism, but not the root or tinder
of sin." Luther also writes that "Baptism takes away the guilt of sin, although
the material, called concupiscence, remains." Unfortunately for the child these
roots of sin will grow of their own accord, like the weeds in our gardens. They
need no fostering care. Not so with the germs of the new life. They, like the
most precious plants of the gardens, must be watched and guarded and tended
continually. Solomon says: Prov. xxix.15, "A child left to himself bringeth his
mother to shame." And this may be true even of a baptized child. The Christian
parent, therefore, has not fulfilled his whole duty to the child by having it
baptized. It is now the parents' duty; or rather it should be considered the
parents' most blessed privilege to keep that child in covenant relationship with
the blessed Redeemer. This also belongs to the teaching of the Church of the
Reformation. This point, however, many parents seem to forget. Many who are
sound on the question of baptismal Grace, are very unsound as to a parent's duty
to the baptized child. Hunnius, a recognized standard theologian of our Church,
in speaking of the responsibility of those who present children for baptism says
it is expected of them First, to answer, in behalf of the child, as to the faith
in which it is baptized, and in which it is to be brought up. Second, to
instruct the child when it comes to years of discretion, that it has been truly
baptized, as Christ has commanded. Third, to pray for the child, that God may
keep it in that Covenant of Grace, bless it in body and spirit, and finally save
it with all true believers, and Fourth, to use all diligence that the child may
grow up in that faith, which they have confessed in the child's name, and thus
be preserved from dangerous error and false doctrine. That most delightful
Lutheran theologian, Luthardt, says: "Infant baptism is a comfort beyond any
other, but it is also a responsibility beyond any other." Again: "As Christians
we know that God has bestowed upon our children not only natural, but spiritual
gifts. For our children have been baptized and received by baptism into the
Covenant of Grace. To preserve them in this baptismal Grace, to develop in them
the life of God's spirit, this is one side of Christian education. To contend
against sin in the child is the other." Dr. Schmid, in his Christian Ethics,
also teaches that it is possible to continue in the uninterrupted enjoyment of
baptismal Grace. Dr. Pontoppidan, in his explanation of Luther's Small
Catechism, asks the question: "Is it possible to keep one's baptismal covenant?"
He answers; "Yes, by the Grace of God it is possible." The teaching of our
Church, therefore, is that the baptized child can grow up, a child of Grace from
infancy, and that under God, it rests principally with the parents or guardians
whether it shall be so. And this Lutheran idea, like all others, is grounded in
the Word of God. We note a few examples: Samuel was a child of prayer, given to
his pious mother in answer to prayer. She called him Samuel, i.e., asked of God.
Before his birth even, she dedicated him to God. As soon as he was weaned she
carried him to the Tabernacle and there publicly consecrated him to the service
of the Most High. From this time forth, according to the sacred record, he dwelt
in God's Tabernacle and "ministered unto the Lord before Eli". As a mere child
God used him as a prophet. Of the prophet Jeremiah it is written: (Jer. i.5)
"Before thou earnest forth out of the womb, I sanctified thee." Of John the
Baptist it is written: (Luke i.15) "He shall be filled with the Holy Ghost, even
from his mother's womb". To Timothy, Paul says: "From a child thou hast known
the Holy Scriptures, which are able to make thee wise unto salvation," and in
speaking of Timothy's faith Paul says, that faith "dwelt first in thy
grandmother Lois, and thy mother Eunice." Psalms lxxi.5-6: "Thou art my trust
from my youth. By thee have I been holden up from the womb." It is therefore
possible for God, not only to give His Grace to a child, but to keep that child
in His Grace all its days. To dispute this is, simply, to dispute the record
that God gave. Lest some one should still say, however, that the examples above
noted are isolated and exceptional, we note further, that the tenor of the whole
Word is in harmony with this idea. Nowhere in the whole Bible is it even
intimated that it is God's desire or plan that children must remain outside of
the covenant of Grace, and have no part or lot in the benefits of Christ's
redeeming work until they come to years of discretion and can choose for
themselves. This modern idea is utterly foreign and contradictory to all we know
of God, of His scheme of redemption, and of His dealings with His people, either
in the old or new dispensation. He ordained that infants at eight days old
should be brought into His covenant. He recognized infant children as partakers
of the blessings of His covenant. "Out of the mouth of babes and sucklings thou
hast perfected praise;" "Suffer them to come unto Me." Everywhere it is taken
for granted that the children who have received either the Old or New Testament
sacrament of initiation are His. Nowhere are parents exhorted to use their
endeavors to have such children converted, as though they had never been touched
by divine Grace. But everywhere they are exhorted to keep them in that relation
to their Lord, into which His own ordinance has brought them. Gen. xviii.19, "I
know that he will command his household after him, and that they shall keep the
way of the Lord." Psalm lxxviii.6, 7, "That the generation to come might know
them, even the children which should be born, which should arise and declare
them to their children, that they might set their hope in God, and not forget
the works of God, but keep His commandments." Prov. xxii.6, "Train up a child in
the way he should go; when he is old he will not depart from it." Eph. vi.4,
"Bring them up in the nurture and admonition of the Lord."Let the baptized child
then be looked upon as already belonging to Christ. Let the parents not worry as
though it could not be His until it experiences a change of heart. That heart
has been changed. The germs of faith and love are there. If the parent
appreciates this fact and does his part, there will be developed, very early,
the truest confidence and trust in Christ, and the purest love to God. From the
germs will grow the beautiful plant of child-trust and child-love. The graces of
the new life may be thus early drawn out, so that the child, in after years,
will never know of a time when it did not trust and love, and as a result of
this love, hate sin. This is the ideal of God's Word. It is the ideal which
every Christian parent should strive to realize in the children given by God,
and given to God in His own ordinance. How can it be done? Of this, more in the
next chapter.


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  CHAPTER 8: CHAPTER VI. HOME INFLUENCE AND TRAINING IN THEIR RELATION TO THE KEEPING OF THE BAPTISMAL COVENANT. 
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According to the last chapter, it is indeed a high and holy ideal that every
Christian parent should set before him in regard to his children. Every child
that God gives to a Christian parent is to be so treated that, from the hour of
its baptism, it is to be a son or daughter of God. It is to be so fostered and
nurtured and trained that, from its earliest self-consciousness, it is to grow
day by day in knowledge and in Grace. As it increases in stature, so it is to
increase in wisdom and in favor with God and man. In order that this may be
realized, it is first of all necessary that there be the proper surroundings. We
cannot expect that parent to draw out these graces of the new life in the child,
who is not himself imbued with a spirit of living faith and fervent love to
Christ. In the beautiful words of Luthardt: "Religion must first approach the
child in the form of life, and afterward in the form of instruction. Let
religion be the atmosphere by which the child is surrounded, the air which it
breathes. The whole spirit of the home, its order, its practice -- that world in
which the child finds himself so soon as he knows himself -- this it is which
must make religion appear to him a thing natural and self-evident." And this is
especially important for the mother. It is while resting on the mother's bosom
and playing at the mother's knee, that the child is receiving impressions that
are stones for character building. The father, of course, is not released from
responsibility. He too is to set a holy example, to make impressions for good
and to use all his influence to direct the thoughts and inclinations of the
child upward. The man who does not help in the religious training of his own
children is not fit to be a father. But it is after all with the mother that the
little child spends most of its time and receives most of its impressions. Oh,
that every mother were a Hannah, an Elizabeth, an Eunice. Then would there be
more Samuels, Johns and Timothys. Let us have more of the spirit of Christ in
the heart of the mother and father, and in the home. Let the child learn, with
the first dawnings of self-consciousness, that Jesus is known and loved and
honored in the home, and there will be no trouble about the future. But the
child must be instructed. Begin early. Let it learn to pray as soon as it can
speak. Let it use its first lispings and stammerings in speaking words of
prayer. We quote again from Luthardt: "Let it not be objected that the child
cannot understand the prayer. The way of education is by practice to
understanding, not by understanding to practice. And the child will have a
feeling and a presentiment of what it cannot understand. The world of heavenly
things is not an incomprehensible region to the child, but the home of its
spirit. The child will speak to his Father in Heaven without needing much
instruction as to who that Father is. It seems as though God were a well-known
friend of his heart. The child will love to pray. If mother forgets it, the
child will not." Therefore, oh, ye parents! pray for your child. Pray with your
child. Teach that child to pray. The writer knows of a little girl who came home
from Sunday-school and said: "Mamma, why don't you ever pray?" What a rebuke!
The child must be taught the truth of God's Word. It also must be sanctified,
i.e., made more and more holy "through the truth." As a child it needs first the
"milk of the Word." It is not desirable, neither is it necessary, to try to
teach the very young child doctrines and abstract truths. Neither ought the
child to be required to learn by rote long passages from the Scriptures. In this
way some well-meaning, but mistaken parents make the Word a burden to their
children, and it becomes odious in their eyes. There are other and better ways.
Begin by showing the child Bible pictures, even if it should soil the book a
little. Better a thousand times have its lessons of life and love graven on the
heart of the child, than to have its fine engravings as a parlor ornament for
strangers. In our day there is also an abundant supply of Bible pictures and
story books for children. Those parents who have never tried it will be
surprised to see the interest the little ones take. With the pictures connect
the stories of the Bible. And where are the stories better calculated to
interest a child than these same old stories, that have edified a hundred
generations? When will children ever weary of hearing of Joseph, and Moses, and
David, and Daniel, and especially of Him who is the special Friend of children?
It will be easy to so connect the teachings of the Word with these pictures and
stories that very young children will be able to distinguish right from wrong,
to know and hate sin, and to be drawn ever nearer to the blessed Jesus. As they
become able to study, to think and to comprehend it, the judicious parent will
be glad to avail himself of the help of Luther's Catechism. Here the more
important teachings of the Word are summarized and systemized. Most parents
indeed are glad to shirk this duty, and flatter themselves that if they send
their children to catechetical class, when they grow old enough, they have
performed their whole duty. Such parents do not perhaps know, that Martin Luther
wrote his Small Catechism especially for family use. Let them take their Church
books and turn to the Catechism, and they will find that Luther heads the Ten
Commandments with the words: "In the plain form in which they are to be taught
by the head of the family." So also with the Creed, the Lord's Prayer, and the
Sacraments. This is Luther's idea. It is the true idea. It belongs to the Way of
Salvation in the Lutheran Church. It is the custom, still practiced in our older
Lutheran churches. The pastor, as we shall see hereafter, is only to help the
parents, and not to do it all for them. In teaching the Catechism at home, it
will give parents an opportunity to speak of and explain what sin is, what faith
is, what prayer is, and what the sacraments are. We would impress also the
importance of instructing the child concerning its own baptism. Let it
understand not only the fact of its baptism, but the nature, benefits and
obligations of the same. It certainly has a most salutary effect to impress the
thought on the child frequently that it was given to Christ and belongs to Him
-- that He has received it as His own, and adopted it into the family of the
redeemed.Here also there is a sad neglect on the part of parents. Many never say
a word to their children about their baptism. Many children even grow up and
know not whether they are baptized or not. This is certainly un-Scriptural and
un-Lutheran. "Know ye not," says Paul, as if he said, have you forgotten it?
"that as many of us as have been baptized into Christ have been baptized into
His death?" Doubtless if we appreciated our own baptism as we should, it would
be a constant source of comfort, a never-failing fountain of Grace to us, and to
our children.The Apostles frequently speak of the "Church that is in the house."
By this they mean such a household as we have tried to portray -- a home where
the religion of our blessed Saviour permeates the whole atmosphere; where the
Word of God dwells richly; where there are altars of prayer and closets for
prayer -- a home where Jesus is a daily, a well-known Guest; where the children,
baptized into Christ, are nourished with the milk of the Word, so that they grow
thereby, increasing more and more, growing up unto Him who is the Head, even
Christ. In such a home the Church is in the house, and the household in the
Church. Blessed home! Blessed children, who have such parents! Blessed parents,
who have thus learned God's ways of Grace! No anxious, restless parents there,
hoping and praying that their children may be converted. No confused, repelled
children there, crying because Jesus will not love them till they "get
religion." On the contrary, parents and children, kneeling at one altar,
children of one Father, with the same trust, the same hope, the same Lord --
hand in hand they go from the church in the house to the house of God's
Church.Says Dr. Cuyler, an eminent Presbyterian, "The children of Christian
parents ought never to need conversion."


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  CHAPTER 9: CHAPTER VII. THE SUNDAY-SCHOOL IN ITS RELATION TO THE BAPTIZED CHILDREN OF CHRISTIAN PARENTS. 
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We have tried to set forth the Lutheran idea of a Christian home. In such a
home, called, "a Church in the House," all ought to be Christians. The children
having been given and consecrated to Christ in holy baptism, and having had His
renewing and life-giving Grace imparted to them through that Sacrament, are to
be kept in that relationship with Him. The popular idea that they must of
necessity, during the most impressible and important period of their existence,
belong to the world, the flesh and the devil, is utterly foreign to the
Lutheran, or Scriptural view. That the child is fated, for a number of years, to
be under the influence of evil, and to be permitted to "sow wild oats" before
divine Grace can reach it, is certainly a principle that is contradictory to the
whole scheme of salvation. Yet this seems to be the idea of those parents who
will not believe that God can reach and change the nature of a child, and bring
it out of the state of nature into the state of Grace, and keep it in that
Grace. These people treat their children much as a farmer does his colts,
letting them run wild for a while, and then violently breaking them in. This
pernicious idea has also obtained sway to an alarming extent in the
Sunday-school system of our land. The children in the Sunday-school, whether
baptized or not, whether from Christian or Christless homes, are looked upon as
outsiders, impenitent sinners, utter strangers to Christ and His Grace, until
they experience such a marked change that they can tell exactly where and when
and how they were converted. Hence the popular idea that it is the object of the
Sunday-school to convert the children. This seems to be the underlying principle
of both the American Sunday-school Union and American Tract Society;
institutions otherwise so excellent that we are loth to say aught against
either. This idea pervades also the undenominational helps and comments of the
International Lesson System. This is the undertone of the great mass of
undenominational Sunday-school hymnology. It is the key-note of the County,
State, National and International Sunday-school Conventions and Institutes. So
popular and wide-spread is this idea that many Lutheran pastors, Sunday-school
teachers and workers have unconsciously imbibed it. Even our Church papers,
professing to be strictly confessional, often publish articles setting forth the
idea that it is the object of the Sunday-school to Christianize the children. As
though the baptized children of the Church, the children of devout Christian
parents, had been heathen, until Christianized by the Sunday-school! Many of our
Sunday-school constitutions also set it down as the object of the school to
"lead the children to Christ," or to "labor for their conversion." Now we
believe that this idea is un-Scriptural and therefore un-Lutheran. If what we
have written in the preceding chapters on baptismal Grace, the baptismal
covenant, and the possibility of keeping that covenant, is true, then this
popular idea, set forth above, is false. And vice versa, if this popular view is
correct, then the whole Lutheran system of baptism, baptismal Grace, and the
baptismal covenant, falls to the ground. But notwithstanding the immense array
of opposition, we still believe that the Lutheran doctrine is nothing else than
the pure teaching of God's word. Where we have the "Church in the House," there
we have lambs of Christ's flock. Ah, how many more we could have, how many more
we would have, if the fathers and mothers in the Church understood this precious
article of our faith, and prayerfully built their home life thereon! Then would
there be a more regular and healthful growth of the Church, and the necessity
for fitful, spasmodic revival efforts would cease. But we digress. From our
Christian homes the baptized children of the Church come to the Sunday-school.
How is the school to treat them? -- We speak now of the baptized children from
Christian homes; we will speak of the unbaptized and untrained further on. These
children, with all their childish waywardness and restlessness, do generally
love Jesus. They do trust in Him, and are unhappy when they know they have
committed a sin against Him. They do, when taught, pray to Him, believe that He
hears their prayers and loves them. Shall the teacher now begin to impress upon
the minds and hearts of these little ones the idea that they are not yet
Christ's, and that Christ has nothing to do with them, except to seek and call
them, until they are converted? And shall they go home from Sunday-school with
the impression that all their prayers have been empty and useless, because their
hearts have not been changed? Dare the Sunday-school thus confuse the child,
raise doubts as to Christ's forgiveness and love, and "quench the Spirit?" Oh
how sad, that thus thousands of children have their first love, their first
trust, quenched by those who have more zeal than knowledge! No, no, these are
Christ's lambs. They come with His marks upon them. Let the Sunday-school
teacher work in harmony with the mother who gave these children to Christ. Let
the whole atmosphere of the school impress on that child the precious truth that
it is Jesus' little lamb. Feed that lamb, feed it with the sincere milk of the
Word. Lead that lamb gently; teach it to understand its relation to the Great
Shepherd, to know Him, to rejoice in His love, to love His voice, to follow His
leadings more and more closely. Instead of singing doubtfully and dolefully: "I
am young, but I must die, In my grave I soon shall lie. Am I ready now to go, If
the will of God be so?" or,"Child of sin and sorrow Filled with dismay, Wait not
for to-morrow; Yield thee to-day:" etc.or,"Depth of mercy, can there be Mercy
still reserved for me?" etc.or,"Hasten, sinner, to be wise, Stay not for
to-morrow's sun," etcor,"I can but perish if I go, I am resolved to try, For, if
I stay away, I know I shall forever die."or,"When saints gather round Thee, dear
Saviour above, And hasten to crown Thee with jewels of love, Amid those bright
mansions of glory so fair -- Oh, tell me, dear Saviour, if I shall be
there!"Some of these sentiments are unscriptural. Some may do for penitent
prodigals. But all are out of place on the lips of baptized children of the
Church. Let such rather joyfully sing:"I am Jesus' little lamb, Therefore glad
and gay I am; Jesus loves me, Jesus knows me, All that's good and fair He shows
me, Tends me every day the same, Even calls me by my name,"and such other
cheerful and healthy hymns as breathe the spirit of the Church of the
Reformation.This we believe to be the object of our Sunday-schools, as far as
the baptized children of Christian parents are concerned. They are to be helps,
to keep the children true to their baptismal covenant, and to enable them to
grow strong and stronger against sin and in holiness. Jesus did not tell Peter
to convert, but feed His lambs.From these considerations we see how important it
is for Lutheran Sunday-schools to have teachers who "know of the doctrine,
whether it be true;" who are "rooted and grounded in the faith;" who are "ready
always to give an answer to every man that asketh them a reason of the hope that
is in them;" who are "apt to teach."A teacher who does not understand and
appreciate the Lutheran doctrine of baptism is out of place in a Lutheran
Sunday-school. It is certainly not desirable to have the child instructed at
home that it was given to Christ in baptism, received and owned by Him and
belongs to Him, and then have the Sunday-school teacher teach it that until it
experiences some remarkable change, which the teacher cannot at all explain, it
belongs not to Christ, but to the unconverted world. The teaching of the pulpit,
the catechetical class, the home and the Sunday-school, ought certainly to be in
perfect harmony -- especially so on the vital point of the personal relation of
the child to the Saviour and His salvation. To have clashing and contradictory
instruction is a sure way to sow the seeds of doubt and skepticism.We must have
sound instruction and influence in the Sunday-school, and to this end we must
have sound and clear helps and equipments for teacher and pupil. The worship of
the school, the singing, the opening and closing exercises, must all be in
harmony with this great fundamental idea of feeding those who are already
Christ's lambs.


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  CHAPTER 10: CHAPTER VIII. THE SUNDAY-SCHOOL--ITS RELATION TO THOSE IN COVENANT RELATIONSHIP WITH CHRIST, AND ALSO TO THE UNBAPTIZED AND WANDERING. 
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We are still speaking of the dealing of the Sunday-school with the baptized
children of Christian parents. We have seen how important it is that the
Sunday-school work in harmony with the pastor and the parent. We have seen that,
to this end, it is especially important that the instruction of the teacher be
in harmony with the doctrine of our Church on baptismal Grace, and the keeping
of the baptismal covenant. Here, however, we meet with a practical difficulty.
Too many of our teachers are not clear themselves on this subject. Their own
early instruction may have been imperfect. Their whole environment has been
unfavorable to rooting and grounding them in this faith, once delivered to the
saints. This old-fashioned faith, as we have seen, has become unpopular with the
masses even of professing Christians. The whole current of the religionism of
the day is against it. In many localities and circles, to profess this faith is
to invite ridicule and opposition. The Lutheran Church in this matter, as in
others, is behind the age, because the age is away ahead of Christ and the
Apostles, the Church Fathers and Reformers. What wonder then that in many
places, our members, on whom we must depend for teachers, have unconsciously
drifted away from the old landmarks, and are altogether at sea as to God's means
and methods of Grace, especially with the children? It is, therefore, a matter
of the gravest importance that our Church place in the hands of her willing but
inexperienced teachers such plain, practical and full helps and equipments as
will enable them to be safe and successful instructors in our Sunday-schools.
Our good teachers are always willing to learn. They need to be and want to be
first taught. They need clear, sound exposition, illustration and application of
every lesson for themselves, before they can successfully teach others. They
need to be shown in every lesson, how the divine Word everywhere sets forth the
precious doctrines of our Church. They need to be shown over and over again, how
these doctrines are to be impressed and applied to the heart, conscience, and
life of the pupil; and how the truth is to be so instilled that it may, by means
of every lesson, awaken and deepen a sense of sinfulness, and repentance
therefor, and beget and increase faith and love for the dear Saviour. Every
lesson that does not make sin more hateful and Christ more precious, is in so
far, a failure. From what we have learned in the last chapter, a Lutheran
Sunday-school cannot safely use the literature, whether lesson leaves, lesson
helps, or hymns, of others. And this simply because their sentiment is not only
at variance with, but openly hostile to our faith. It is therefore even more
important for our Church than for any other, to furnish all the necessary
equipments for good, sound, live Sunday-schools. Our equipments ought to aim to
become more and more superior to all others. The Church should strive to
constantly improve them until they become so desirable and attractive that no
Lutheran school would think of exchanging them for any others. We hope to see
the day when our Church will lead in all these practical enterprises, even as
she has led and still leads in the sphere of sound doctrine. But we digress. In
these two chapters on Sunday-school work, we have thus far spoken only of the
relation of the school, to the baptized children of Christian parents. A
Sunday-school has, however, by no means fulfilled its mission by looking only
after those who are already lambs of the flock. A Sunday-school, like a
congregation, to be true to itself and its divine Master, must be a missionary
institution. In every community there are lambs who have never been in the flock
of the Good Shepherd, or have already wandered astray. There are children who
have never been either baptized, or instructed in heavenly things at home. Or,
if baptized, they have been permitted to grow up afterwards as wild as heathen
children. Yes, even in the homes of members of our Church, there are children,
whether baptized or not, who are thus growing up utterly neglected. If baptized,
they don't even know it. Much less do they know the significance of their
baptism. It is the mission of the Sunday-school to gather in these destitute
ones, from the street, and from their Christless homes. The Sunday-school must
become a spiritual home for them. The earnest teacher can and ought to find out
who of his pupils belong to this class, and apply to such the needed instruction
and exhortation. In their case it is truly the object of the Sunday-school to
lead them to Jesus, to labor for their conversion, to Christianize them. This,
as a matter of course, also applies to those, even from Christian homes, who
were baptized, and perhaps also, to some extent, instructed in divine things,
but who have gone astray, and thus fallen from their baptismal covenant. All
such, who are not at present in covenant relationship with Christ, who are
turned away from Christ, must be turned back, i.e., converted. Now this
difficult work, this great change, can be accomplished only through the power of
God's Word. "The law of the Lord is perfect, converting the soul." "The Gospel
of Christ is the power of God unto salvation." The words of Christ, "they are
spirit and they are life." If sinners, whether young or old, are to be reclaimed
for Christ, it must be through that Word which "is quick" -- i.e., full of life
-- "and powerful and sharper than any two-edged sword." Let the Sunday-school
teacher depend on nothing else than this Word of God. It is always accompanied
by the Spirit of God. It is the living seed of the new life. Let it be used
prayerfully. Let it be taught carefully. Let it be taught clearly. Let it be
impressed and applied to heart, and conscience, and life. Drive it home
personally and individually to the impenitent pupil. See him by himself, visit
him in his home, teach him in his class. Cease not your prayers and your efforts
till the Word so lodge and fasten itself in the mind and conscience that it
makes him realize his own sinfulness and need of a Saviour, and also that
Saviour's readiness to save. This is God's way of salvation. This is the Way of
Salvation in the Lutheran Church. The Sunday-school teacher who follows this way
will win souls. The impenitent sinners of his class will be brought to
repentance toward God, and faith in our Lord Jesus Christ: or in one word, they
will be converted; whilst those who are already Christ's will grow in Grace and
in the knowledge of our Lord and Saviour Jesus Christ.


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  CHAPTER 11: CHAPTER IX. CATECHISATION. 
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We have spoken of the importance and benefits of home training and instruction.
We endeavored to show that Christian parents are under the most solemn
obligation to instruct their children in the truth of God's Word. We also
endeavored to show that, in order to give their children a clear understanding
of the saving truths of the Bible, they could do no better than to diligently
teach them Luther's Small Catechism; that this was really Luther's idea and
purpose when he wrote that excellent little religious manual; that the first
catechetical class ought indeed to be in the family, with father and mother as
teachers; -- that this home class ought to be carried on so long and so
persistently, that in it the children would become perfectly familiar with the
contents of the book; so familiar indeed, that they would know all the parts
that Luther wrote perfectly by heart. Luther's Small Cathechism, i.e., the parts
that Luther wrote himself, is really quite a small book. By giving only a little
time and attention to it each week, the parents could easily, in a few years,
have all their children know it as perfectly as they know their multiplication
table. And such ought to be the case. After these beginnings have thus been
made, and while the home instruction is still going on, the work of the
Sunday-school teacher comes in as a help to the home class. In every
Sunday-school class there ought to be, with each lesson, some instruction in the
Catechism. To this end each teacher, in a Lutheran Sunday-school, ought to be
familiarly at home in this most important text-book. The teacher should endeavor
so to teach these lessons, that the pupil would learn to love and appreciate the
Catechism more and more. Thus, the school ought to be a helper to the home. And
thus, home and school together, working in harmony for the same end, would
prepare the children for the pastor's catechetical class. If this good
old-fashioned custom were kept up in all our households and schools, then would
the pastor's catechetical class be more of a pleasure and a profit to himself
and his catechumens. It would then be the pastor's part, as it should be, to
review the contents with his class, and thus to find how well the preparatory
work had been done. Then could he devote his time and energy to what is really
the pastor's part of the work, viz., to explain and set forth clearly the
meaning of the Catechism, and show how it all applies to the heart and life of
every one. It is not at all the pastor's place, and it should never be expected
of him, to act the school-master, to see to and oversee the memorizing of the
answers. It is his office to expound and apply the truth, to make the doctrines
clear to the minds of the learners, and to show how they are all related to the
individual life. But, alas, how little is this understood or practiced! How many
parents, who call themselves Christians, and Lutherans, seem to think that they
have nothing to do in this whole matter! They seem to think that if they send
their children once a week, for a few months, to the pastor's class, they have
done their whole duty. They do not so much as help and encourage the children to
learn the lessons that the pastor assigns. And thus does this part of the
pastor's work, which ought to be among the most delightful of all his duties,
become wearisome to the flesh and vexatious to the spirit. Scarcely anywhere
else in all his duties does a pastor feel so helpless and hopeless and
discouraged, as when standing week after week before a class of young people who
have such poor instructors at home. Christian parents, if you desire your sons
and your daughters to become steadfast and useful members of the Church of
Christ, see to it that you do your part in their religious instruction. Insist
on it, and even use your parental authority, if necessary, that your children
learn the Catechism and regularly attend the pastor's instructions. We believe
that the trouble in this matter lies largely in the fact that catechisation has
become unpopular in our fast age. It is looked upon as a mark of old-fogyism, if
not as an evidence of the absence of "spiritual religion!" The new measures and
methods of modern revivals are more acceptable to the fickle multitude. They
seem to point out a shorter route and quicker time to heaven. As a boy once said
to the writer: "I don't want to belong to your church, because I would have to
study the Catechism all winter, and down at the other church I can 'get through'
in one night." That boy expressed about as clearly and tersely as could well be
done, the popular sentiment of the day. Yielding to this popular sentiment, many
churches, that once adhered strictly and firmly to the catechetical method,
having either dropped it entirely or are gradually giving it up. And in order to
clothe their spiritual cowardliness and laziness in a pious garb, they say: "The
Bible is enough for us." "We don't need any man-made Catechisms." "It is all
wrong anyhow to place a human book on a level with or above the Bible." "We and
our children want our religion from the Spirit of God, and not from a Church
Catechism," etc., etc. Do such people know what they are talking about, or do
they sometimes use these pious phrases to quiet a guilty conscience? Do they
know what a Catechism is? Look at it for a moment. What is the nature and object
of Luther's Small Catechism? Is it in the nature of a substitute for the Bible?
Does it purpose to set aside the Bible? We can scarcely muster patience enough
to write such questions. No! No! Any child that can read this little book knows
better. The plainest reader cannot fail to see that it is intended as a help to
understand the Bible. Its purpose clearly is to awaken and develop in the reader
or learner a more intelligent appreciation and love for the Bible. It contains
nothing but Bible truths. Its design is simply this: To summarize and
systematize the most important truths and doctrines of the divine Word. To so
arrange and group them that even a child may learn what the Bible teaches as to
creation, sin, salvation, and the means whereby it may be attained.We have the
assurance, also -- and we believe that history and observation will bear out the
statement -- that those who appreciate and have studied a sound scriptural
Catechism most thoroughly, appreciate, understand, love and live their Bibles
most.Of the contents, arrangement and intrinsic value of Luther's Small
Catechism, we will speak in the next chapter.


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  CHAPTER 12: CHAPTER X. CONTENTS, ARRANGEMENT AND EXCELLENCE OF LUTHER'S SMALL CATECHISM. 
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We have spoken of Luther's Small Catechism as a help with which to lay hold of
and understand the most important truths of the Bible. These fundamental truths
are taken from the Scriptures, and are so grouped, arranged and explained that
the learner can easily grasp and understand them. That some of the truths
contained in the Bible are of greater importance than others will scarcely be
denied. It is certainly more important that the child should know and understand
the Ten Commandments, than that it should be familiar with all the details of
the ceremonial law. Certainly better to be familiar with the Apostles' Creed,
than to know all about the building of the Temple. Better be able to repeat and
understand the Lord's Prayer, than to have a clear knowledge of the elaborate
ritual of the Temple service. Better understand the meaning of Christ's two
Sacraments than to be able to tell all about the great feasts of the Jews. If
any one can know all these other matters also, so much the better. The Catechism
will certainly be a help instead of a hindrance to this end. But if all cannot
be learned -- at least not at once -- let the most important be taught first.
And for this we have a Catechism. Look at its contents. It is divided into five
parts. Each division treats of a separate subject. The first contains the Ten
Commandments, with a brief yet full explanation of each Commandment. The second
part has the three articles of the Apostles' Creed, with a clear and most
beautiful explanation of each one. The third is the Lord's Prayer, its
introduction, the seven petitions, and the conclusion; with a terse, though
comprehensive explanation of each sentence. The fourth and fifth parts treat
similarly of the two sacraments, Baptism and the Lord's Supper. Here then we
have, in a brief space, the most important teachings of the whole Bible
systematically arranged and clearly explained. Of these contents and their
arrangement, Luther himself says: "This Catechism is truly the Bible of the
laity (or common people), wherein is contained the entire doctrine necessary to
be known by every Christian for salvation. Here we have first the Ten
Commandments of God, the doctrine of doctrines, by which the will of God is
known, what God would have us to do and what is wanting in us. "Secondly: The
Apostles' Creed, the history of histories, or the highest history, wherein are
delivered to us the wonderful works of God from the beginning, how we and all
creatures are created by God, how all are redeemed by the Son of God, how we are
also received and sanctified by the Holy Ghost, and collected together to a
people of God, and have the remission of sins and everlasting salvation.
"Thirdly: The Lord's Prayer, the prayer of prayers, the highest prayer which the
highest Master taught, wherein are included all temporal and spiritual
blessings, and the strongest comforts in all temptations and troubles, and in
the hour of death. "Fourthly: The blessed Sacraments, the ceremonies of
ceremonies, which God himself has instituted and ordained, and therein assured
us of his Grace." John Arndt, in a sermon on the Catechism, says: "The Catechism
is a brief instruction in the Christian religion, and includes in itself the
doctrine of the Law of God, Christian Faith, the Lord's Prayer, the institutions
of Holy Baptism and of the Lord's Supper, which five parts are an epitome and
kernel of the entire Holy Scriptures, for which reason it is called a 'Little
Bible.'" Dr. Seiss, in his Ecclesia Lutherana, says: "It is the completest
summary of the contents of the Bible ever given in the same number of words. It
gave to the reviving Church a text-book for the presentation of the truth as it
is in Jesus to the school, lecture-room and pulpit."The sainted Dr. Krauth says:
"The Catechism is a thread through the labyrinth of divine wonders. Persons
often get confused, but if they will hold on to this Catechism it will lead them
through without being lost. It is often called the 'Little Bible' and 'the Bible
of the laity' because it presents the plain and simple doctrines of the Holy
Book in its own words. Pearls strung are easily carried, unstrung they are
easily lost. The Catechism is a string of Bible Pearls. The order of arrangement
is the historical -- the Law, Faith, Prayer, Sacrament of Baptism, and all
crowned with the Lord's Supper -- just as God worked them out and fixed them in
history."Thus we might go on quoting page after page of words of admiration and
praise, from the greatest minds in our and other Churches, of the contents and
arrangement of this little book. Neither can we charge these writers with
extravagance in their utterances. For the more we examine and study the pages of
this little book, the more we are convinced that it is unique and most admirable
in its matter and plan.Let each one look for a moment at himself, and then from
himself into this little book.I come into this world ignorant, yet full of
presentiments and questions. I learn my first vague lesson about myself and God.
I naturally ask: For what purpose has God put me here? What does He wish me to
do? The Catechism answers: To do His will, to keep His commandments. Here they
are, and this is what they mean. I study them, and the more I study them, the
more am I convinced that I never did and never can perfectly keep this law.I ask
again: What shall I do? My Catechism tells me I must have faith. I must believe.
But what shall I believe? Answer: This summary of truth called the Apostles'
Creed. It tells me of my Creator -- His work and providence, and His gift of a
Redeemer. It tells me of that Redeemer and His redemption; of the gift of the
Spirit, and His application of redemption. It not only tells me what to believe,
but in the very telling it offers me help to believe.But I am still weak and
more or less perplexed. Whither shall I go for more strength and Grace? My
Catechism furnishes the answer: Go to the great Triune God. Ask Him in prayer.
Here is a model. It will teach you how to pray.I learn what it is to pray. But
again I ask: How do I know that God will hear my prayer? Is He interested in me
personally? Has He any other means besides His written Word to assure me of His
love and to give me, in answer to my prayers, more strength to believe Him and
love Him?My Catechism points me to my baptism. It teaches me what it means, and
how that in it I have God's own pledge that He is my Father, and that I am His
child. Here then is a fountain to which I can return again and again when weak
and perplexed.Further, my Catechism teaches me concerning my Saviour's last
legacy of love before His death for me, His Holy Supper. In it He holds out to
me and gives to me, personally and individually, Himself and all His heavenly
Grace.Thus does this little Catechism meet me in my perplexity, take me by the
hand, and lead me through the labyrinth of the wonders of Grace. Thus does it
tell me what I am, what I need, and where and how to get what I need. It takes
me to the wells of salvation. It draws from them living water. It holds it to my
parched lips. It gathers the precious manna of the Word, and feeds me when I am
faint and weary.Such is Luther's Small Catechism. Is it any wonder that we love
it? Is it any wonder that we count the study of it a part of the Way of
Salvation in the Lutheran Church?We have something yet to say on the manner of
teaching it and the results of faithful teaching and learning.


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  CHAPTER 13: CHAPTER XI. MANNER AND OBJECT OF TEACHING LUTHER'S CATECHISM 
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We have spoken of the importance of catechisation. We have seen that Luther's
Small Catechism is indeed a priceless Bible manual. It sets before us, in
matchless order, God's plan of salvation. It is so full and yet so brief, so
doctrinal and yet so warm and hearty. "The only Catechism," says Dr. Loehe,
"that can be prayed." "It may be bought for sixpence," says Dr. Jonas, "but six
thousand worlds could not pay for it." No wonder that no book outside of the
Bible has been translated into so many languages, or circulated so widely.
Thirty-seven years after its publication one hundred thousand copies were in
circulation. The first book translated into any of the dialects of the American
Indian, it was from its pages that the red man read his first lessons concerning
the true God, and his own relations to that God. At the present day it is taught
in ten different languages in our own land. And yet how sadly neglected and
abused, even by those who bear its author's name! It is neglected, if not
entirely ignored, in countless Lutheran homes and Sunday-schools. It is even
neglected by many so-called Lutheran pastors. They set at naught the testimony
of nearly four centuries. They set their own opinions above the testimony of the
wisest, as well as the most deeply spiritual and consecrated witnesses of their
own Church. They prefer the baseless, shallow, short-cut methods of this
superficial age. Some of them have even joined in the cry of the fanatic, and
called all catechisation in the Church dead formalism! Fortunately, their number
is growing rapidly less, and many, who were for a while carried away with the
tide of new measures, are asking for and returning to the good and tried old
ways. Not only is this Catechism neglected, but it is and has been much abused.
Abused, not only by its enemies, who have said hard things against it, but it
has been and still is abused, like all good things, by its professed friends.
And doubtless it is the abuse by its friends that is largely responsible for the
neglect and contempt into which it has sometimes fallen. Thus in the family, it
is still too often taught as a mere task. The home teacher often has no higher
aim than that the children should learn it by rote -- learn to rattle it off
like the multiplication table, or the rules of grammar. Worse than this, it has
often been used as an instrument of punishment. A child has done something
wrong. It is angrily told that for this it must learn a page or two of the
Catechism! The task is sullenly learned and sullenly recited; and the Catechism
is hated worse than the sin committed. Then too, it is slurred over in the
Sunday-schools, without an earnest word of explanation or application. The
learner does not realize that it is meant to change the heart and influence the
life. This same sad mistake is also made by many pastors in the catechetical
class. Strange as it may seem, this mistake is most commonly made by those very
pastors who profess to be the warmest friends of and the most zealous insisters
on the catechisation of every lamb in the flock. Thus we find not a few pastors
who catechise their classes after the schoolmaster fashion. They go through the
exercise in a perfunctory, formal manner. They insist on the letter of the text,
and are satisfied if their pupils know the lessons well by rote! To urge on the
dull and lazy pupil they will scold and rage, and even use the rod! The
Catechism becomes a sort of text-book. The pupils get out of it a certain amount
of head knowledge. There are so many answers and so many proof-texts that must
be committed to memory. And when all this is well gotten and recited by rote,
the teacher is satisfied, the pupil is praised, imagines that he has gotten all
the good out of that book, and is glad he is done with it! Now we would not for
a moment depreciate the memorizing of the Catechism. It is of the most vital
importance, and cannot be too strongly urged. What we object to -- and we cannot
object too strenuously -- is the idea that head knowledge is enough! There must
of course be head knowledge. The memory should store up all the precious pearls
of God's truth that are found in the Catechism. The mind must grasp these truths
and understand their meaning and their relation to one another. But if it stops
here, it is not yet a knowledge that maketh wise unto salvation. In spiritual
matters the enlightening or instructing of the intellect is not the end aimed
at, but only a means to an end. The end aimed at must always be the renewal of
the heart. The heart must be reached through the understanding. To know about
Christ is not life eternal. I must know about Him before I can know Him. But I
might know all about Him, be perfectly clear as to His person and His work, and
stop there, without ever knowing Him as heart only can know heart, as my
personal Saviour and loving friend, my Lord and my God. Here, we fear, many
ministers make a sad mistake. They are too easily satisfied with a mere outward
knowledge of the truth. They forget that even if it were possible to "understand
all mystery and all knowledge" -- intellectually -- and not have charity, i.e.,
deep, fervent, glowing love to God in Christ, springing from a truly penitent
and believing heart, it would profit nothing. The true aim and end of all
catechetical instruction in the Sunday-school, in the family, and especially in
the pastor's class, should ever be a penitent, believing and loving heart in
each catechumen. We have, in a former chapter, shown the duty of the
Sunday-school teacher in this matter. The pastor should likewise use all
diligence to find out in whom, among his catechumens, the germs of the divine
life, implanted in baptism, have been kept alive, and in whom they are dormant.
Where the divine life, given in holy baptism has been fostered and cherished --
where there has been an uninterrupted enjoyment of baptismal Grace, more or less
clear and conscious -- there it is the pastor's privilege to give clearer views
of truth and Grace, to lead into a more intelligent and hearty fellowship with
the Redeemer, to deepen penitence and strengthen faith through the quickening
truth of God's word. Where, on the other hand, the seeds of baptismal Grace have
been neglected, where the germs of the new life lie dormant or asleep, or where
there never has been any implanting of Grace through Word or Sacrament -- in
short, where there are no pulsations, no manifestations of the new life, there
the pastor has a different duty. He must endeavor to so bring the acquired truth
to bear on the conscience and heart, as to awaken and bring about a sense of
sin, a genuine sorrow therefor, a hatred thereof, a longing for deliverance, a
turning to Christ and a laying hold on Him as the only help and hope. Thus the
one great aim and object of the conscientious pastor, with each impenitent
catechumen, is to awaken and bring about genuine, heartfelt penitence and a
true, trusting, clinging faith. In one word, he must labor for that catechumen's
conversion. Only those of whom there is evidence that they are in a converged
state should be admitted to confirmation.By this we do not mean, as some do,
that each one must be able to tell when, and where, and how he was converted. We
mean simply this: That each one must have in his heart true penitence, i.e.,
sorrow for and hatred of sin, and true faith, i.e., a confiding, trustful
embracing of Christ as the only Saviour.Whether these elements of the new life
have been constantly and uninterruptedly developed from Baptism, or whether they
have been awakened gradually by the Word, is not material. The only important
question is: Are the elements of the new life now there -- even though as yet
feeble and very imperfect -- or, is the person now turned away from sin to a
Saviour? If so, we consider that person in a converted state.And this much, we
believe, should be demanded of each catechumen before he is admitted to the rite
of confirmation. And it is largely because this has not been demanded as the
only true and satisfactory result of catechisation, that this important branch
of the Church's activity has so largely fallen into disrepute. It is doubtless
because of carelessness on this point that so many fall back after confirmation
to the world, the flesh and the devil. They did not hold fast to their crown
because they had no crown.Where the Catechism is properly learned, understood
and applied, the intellect is used as the gateway to the heart. Where the result
of an enlightened mind is a changed heart, there are intelligent believers. They
know what it means to be a Christian. They have an earnest desire for closer
fellowship with Him who has loved them and washed them from their sins in His
own blood. There is good hope that such will be faithful unto death.


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  CHAPTER 14: CHAPTER XII. CONFIRMATION. 
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In our studies concerning the methods of Grace, or the application of the
Salvation purchased by Christ, to the sinful race of Adam's children, we
necessarily had to begin with the new-born child. We noted the first known
operations of Grace at the baptismal font. We traced the infant through the holy
influences received at a Christian mother's knee, and in the nurture of a
Christian home. We followed up through the lessons and influences of the
Church's nursery, the Sunday-school, and from thence into the pastor's
catechetical class. We have learned that these are the different successive
steps in the Way of Salvation. This is God's way in the sanctuary. It begins at
the baptismal font, where the child is received as a member of the Church of
Christ; it leads through the Church in the house, and through it keeps up a
living connection with the Church in the sanctuary. It is making disciples in
accordance with Christ's plain directions, viz, "baptizing them, and teaching
them." We have also admitted all along that there may be some who will go
through with this whole process and yet not be disciples of Christ at the end.
They wilfully resist the operations of divine Grace, and cast away the pearl.
This class we leave, for the present. We will consider them further on. We speak
now of those who have been made disciples; who have not resisted the gracious
influences of the Spirit of God, working through the sacramental and written
Word. Their minds are enlightened; they know something of sin and Grace and the
bestowal and reception of Grace; they have an intelligent understanding of the
plan of salvation revealed in the Word of God. But this is not all. Their hearts
also have been drawn ever nearer and closer to their dear Saviour; they believe
in and love the Lord Jesus Christ; they are ready to give an answer to every man
that asks of them a reason of the hope that is in them. In the ardor and fervor
of their young hearts' devotion they can repeat these beautiful words of their
catechism and say: "I believe that Jesus Christ, true God, begotten of the
Father from eternity, and also true man, born of the Virgin Mary, is my Lord;
who has redeemed me, a lost and condemned creature, secured and delivered me
from all sin, from death, and from the power of the devil ... in order that I
might be His, live under Him in His kingdom and serve Him in everlasting
righteousness, innocence and blessedness." Further, they can joyfully say: "I
believe that I cannot by my own reason and strength believe in Jesus Christ my
Lord, or come to Him. But the Holy Ghost has called me through the Gospel,
enlightened me by His gifts, sanctified and preserved me in the true faith,"
etc. But this happy faith of their hearts has never been publicly professed
before men. And yet the word of God demands not only faith in the heart, but
also confession by the lips. Rom. x.9-10: "If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart that God hath raised Him from
the dead, thou shalt be saved. For with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation." Jesus also
says, Matt. x.32: "Whosoever, therefore, shall confess Me before men, him will I
confess also before my Father which is in heaven." And should any one be ashamed
of this public profession and refuse to make it, Jesus clearly tells such an one
that of him He also will be ashamed in the judgment day. The Bible nowhere
recognizes a secret discipleship. There are no promises to him who does not
confess. If our catechumens would therefore still follow God's Way of Salvation
he must now also take this step, and publicly confess Jesus as his Lord and
Redeemer and himself as His disciple. And for this there is no time so
appropriate as when he desires to be numbered among the communicants of the
congregation and participate with them in the celebration of the Lord's Supper.
For this also our Church has made fitting arrangement. It is done at, or is
rather a part of, the impressive ceremony of confirmation. Who has not witnessed
this beautiful and touching rite? And what could be more interesting or
impressive than to see a company of young hearts encircling the altar of Christ,
confessing their faith, and bowing the knee to their Saviour amid the prayers
and benedictions of the Church? This is confirmation. The catechumen has been
examined by the pastor as to his fitness for this important step. The pastor has
found that he possesses an intelligent understanding of the doctrines taught in
the Catechism, and that the experience of his heart bears witness to their truth
and power. On this account he is adjudged as fit and well prepared to be
admitted to the holy communion. He now comes of his own accord -- not because he
is old enough, or knows enough, or because father, mother, or pastor wants him
to -- before the altar of Christ. There, in the presence of the assembled
congregation and the all-seeing God, his lips confess the faith of his heart,
the faith into which he was baptized as a child: He now voluntarily takes upon
himself the vows and promises that parents or sponsors took for him at baptism.
He receives an earnest admonition from his pastor to hold fast that which he has
and be faithful unto death. The whole congregation, together with the pastor,
lift their hearts in earnest intercessory prayer to God for His continuous
blessing and protection on the young confessor; and, the catechumen kneeling at
the altar, the pastor directs the intercessions of the Church to each kneeling
one in turn, by laying his hands on him and offering up for him a fervent
petition in inspired words. This is the simple and appropriate ceremony we call
confirmation. We claim for it no magical powers. It is not a sacrament. It adds
nothing to the sacrament of baptism, for that is complete in itself. There is no
conferring of Grace by the pastor's hands, but simply a directing of the
Church's prayers to the individual.The confirming, strengthening and
establishing of -- the catechumen in Grace, is effected primarily alone through
Christ's own means of Grace, viz.: the Word and the Sacraments. The Word has
been applied to mind and heart all along from tenderest childhood. It is now
brought home in the review and admonition of the pastor, amid specially solemn
surroundings. The previous administering of baptism, and the perpetual efficacy
of that sacrament, are now vividly recalled and impressed. And this unusually
impressive application of the power of Word and Sacrament confirms and
strengthens the divine life in the catechumen. Thus the means of Grace do the
confirming, or rather the Holy Spirit through these means. Instrumentally also
the pastor may be said to confirm, since he, as Christ's ambassador or agent,
applies His means of Grace.In still another, though inferior sense, the
catechumen confirms. He receives the offered means of Grace, assents to their
truth and efficacy, obtains divine virtue and strength through them, and with
this imparted strength lays hold on Christ, draws nearer to Him, is united to
Him as the branch to the vine, and thus confirms and establishes the covenant
and bond that unites him to his Saviour.We do not claim for the rite of
confirmation a "thus saith the Lord." We do not claim that it possesses
sacramental efficacy, or that it is absolutely essential to salvation. We do
claim, however, that there is nothing unevangelical or anti-scriptural in this
ceremony. On the contrary, we believe it is in perfect harmony with the whole
tenor and spirit of the Gospel. If we cannot trace it to apostolic usage, we can
find it in all its essential features in the pure age of the Church immediately
succeeding the Apostles. In some form or other it has been practiced in the
Church ever since.True, it has often been and is still grossly abused. It has
often been encumbered and entangled with error and superstition; and therefore
there have not been wanting radical purists who have not only set it aside, but
cried it down as Romish and heathenish. The more sober and conservative churches
have been content to purge it of its error and superstition. In its purified
form they prize it highly, cherish its use, practice it, and find it attended by
God's richest blessing.It is a significant fact also that some of those who were
once its most bitter opponents are gradually returning to its practice. We find,
for example, that certain Presbyterian churches confirm large classes of
catechumens every year.Certain Methodist book concerns and publishing houses
also-publish confirmation certificates, from which we infer that some of their
churches also must practice this rite. Again, we find in certain "pastors'
record books," gotten up to suit all denominations, columns for reporting the
number of confirmations.All churches must indeed have some kind of a ceremony
for the admission of the young among the communicants of the church. And there
certainly is no more befitting, beautiful and touching ceremony than
confirmation, as described above and practiced in the Lutheran Church.


========================================================================
  CHAPTER 15: CHAPTER XIII. THE LORD'S SUPPER--PRELIMINARY OBSERVATIONS. 
========================================================================

Our catechumen has now been confirmed. The pastor has given him, in the name of
the congregation, the right hand of fellowship, and also publicly authorized him
to join with the congregation in the celebration of the Lord's Supper. For the
first time, then, the young Christian is to partake of this holy sacrament, in
order that thereby he may be still further strengthened and confirmed in the
true faith. This sacred institution, also, is a part of God's Way of Salvation.
It is one of the means of Grace appointed and ordained by Christ. It "hath been
instituted for the special comfort and strengthening of those who humbly confess
their sins and who hunger and thirst after righteousness." It is true that
multitudes do not regard it as a means or channel of Grace. To them it is only
an ancient rite or ceremony, having no special significance or blessing
connected with it. It is at most a symbol, a sign, or representation of
something, entirely absent and in no way connected with it. If there is any
blessing at all attached to it, it consists in the pious thoughts, the holy
emotions and sacred memories, which the communicant tries to bring to it and
which are in some way deepened by it. At best, it is a memorial of an absent
Saviour, and in some form a representation of His sufferings and death. Now if
this were all that we could see in the Lord's Supper, we would not regard it as
a part of God's Way of Salvation. But our Church sees much more in it. With her
it is indeed an essential and integral part of that Way. And since this is
another of the few points on which the Lutheran Church differs materially from
many others, it will be well for us to devote some space and time to its study.
Much has been written on this important subject. We may not have anything new to
add, but it is well often to recall and re-study the old truths, so easily
forgotten. Before we consider the nature of this sacrament, we will make a few
preliminary observations that will help us to guard against false views, and to
arrive at correct conclusions. We observe first, the importance of bearing in
mind the source from which this institution has come. Who is its author? What is
the nature or character of its origin? Our views of any institution are
generally more or less influenced by thus considering its origin. Whence then
did the Church get this ordinance which she has ever so conscientiously kept and
devoutly celebrated? Did it emanate from the wisdom of man? Did some zealous
mystic or hermit invent it, because forsooth he supposed it would be pleasant
and profitable to have such an ordinance in the Church? Or did some early Church
Council institute it, because those earnest fathers in their wisdom deemed it
necessary that the Church should have such a service? Can it, in short, be
traced to any human origin? If so, then we can deal with it as with any other
human institution. We are then at liberty to reason and speculate about it. We
can apply to it the rules of human science and learning. We can test it, measure
it, sound it by philosophy, logic, and the laws of the mind. Each one then has a
right to his own opinion about it. Each one can apply to it the favorite test of
common sense, and draw his own conclusions. But now, we know that this is not a
human institution. The Church has received it from the hands of the Son of God.
It was ordained by Him who could say, "All power is given unto Me in heaven and
in earth," and, "In whom dwelt all the fullness of the Godhead bodily;" who even
before his birth in human form was called "the Mighty God, the everlasting
Father, the Prince of Peace." When we come to deal with an institution of His,
we dare never expect to fathom or test it by our poor, short-sighted and
sin-blinded reason, philosophy, science, or common sense. "For my thoughts are
not your thoughts, neither are your ways my ways, saith the Lord. For as the
heavens are higher than the earth, so are my ways higher than your ways, and my
thoughts than your thoughts." Whenever, therefore, we come to deal with anything
that comes from His hands, it is no longer of the earth, earthy, and is not
subject to earthly laws and human rules. His acts, His deeds, His words, belong
to the realm of faith, and not of reason. Reason must ever be taken captive and
made to bow before the heavenly things connected, with Him. Or shall we try to
reason out His human birth, His growth, His nature, His deeds? Shall we reason
out the feeding of the multitudes with those few barley loaves and fishes? No;
they came through His hands, and the power of those hands we cannot comprehend.
We cannot comprehend how that afflicted woman could receive virtue, health and
life, by touching the hem of His garment -- a mere fabric of cloth -- or how the
clay and spittle from His hands could open the eyes of one born blind. Whenever,
therefore, we come to study this ordinance, let us ever bear in mind its divine
origin. It is the Lord's Supper. This precaution will be a safeguard against
error, and a help to the truth. We notice secondly the time of institution. It
was "in the night in which He was betrayed." That awful night, when the clouds
of divine wrath were gathered over Him, and were ready to burst upon Him; when
the accumulated guilt of a sinful race was all to be laid on Him, borne by Him
as though it were His own, and its punishment endured as though He had committed
every sin. Then, when the strokes of justice were about to fall, our blessed
Saviour, "having loved His own, He loved them to the end." He gathered His
little band of chosen ones about Him for the last time before His crucifixion.
He spoke to them His farewell words, uttered His high-priestly prayer,
instituted and administered to them this holy sacrament. All the surroundings
conspired to throw round it a halo of heavenly mystery. Everything was
calculated to impress that little band that what He now ordained and made
binding on the Church, till He would come again, was something more than an
empty sign or ceremony. Thus the time, the circumstances, and all the
surroundings of the institution of this holy sacrament, prepare us in advance to
believe that there must be in it or connected with it some heavenly gift of
Grace that can be obtained nowhere else. We notice thirdly the significant term
by which Jesus designates this institution. When he administered the cup He
said: "This cup is the New Testament in my blood." He calls it a testament. A
testament is a last will. Jesus was about to go forth to die. Before he
departed, He made His will. He bequeathes to the Church an inheritance. The
legacy that He leaves is this sacrament. Before we undertake to study the words
of the institution, we wish to impress this thought. A will is the last place
where one would use ambiguous or figurative language. Every maker or writer of a
will strives to use the clearest and plainest words possible. Every precaution
is taken that there may be no doubtful or difficult expression employed. The aim
of the maker is to make it so plain that only one meaning can be taken from
it.Neither is any one permitted to read into it any sense different from the
clear, plain, literal meaning of the words. Fanciful, metaphorical, or
far-fetched interpretations are never applied to the words of a will. Much less
is any one permitted to change the words by inserting or substituting other
words than those used by the maker. Christ's words of institution are the words
of His last Will and Testament.We will consider the nature of the Sacrament of
the Lord's Supper in the next chapter.


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  CHAPTER 16: CHAPTER XIV. THE LORD'S SUPPER--CONTINUED. 
========================================================================

In the former chapter we made some preliminary observations, intended to be
helpful, as guards against false conclusions, and as guides to a correct
understanding of the subject under consideration. It is important that we always
keep these in mind in our study of the doctrine of the Lord's Supper; Let us
ever keep before us therefore the Author or Founder of this institution, the
time and circumstances of the institution, and its testamentary character. We
are now ready to inquire further into the nature and meaning of this holy
ordinance. And in order to determine this we desire to go directly to the law
and to the testimony. We want to know, first of all: what does the Word of God
teach on the subject? Before we proceed, however, to note and examine the
passages of Scripture bearing on the matter, let us recall what we said, as to
the interpretation of Scripture, in one of the chapters on the Sacrament of
Baptism. We there stated that our Church has certain plain and safe principles
of interpretation that are always to guide the searcher after the truth of God's
word, viz.: 1. "A passage of Scripture is always to be taken in its plain,
natural and literal sense, unless there is something in the text itself, or in
the context, that clearly indicates that it is meant to be figurative." 2. "A
passage is never to be torn from its connection, but it is to be studied in
connection with what goes before and follows after." 3. "Scripture is to be
interpreted by Scripture, the dark passages are to be compared with the more
clear, bearing on the same subject." 4. "We can never be fully certain that a
doctrine is Scriptural until we have examined and compared all that the Word
says on the subject." On these principles we wish to examine what the Word
teaches as to the nature of the Sacrament of the Lord's Supper. We note first
the accounts of the institution as given by the three Evangelists, Matthew,
Mark, and Luke. In Matthew xxvi.26-28, we read, "Jesus took bread and blessed it
and brake it, and gave it to the disciples and said; 'Take, eat, this is my
body.' And he took the cup and gave thanks and gave it to, them saying: 'Drink
ye all of it. For this is My blood of the New Testament, which is shed for many
for the remission of sins.'" With this the accounts in Mark xix.22-24, and in
Luke xxii.19, 20, substantially agree. There is a slight variation of the words,
but the substance is the same. We notice only this difference: Luke adds the
words, "This do in remembrance of Me." On this point let us notice, in passing,
that St. Luke's was the last written of the three. The Gospels of Matthew and
Mark had been written and were read and used in the churches several years
before St. Luke's. And yet the two former do not contain the words, "Do this in
remembrance of Me." Now we submit right here, if to remember Christ were all
that is in this sacrament, or even the chief thing, why did those who wrote the
first Gospels, and knew that there were no others, leave out these words? But we
go on. Almost thirty years after the time of the institution of this sacrament,
the great apostle of the Gentiles wrote a letter to the Church at Corinth. That
Church was made up of a mixed multitude -- Jews and Gentiles, freemen and
slaves. Many of them were neither clear nor sound on points of Christian
doctrine and practice. In his fatherly and affectionate letters to the members
of this Church, Paul, among other things, gives them instruction concerning this
sacrament; and, lest some of them might perhaps suppose that he is giving them
merely his own wisdom and speculation, he takes especial care to disavow this:
"For I have received of the Lord that which also I delivered unto you, that the
Lord Jesus the same night in which he was betrayed, took bread," etc., giving in
substance the same words of institution as given by the Evangelists (1 Cor.
xi.23, 24, 25). After thus giving them the words of institution, Paul goes on to
instruct them about worthy and unworthy communing. In these instructions we
cannot help but notice how he takes the real presence of Christ's body and blood
for granted all the way through. Notice his language. Verse 27: "Whosoever shall
eat of this bread and drink of this cup of the Lord unworthily, shall be guilty
of the body and blood of the Lord." Verse 29: "For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself, not discerning the Lord's
body." Going back to chapter ten, verse sixteen, we find the Apostle giving the
doctrine of the Lord's Supper in a few words thus: "The cup of blessing which we
bless, is it not the communion of the blood of Christ? The bread which we break,
is it not the communion of the body of Christ?"We have now noted all the
passages that speak directly on this subject. There are other strong passages
that are often quoted in defence of the doctrine of the real presence, and which
we doubtless have a right to use in corroboration of those above quoted. We
refer to John vi.53-56: "Verily, verily, I say unto you, Except ye eat the flesh
of the Son of Man, and drink His blood, you have no life in you. Whoso eateth my
flesh and drinketh my blood hath eternal life ... for my flesh is meat indeed
and my blood is drink indeed. He that eateth my flesh and drinketh my blood
dwelleth in me, and I in him."As it is a disputed point, however, whether this
passage refers to the Lord's Supper or not, we are willing to waive it here. We
are content to take those passages quoted above, which every one acknowledges as
referring directly to our subject. These we would have the reader carefully
examine. Note particularly the language, the words employed. In the four
accounts given of the institution, three by the Evangelists and one by Paul, we
have the same clear, plain words concerning the bread and wine -- words of the
last will and testament of the Son of God, our Saviour -- "This is my body."
"This is my blood of the New Testament;" or "the New Testament in my blood."
Note the language of Paul: "Guilty of the body and blood of the Lord." "Not
discerning the Lord's body." The cup is called the communion of the blood, and
the bread, the communion of the body of Christ. The word communion is made up of
two Latin words, con and unio, meaning union with, or connection with. The
marginal reading in our family Bibles, as well as in the revised version, is
"participation in." The plain English of the verse then is, the bread is a
participation in, or a connection with Christ's body, and the wine with His
blood.We are now ready to take all these passages together, to compare them one
with another, and to ask, What do they teach? What is the Bible doctrine of the
Lord's Supper? Is it transubstantiation? Is it consubstantiation? Is it that the
bread and wine are mere representations or memorials of the absent body and
blood of Christ? Or do these passages teach "That the body and blood of Christ
are truly present under the form of bread and wine and are communicated to those
that eat in the Lord's Supper?" (Augsburg Confession, Art. X.)


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  CHAPTER 17: CHAPTER XV. THE LORD'S SUPPER--CONCLUDED. 
========================================================================

We have quoted, noted, collected and compared the words of Scripture that speak
of the sacrament of the Lord's Supper. We now wish to ask and examine the
question: What do these passages taken together and compared with one another
teach? Or, in other words, what is the Bible doctrine of the Lord's Supper? Does
the Bible teach the doctrine of Transubstantiation, as held and confessed by the
Roman Catholic Church? If our investigation of the teachings of the Holy
Scriptures convinces us that they teach Transubstantiation, we will be ready to
believe and confess that doctrine, no matter who else may believe or disbelieve
it. What we want to know, believe, teach and confess, is the Bible doctrine.
What is Transubstantiation? The word means a change of substance. The doctrine
of the Romish Church is that after the consecration by the priest, the bread in
the sacrament is changed into the material body of Christ, and the wine into His
blood -- so entirely changed in substance and matter, that after the
consecration there is no more bread or wine there; what was bread has been
converted into the flesh of Christ, and what was wine has been converted into
His blood. Is this the doctrine of God's word? Does the Word anywhere tell us
that the bread and wine are thus changed? Does it call the bread flesh, either
before or after the consecration? Let us see. "Jesus took bread." "I will not
drink of the fruit of the vine." "The bread which we break." "For as often as ye
eat this bread and drink this cup." Such is the language of inspiration. Now we
ask, if the Holy Spirit desired that plain and unprejudiced readers should find
the doctrine of Transubstantiation in His words, why does He call the earthly
elements bread and wine before, during and after the consecration Why does He
not say, "as often as ye eat this flesh and drink this blood?" Evidently because
the bread is, and remains plain, natural bread, and so with the wine. There is
no change in the component elements, in the nature, matter, or substance of
either. Transubstantiation is not the doctrine of God's word; neither was it the
doctrine of the early Church. It is one of the human inventions and corruptions
of the Church of Rome. Do then these words of Scripture teach the doctrine of
Consubstantiation? There are persons who talk a great deal about
Consubstantiation, and yet they know not what it means. What is it? It is a
mingling or fusing together of two different elements or substances, so that the
two combine into a third. A familiar example, often given, is the fusing or
melting together of copper and zinc until they unite and form brass. Applied to
the sacrament of the altar, the doctrine of Consubstantiation would teach that
the flesh and blood of Christ are physically or materially mingled and combined
with the bread and wine; so that what the communicant receives is neither plain,
real bread, nor real flesh, but a gross mixture of the two. Again we ask, is
this the teaching of the Word? The very same proofs that convince us that the
divine Word does not teach Transubstantiation, also convince us that it does not
teach Consubstantiation. The simple fact that the earthly elements are called
bread and the fruit of the vine, before, during and after consecration,
satisfies us that they remain plain, simple bread and wine, without physical
change or admixture. Consubstantiation is not the teaching of the Word; neither
is it, nor has it ever been, the teaching of the Lutheran Church. It often has
been, and is still called the Lutheran doctrine of the Lord's Supper, but it is
found in none of her confessions. It was never taught by a single recognized
theologian of our Church. One and all, they have repudiated it and repudiate it
still. The question then is still unanswered What is the doctrine of the divine
Word? There are many who have a ready and easy answer as to this doctrine. They
say it is only a Church ceremony, one of the old, solemn rites by which Church
members are distinguished from outsiders. There is indeed no special
significance or Grace connected with it. There is really nothing in it but bread
and wine. There is no presence of Christ at all in this sacrament in any way
different from His general presence. The bread represents or signifies, is a
sign, or symbol, or emblem of Christ's body, and the wine of His blood. The
communicant receives nothing but bread and wine, and while he partakes of these
he remembers Christ's sufferings and death. Whatever special benefit he is to
derive from this sacrament he must first put into it, by bringing to it pious
thoughts, good feelings, deep emotions, tender memories, and a faith that swings
itself aloft and holds communion with Christ far off in heaven. This is about
the current, popular view of this subject as held and taught in nearly all the
Protestant Churches of to-day, outside of the Lutheran Church. As a natural
consequence of this superficial view, the whole matter is treated very lightly.
There is little, if any, solemn, searching preparation. In many places there is
no formal consecration of the elements. The table is thrown open to any one who
desires to commune. There are no regulations, no guards, no disciplinary tests,
connected with it. Even unbaptized persons, and persons who have never made a
public profession of faith, are often permitted to commune. But we digress. We
return to the question: Is the view just noticed in harmony with and based on
the Word? Let us see. If there is nothing on the altar but bread and wine, why
does Christ say, "This is My body ... My blood?" Why not say, This is bread,
this is wine? If Christ wanted us to understand that the bread and wine merely
represent or are emblems of His body and blood, why did He not say so? Did He
not know how to use language? Did He use dark or misleading words in His last
Will and Testament? Why does Paul, in speaking of worthy and unworthy communing,
speak of the body of Christ as present, as a matter of course? Was he inspired
to misunderstand Christ and lead plain readers astray? If there is nothing more
in the sacrament than to remember Christ, why -- as already noticed -- did not
the writers of the first two Gospels put in the words, "Do this in remembrance
of Me?" Or why did not Christ plainly say, "Take, eat this bread, which
represents My body, in remembrance of Me?" Clearly, the doctrine in question is
not based on the words of Scripture. It cannot be supported by Scripture.
Neither do its defenders attempt to support it by the passages that clearly
speak of this sacrament. If they try to bring in any Scripture proof, they quote
passages that have nothing to do with the subject. They draw their proofs and
supports principally from reason and philosophy. Surely a doctrine that changes
the words of the institution, wrests and twists them out of their natural sense,
and does violence to all sound rules of interpretation that must bolster itself
up by the very same methods of interpretation that are used to disprove the
divinity of Christ, the resurrection of the body, and the eternity of future
punishment, is not the doctrine of Christ. We have not found the Bible doctrine
in any of the views examined. Can we find it? Let us see. We are satisfied, from
our examination of the passages that have to do with our subject, that there
must be earthly elements present in this sacrament. They are bread and wine.
They remain so, without physical change or admixture. We also find from these
passages that there is a real presence of heavenly elements. These are the body
and blood of Christ. Not indeed that body as it was in its state of humiliation,
when it was subject to weakness, hunger, thirst, pain and death. But that
glorified, spiritual, resurrection body, in its state of exaltation, inseparably
joined with the Godhead, and by it rendered everywhere present. And this body
and divinity, we remark in passing, were already present, though veiled, when
the God-man walked this earth. Peter and James and John caught a glimpse of it
on the Mount of Transfiguration. It is of this body, and blood, of which Peter
says, 1 Peter i.18, 19, that it is not a corruptible thing, and of which the
Apostle says, Heb. ix.12, "By his own blood he entered in once into the Holy
Place" (that is, into heaven), and of which Jesus spoke when He said, "Take eat,
this is my body ... this is my blood." Of this body and blood, the Scriptures
affirm that they are present in the sacrament. The passage which sets forth the
double presence, that of the earthly and heavenly elements, which indeed sums up
and states the Bible doctrine in a few words, is 1 Cor. x.16. There Paul affirms
that the bread is the communion of Christ's body, not of His Spirit or His
influence. If the bread is the communion of, participation in, or connection
with His body, then bread and body must both be present. It takes two things to
make a communion. They must both be present. It would be absurd to speak of
bread as a communion of something in no way connected with it.As we have already
said, the plain sense of the words of this passage is, that the bread is a
connection with, or a participation in Christ's body, and so with the wine; so
much so that whoever partakes of the one must, in some manner, also become a
partaker of the other. The bread, therefore, becomes the medium, the vehicle,
the conveyance, that carries to the communicant the body of Christ, and the wine
likewise His blood. And this, we repeat, without any gross material
transmutation or mixing together. The bread and wine are the earthen vessels
that carry the Heavenly treasures of Christ's body and blood, even as the
letters and words of the Scriptures convey to the reader or hearer the Holy
Spirit. This is the clear, plain, Bible doctrine of the Lord's Supper. There is
nothing gross, carnal, Capernaitish or repulsive about it.And exactly this is
the teaching and doctrine of the Evangelical Lutheran Church. Article X.,
Augsburg Confession, says, "Of the Lord's Supper they teach that the true body
and blood of Christ are truly present, under the form of bread and wine, and are
there communicated to those that eat in the Lord's Supper." And Luther's
Catechism says, "The sacrament of the altar is the true body and blood of Jesus
Christ, under the bread and wine, given unto us Christians to eat and drink, as
it was instituted by Christ Himself."We therefore find that on this point also
our dear old Church is built impregnably on the foundation of Christ and His
Apostles. And though she may here differ from all others, she cannot yield one
jot or tittle without proving false to her Lord and His truth. It is not
bigotry. It is not prejudice, that makes her cling so tenaciously to this
doctrine. She knows, as the great Reformer knew, that the very foundations are
at stake; that if she gives up on this point, and changes the Scriptures to suit
human reason, she will soon have to give up other doctrines, and by and by the
rock on which the Church is built will be removed, and the gates of hell will
prevail.And further, if there is any risk of being mistaken -- which she,
however, does not admit -- she would rather run that risk, by taking her Master
at His word, than by changing His word. In childlike confidence and trust, she
would rather believe too much than not enough. She would rather trust her dear
Master too far than not far enough. And therefore here she stands; she cannot do
otherwise. May God help her! Amen.Others may still say, "This is a hard saying,
who can bear it? The idea of eating and drinking the body and blood of our Lord
offends us."Well, it also offended the late Henry Ward Beecher, that his
salvation should depend on the literal shedding of the literal blood of Jesus.
This idea was repulsive to the great Brooklyn divine. But it does not offend us.
On the contrary, this same doctrine is to us the very heart of the whole Gospel,
and is therefore more precious than life itself.Neither does it offend us that
the mother, whose pure and tender love to her infant child is an emblem of the
divine love to us poor sinners, while she presses to her bosom that little one,
soothes away its frettings and sings away its sobbings, at the same time feeds
and nourishes that feeble life with her own physical life, giving it literally
her body and blood. This is no offense to us.And why should it offend us that
our dear loving Saviour comes so close to us, leads us into His banqueting
house, where His banner over us is love, speaks to us words that are the
out-breathings of the yearning love of His divine heart, and, at the same time,
feeds us with His own spiritual and glorified body and blood, and thus makes us
partakers of the divine nature.Instead of being offended, let us rather bow
down, and worship, and adore, and sing:"Lord, at Thy table I behold The wonders
of Thy Grace; But most of all admire that I Should find a welcome place.""I that
am all defiled by sin; A rebel to my God: I that have crucified His Son And
trampled on His blood!""What strange surprising Grace is this That such a soul
has room; My Saviour takes me by the hand. And kindly bids me come!"


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  CHAPTER 18: CHAPTER XVI. THE PREPARATORY SERVICE; SOMETIMES CALLED THE CONFESSIONAL SERVICE. 
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In our examination of the nature and meaning of the Lord's Supper, we have found
that it is indeed a most important and holy Sacrament. It is in fact the most
sacred of all the ordinances of the Church on earth. There is nothing beyond it
-- nothing so heavenly, on this side heaven, as this Feast. Nowhere else does
the believer approach so near to heaven as when he stands or kneels, as a
communicant at this altar, the Holy of Holies in the Church of Christ. What a
solemn act! To approach this altar, to participate in its heavenly mysteries, to
become a partaker of the glorified body and blood of the Son of God! Surely no
one who understands the import of this Sacrament, will dare to approach hastily,
thoughtlessly, or on the impulse of the moment. Surely there must be forethought
and preparation. Our Church has realized this from the very beginning. She has
had, and still has, a special service for those who intend to commune. Her
preparatory service precedes her communion service. And we can safely affirm,
that no Church has so searching and suitable a preparatory service as the
Lutheran Church. Where this service is properly conducted and entered into by
pastor and people, it is not an unimportant step in the Way of Salvation. Our
Church, in this particular also, is purely scriptural. Israel of old had seasons
of special preparation, previous to special manifestations from God. There was a
season of special preparation before the giving of the Law; also before the
receiving of the quails and the manna from heaven. There were days of
preparation before and in connection with the great annual festivals, as well as
in connection with other great national and religious events. Our Lord, Himself,
observed a most solemn preparatory service with His disciples before He
instituted the Last Supper. He not only spoke very comforting words to them, but
He also plainly pointed out to them their sins, e.g., their pride, their
jealousy, their quarrels, their coming defection, the fall of Peter and the
treachery of Judas. In harmony with all this, Paul directs: "But let a man
examine himself, and so let him eat of that bread and drink of that cup." And it
is to aid and assist the communicant in this self-examination that we have our
preparatory service. Its great object is to enable the communicant to realize
his own sinfulness, to deepen in him true penitence and longing for forgiveness,
and also to aid him in appropriating and rejoicing in the full and free
forgiveness of Christ. To this end we sing our penitential hymns, plead for
Grace to know ourselves, our sinfulness, and the fulness of Christ's Grace, and
hear such searching appeals from the pastor as often pain and agonize the heart.
Then follows, on the part of the whole congregation, a united, audible and
public confession of sin, of sorrow because of it, of earnest desire for
forgiveness, of faith in Christ as the divine Saviour, and of an earnest purpose
to hate and avoid all sin in the future. After this public confession in the
presence of the pastor and of one another, the same confession is repeated, on
bended knees, directly to God. This two-fold confession -- first in the presence
of the pastor and of one another, and then directly to God -- is followed by the
words of absolution from the pastor. In pronouncing the absolution the minister
uses the following, or words to the same effect: "Almighty God, our heavenly
Father, having of His great mercy promised the forgiveness of sins to all those
who with hearty repentance and true faith turn unto Him, and having authorized
His ministers to declare the same, I pronounce, to all who do truly repent and
believe on the Lord Jesus Christ, and are sincerely determined to amend their
ways and lead a godly and pious life, the entire forgiveness of all your sins,
in the name of the Father, and of the Son, and of the Holy Ghost. Amen." Then
follow a few words in which he assures the impenitent and hypocritical that
their sins are not forgiven, but will certainly bring upon them the fearful
wrath of Almighty God, unless they speedily repent, turn from their sins, and
fly to the Lord Jesus Christ for refuge and salvation. This is the closing part
of the preparatory service, which is called Confession and Absolution. Some time
ago we were asked, by a minister of another denomination, why Lutherans retained
and practiced Romish confession, and forgiveness by the minister. We gave him
our formula for Confession and Absolution, and asked him to examine it and point
out to us wherein it was Romish or unscriptural. After examination he handed it
back, saying: "I cannot say that it is exactly unscriptural. In fact, I can
easily see how you can quote Scripture in its defense." And so we can. In Matt.
xvi.19, Jesus says to Peter: "I will give unto thee the keys of the kingdom of
heaven: and whatsoever thou shalt bind on earth shalt be bound in heaven; and
whatsoever thou shall loose on earth shall be loosed in heaven." In Matt.
xviii.18, the Saviour gives the same power in the same words to all the
disciples as representatives of the Christian congregation. In John xx.21-23, He
says again to the disciples: "As my Father hath sent me, even so send I you, ...
whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye
retain, they are retained." What do these words of Christ mean? They must mean
something. They must be of some use. Our Lord certainly does confer some kind of
authority or power on His Church, which is His Bride. Does He hereby give into
her hand the keys of His kingdom, and authorize her to dispense its treasures?
Does she, through her ministry, employ these keys, bring forth heavenly
treasures, and distribute and withhold them among the children of men? To the
Church's ministers Christ says, Luke x.16; "He that heareth you, heareth Me: and
he that despiseth you, despiseth me." One of these ministers, who certainly
understood his office and its prerogatives, speaking in the name of all true
ministers of Christ, says, 2 Cor. v.20: "Now then we are ambassadors for Christ,
as though God did beseech you by us, we pray you in Christ's stead, be ye
reconciled to God." If we would see how this ambassador exercised his high
authority in an individual case, he tells us in 2 Cor. ii.10: "If I forgave
anything, to whom I forgave it for your sakes forgave I it, in the person of
Christ." If now we take these passages together, we must admit that in their
plain literal sense; they do teach that Christ, the Head of the Church, has in
some sense committed to His Church the power to remit and retain sins, and that
this power is exercised in the Church through its ministry.In what sense then
has a minister power to remit sin? Certainly not by any inherent virtue of his
own, nor by any power originating in his own person. In this sense only God can
forgive sin, as all sin is committed against Him. But God can delegate that
power to another, and permit him to use it in His name. And this is all the
power any human being can have in this matter. It would indeed be blasphemy for
any man to claim that he had power in himself to forgive sins. If he can have
any power at all, it must be Christ's power. He can only use it as a deputy, as
an ambassador, or as an agent. And this is exactly what the Word teaches. The
minister is Christ's ambassador. He beseeches and speaks in Christ's stead, as
though God were speaking by him. Paul forgave the penitent Corinthian, not in
his own name or by his own authority, but "in the person of Christ."When part of
our country was in rebellion, the government sent deputies to those who had
renounced their allegiance, empowered to confer pardon, and reinstate as
citizens, all who accepted the government's terms of pardon. These agents had no
power in themselves, but they were authorized to carry the pardoning power of
the government, and to those who accepted it from them, it was as valid as
though each one had received a special proclamation of pardon from the
government. Just so does the pastor, as Christ's ambassador, offer and bestow
Christ's forgiveness to the penitent and believing sinner. He offers this pardon
only on the terms laid down by Christ. The means through which he conveys this
pardon is God's Word. This Word, preaching repentance and remission of sins,
when spoken by the minister, is just as effective as when it fell from the lips
of Christ or His inspired apostles. Whenever he preaches God's Word he does
nothing else than declare Christ's absolution. It is the Word of God, that still
remits and retains, that binds and looses.The pastor can only declare that Word,
but the Word itself does effectually work forgiveness to him that rightly
receives it. Not only can the minister carry this Word of God, this key of the
kingdom, this power of God unto salvation, and apply it, but any disciple of
Christ can do so. Dr. Krauth beautifully says: "The whole pastoral work is
indeed but an extension of the Lutheran idea of Confession and Absolution." And
Dr. Walther says: "The whole Gospel is nothing but a proclamation of the
forgiveness of sins, or a publication of the same Word to all men on earth,
which God Himself confirms in heaven." Dr. Seiss somewhere says: "Every time a
believer in Christ sits down beside a troubled and penitent one, and speaks to
such an one Christ's precious promises and assurances of forgiveness, he carries
out the Lutheran or scriptural idea of absolution."And even the minister of
another denomination, above referred to, acknowledged to the writer, that when
he found one of his parishioners of whom he was convinced that she was a true
penitent, despondent on account of her sins, he unhesitatingly said to her,
"Your sins are forgiven by Christ."We had intended to still say something about
the public confession of Israel at Mizpeh, 1 Sam. v.6, and of the multitudes who
went out to John the Baptist, Matt. viii.6; also of the private Confession and
Absolution of David and Nathan, 2 Sam. xii.13. But each one can examine these
cases for himself. Enough has been said to assure us that our Church, in this
matter also, is grounded on the eternal Word of God, and that she did wisely
when, after repudiating the blasphemous practices of the Romish confessional,
she yet retained an evangelical Confession and Absolution.When we therefore hear
the declaration of absolution from God's Word, let us believe it, "even as if it
were a voice sounding from heaven."And therefore the Augsburg Confession, Art.
XXV, says that "On account of the very great benefit of Absolution, as well as
for other uses to the conscience, Confession is retained among us."Such
evangelical Confession and Absolution establishes and maintains the true
relation that should exist between an evangelical pastor and the members of his
flock. Instead of a mere preacher, a platform orator, he becomes a true
spiritual guide, a curate for the cure of souls. He encourages his members to
reveal to him their weaknesses, their besetting sins, their doubts and spiritual
conflicts, in order that he may instruct, direct, comfort and strengthen them
with the all-sufficient and powerful Word of God.And thus, wherever he finds
true penitence and faith, however weak, he carries out the divine commission
which directs him: "Comfort ye, comfort ye my people, saith the Lord, speak ye
comfortably to -- i.e. speak ye to the heart of -- Jerusalem, and cry unto her
that her warfare is accomplished, that her iniquity is pardoned; for she hath
received of the Lord's hand double for all her sins" Is.40, I, 2. "How beauteous
are their feet, Who stand on Zion's Hill! Who bring salvation on their tongues,
And Words of peace reveal."How charming is their voice! How sweet the tidings
are! 'Zion behold thy Saviour King; He reigns and triumphs here.'"


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  CHAPTER 19: CHAPTER XVII. THE WORD AS A MEANS OF GRACE 
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In the last chapter we learned that the Word of God is the key of the kingdom,
which key Christ has given to His Church, and that this Word, declared by the
pastor, does really convey and apply the forgiveness of sins to the penitent and
believing. Following out this idea, we wish now to show that God's Word is the
power and effective means through which the Holy Spirit operates on the minds
and hearts of the children of men. The popular idea in regard to the use of the
Word, seems to be that it is intended merely as a book of instruction and a
guide -- that its purpose is merely to tell us about sin and salvation; that
like a guide-post it points out the way of salvation, and shows the necessity of
repentance, faith, and holiness. That it tells about the need of the Holy Spirit
to effect a change of heart, and that further than this it affords no help for
fallen man. A poor sinner goes to that Word. He reads it, or hears it preached.
He learns indeed that he is a sinner, but he has no deliverance from sin. He
learns of Christ's redemption, but its benefits are not applied to him. He sees
that he must repent and believe, but by his own reason and strength he cannot.
He learns further, that he needs the Holy Spirit to enable him to repent and
believe, but, according to the current opinion, that Spirit is not in the Word,
nor effective through it, but operates independently of it. The using of the
divine Word is at best an occasion that the Spirit may use for independent
operation. He might go from his Bible and from many a sermon and say: "I know I
need religion -- I need the Spirit of God, and I hope at some time the Spirit
may come to me and bless me with pardon and peace, but I cannot tell when or how
this may be." According to this popular conception, the Holy Spirit might be
compared to a dove flying about, and alighting at hap-hazard on this one and on
that one. The Lutheran Church does not so understand the teaching and claims of
the Word concerning itself. According to her faith the Word of God is more than
a book of information. It not only tells about sin and salvation, but delivers
from sin and confers salvation. It not only points out the way of life, but it
leads, nay more, we might say, it carries us into and along that way. It not
only instructs concerning the need of the Holy Spirit, but it conveys that
Spirit to the very mind and heart. It is indeed a precious truth, that this Word
not only tells me what I must do to be saved, but it also enables me to do it.
It is indeed the principal of the means of Grace. It is the vehicle and
instrument of the Holy Spirit. Through it the Holy Spirit works repentance and
faith. Through it He regenerates, converts, and sanctifies. This is the doctrine
of the Lutheran Church, concerning the use and efficacy of the divine Word.
Thus, Luther's Small Catechism, Apostles' Creed, Art. III. explanation: "I
believe that I cannot by my own reason or strength believe in Jesus Christ my
Lord, or come to Him; but the Holy Spirit hath called me through the Gospel,
enlightened me by His gifts," etc. Thus also Augsburg Confession, Art. V.: "For
by the Word and Sacraments, as by instruments, the Holy Spirit is given; who
worketh faith, where and when it pleaseth God, in those that hear the Gospel,"
etc. Is this the teaching of the Word itself? Let us see. In John vi.63, Jesus
says: "The words that I speak unto you, they are spirit and they are life." In
Romans i.16, Paul says of the Gospel: "It is the power of God unto salvation to
every one that believeth." Heb. iv.12: "For the word of God is quick (living)
and powerful, and sharper than any two-edged sword." 1 Peter i.23: "Born again
not of corruptible seed, but of incorruptible, by the Word of God, which liveth
and abideth forever." James i.21: "Receive with meekness the engrafted Word,
which is able to save your souls." It is clear, therefore, that the Word does
claim for itself virtue, life, power, and effectiveness. But does it claim to be
the Spirit's means and instrument, by and through which He operates? In 2 Cor.
iii.8, it is called a "ministration of the Spirit." In Eph. vi.17, Paul calls it
the "sword of the Spirit." We learn the same truth from the fact that the same
effects are ascribed indiscriminately to the Spirit and the Word, showing
clearly that where one is, there the other is also, and that one acts through
the other. Thus the divine call is ascribed in one place to the Spirit, and in
another to the Word. Rev. xxii.17. "The Spirit ... says come." In the parables,
Christ's ministers, preaching the Word, say: "Come, for all things are ready."
In like manner, enlightening, or teaching, is ascribed to both. John xiv.26,
Jesus says of the Spirit: "He shall teach you all things;" chapter xvi.13, "He
shall guide you into all truth." He is called a "spirit of wisdom" -- a "spirit
of light." On the other hand, the Word is called a "Word of wisdom;" also, Ps.
cxix.130: "The entrance of thy Words giveth light;" 2 Tim. iii.15: The
Scriptures are said to be "able to make wise unto salvation;" 2 Pet. i.19: It is
as "a light that shineth in a dark place." So, also, regeneration is ascribed to
both. John iii.5: "Born of water and of the Spirit:" verse 6: "That which is
born of the Spirit is spirit;" verse 8: "So is every one that is born of the
Spirit:" 1 John v.4: "For whatsoever is born of God (i.e., of God's Spirit)
overcometh the world." But of the divine Word it is said, 1 Pet. i.23, "Born
again ... by the Word of God;" James i.18: "Of his own will begat he us, with
the Word of truth." In like manner, sanctification is ascribed to both. John
xvii.17: "Sanctify them through thy truth: thy Word is truth;" but 1 Cor. vi.11,
"Ye are sanctified ... by the Spirit of our God."And thus we might go on, and
show that what is ascribed in one place to the Spirit, is ascribed in another
place to the Word -- proving conclusively that the two always go together. Where
one is, there the other is also. The Spirit operates through the Word, whether
it be the written, the preached, the sacramental, or the Word in conversation or
reflection. The ordinary operations of the Holy Spirit are through that Word.
Those who are renewed and sanctified by the Holy Spirit are those who have been
influenced by this regenerating and sanctifying Word.This blessed Word of God,
quick, powerful, able to save the soul, because of the life-giving Spirit
connected with it, is not only to be read, but to be preached and heard. This is
God's own arrangement. From the days of Enoch, Noah, the patriarchs and
prophets, down to Jesus and the apostles, and from them to the end of the Gospel
dispensation, He has had and will have His preachers of righteousness.Our Lord
preached His own Gospel, the words of spirit and life. He commissioned His
apostles to preach the same Gospel. They "went everywhere preaching the Word."
The Church called and sent others, whose life-work it was to "preach the Word,
to be instant in season and out of season, reproving, rebuking, exhorting." And
this divine arrangement is to continue. Rom. x.13-15: "For whosoever shall call
on the name of the Lord, shall be saved; how then shall they call on Him in whom
they have not believed? And how shall they believe in Him of whom they have not
heard? And how shall they hear without a preacher? And how shall they preach
except they be sent?" 1 Cor. i.21: "It pleased God by the foolishness of
preaching to save them that believe;" Rom. x.17: "So then faith cometh by
hearing, and hearing by the Word of God." Therefore, according to Rom. x.6-8,
let no one say, "Who shall ascend into heaven (i.e., to bring Christ down from
above), or who shall descend into the deep?" (i.e., to bring Christ up again
from the dead) for "the Word is nigh thee ... that is the Word of faith which we
preach." This then is evidently God's order of the application of divine
Grace.And yet, notwithstanding these plain declarations, men try all sorts of
measures and methods to bring Christ near, because they cannot understand that
when they have the Word, they have the Spirit, and when they have the Spirit,
they have Christ. In Luke xi.27, we read how a woman called down a blessing on
the mother of our Lord because she was privileged to have borne Him. But Jesus
answered, "Yea, rather blessed are they that hear the Word of God and keep it."
Because that Word carries the Spirit to the hearer, and through it converts the
sinner and sanctifies the saint. In the Acts of the Apostles also we read how
again and again the Spirit was given through and in connection with the Word.
The Apostles depended on nothing but Word and Sacrament.The Lutheran doctrine,
then, that the Word of God is the great effectual means of Grace; that it is the
vehicle and instrument of the Holy Spirit; that through it, the Spirit renews
the soul, applies forgiveness, and sanctifies the hearer or reader more and more
-- is the pure truth of Christ. Hence, wherever the Lutheran Church is true to
her name and faith, she preaches the whole counsel of God, and relies on that
for ingathering and upbuilding. A true Lutheran pulpit cannot be a sensational
pulpit, for discoursing wordly wisdom, philosophy, poetry, or politics. It must
expound the Word, and never gets done preaching repentance towards God and faith
in our Lord Jesus Christ.What a beautiful and harmonious system of God's methods
of saving men is thus brought into view! How helpful to the sinner desiring
salvation! Instead of waiting and hoping and dreaming of something wonderful to
happen to bring him into the kingdom, he needs only to go to the divine Word and
let that Word do its work in his heart."Though devils all the world should fill,
All watching to devour us, We tremble not, we fear no ill, They cannot overpower
us. This world's prince may still Scowl fierce as he will, He can harm us none,
He's judged, the deed is done, One little Word o'erthrows him."The Word they
still should let remain. And not a thank have for it, He's by our side upon the
plain, With His good gifts and Spirit; Take they then our life, Goods, fame,
child and wife; When their worst is done, They yet have nothing won, The Kingdom
ours remaineth."


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  CHAPTER 20: CHAPTER XVIII. CONVERSION, ITS NATURE AND NECESSITY. 
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Closely related to the doctrine of the power, or efficacy, of the divine Word --
as considered in the last chapter -- is the doctrine of conversion. It is the
subject of conversion, therefore, that we now purpose to examine. It is an
important subject. It deserves a prominent place in treating of the Way of
Salvation. It is also an intensely personal subject. Each one who desires to be
in the Way of Salvation is personally interested in it. The eternal destiny of
every one who reads these pages is closely connected with the question whether
or not he is converted. To be in an unconverted state, is to be in a state of
great peril. The issues of eternity are involved in the final decision of the
soul, in reference to this great subject. It is of the most vital importance,
therefore, that each one examine and understand it. And yet, strange as it may
seem, there are few subjects concerning which those interested are more in the
dark. Stranger still, often those who preach and talk most about it, who are
loudest in proclaiming its necessity, know least about it. Ask them as to its
meaning, its nature, its elements. Ask them who needs it, how it is brought
about, and what are the evidences of its existence; and they give at best very
confused and unscriptural answers. We therefore propose to examine it in the
light of the Word of God, and may He, the Spirit of truth, enable us to know and
believe its divine teachings! What then is conversion? The original and simple
meaning of the word convert is to turn -- to turn about. This is also the
meaning of the Latin word from which the English comes. The Greek word, which in
the New Testament is translated "convert" or "conversion," also refers to the
act of turning. It is so translated quite frequently. Thus the same Greek word
that is in some places translated convert, is in other places translated turned,
e.g., as in Mark v.30: "Jesus ... turned him about in the press." Acts xvi.18:
"But Paul ... turned and said." Matt. xii.44: "I will return into my house."
Acts xxvi.18: "To turn them from darkness to light." And so in many other
places. It is plain, then, that the meaning of the word is a turning or facing
about -- a returning, or a changing of direction -- as if a traveler, on finding
himself going the wrong way, turns, returns, changes his course, comes back, he
converts himself. Applying this word now to a moral or religious use, it means a
turning from sin to righteousness, from Satan to God. The transgressor who had
been walking in the way of disobedience and enmity against God, and towards
eternal death, is turned about into the way of righteousness, towards eternal
life. This is a change of direction, but it is also something more. It is a
change of state -- from a state of sin to a state of Grace. It is still more. It
is a change of nature -- from a sinner unto a saint. It is finally a change of
relation -- from an outcast and stranger unto a child and heir. Thus there is an
outward and an inward turning, a complete change. That this is the scriptural
meaning of conversion is very clear from Acts xxvi.18. The Lord is about to send
Paul to the Gentiles for the purpose of converting them. He describes the work
of conversion thus: "To open their eyes and to turn them from darkness to light,
and from the power of Satan unto God; that they may receive forgiveness of sins,
and inheritance among them which are sanctified by faith that is in me." As
already remarked, the word here translated to "turn" is the same that is
elsewhere translated to "convert." If we now inquire more particularly into the
nature, or process of this change which is called "conversion," we find in it
two constituent elements. The one is penitence or contrition, the other is
faith. Taken together, they make up conversion. In passing, we may briefly
notice that sometimes the Scriptures use the word "repentance" as embracing both
penitence and faith, thus making it synonymous with conversion. Penitence or
contrition, as the first part of conversion, is sorrow for sin. It is a
realizing sense of the nature and guilt of sin; of its heinousness and damnable
character. True penitence is indeed a painful experience. A penitent heart is,
therefore, called "a broken and a contrite heart." It takes from the sinner his
self-satisfaction and false peace. It makes him restless, dissatisfied and
troubled. Instead of loving and delighting in sin, it makes him hate sin and
turn from it with aversion. It brings the sinner low in the dust. He cries out,
"I am vile;" "I loathe myself;" "God be merciful to me a sinner." This is the
penitence insisted on by the prophets, breathed forth in the penitential psalms,
preached by John the Baptist, by Christ and all His apostles. It is not
necessary to quote passages in proof of this. Every Bible reader knows that the
Word is full of exhortations to such sorrow and repenting for sin. But penitence
must not stop with hating and bemoaning sin, and longing for deliverance. The
penitent sinner must resolutely turn from sin towards Jesus Christ the Saviour.
He must believe that he took upon Himself the punishment due to his sins, and by
His death atoned for them; that he satisfied a violated law, and an offended
Law-giver; that thus he has become his Substitute and Redeemer, and has taken
away all his sins. This the penitent must believe. Thus must he cast himself
upon Christ, and trust in Him with a childlike confidence, knowing that there is
now, therefore, no condemnation. Having this faith, he is justified, and "being
justified by faith, he has peace with God." True penitence always grows into
faith, and true faith always presupposes penitence. Where one is, there the
other is, and where both are, there is conversion. Penitence, therefore, is not
something that goes before conversion, and faith something that follows after,
and conversion an indefinable something sandwiched in between, as some seem to
imagine; but penitence and faith are the constituent elements that make up
conversion.In the next place we would inquire: Who need this change? We answer,
first, all who are not in a state of loving obedience to God; that is, all who
are not turned away from and against sin and Satan, and turned toward holiness
and God. On the other hand, all who really hate sin, mourn over it, strive
against it, trust in and cling to Christ as their personal Redeemer, need no
conversion. No matter whether they can tell where and when and how they were
converted or not. All who know by blessed experience that they now have in their
hearts the elements of penitence and faith, are in a state of conversion, and if
they earnestly ask God, may have the assurance that their sins are forgiven and
they are accepted in the Beloved. True, this assurance may sometimes be dimmed
by doubt or under the strain of strong temptation, but as long as there is real
hatred of sin and an earnest desire to rest in Christ alone, there is Grace and
acceptance with Christ.To the class of those who are in a converted state belong
those baptized children of the Church who have kept their baptismal covenant.
Given to Christ in holy baptism, the seeds of the new life implanted through
that divine ordinance, reared and trained by Christian parents or guardians,
they have belonged to Christ from their childhood. From their earliest years
they have hated sin, repented of it, trusted in Christ, and loved Him. They are
"turned from darkness to light and from the power of Satan to God." They need
only that daily dying to sin, and daily turning to Christ, which all Christians
need on account of the sins and infirmities of the flesh which still cleave to
them. Such were Joseph, and Samuel, and Daniel, and Jeremiah, and John the
Baptist, and Timothy, and others of whom we read in the Scriptures. They were
children of the covenant, and therefore children of God. Of this class we have
written in former chapters. We need not enlarge on them here. They need no
conversion, because they are in a converted state. Yet there are well-meaning
people, who have more zeal than knowledge, who would violently exhort even such
to be converted, or they cannot be saved! Thus would they confuse them, distract
them, unsettle their faith in Christ, quench the Spirit, and, perhaps, drive
them to unbelief and despair. From all such teachers, we pray: "Good Lord,
deliver us."


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  CHAPTER 21: CHAPTER XIX. CONVERSION--VARIED PHENOMENA OR EXPERIENCE. 
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We have spoken of the meaning of this term, inquired into the nature of the
change, and noted its essential elements. We have also learned that there are
some who do not need it because they are in a converted state, and that all who
are not in such a state of Grace, do need conversion, regardless of anything
that may or may not have taken place in the past. We inquire now as to the
agencies or means by which this change is brought about. For it is a change
which man can certainly not effect by his own efforts. Of this change it can
certainly be said that it is "not by might, nor by power, but by my Spirit,
saith the Lord." To have this change brought about in the heart, all need to
pray in the words of the Psalmist, Ps. lxxxv.4, "Turn us, O God of our
salvation;" or as Ephraim in Jer. xxxi.18, "Turn thou me and I shall be turned,
for thou art the Lord my God;" or as Judah in Lamentations, v.21, "Turn thou us
unto thee, O Lord, and we shall be turned." It is God the Holy Ghost who must
work this change in the soul. This He does through His own life-giving Word. It
is the office of that Word, as the organ of the Holy Spirit, to bring about a
knowledge of sin, to awaken sorrow and contrition, and to make the sinner hate
and turn from his sin. That same Word then directs the sinner to Him who came to
save him from sin. It takes him to the cross, it enables him to believe that his
sins were all atoned for there, and that, therefore, he is not condemned. In
other words, the Word of God awakens and constantly deepens true penitence. It
also begets and constantly increases true faith. Or, in one word, it converts
the sinner. Of this wonderful power and efficacy in the Word we have already
fully written, so that we need not enlarge upon this again. To the Word, then,
let the unconverted sinner go. Let him be careful to put no barrier in the way
of its influence. Let him permit it to have free course, and it will do its own
blessed work. We desire now to notice and to call special attention to the
diversified phenomena and experiences incident to this change. There are some,
indeed, who will not admit that there are any variations. They would measure all
by the same standard, and that standard often a very abnormal one. With some,
the only standard is their own distorted experience. In their pharisaic
self-righteousness they are ready to assert that every one whose experience does
not in every respect conform to their own is not converted. The writer has
frequently, in his pastoral work, met poor, downcast souls, who were groping in
the dark, bemoaning themselves, and living a cheerless life, because they had
been taught that, as they had not an experience just like somebody else, they
were not converted, and had neither part nor lot in the kingdom of God. He has
also met more than one who, by just such vagaries and delusions, had been almost
driven to unbelief and despair. And what a relief it often is to such poor,
benighted ones, if they are not too far gone, to be led out of their vain
imaginings into the blessed light of God's truth. We notice, first, that not all
conversions are alike clearly marked. Some are more strongly marked than others.
There are greater and less degrees of intensity in the change. The degree of
intensity, or depth of experience, may depend on several things. It may depend,
to, a certain extent, on the temperament of the individual. One person is of a
phlegmatic temperament; his mind is sluggish; his feelings are not deep; he
rarely becomes excited. Of a cool, calculating disposition, he does everything
deliberately and cautiously. He feels the ground before him ere he takes a step.
When God's Word comes to such an one, it does not generally revolutionize him at
once. He hears it, carries it home, weighs it, ponders it, and wants to hear
more. Gradually, slowly, his mind is enlightened, his heart is interested, his
will is changed. In him the Word is likely to grow as a seed, or operate like
leaven in meal. There is seldom much excitement, and little outward
manifestation. Another is of a sanguine temperament; he is impulsive, easily
aroused, and ready to jump at conclusions. When God's Word comes to him, and is
not opposed, it is more likely to take strong hold of him. It may so alarm him,
and take away his peace, that he may at once see the depth of his guilt. Again,
when Christ, His atonement and love for guilty men, are presented, he may
quickly lay hold of the hope set before him in the Gospel, and rest on Christ.
God's Word comes to him like a hammer that breaks the stony heart. Both persons
have been led by the same Spirit, through the same Word. Both have repented and
believed, but each in his own way. The degree of intensity may also depend on
the former life of the person. One has wandered very far from his Father's
house. He has wasted his substance in riotous living. He has sunken very low in
sin and guilt. When God's Word comes to such an one, and shows him his wretched
state, when he comes to himself, his penitence is likely to be deep and painful,
and when he is enabled to believe, his faith will probably be quite joyful,
because he realizes the depth from which he was drawn. God's Word has acted on
him like a fire, burning deep down into the conscience, consuming its dross.
Another has never wandered so far away. He has all along been more or less under
divine influence. Baptized in childhood, brought up amid Christian restraints,
he has at least observed the outward obligations of religion, though he may not
in the past have yielded himself unreservedly unto Christ. When such an one does
give himself to God, his repentance may not be so marked, or his faith be so
demonstrative, but on this account the conversion is none the less real. God's
Word, at length, opened his heart, as the heart of Lydia, the seller of purple,
was opened. We notice in the next place that there are differences in the
duration of the process. With some the process lasts longer than with others.
This fact is implied indeed in the variations noted above. On one person the
Word may make but a superficial impression at first. It may be only a slight
dissatisfaction with self. But with more light and knowledge, the feeling of
penitence is deepened. Longings for something better are awakened. Yearnings and
outcryings after deliverance arise from the heart. There is then only a first
timid trembling look to Christ. Gradually, slowly, the faith is drawn out, until
the heart is enabled to cast itself on the Saviour and rest trustingly there. It
may be weeks, months, or even years, before that penitent comes out into the
clear sunlight of assurance and peace. In all such cases it is "first the blade,
then the ear, and then the full corn in the ear." On the other hand, we freely
admit that there are sudden conversions. God's word comes as a hammer or as a
fire (Jer. xxiii.29). It smites and burns until the sinner is brought low in the
dust. The heart is broken and becomes contrite, and ready to lay hold of the
Crucified One, as soon as He is presented. To this class, generally, belong some
of those noted above as of sanguine temperament, and those who have fallen
deeply into sin. Going to the Word of God for examples of the two latter
classes, we might mention Zaccheus, Saul of Tarsus, the Philippian jailer, and
the three thousand on the day of Pentecost, as cases of sudden conversion --
while we might instance the disciples of Christ in general, as cases of slow and
gradual conversion.1 Cor. xii.6, "There are diversities of operation, but it is
the same God which worketh all in all."From all this it follows that not every
one can tell the exact time when, and the place where, he was converted. True,
some can. Zaccheus, and the jailer, and Saul, and the three thousand, would
doubtless always remember and be able to tell about the time and place and
circumstances of their entrance into the kingdom. But could the apostles of
Jesus tell? Do we not read how slowly they were enlightened; how, little by
little, their errors had to be removed, and the truth applied? They did not, in
fact, become established in the faith until after the resurrection.And so it is
with many, probably, indeed, with most of the very best Christians in the church
to-day. They cannot tell when they were converted.Neither is it necessary. On
the Day of Judgment the question will not be asked: "Where and when and how were
you converted?" The question will be, "Were you in a converted state, turned
from darkness to light, and from the power of Satan to God?" No matter whether
you belonged to that favored class who kept their baptismal covenant unbroken;
or whether, after you had been a stranger and a foreigner for a time, you were
slowly, and through much doubt and, misgiving, brought to penitence and faith;
or whether you were suddenly brought into the kingdom.Can each one then tell
whether he is at present in a converted state or not? We answer unhesitatingly,
Yes, to a certainty. The inquirer need only look into his heart and see how his
sins affect him. Do his sins grieve him? Does he hate them? Does he earnestly
long and strive to be rid of them? Does he daily turn to Jesus Christ for
forgiveness and strength? If he can answer these questions in the affirmative,
he has the elements and evidences of conversion and the new life. Though faith
be weak, it is accepted. Though assurance at times be dim, the vision of faith
clouded, and faith itself almost unconscious, it still saves; for it is not the
assurance, but the faith, that justifies.But if, on the other hand, his sins do
not trouble the sinner; if they are as trifles to him; if they do not daily
drive him to the Cross, the elements and evidences of the new life are certainly
wanting. Such a person is in an unconverted state. And let not such an one
delude himself with the false idea that something, which he called a change, had
taken place at some time in the past. He can know whether he is now in the
faith.It is poor theology, it is altogether anti-scriptural, for a Christian to
go through the world singing plaintively:"Tis a point I long to know; Oft it
causes anxious thought, Do I love the Lord, or no? Am I His, or am I not?"He
whose faith, reaching up out of a heart that mourns over and hates sin, lays
hold of Christ, even tremblingly, can say, "I know in whom I have believed," "I
know that my Redeemer liveth." He can joyfully sing:"I know that my Redeemer
lives! What comfort this sweet sentence gives! He lives, He lives, who once was
dead, He lives, my ever-living Head."He lives to bless me with His love, He
lives to plead for me above, He lives my hungry soul to feed, He lives to help
in time of need."He lives to silence all my fears, He lives to wipe away my
tears, He lives to calm my troubled heart, He lives all blessings to impart."He
lives, all glory to His Name! He lives, my Jesus, still the same; Oh the sweet
joy this sentence gives, I know that my Redeemer lives!"


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  CHAPTER 22: CHAPTER XX. CONVERSION--HUMAN AGENCY IN 
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What part and responsibility pertain to the human will in this matter? Before we
leave the subject of conversion, it is important that we consider and understand
this question also. For on this point also grievous and dangerous views and
practices prevail. Human nature tends to extremes. Here too, there is a tendency
to go too far, either in the one direction or the other. There are those, on the
one hand, who virtually and practically make this change of heart and of nature
a human work. They practically deny the agency of the Holy Spirit, or His means
of Grace. On the other hand, there are those whose ideas and teachings would rid
man of all responsibility in the matter, and make of him a mere machine, that is
irresistibly moved and controlled from above. Is either of the above views the
correct and scriptural one? If not, what is the Bible doctrine on this subject?
What has the human will -- i.e., the choosing and determining faculty of the
mind -- to do with conversion? What, if any part of the work, is to be ascribed
to it? Is it a factor in the process? If so, in what respect, and to what
extent? Where does its activity begin or end? In how far is the human will
responsible for the accomplishment or non-accomplishment of this change? These
questions we shall endeavor briefly and plainly to answer. We must necessarily
return to man as he is before his conversion, while still in his natural,
sinful, unrenewed state. In this state of sin, the will shares, in common with
all the other parts of his being, the ruin and corruption resulting from the
fall. The natural man has the "understanding darkened;" "is alienated from the
life of God, through the ignorance that is in him, because of the blindness of
his heart." He "receiveth not the things of the Spirit of God ... neither can he
know them." He is "in darkness," "dead in trespasses and sins." Thus is the
whole man in darkness, blindness, ignorance, slavery to Satan, and at enmity
with God. He is in a state of spiritual death. The will is equally affected by
this total depravity. If the natural man cannot even see, discern, or know the
things of the Spirit, how much less can he will to do them! Before his
conversion, man is utterly impotent "to will or to do" anything towards his
renewal. The strong words of Luther, as quoted in the Form of Concord, are
strictly scriptural: "In spiritual and divine things which pertain to the
salvation of the soul, man is like a pillar of salt, like Lot's wife, yea, like
a log and a stone, like a lifeless statue, which uses neither eyes nor mouth,
neither senses nor heart." (Matt. iii.9.) But that same God who could, out of
the very stones, raise up spiritual children to Abraham, can also change the
stony heart of man, and put life into those who were dead in trespasses and
sins. The first movement, however, must always be from God to the sinner, and
not from the sinner to God. God does, indeed, in His great mercy, come first to
us. This He does through His own means of Grace. In holy baptism He meets us
even on the threshold of existence, takes us into His loving arms, places His
hands in blessing upon our heads, breathes into us a new life, and adopts us
into His own family. If the sinner afterwards fall from this baptismal Grace,
goes back into the ways of sin, and breaks his side of the covenant, God is
still faithful and comes to him again by His Holy Spirit through His Word;
strives with him and endeavors to turn or convert him again from darkness to
light, and from the power of Satan unto God. We should notice here a distinction
between those, who have at some time been under divine influence, as by virtue
of the sacramental Word in baptism, or the written or preached Word, and those
who have never been touched by a breath from above. When the Spirit of God comes
to the former, He finds something still to appeal to. There is more or less
receptivity to receive the Grace of God, as there is more or less life still in
the germ formerly implanted. When He comes to the latter class there is nothing
to work on. The foundations must be laid. A receptivity must be brought about, a
new life must be inbreathed. In other words, in the conversion of the latter the
Holy Spirit must do what He has already done in the former. The one is the
conversion of a once regenerate but now lapsed one. The other is the
regeneration and conversion of one heretofore always dead in sin. But in every
case, God comes first to the sinner; whether it be in the sacramental, or the
written and preached Word. It is always through that Word, as we have already
shown, that the Spirit of God operates on the sinful heart, enkindling penitence
and begetting faith in Christ. Now, what part does the will perform in this
great work? Is it entirely passive, merely wrought upon, as the stone by the
sculptor? At first, the will is doubtless entirely passive. The first movements,
the first desires, the first serious thoughts, are beyond question produced by
the Spirit, through the Word. These are the advance signals and heralds of
Grace. They are the preparatory steps, and hence these first approaches of
divine influence are called by theologians Prevenient Grace, that is the divine
influence of Grace which precedes or goes before all other movements in the
return of the soul to God.This preparatory Grace comes to the sinner unsought,
and is so far unavoidable. It is purely and entirely the work of the Holy Spirit
upon the sinner. The human will has nothing whatever to do with the first
beginnings of conversion. Of this our Confessions testify: "God must first come
to us." "Man's will hath no power to work the righteousness of God, or a
spiritual righteousness, without the spirit of God." Of this the Prophet speaks
when he says, Zech. iv.6, "Not by might, nor by power, but by my Spirit, saith
the Lord." Also, 1 Cor. xii.3, "No man can say that Jesus is the Lord, but by
the Holy Ghost."After prevenient Grace, however, begins to make itself felt,
then the will begins to take part. It must now assume an attitude, and meet the
question: Shall I yield to these holy influences or not? One or the other of two
courses must be pursued. There must be a yielding to the heavenly strivings, or
a resistance. To resist at this point requires a positive act of the will. This
act man can put forth by his own strength. On the other hand, with the help of
that Grace, already at work in his heart, he can refuse to put forth that act,
of his will, and thus remain non-resistant.If man, thus influenced from above,
now deliberately uses his will power, and resists the gracious influences of
prevenient Grace, he quenches the Holy Spirit of God, whereby he is sealed to
the day of redemption. He has hardened his heart. His last state is worse than
the first. He remains unconverted, and on himself alone is the
responsibility.If, on the other hand, he even with the assistance of prevenient
Grace, permits it to do its work, the process goes on. His will is being
renewed. It experiences the pulsations of a new life. It realizes the possession
of new powers. There is an infusion from God's will into his will, and now
prevenient Grace is changed into operating Grace. The Word has free course. It
runs and is glorified. He "works out his own salvation with fear and trembling,"
while it is all the time "God that worketh in him both to will and to do of His
good pleasure."Such a person is a new creature in Christ Jesus. Operative Grace
goes out into cooeperating Grace. He becomes a worker with God, and as he grows
in Grace and in knowledge, his will becomes more and more free as it comes more
and more into harmony with God's will.Again we ask, What has the human will to
do with this great change? We answer, Two things.First, man can and will to go
to church where the means of Grace are, or he can will to remain away. If he
deliberately wills to absent himself from where their influence is exerted, he
remains unconverted, and on himself is the responsibility. If, on the other
hand, he wills to go where God speaks to man in His ordinary way, he does so
much towards permitting God to convert him.Secondly, when the means of Grace do
carry renewing power, and he is made to realize their efficacy -- though it be
at first only in an uneasiness, dissatisfaction with self, and an undefined
longing after something better -- he can, as we have seen, permit the work to go
on. Thus he may be said, negatively, to help towards his conversion. On the
other hand, he can shake off the good impressions, tear away from the holy
influences, resist the Spirit, and remain unconverted. Clearly, on himself is
all the responsibility if he perish. God desired to convert him. He "rejected
the counsel of God against himself." Luke vii.30.And thus our Lutheran doctrine
of Grace through the means of Grace, clears away all difficulties and avoids all
contradictions. It gives God all the glory, and throws on man all the
responsibility.Sailing thus under the colors of scriptural doctrine, we steer
clear of the Scylla of Calvinism on the one hand, and also escape the Charybdis
of Arminianism on the other.We give to Sovereign Grace all the glory of our
salvation just as much as the Calvinists do. And yet we make salvation as free
as the boldest Arminian does. Whatever is excellent in both systems we retain.
Whatever is false in both we reject. We refuse to make of man a machine, who is
irresistibly brought into the kingdom of God, and forced indeed to accept of
Sovereign Grace. On the other hand, we utterly repudiate the idea that man is
himself able to "get religion," to "get through," to "grasp the blessing," or to
"save himself." To such self-exaltation we give no place -- no, not for a
moment! With Luther we confess, "I believe that I cannot, by my own reason or
strength, believe in Jesus Christ my Lord, or come to Him. But that the Holy
Spirit hath called me by His Gospel, enlightened me by His gifts, and sanctified
and preserved me in the true faith; in like manner as He calls, gathers,
enlightens, and sanctifies the whole Christian Church on earth, and preserves it
in union with Jesus Christ in the true faith. In which Christian Church He daily
forgives me abundantly all my sins and the sins of all believers, and will raise
up me and all the dead at the last day, and will grant everlasting life to me
and to all who believe in Christ. This is most certainly true.""Grace first
contrived the way To save rebellious man; And all the steps that Grace display
Which drew the wondrous plan."Grace taught my roving feet To tread the heavenly
road; And new supplies each hour I meet, While pressing on to God."Grace all the
work shall crown Through everlasting days; It lays in heaven the topmost stone,
And well deserves the praise."


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  CHAPTER 23: CHAPTER XXI. JUSTIFICATION. 
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Among all the doctrines of our holy Christian faith, the doctrine of
Justification by Faith alone, stands most prominent. Luther calls it: "The
doctrine of a standing or a falling church," i.e., as a church holds fast and
appropriates this doctrine she remains pure and firm, and as she departs from
it, she becomes corrupt and falls. This doctrine was the turning point of the
Reformation in the sixteenth century. It was the experience of its necessity and
efficacy that made Luther what he was, and equipped him for a Reformer.
Naturally, therefore, it occupies the chief place in all our Confessions, and is
prominent in all the history of our Church. In these chapters on the "Way of
Salvation," it has been implied throughout. There is indeed no doctrine of
salvation that is not more or less connected with or dependent on this one. Some
time ago we noticed a statement of a certain bishop in a large Protestant
Church, declaring that "not Justification, but the Divinity of Christ, is the
great fundamental doctrine that conditions the standing or falling of a church."
At first sight this seems plausible. But when we come to reflect, we cannot but
see that the true doctrine concerning the Person of Christ is not only implied,
but embraced in the doctrine of Justification by Faith. A man might be sound on
the Divinity of Christ, and yet not know aright the Way of Salvation. But a man
cannot be sound on Justification without being sound, not only on the Person of
Christ, but also on His work and the Way of Salvation through Him. So much has
been written and preached in our Church on this subject, that it is not
necessary for us to enter upon a full discussion here. We will endeavor,
therefore, merely in outline, to call attention to a few of its most prominent
and practical features. We inquire briefly into its meaning and nature.
Justification is an act of God, by which He accounts or adjudges a person
righteous in His sight. It is not a change in the person's nature, but it is a
change in his standing in the sight of God. Before justification he stands in
the sight of God, guilty and condemned. Through justification, he stands before
God free from guilt and condemnation; he is acquitted, released, regarded and
treated as if he had never been guilty or condemned. The justified person stands
in the sight of God, as if he really had never committed a sin and were
perfectly innocent. Thus it is clear that justification treats of and has regard
to the sinner's relation to God. It has nothing to do with his change of nature.
It is of the utmost importance that this be kept constantly in mind. It is by
applying justification to the change in the sinner's nature that so many become
confused, and fall into grievous and dangerous errors. The original source, or
moving cause of justification, is God's love. Had God not "loved the world"
there would have been no divine planning or counseling for man's justification.
Truly it required a divine mind to originate a scheme by which God "could be
just and yet justify the ungodly." All the wisdom of the world could never have
answered the question: "How can mortal man be just with God?" Man stood, in the
sight of God, as a rebel against His divine authority, a transgressor of divine
law, guilty, condemned, and wholly unable to justify himself, or to answer for
one in a thousand offences. God had given His word that, because of guilt, there
must be punishment and suffering. This word was given before sin was committed,
and was repeated a thousand times afterwards. There must then be obedience to an
infinite law, or infinite punishment for transgression. How could this gulf be
bridged, and man saved? There was only one way. "God so loved the world that He
gave His only-begotten Son." That Son, "the brightness of the Father's glory and
the express image of His person," "in whom dwelt all the fullness of the Godhead
bodily," came into our world. He came to take the sinner's place -- to be his
substitute. Though Lord and giver of the law, He put Himself under the law. He
fulfilled it in every jot and tittle. He did no sin, neither was guile found in
his mouth. Thus He worked out a complete and perfect righteousness. He did not
need this righteousness for Himself, for He had a righteousness far above the
righteousness of the law. He wrought it out not for Himself, but for man, that
He might make it over and impute it to the transgressor. Thus then while man had
no obedience of his own, he could have the obedience of another set down to his
account, as though it were his own. But this was not enough. Man had sinned and
was still constantly sinning, his very nature being a sinful one. As already
noted, the divine Word was pledged that there must be punishment for sin. The
Son, who came to be a substitute, said: Put me in the sinner's place; let me be
the guilty one; let the blows fall upon me. And thus, He "who knew no sin was
made sin (or a sin-offering) for us." He "was made a curse," "bore our sins" and
"the iniquity of us all." He, the God-man, was regarded as the guilty one,
treated as the guilty one, suffered as the guilty one. He suffered as God, as
well as man. For the Divine and human were inseparably united in one person.
Divinity by itself cannot suffer and die. But thus mysteriously connected with
the humanity it could and really did participate in the suffering and dying. And
who will calculate what Immanuel can suffer? What must it have been when it
crushed Him to earth, made Him cry out so plaintively, and at last took His
life! Our old theologians loved to say, that what the sufferings of Christ
lacked in extensiveness or duration, they made up in intensiveness. Thus there
was a perfect atonement. All the punishment had been endured. A perfect
righteousness had been wrought out, and the Father set His seal to it in the
resurrection and ascension of His dear Son. Here, then, was real substitution,
and this is the ground for our justification. It has been asked, on this point,
if Christ by His perfect life wrought out a complete righteousness, which He
needed not for Himself, but intended for the sinner, why was not this
sufficient? Why was His death necessary? On the other hand, if His death is a
perfect atonement for all sin, why does the sinner, in addition to a full and
free forgiveness, procured by the death of Christ, need also the application of
the righteousness of the life of Christ? In a word, why are both the life and
death necessary to justify the sinner?We answer: By His death or suffering
obedience He wrought out a negative righteousness, the forgiveness of sins. By
His life, or active obedience, He wrought out a positive righteousness. The
former releases from punishment. The latter confers character, standing and
honor in the kingdom of God.To illustrate. Two persons have broken the laws of
their land, are guilty, condemned, and suffer the penalty in prison. To one
comes a message of pardon from the king. The prison doors are opened and he goes
forth a free man. The law cannot again seize him and condemn him for the crimes
of which he is pardoned. But as he goes forth among his fellow-men he realizes
that though released from punishment, and negatively righteous, he has no
standing, no character, no positive righteousness, unless he earn and merit it
for himself.To the other criminal also comes a message of pardon from his king.
In addition to pardon, or release from punishment, he is assured that his king
has adopted him as his son, will take him into his family and endow him with his
name and all the privileges of his house.Now this pardoned one has a double
righteousness; Negatively, pardon and release from punishment; positively, a
name, standing, character, honor, and the richest endowments of the kingdom.Even
thus has the Son of God wrought out for us a two-fold righteousness, viz.:
Negatively, by His sufferings and death, the forgiveness of sin and release from
punishment; and positively, by His life of obedience, the appropriation of a
perfect righteousness, a name and a place in His kingdom, with all its honors
and blessings.In the procuring of this double righteousness, Christ wrought out
first the positive and then the negative. In the conferring of it He gives first
the negative and then the positive.And therefore the two-fold message of
consolation. Is. xl.1, 2: "Comfort ye, comfort ye my people, saith your God.
Speak ye comfortably to -- (i.e., speak ye to the heart of) -- Jerusalem, and
cry unto her that her warfare is accomplished, that her iniquity is pardoned;
for she hath received of the Lord's hand double for all her sins."This
justification has been purchased and paid for. But it is not yet applied. The
sinner has not yet appropriated it and made it his own. How is this to be done?
We answer: BY FAITH. Faith is the eye that looks to Christ. It sees His perfect
atonement and His spotless righteousness. It is, at the same time, the hand that
reaches out and lays hold of Christ, and clings to him as the only help and the
only hope. This faith, springing from a penitent heart, that realizes its own
unworthiness and guiltiness, renouncing all claim to merit or
self-righteousness, casts itself on the divine Saviour, trusts implicitly in
Him, and rests there. This faith justifies. Not because it is an act that merits
or earns justification. No! In no sense. Christ has earned it. Faith only lays
hold of and appropriates what is already purchased and paid for.There certainly
can be no merit in our faith, because it is itself a "gift of God," as the
Scriptures declare. He that has the faith is justified, acquitted, forgiven. The
appropriation or application, is when we believe with all the heart on the Son
of God.Such, in brief, is the Lutheran doctrine of "Justification by Faith." We
have not thought it necessary to quote from the Augsburg Confession or the
Formula of Concord for proof. Neither is it necessary or desirable that we
lengthen out this chapter with quotations from standard theologians. Any one
desiring further proof or amplification can find abundance of it in all our
Confessions, and in all recognized writers in the Church. Nor have we taken up
the space with Scripture quotations. To quote all that the Bible says on the
subject would be to transcribe a large proportion of its passages. It would
necessitate especially a writing out of a large part of the writings of Paul,
who makes it the great theme of several of his epistles. Every devout reader of
Paul's letters will find this great doctrine shining forth in every chapter, so
much so that the Romish Bishop who was driven by Luther to a study of the New
Testament threw down his book and said: "Paul also has become a Lutheran!"In
conclusion, we desire to impress one thought. The doctrine of Justification is
so highly prized by the believer, not so much because of the grand and matchless
scheme it brings to light, as because of the peace and comfort it has brought
into his heart. He who truly embraces this doctrine, realizes its efficacy and
power. It is precious to him, above all things, as a matter of personal
experience. This experience is not the doctrine, but the result of receiving it.
He has realized the blessedness of having his own sins forgiven, his
transgressions covered. Being justified by faith, he has peace with God through
our Lord Jesus Christ. This blessed experience was the root and spring of
Luther's courage and strength. Without this heart-experience, all theorizing
about the doctrine is vain. Such a scriptural experience never develops a
Pharisee. It never runs into self-exaltation. It constantly exalts and magnifies
Christ. It habitually humbles self. It lays self low at the foot of the cross,
and remains there. Not that it is a gloomy or despondent spirit. For while it
constantly mourns over the imperfections and sins of self, it, at the same time,
constantly rejoices in the full and perfect salvation of Christ. While it never
ceases in this life to shed the tears of penitence, it also never ceases to sing
the joyful song of deliverance. It develops a Christian after the type of Paul
and Luther, and Gerhard and Francke. Blessed is he who understands and
experiences justification by faith. Doubly sad the state of him who has the
doctrine, without its experience and peace and glory."Jesus, Thy Blood and
Righteousness My beauty are, my glorious dress; Midst flaming worlds, in these
arrayed, With joy shall I lift up my head."Bold shall I stand in that great day,
For who aught to my charge shall lay? Fully through these absolved I am From sin
and fear, from guilt and shame."This spotless robe the same appears, When ruined
nature sinks in years: No age can change its constant hue; Thy Blood preserves
it ever new."Oh let the dead now hear Thy voice; Now bid Thy banished ones
rejoice! Their beauty this, their glorious dress, Jesus, Thy Blood and
Righteousness."


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  CHAPTER 24: CHAPTER XXII. SANCTIFICATION. 
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In the last chapter we showed that the doctrine of justification deals with the
sinner's change of relation, or change of state. We also learned that faith is
the instrumental or applying cause of justification. In another place we showed
that true faith presupposes penitence, and this again presupposes a sense and
knowledge of sin. Again we showed that penitence and faith are the two essential
elements of conversion; that where these elements are found there is a change of
heart, and the beginning of a new life. This new life is, however, only in its
germ. These are the beginnings of new views, new affections, new actions, a new
life. They are of a germinal or seed character. Now it belongs to the very
nature of life to develop, increase, and make progress. And it is this
development or growth of the new life that we wish now to consider. It is called
sanctification, or growth of the soul into the image of a holy God. It is
closely related to justification, and yet clearly distinct from it. In
justification, God imputes or counts over to the sinner the righteousness of
Christ. In sanctification, God imparts the righteousness of the new life.
Justification is what God does for the believer; sanctification is what His
Spirit does in him. Justification being purely an act of God, is instantaneous
and complete; sanctification being a work in which man has a share, is
progressive. Justification takes away the guilt of sin; sanctification gradually
takes away its power. Sanctification begins with justification. So soon as the
sinner believes he is justified; but just so soon as he believes, he also has
the beginnings of a new life. In time, therefore, the two come together; but in
thought they are distinct. And it is of the greatest importance that these
distinctions be understood and kept in mind. It is by confounding justification
with sanctification, and vice versa, that all the flagrant, soul-destroying
errors concerning the so-called "higher life," "sinless perfection," etc., are
promulgated and believed. It is by quoting Scripture passages that speak of
justification, and applying them to sanctification, that this delusion is
strengthened. How often have we not heard that precious passage, 1 John i.7,
"The blood of Jesus Christ His Son cleanseth us from all sin," quoted to prove
entire sanctification. Now, if we understand the Scriptures at all, that passage
speaks of the forgiveness of sin through the efficacy of Christ's blood, and not
of overcoming sin in the believer, or eradicating its very fibres and impulses.
But this, perhaps, is a digression. Let us understand clearly what we mean by
sanctification. The English word comes from a Latin word that means sacred,
consecrated, devoted to holy purposes. The Greek word translated sanctify in our
English Bible also means to separate from common and set apart for holy
purposes. The same word that is translated sanctify, is in many places
translated consecrate, or make holy. The English word saint comes from the same
Latin root, and is translated from the same Greek root, as sanctify. It means a
sanctified one, or one who is being sanctified. Thus we find believers called
saints, or sanctified ones. We find, indeed, that the apostles call all the
members of their churches saints. Thus they speak of "the saints which are at
Jerusalem," "The saints which are at Achaia," "To all that be in Rome ... called
to be saints," "As in all the churches of the saints." So in many other
passages. In harmony with the apostolic usage, we confess in the Apostles'
Creed: "I believe in the Holy Christian Church (which is) the communion -- or
community -- of saints." If then saints means sanctified ones, or holy persons,
do not the Bible and the Apostles' Creed demand perfect sinlessness? By no
means. Christians are indeed to strive to constantly become more and more free
from sin. They are "called to be saints," are constantly being sanctified or
made holy. But their sanctity or holiness is only relative. They have indeed
"come out from the world," to "be separate." They are "a peculiar people." They
hate sin, repent of it, flee from it, strive against it, and overcome it more
and more. They "mortify the deeds of the body," "keep it under," "crucify the
flesh with its affections and lusts," "present -- (or consecrate) -- their
bodies, as living sacrifices to God." They have pledged themselves at Christ's
altar to "renounce the devil and all his works and ways, the vanities of the
world and the sinful desires of the flesh, and to live up to the doctrines and
precepts of Christ." In so far, they are separated from the world, set apart to
become holy, consecrated to Christ. Not that their sanctification or saintship
is complete. If that were the case, the apostles would not have written epistles
to the saints. For perfect beings need no Bibles, no Churches, no means of
Grace. The angels need none of these things. There is indeed not one sinless
person mentioned in the Bible, except that divine One, "who did no sin, neither
was guile found in His mouth." If there were one Scripture character who, if
such a thing were possible, would have attained to sinless perfection, that one
would certainly have been the greatest of all the apostles, Paul. He labored
more than they all; he suffered more than they all; he went deeper into the
mysteries of redemption than they all. He was not only permitted to look into
heaven, as the beloved John, but he "was caught up into the third heaven, and
heard words that it was not lawful for him to utter" on this sinful earth. Oh,
what purifying through suffering! What visions and revelations! What experience
of Grace! And yet this burnished vessel never professed sinless perfection.
Indeed, he never ceased to mourn and lament the sinfulness and imperfection of
his own heart, and called himself the chief of sinners. He does indeed speak of
perfection. Hear what he says, Phil. iii.12, 13, 14: "Not as though I had
already attained, either were already perfect; but I follow after, if that I may
apprehend that for which also I am apprehended of Christ Jesus. Brethren, I
count not myself to have apprehended; but this one thing I do, forgetting those
things that are behind, and reaching forward unto those things which are before,
I press toward the mark, for the prize of the high calling of God in Christ
Jesus." The saints on earth, then, are not sinless ones. The Bible does indeed
speak of those born of God sinning not, not committing sin, etc. But this can
only mean that they do not wilfully sin. They do not intentionally live in
habits of sin. Their sins are sins of weakness and not sins of malice. They
repent of them, mourn over them, and strive against them. They constantly pray,
"Forgive us our trespasses as we forgive them that trespass against us." But
their heart-purity and sanctification are only relative.Sanctification is
gradual and progressive. We have seen that Paul thus expressed himself. He was
constantly "following after," "reaching forth," "pressing toward" the mark. He
exhorts the Corinthians, 2 Cor. vii.1, to be "perfecting holiness in the fear of
the Lord," and again, 2 Cor. iii.18, to be "changed into the same image from
glory to glory." He tells them in chapter iv.16 that "the inward man is renewed
day by day." He exhorts the saints or believers, again and again, "to grow," "to
increase," "to abound yet more and more."Growth is the law of the kingdom of
nature. And the same God operates in the kingdom of Grace, and, indeed, much
after the same order. Our Saviour, therefore, so often compares the kingdom of
God, or the kingdom of Grace, to growth from a seed, where it is "first the
blade, then the ear, and then the full corn in the ear," Mark iv.26-29. In
harmony with all this Paul calls those who have but lately become believers,
"babes in Christ." He tells them they must be "fed with milk as babes," etc.
Therefore, it is quite natural that we find so many exhortations to grow in
Grace and in knowledge.How directly contrary to all this is the unscriptural
idea, not only of entire sanctification, but of instantaneous sanctification.
Surely, in this fast age, many have run far ahead of prophets, apostles,
martyrs, reformers and the most eminent saints of all ages. As we read the lives
and words of these heroes of faith, we find that the more Christ-like and
consecrated they were, the more did they deplore their slow progress and their
remaining sin.While, therefore, we have no Scripture warrant to expect
sinlessness here, while we must "die daily," "mortify our members," and "fight
the good fight of faith," between the old Adam, whose remnants cleave to us, and
the new man in Christ Jesus, we can still do much to promote our sanctification,
and make it more and more complete. We can use the powers that God has given us
to carry on the warfare with sin. We can increase these powers, or rather permit
divine Grace to increase them, by a diligent use of the means of Grace. In the
chapter on the Word of God as a means of Grace, we showed that the Holy Spirit
sanctifies through the Word. In the chapters on baptism and the baptismal
covenant, we showed how that holy sacrament is a means of Grace, whose efficacy
is not confined to the time of its administration, but that it is intended to be
a perennial fountain of Grace, from which we can drink and be refreshed while
life lasts. In the chapters on the Lord's Supper, we learned that it also was
ordained and instituted to sustain and strengthen our spiritual life.We have,
therefore, all the means necessary for our sanctification. Do we prayerfully use
them? Might we not be much further on in the work of holiness than we are? Do we
use the truth as we should, that we maybe "sanctified through the truth?" Do we
"desire the sincere milk of the Word, that we may grow thereby?" Does it "dwell
richly among us?" Know we not, or have we forgotten it, that "as many of us as
have been baptized into Christ, were baptized into His death?" Do we say, with
those early Christians, "henceforth let no man trouble me, for I bear in my body
the marks of the Lord Jesus?" And when we go to our Lord's Table do we realize
that His "flesh is meat indeed, and His blood is drink indeed?" Do we go in the
strength of that heavenly nourishment many days? Might we not, by making a more
sincere, hearty and diligent use of all these means of Grace, live nearer to
Christ, lean more confidingly on Him and do more effectually all things through
Him who strengthened us?Yes, doubtless, we must all confess that it is our own
fault that we are not sanctified more fully than we are; that if, in the
strength derived from a proper use of the means of Grace, we would watch more
over self, pray more, meditate more on divine things and thus surround ourselves
more with a spiritual atmosphere, we would be more spiritual. "This is the will
of God, even your sanctification." "Without holiness, no man shall see the
Lord.""And what am I? My soul, awake, And an impartial survey take. Does no dark
sign, no ground of fear In practice or in heart appear?"What image does my
spirit bear? Is Jesus formed and living there? Ah, do His lineaments divine In
thought and word and action shine?"Searcher of hearts, O search me still; The
secrets of my soul reveal; My fears remove; let me appear To God and my own
conscience clear."


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  CHAPTER 25: CHAPTER XXIII. REVIVALS. 
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We might have closed our studies of the Way of Salvation with Sanctification,
without giving any attention to the subject of Revivals. We remember, however,
that, in the estimation of many, revivals are the most essential part of the
Way; so much so that, in certain quarters, few, if any, souls are expected to be
brought into the way of life, otherwise than through so-called "revivals of
religion." According to this widespread idea, the ingathering of souls, the
upbuilding of the Church, her activity, power and very life, are dependent upon
the revival system. In view of all this, we have concluded to bring our studies
to a close with an examination of this system. Before we enter upon the subject
itself, however, we desire to have it distinctly understood that we intend to
discuss the system, and not the people who believe and practice it. There
doubtless are very excellent Christian people who favor a religion built up and
dependent on such movements, and there may be very unchristian people who oppose
it. With this we have nothing to do. We are not discussing persons, but
doctrines and systems. The advocates of modern revivalism claim the right to
hold, defend and propagate their views. We only demand the same right. If we do
not favor or practice their way, our people have not only a right to ask, but it
is our duty to give grounds and reasons for our position. In discussing this
subject, we intend, as usual, to speak with all candor and plainness. We desire
to approach and view this subject, as every subject, from the fair, firm
standpoint of the opening words of the Formula of Concord, viz.: "We believe,
teach and confess that the only rule and standard, according to which all
doctrines and teachings should be esteemed and judged, are nothing else than the
prophetic and apostolic Scriptures of the Old and New Testament." We wish to
test it by the infallible Word. By it, we are willing to be judged. According to
it, our views and doctrines must stand or fall. What then is a revival? The word
revive means to bring back to life. It presupposes the existence of life, which
for a time had languished or died. Life was present, it failed and was restored.
Strictly speaking, therefore, we can only use this word of the bringing back of
a life that had been there formerly and was lost. Applying it to spiritual life,
strictly speaking, only a person who has once had the new life in him, but lost
it for awhile and regained it, can be said to be revived. So, likewise, only a
church or a community that was once spiritually alive, but had grown languid and
lifeless, can be said to be revived. On the other hand, it is an improper use of
terms to apply the word revival to the work of a foreign missionary, who for the
first time preaches the life-giving Word, and through it gathers converts and
organizes Churches. In his case it is a first bringing, and not a restoring, of
life. All those Old Testament reformations and restorations to the true worship
and service of the true God, after a time of decline and apostasy, were revivals
according to the strict sense of the word. For these revivals patriarchs and
prophets labored and prayed. On the other hand, the labors and successes of the
apostles in the New Testament were not strictly revivals. They preached the
Gospel instead of the law. They preached a Redeemer who had come, instead of one
who was to come. It was largely a new faith, a new life, a new way of life that
they taught, and in so far a new Church that they established. Its types,
shadows and roots, had all been in the old covenant and Church. But so different
were the fulfillments from the promises, that it was truly called a New
Dispensation. And, therefore, the labors of the apostles to establish this
dispensation were largely missionary labors. It was not so much the restoring of
an old faith and life, as the bringing in of a new. We find their parallel in
foreign mission work much more than in regular Church work. It is by overlooking
this distinction that many erroneous doctrines and practices have crept into the
Church, e.g., as to infant baptism, conversion and modern revivalism. As to
revivals, popularly so-called, we maintain, first of all, that it ought to be
the policy and aim of the Church to preclude their necessity. It is generally
admitted that they are only needed, longed for and obtained, after a period of
spiritual decline and general worldliness. A Church that is alive and active
needs no revival. A lifeless Church does. Better then, far better, to use every
right endeavor to keep the Church alive and active, than permit it to grow cold
and worldly, with a view and hope of a glorious awakening. Prevention is better
than cure. We would rather pay a family physician to prevent disease and keep us
well, than to employ even the most distinguished doctor to cure a sick
household; especially if the probability were that, in some cases, the healing
would be only partial, and in others it would eventuate in an aggravation of the
disease. In the chapters on the Baptismal Covenant and Conversion, we showed
that it is possible to keep that covenant and thus always grow in Grace and in
the knowledge of our Lord Jesus Christ. While we sorrowfully admitted that the
cases of such as do it are not as numerous as is possible and most desirable, we
also learned that they might be far more numerous, if parents and teachers
understood their responsibility and did their duty to the baptized children. We
verily believe that thus it might become the rule, instead of the exception,
that the children of Christian parents would grow up as Christ's lambs from
baptism, would love Him with their earliest love and never wander into the ways
of sin. We also firmly believe that those thus early consecrated, trained,
taught and nurtured in faith and love, make the healthiest, the strongest and
most reliable members and workers in the Church. Neither can we for a moment
doubt but that such is the good and gracious will of Him who desires the little
children to be baptized into Him. It certainly seems repugnant to all that we
have ever learned of our God and Saviour, that it should be His will that our
dear children, who have been conceived and born in sin, and are therefore by
nature, or by birth, the children of wrath, should remain in this state of sin
and condemnation until they are old enough to be converted at a revival. Yet it
must be either that, or a denial of the Bible doctrine of original sin, if we
accept the teachings and practices of modern revivalism. For either of these
positions we are not prepared.Therefore it is our great aim and object to recall
the Church to the old paths. Therefore we are concerned to see the Church firmly
established on the old foundations of the doctrine of original sin, of baptism
for the remission of sins, of training up in that baptismal covenant by the
constant, diligent and persevering teaching of God's Word, in the family, in the
Sunday-school, in the catechetical class and from the pulpit. In proportion as
this is accomplished, in that proportion will we preclude the necessity of
conversions and, consequently, of revivals.Who will say, that a congregation
made up of such as are "sanctified from the womb," "lent to the Lord," from
birth, having "known the Holy Scripture" from childhood, would not be a healthy,
living Church? Such a Church would need no revival.Would it be possible to have
such a Church? Is it possible for any one member to grow up and remain a child
of God? If possible for one, why not for a whole congregation? Are the means of
Grace inadequate? No, no! The whole trouble lies in the neglect or abuse of the
means. With their proper use, the whole aspect of religious life might be
different from what it is. It is not a fatal necessity that one, or more, or all
the members of a church must periodically grow cold, lose their first love, and
backslide from their God. It is not God's will, but their fault, that it should
be so.While the church at Ephesus lost its first love, and that at Pergamos
permitted false doctrine to creep into it and be a stumbling block, and that at
Thyatira suffered Jezebel to seduce Christ's servants, and that at Sardis did
not have her works found perfect before God, and that of Laodicea had become
lukewarm; yet the church at Smyrna, with all her tribulation and poverty and
persecution, remained rich and faithful in the sight of God, and that at
Philadelphia had kept the Word of God's patience, and her enemies were to know
that God loved her. While the former five were censured, the latter two were
approved. The former might have remained as faithful as the latter. It was their
own fault and sin that the former needed a revival. The latter needed none.
Which were the better off?We believe that where there is a sound, faithful and
earnest pastor, and a docile, sincere, earnest, united and active people, many
will grow up in their baptismal covenant; and among those who wander more or
less therefrom, there will be frequent conversions, under the faithful use of
the ordinary services and ordinances of the Church. Such, we believe, were the
pastorates of Richard Baxter, at Kidderminster; of Ludwig Harms, at Hermansburg;
of Oberlin, at Steinthal; and of our late lamented Dr. Greenwald, at Easton and
Lancaster. None of these churches, after their pastors were fairly established
in them, needed revivals. And such, doubtless, have been thousands of quiet,
faithful pastorates, some known to the world, and others known only to God.
Blessed are those churches in which the work of Grace is constantly and
effectively going on, according to God's Way of Salvation.


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  CHAPTER 26: CHAPTER XXIV. MODERN REVIVALS. 
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We have shown that it ought to be the great aim and object of the Church to
preclude the necessity of occasional religious excitements. We also showed, by
example from Scripture and from Church history, that it is possible to attain
this end. If parents did but understand and do their duty in the family,
teachers in the Sunday-school and pastors in the catechetical class and pulpit,
children would very generally grow up in their baptismal covenant; and a church
made up of such members would not depend for its growth and life on periodic
religious revivals. But -- alas, that but! -- parents, teachers and pastors too
often come short of their duty. Carelessness, worldliness and godlessness hold
sway in too many of the congregations, homes and families. There is a spirit of
love of pleasure, greed for gain and haste to be rich, that has taken hold of
the heart and life of too many professedly Christian parents. There is no time
for God's Word or earnest prayer with and for the children. There is often
little if any religious instruction or Christian example. The little ones
breathe in a withering, poisonous, materialistic atmosphere. The germs of the
divine life, implanted in baptism, either lie dormant, or are blighted after
their first manifestations. They grow up with the idea that the great object of
life is to gain the most, and make the best of this world. In the Sunday-school
the teachers are often careless and trifling. They do not live close to Christ
themselves, and how can they lead their pupils nearer to Him? They scarcely pray
for themselves, much less for their pupils, and how can they instil into them a
spirit of prayer? Many pastors, also, are not as earnest and consecrated as they
should be. They are not burning with a desire for souls. They go through their
ministerial duties in a formal, lifeless manner, and their labors are barren of
results. These things should not be so, but unfortunately they are. As a result,
children grow up ignorant of their covenant with God, or soon lapse therefrom,
and are in an unconverted state. The communicants of the church lose their first
love, and become lukewarm. An awakening is needed. If then we admit that, owing
to man's imperfections and faults, times of refreshing are needed, why not have
them after the manner of those around us? Why not adopt the modern system, have
union meetings, evangelists, high-pressure methods, excitements, the anxious
bench, and all the modern machinery for getting up revivals? We will briefly
state our objections to this system. First. We object to the modern revival
system, because it rests on an entire misconception of the coming and work of
the Holy Spirit. The idea seems to be that the Holy Spirit is not effectively
present in the regular and ordinary services of the sanctuary; that He came to
the Church as a transient guest on the day of Pentecost, then departed again,
and returned when there was another season of special interest. That He then
left again, and ever since has come and worked with power during every revival,
and then departed to be absent until the next. Now we claim that this is
directly contrary to the teaching of the Divine Word. When Jesus was about to
leave His disciples they were filled with deep sorrow. He gathered them around
Him, in that upper chamber at Jerusalem, and comforted them in those tender,
loving words, recorded in the fourteenth, fifteenth and sixteenth chapters of
John. In these chapters He promises and speaks much of a Comforter, whom He
would send. The whole discourse goes to show that this Comforter was intended to
be substituted for the visible presence of Himself. His own visible presence was
to be withdrawn. The Comforter was to be sent to take His place, and thus, in a
manner, make good the loss. Jesus had been their comforter and their joy. They
would no longer have Him visibly among them, to walk with Him, to talk with Him,
to hear the life-giving words that fell from His lips. The announcement made
them feel as if they were to be left "comfortless" and forsaken. But he says,
John xiv.16: "I will pray the Father, and He will give you another Comforter,
that He may abide with you forever, even the Spirit of truth;" verse 18, "I will
not leave you comfortless:" revised version, "I will not leave you desolate;"
more literally still, as in the margin, "I will not leave you orphans." John
xvi.5, 6, 7: "But now I go my way to Him that sent me.... But because I have
said these things unto you, sorrow hath filled your hearts. Nevertheless I tell
you the truth. It is expedient for you that I go away, for if I go not away the
Comforter will not come unto you, but if I depart I will send Him unto you."
Now, from these words, and others in the same chapters, two things are plain:
First, that the Comforter came as Christ's substitute; Secondly, that He came to
abide. While Jesus was to be absent, as far as His visible presence was
concerned, the divine Comforter, the Holy Spirit, was to take His place. His
presence was to substitute Christ's. But if He had come to be present only
briefly, and occasionally, after long intervals of absence, it would be a poor
filling of the painful void. Evidently the impression designed to be made by the
words of Jesus was, that the Holy Spirit would come to abide. And this is made
still more clear by the plain words of Jesus quoted above "I will not leave you
orphans;" "He shall abide with you forever." He came, then, as a substitute; He
came also to abide forever. The revival system is, however, built up on the idea
that He comes and goes. He visits the Church, and leaves it again. At so-called
revival seasons the Church has a Comforter. During all the rest of the time she
is left in a desolate or orphaned state. Thus is the revival system built up on
an entire misconception and misapprehension as to the coming and abiding of the
Holy Spirit.It likewise misconceives entirely the operations of the Spirit. The
idea seems to be that this Blessed One operates without means, directly,
arbitrarily and at haphazard. The Word and Sacraments are not duly recognized as
the divinely ordained means and channels, through which He reaches the hearts of
the children of men. That this is an unscriptural idea we have shown elsewhere.
That the Spirit uses the means of Grace as channels and instruments, through
which He comes and operates on the hearts of men and imparts to them renewing
and sanctifying Grace, is taught all through the New Testament. We need not
enlarge on these points again, but refer our readers to what has been written
above on this subject.Our second objection to the modern revival system arises
out of the first. Because of the errors concerning the coming and the operations
of the Holy Spirit, the system undervalues the divinely-ordained means of Grace.
Little if any renewing Grace is expected from the sacrament of Christian
Baptism. Few if any conversions are expected from the regular and ordinary
preaching of the Word. Little if any spiritual nourishment is expected from the
sacrament of the Lord's Supper. Who that has attended such meetings has not
heard the idea of Grace bestowed through Baptism ridiculed? Who has not heard
so-called revival preachers scout the idea of "getting religion" -- which must
mean receiving divine Grace if it means anything -- through catechising the
young in the doctrines of the divine Word? Are not these divine means often
entirely set aside by the most enthusiastic revivalists? Who does not know that
often at these revival services the reading and preaching of the Word are
entirely omitted? Thus God's means, the means used by Christ and His apostles,
are undervalued. While they are used at the ordinary services, when there is no
revival going on, not much is expected of them.Our third objection again arises
from the second. Because the regular Church ordinances are undervalued, they are
largely fruitless. Because people have not much faith in their efficacy, they do
not receive much benefit from them. Few conversions are expected or reported
during the ten or eleven months of regular or ordinary church services, while
many, if not all, are expected and reported from the few weeks of special
effort. Even the work of sanctification is largely crowded into the few weeks.
It is during these few weeks that saints expect to be quickened, refreshed,
strengthened and purified, more than during all the rest of the year.It is
doubtless both as a cause and a result of this undervaluing and general
fruitlessness of the ordinary Church ordinances, that we find so much levity and
irreverence in many so-called revival Churches. Because the Holy Spirit is not
supposed to be effectively present, is not in the Word and Sacraments, does not
bring His saving and sanctifying Grace through them; therefore there is nothing
solemn, awe-inspiring, or uplifting in these things. Therefore the young, even
if they are members, and sometimes older ones, go to these churches as to places
of amusement, to have a good time, to laugh, to whisper, to gaze about, write
notes, get company, and what not.A careful observer cannot fail to notice that
in Churches which believe in and preach Grace through the means of Grace, there
is an atmosphere of deeper solemnity and more earnest devotion than in such
revival Churches. The above objection to the revival system we believe will
explain the difference.Fourth. We object to the so-called revival system
because, as a natural result of the above, it begets a dependence on something
extraordinary and miraculous for bringing sinners into the kingdom. As we have
seen, these Churches expect nearly all their conversions from "revivals." It
naturally follows that the unconverted will shake off and get rid of all serious
thoughts and impressions, under the plea that they will give this matter their
attention when the next revival comes round. We have more than once heard
persons say, in effect, "Oh well, I know I'm not what I ought to be, but perhaps
I'll be converted at the next revival." Thus the gracious influences of the
blessed Spirit, as they come through the Word, whether from the pulpit, the
Sunday-school teacher, or Christian friend, or even when that Word is brought to
a funeral or sick-bed, are all put aside with the hope that there may be a
change at the next revival. And we verily believe that such ideas, fostered by a
false system, have kept countless souls out of the kingdom of God.We object
fifthly that at these so-called revivals there is a dependence on methods not
sanctioned or authorized by the Word of God. As we have seen, God's means are
generally slighted. On the other hand, human means and methods are exalted and
magnified. The anxious or mourner's bench is regarded by many otherwise sensible
people, as a veritable mercy-seat, where Grace is supposed to abound -- as
though the Spirit of God manifested His saving and sanctifying power there as
nowhere else. But this is a purely human institution, and has no warrant in the
Word. On this point it is not necessary to enlarge.


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  CHAPTER 27: CHAPTER XXV. MODERN REVIVALS, CONTINUED. 
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We continue our objections to the modern revival system. Our sixth objection is
the utter indifference to doctrine that generally goes hand in hand with its
methods and practices. To "contend earnestly for the faith once delivered to the
saints," seems to be altogether out of place at a modern revival. There is no
"taking heed unto the doctrine," or "holding fast the form of sound words," or
"becoming rooted and built up in Christ, and established in the faith as ye have
been taught." There is no counselling to "be no more children, tossed to and fro
and carried about with every wind of doctrine;" no warning against false
teachers and false doctrines. Instead of thus following Christ and His Apostles,
in insisting on the truth, the faith, and the doctrine; instead of thus warning
against error and false doctrine, and showing that it "doth eat as a canker,"
and endanger the very salvation of the soul, the modern revival system
habitually inveighs against all such loyalty to the truth, and contending for
the faith and pure doctrine, as bigotry, intolerance, lack of charity, if not
lack of all "experimental religion." In many quarters indeed the idea is boldly
advanced that the more a person stands up for pure doctrine, for Word and
Sacrament as channels of Grace, the less Grace he has; and the more he makes
light of doctrine, the less positive conviction he has; the less he thinks of
creeds, catechism, and confessions of faith, the more religion he has! The
popular sentiment is: it makes no difference what a person believes, or to what
Church he belongs, or indeed, whether he belongs to any, if only he is
converted; if only he means well; if only the heart is right! Now, it is not
necessary to show here again that all such indifference to doctrine is directly
contrary to the teaching of Christ and His Apostles. Our seventh objection is
closely connected with the last. Where there is so much indifference to the
Truth as it is in Jesus, that it often amounts to open contempt, we cannot
expect any provision for teaching His saving truths to men. Hence we find but
small provision, if any, for doctrinal instruction in the revival system. Those
who are expected to be gathered in, converted and brought to Christ, are not
first instructed. They do not learn what sin is, what Grace is, and how it is
communicated and applied. They are left in ignorance of the great doctrines of
sin and salvation. They have the most imperfect conception of God's Way of
Salvation. And yet they are expected to enter upon that way, and walk in it.
They are exhorted to be converted, to get religion, and to believe, while it is
seldom, if ever, made clear what all this means, and how it is brought about.
Surely it is not necessary that we should show that if ever a person needs to
act intelligently -- if ever he needs to know exactly what he is doing, why he
is doing it, and what is involved in so doing -- it is when he is acting in the
interests of his eternal salvation. Then, if ever, he should act understandingly
and honestly. And for this he needs instruction. We have shown elsewhere that
this is God's way, the Bible way, the way of the early Church, the way of the
great Protestant Reformation, and the way of our Church of the Reformation to
this day. We therefore object to this modern revival system, because it has
largely supplanted the old time systematic and thorough indoctrination of the
young. And, as we have elsewhere said, we are convinced that, just in proportion
as the youth are uncatechised and uninstructed in the great doctrines of God's
Word regarding sin and Grace, in that proportion will doubt, skepticism,
unbelief and infidelity infect them, and lead them into the paths of the
destroyer. Our eighth objection to this modern revival system, is that it is so
largely built up on the excitement of the feelings. The first and great object
of the revivalist seems to be to work directly on the emotional nature of his
hearers. If he can stir the depths of the heart until it throbs and thrills with
pent-up emotions, if he can play upon its chords until they vibrate and tremble
under his touch, until its hidden chambers ring again with responsive longings,
until at last the repressed intensity breaks forth in overpowering excitement,
he is considered a successful revival preacher. To reach this end the preaching
is made up of exhortations, anecdotes and appeals. There are touching stories,
calculated to make the tender-hearted weep. There are thrilling and startling
experiences, calculated to frighten the more hard-hearted. There are lively,
emotional songs, with stirring music, calculated to affect the nervous system
and bring about strange sensations. And when the feelings are aroused, when the
excitement is up, the hearers are urged to come forward, to go to the
inquiry-room, to stand up, or do something to show that they are ready to take
the decisive step. Now, as we have shown above, if ever a person needs to be
calm and deliberate, it is when about to take the most important step of his
whole life. But men don't generally take important steps, or enter upon decisive
movements, when they are excited. When one is excited he is very apt to do the
wrong thing, and regret it afterwards. Not that we object to all feeling in
religion. We by no means believe in a religion without feeling. We know of no
true piety without deep and heartfelt sorrow for sin, and earnest longings for
ever closer union and fellowship with God, together with a childlike trust and a
fervent love to Him. We believe, however, that the heart, with its emotions, can
only be effectively reached through the understanding. Through the mind we work
on the heart. Through the judgment we change the feelings. We appeal first to
the intellect, to instruct, to enlighten, to give clear and correct views and
ideas, then through the intellect to the heart. When Paul was sent to convert
the Gentiles, his direction was first of all "to open their eyes" -- that is, to
instruct them -- and then to "turn them from darkness to light." Paul was not to
begin on the feelings, but on the intellect. But the modern revival system
reverses this method. It makes a short cut, and goes at once to the feelings,
without first enlightening the mind. This is contrary, not only to the
Scriptures, but it is also directly contrary to the science and laws of the
mind. It contradicts mental philosophy as well as the Bible. We believe that
where there is the proper instruction in the great saving doctrines of God's
Word, where the mind is properly enlightened to know what sin is, what salvation
is, and how it is obtained, there, unless there is a positive and determined
resistance to the power of truth, the proper feelings will come of their own
accord. It will require no heart-rending stories, no frantic appeals, no violent
exhortations to bring them about. But we object to the revival system, because
it is almost entirely built up on feeling, and thus reaches only one department
of man's complex nature. Instead of changing the whole immaterial man -- his
intellect, his sensibilities, and his will -- it spends its force on the
sensibilities alone. Our ninth objection we can state briefly. Because the
revival system undervalues sound doctrine and instruction therein, and because
it depends so largely on feeling, it not only permits but encourages the
ignorant and inexperienced to assist in exhorting and helping those who are
inquiring after life and salvation. Those who have scarcely "got through"
themselves, who have given little earnest study to God's Way of Salvation, who
do not know the alphabet of Grace, and the means and methods of Grace, -- these
are often the pretended instructors at the anxious bench and in the meetings for
inquirers. Now, we object strongly to such procedures. "Can the blind lead the
blind? Will they not both fall in the ditch?" Better let these novices
themselves sit at the feet of Christ. Let Christ's teachers instruct them in
God's Way of Salvation, before they undertake to lead other lost and groping
ones.We object finally that, at the experience meetings, held in connection with
modern revivals, not only novices, as described above, but those who have been
the veriest profligates, are encouraged to speak, and are at least permitted to
recount and seemingly glory in their former sins. They do not speak as Paul did,
when compelled to refer to his former life, with deep sorrow and shame, but
often jestingly, flippantly, and as if they imagined that they ought now to be
looked upon and admired as great heroes. We believe that this is all wrong, and
productive of great harm. The unconverted youth, listening to such talk, says to
himself, "Well, if such a person can so suddenly rise and be looked up to and
made a teacher of others, a leader of the experience and prayer-meeting,
certainly I need not be uneasy; for I have a long way to go before I get as far
as he was." Therefore, we object to all such conduct. It is not only
unscriptural, but unbecoming. It is an offense against good breeding and common
decency. It does great harm.But enough. We might still speak of the spirit of
self-righteousness engendered and fostered by this system. We might speak of the
sad results that follow with so many -- how that persons become excited, have
strange sensations and feelings, imagine that this is religion, afterwards find
that they have the same old heart, no strength against sin, no peace of
conscience, none of that bliss and joy they heard others speak of and expected
for themselves, and how they gradually fall back into their old mode of life,
become bolder than ever, and at last drift into hopeless unbelief, and say:
"There is nothing in religion; I've tried it, and found it a delusion." Thus is
their last state worse than their first. We might show that in sections of
country where this false system has held sway, worldliness and skepticism
abound. These places have been aptly called "burnt districts." It seems next to
impossible to make lasting impressions for good on such communities.We might
speak of the proselyting spirit that so often accompanies this system. How with
all its protestations for charity, brotherly love, and union, it often runs out
into the meanest spirit of casting aspersions on others and stealing from their
churches. We might speak of the divided churches that often result. As Dr.
Krauth once forcibly said, "They are united to pieces, and revived to death." We
might point to the divided households, to the destruction of family peace, to
the many sad heart-burnings and alienations that result. But we forbear. The
whole system is an invention of man. It is unscriptural from beginning to end.
We cannot conceive of our blessed Saviour or His apostles conducting a modern
revival. The mind revolts at the idea.


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  CHAPTER 28: CHAPTER XXVI. MODERN REVIVALS, CONCLUDED. 
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We have given a number of reasons for refusing to favor or adopt the modern
revival system as a part of the Way of Salvation. We would now add the testimony
of others, not only of our own communion, but also of other denominations.
Undoubtedly one of the greatest and most important of these religious movements
was that one which swept over Presbyterian and Congregational Churches of New
England, New Jersey, Pennsylvania, and Virginia, about the middle of the last
century. It is generally known, and spoken of as "the great awakening." Its
leading spirits were such staunch and loyal Calvinists as Jonathan Edwards, the
Tennents, Blair, and others. In the matter of doctrinal preaching and
instruction it was certainly very far in advance of the so-called revivals of
the present day. And yet in many of its direct results it was anything but
salutary. It was the principal cause of the division of the Presbyterian Church
into Old and New School. Let us hear what some of the eminent theologians of
these Churches say of the results of "the great awakening:" Dr. Sereno E.
Dwight, the biographer of Jonathan Edwards, and one of his descendants, says:
"It is deserving perhaps of inquiry, whether the subsequent slumbers of the
American Church for nearly seventy years may not be ascribed, in an important
degree, to the fatal reaction of these unhappy measures." Jonathan Edwards,
himself the most zealous and successful promoter of the whole movement, in 1750,
when its fruits could be fairly tested, writes thus: -- "Multitudes of fair and
high professors, in one place and another, have sadly backslidden; sinners are
desperately hardened; experimental religion is more than ever out of credit with
the far greater part, and the doctrines of Grace and those principles in
religion that do chiefly concern the power of godliness are far more than ever
discarded. Arminianism and Pelagianism have made strange progress within a few
years.... Many professors are gone off to great lengths in enthusiasm and
extravagance in their notions and practices. Great contentions, separations, and
confusions in our religious state prevail in many parts of the land." The above
is from a letter to a friend in Scotland. We give also a brief quotation from
his farewell sermon to his church at Nottingham: "Another thing that vastly
concerns your future prosperity is that you should watch against the
encroachments of error, and particularly Arminianism and doctrines of like
tendency.... These doctrines at this day are much more prevalent than they were
formerly. The progress they have made in the land within this seven years (i.e.,
since the revival), seems to have been vastly greater than at any time in the
like space before. And they are still prevailing and creeping into almost all
parts of the land, threatening the utter ruin of the credit of those doctrines
which are the peculiar glory of the Gospel and the interests of vital piety."
Dr. Van Rensselaer, in commenting on these and other serious words of the great
Jonathan Edwards, says: "And what was the final result? Arminianism led the way
to Socinianism, and near the beginning of the present century there was but a
single orthodox Congregational church in Boston. Harvard University had lapsed
into heresy, and about a third of the churches of the Puritans denied the faith
held by their fathers." And all this he traces back to that "great awakening."
He further says: "A work so great and extensive was accompanied by incidents
which made many good men doubtful as to its effects on the Church. Special
seasons of religious interest are seasons of danger and temptation even under
the guidance of the most enlightened and prudent.... Good men differ much in
their estimate of the awakening, and the fruits of the work in many places
afforded reason of much apprehension.... In its earlier stages the revival was
unquestionably the occasion of the conversion of many souls. It was like one of
those mighty rains of summer which refresh many a plant and tree, but which are
accompanied, in many places, with hail and storm and overflowing desolation, and
which are followed by a long, dreary drought. The Presbyterian Church welcomes
fair revivals, sent by the Holy Spirit, but is averse to man-made schemes for
getting up temporary excitements which have been so prevalent in our day."
During the years between 1830-1850, another revival agitation swept over the
American Church. It was during this time, especially, that our English Lutheran
churches caught the contagion, introduced the "new measures," such as the
"mourner's bench," protracted meetings, the admission of members without
catechetical instruction, and many other novelties. In not a few places,
so-called Lutherans vied with the most fanatical sects in their wild
extravagances. Those who adhered to the time-honored method and spirit of
conservative Lutheranism, who preached the Word in all its simplicity,
catechised the young, taught that the Spirit and Grace of God can only be
expected to operate through Christ's own means, through Word and Sacrament, were
denounced as formalists, who knew nothing of vital piety. Among the leading
advocates of the new way was the Rev. Reuben Weiser. This now departed brother,
with many other serious and thoughtful men, afterwards saw the error of his
ways, and frankly and publicly confessed his change of conviction in the
Lutheran Observer. He says: "In 1842 Dr. J.W. Nevin, of the German Reformed
Church, published a pamphlet called 'The Anxious Bench.' It was, for that time,
a bold and vigorous arraignment of the whole modern revival system. He warned
the German churches against this style of religion, but his warning was not much
heeded at the time. I felt it my duty to reply to Dr. Nevin in a pamphlet called
"The Mourners' Bench." At that time I was in the midst of the most extensive
revival of my whole ministry. I was honest and sincere in my views, for I had
not seen many of the evils that were almost certain to follow in the wake of
revivals as they were then conducted. Personally, I respected and esteemed Dr.
Nevin highly, but as he had opposed my cherished views, I felt it my duty to
write against him. I said some things long since regretted, and now, after the
lapse of nearly half a century, make this amende honorable. And it must be a
source of pleasure to Dr. Nevin, who is still living, that the views which he so
ably advocated in the face of much bitter opposition, have been generally
adopted by nearly all the Churches."Dr. Weiser proceeds: "Many of our churches
that fostered this system were in the end injured by it.... Under the revival
system it was very natural for the people to become dissatisfied with the
ordinary means of Grace. There was a constant longing for excitement, and when
the ebullition of feeling abated, many thought they had 'lost their religion.'
The next move was that as the preacher was so dead and lifeless they must get
another who had more fire, and thus the old pastor was sent adrift."Elsewhere
Dr. Weiser has clearly expressed himself as having become firmly convinced that
the old churchly method of careful and systematic instruction of the young, is
the only sure and safe way of building up the Church. He also quotes Dr. Morris
as saying: "The mourners' bench was introduced into Lutheran churches in
imitation of the Methodists, and disorders, such as shouting, clapping of hands,
groaning, and singing of choruses of doggerel verses to the most frivolous
tunes, whilst ministers or members, and sometimes women, were engaged in
speaking to the mourners. Feelings were aroused, as usual, by portraying the
horrors of hell, reciting affecting stories, alluding to deaths in families,
violent vociferation, and other means. At prayer often all would pray as loud as
the leader. These exercises would continue night after night, until the physical
energies were exhausted."Dr. H.E. Jacobs, in his preface to Rev. G.H. Trabert's
tract on Genuine versus Spurious Revivals, writes thus of the system: "This
system, if system it may be called, is in many of its elements simply a
reproduction of the Romish errors against which our fathers bore testimony in
the days of the Reformation. Wide as is the apparent difference, we find in both
the same corruption of the doctrine of justification by faith alone without
works, the same ignoring of the depths of natural depravity, the same exaltation
of human strength and merit, the same figment of human preparation for God's
Grace, the same confounding of the fruits of faith with the conditions of faith,
the same aversion to the careful study of God's Word, the same indifference to
sound doctrine, and the same substitution of subjective frames of mind and forms
of experience for the great objective facts of Christianity, as the grounds of
God's favor."In both cases, all spiritual strength, which is inseparable from
complete dependence solely upon the Word and promise of God, and not in any way
upon human sensations and preparations, is either withheld, destroyed, or
greatly hindered; and uncertainty and vacillation, despair, infidelity and ruin,
often end the sad story of those who are thus left without any firm support
amidst the trials of life, and under the strokes of God's judgments."The same
Church which in the days of the Reformation raised her voice against these
errors, when she found the entire life of Christianity endangered by them, can
be silent in the present hour, when the same errors appear all around her, only
by betraying her trust, and incurring the guilt of the faithless watchman who
fails to give alarm."Let us hear also the testimony of our late lamented Dr.
Krauth. He says, as quoted by Rev. Trabert: "How often are the urging that we
are all one, the holding of union meetings, the effusive rapture of
all-forgiving, all-forgetting, all-embracing love, the preliminary to the
meanest sectarian tricks, dividing congregations, tearing families to pieces,
and luring away the unstable. The short millennium of such love is followed by
the fresh loosing of the Satan of malevolence out of his prison, and the
clashing in battle of the Gog and Magog of sectarian rivalry. There is no surer
preparation for bitter strife, heart-burnings, and hatred, than these pseudo
unionistic combinations. One union revival has torn religious communities into
hateful divisions which have never been healed.... And none have suffered so
much, by these arts, as our Lutheran people, who, free from guile themselves,
did not suspect it in others. Well might we ask with the 'Apology:' 'Are they
not ashamed to talk in such terms of love, and preach love, and cry love, and do
everything but practice love?'" In conclusion we wish to present the testimony
of some of the most eminent divines of the Methodist Episcopal Church. Of all
others they will certainly not be accused of being prejudiced against modern
revivals. And of all modern revivals, those conducted by the Evangelists, Moody
and Sankey, are probably the least objectionable.At the close of the celebrated
"Hippodrome revival," in New York City, conducted by Messrs Moody and Sankey, in
the spring of 1876, the Methodist Episcopal ministers, at a stated meeting,
reviewed the revival and its results. The New York Herald gave the following
account of their meeting, which we copy from Rev. Trabert's tract: "The
Methodist ministers had under consideration the question of the value of special
evangelistic efforts in regular Church work, with particular reference to the
number of Hippodrome converts who may have united with their churches. For two
weeks a member of the Hippodrome committee had distributed cards to the
preachers with the names of persons who declared themselves converts of Mr.
Moody's meetings. Four thousand had been reported as the fruits of the ten weeks
special effort. Ten thousand inquirers had been reported."Dr. Robert Crook took
the ground that special evangelistic agencies are not necessary, and that the
work is more permanent and successful when performed through the regular church
channels. Rev. J. Selleck, of Lexington avenue church, had sent about sixty of
his members as singers and ushers, and had not only received not a single
convert from that place into his church, but had been unable to gather in the
members he gave them, who were still running here and there after sensations!
Rev. J.F. Richmond had received a number of cards, and could report two or three
converts who would unite with his church, but in connection with Hope Chapel he
had not much success. He had gone to five places indicated on the cards as
residences of converts, but could find none of them. This was his experience
also with many others whom he had sought out. Rev. John Jones had received many
cards, and had found out some direct frauds, and many others nearly so. He did
discover eight persons converted at Mr. Moody's meetings, six of whom would
unite with his church. Rev. C.G. Goss did not think any one effort or kind of
effort was going to convert the world. We could not measure religious efforts by
financial or numerical measurements. As to the general question, he had the
history of ten city churches always known as revival churches. In 1869 they had
reported one hundred probationers each. In 1870 they reported a net loss of five
hundred, making, with the probationers reported, a loss of fifteen hundred in
one year, in ten churches."Bedford street church was an example of a revival
church: St. Paul's the opposite. The former reported, in twenty years,
twenty-five hundred probationers. But the increase of her membership for that
period was only one hundred and twenty-eight. He could not account for this. On
the other hand, St. Paul's reported four hundred and forty-eight probationers,
for twenty-five years, and her increase in membership has been two hundred and
eighty-six. This was to him an argument in favor of regular church work."


========================================================================
  CHAPTER 29: CHAPTER XXVII. TRUE REVIVALS. 
========================================================================

In the preceding pages we have seen that the Church ought constantly to aim at
keeping up such a state of spiritual life as to render revivals unnecessary. We
have also admitted that, owing to human infirmity, carelessness, and neglect of
a proper and prayerful use of the means of Grace, the spiritual life will
ofttimes languish in individuals, in families, in congregations and communities;
and that, at such times, a spiritual awakening or refreshing is necessary. We
have further shown, that the modern revival system is unscriptural and
positively injurious in its consequences, and therefore cannot be regarded or
adopted as a part of God's Way of Salvation. What then is to be done? A revival
is really needed. What sort of a revival shall be longed for, prayed for, and
labored for? In the first place, let there be a revival in each individual
heart. Let there be an earnest and prayerful return to the neglected Word. Let
there be a devout reading and meditation of the Law of God, an earnest,
persevering searching of the heart and life in the light of that law, until
there is a feeling of guilt and shame. Then let there be a prayerful reading and
re-reading of the Penitential Psalms, the seventh chapter of Romans, the
fifty-third of Isaiah, the fifteenth of Luke, the fifth and eighth of Romans,
and the epistles of John. Along with this private use of the Divine Word, let
there be a like prayerful public use. In case of perplexity and doubt, let there
be an unburdening before the pastor, with a request for instruction and prayer.
This process will bring about penitence for sin and faith in Christ. Let it
continue to be a daily dying unto sin, a daily living unto righteousness, a
daily putting off the old man, a daily putting on the new man -- a daily
repentance for sin, and a daily turning to and laying hold of Christ. Such a
revival is Scriptural and efficacious. It will not only put an end to the
languor and deadness of the past, but it will preclude the necessity of future
periodic excitements. Along with this individual reviving, let there be an
earnest praying and striving for a reviving of the whole congregation, a life
that may abide. Let every service in God's house be a revival service. Let each
worshiper be a mourner over his sins, each pew an anxious seat. To this end let
the preaching of the Word be plain and direct. Let it be full of "repentance
towards God and faith in our Lord Jesus Christ." Where hearts are not wilfully
closed against such preaching of "the truth as it is in Jesus," they will,
through its power, become "broken and contrite hearts," from which will arise
earnest pleadings for forgiveness and acceptance. Faith will come and grow by
hearing, and hearing by the Word of God. Where the Word is truly preached and
rightly heard, there will be a constant and scriptural revival. Each service
will be "a time of refreshing from the presence of the Lord." In addition to the
regular weekly service, the Church also has her stated communion seasons. These,
if rightly improved by pastor and people, can be made still richer seasons of
Grace. In our Lutheran Church, with her deep, significant and inspiring doctrine
of this holy Sacrament, with her solemn and searching preparatory service, every
such season ought to be a time of refreshing. What an auspicious opportunity is
here offered for special sermons to precede the Holy Communion, for recalling
the wanderer, awaking the drowsy, stirring up the languid, instructing the
inquiring, and establishing the doubting! What pastor, who has a Christ-like
interest in the spiritual welfare of his people, and who has used his communion
seasons to this end, has not often realized that they are indeed times of
refreshing from the Lord? These communion seasons become still more effective
and valuable when they come, as they generally do in our Lutheran Church, in
connection with our great Church Festivals. Our Church has wisely held on to
these great historic feasts. They have from the earliest times been the Church's
true revival seasons. Church historians inform us that during the age
immediately succeeding the time of the Apostles, when the Church was still
comparatively pure and fervently devout, these Festival Seasons were the real
high-days, the crowning days of the year. On these occasions the Word was
preached with more than ordinary power, and the Sacraments were dispensed with
unusual solemnity. Then the churches were filled to overflowing. A solemn
stillness reigned over city and country. Worldly cares and pleasures were laid
aside, and the great saving facts of the Gospel then commemorated were the
all-absorbing theme. At such times, even the worldly and careless felt an almost
irresistible impulse to follow the happy Christian to the house of God.
Multitudes of sinners were converted and gathered into the Church of Jesus
Christ, while saints were strengthened and built up in their holy faith. Thus
these festival communion seasons were true revival seasons. And why should it
not be so still? What can be more inspiring and impressive than these great
facts which our church festivals commemorate? If the solemn warnings of the
Advent season, the glad tidings of the Christmas season, the touching and
searching lessons of the Lenten season, the holy, inspiring joyousness of the
Easter season, or the instructive admonitions of the Pentecostal season, will
not attract and move and edify the hearts of men, what will? What has the
radical part of the Church gained by setting aside these seasons, hallowed by
the use of Christ, His apostles and martyrs, the Church Fathers and Reformers?
Is the modern revival system and the Week of Prayer arrangement an improvement?
Can any modern self-appointed committee get up a better and more effective
program than our historic Passion Week services, crowned with its Easter
communion? Assuredly no! There can be no new "program," however broad or spicy,
that can be adapted to bless the saint and sinner, like our old order, following
the dear Saviour, step by step, on his weary way to the cross and tomb, and thus
preaching Christ Crucified for, at least, one whole week in a year. Though there
may be progressive Greeks to-day to whom this preaching of Christ Crucified is
"foolishness," or materialistic Jews to whom it is "a stumbling-block," we know
it is still the power of God and the wisdom of God to all who believe. We know
that there can be nothing so truly promotive of genuine piety, so well adapted
for the conversion of sinners and the sanctifying of believers, as this
preaching of the cross. We do not wonder, therefore, that, after a comparatively
short experience in the new way, earnest voices are raised, in quarters, whence
a few years ago came nothing but ridicule of Lenten services, pleading for the
old historic Passion Week, instead of the new Week of Prayer. Not that we object
to a week of prayer. We only object to the substitution of this modern week,
with its diversified program, for the old week with its Bible Passion lessons.
Thus then we see that there is abundant provision and opportunity for special
seasons of awakening and refreshing, by following the regular Church Year.We
would not, however, claim that, in the present state of affairs, on account of a
lack of proper understanding and churchliness and because of the unconscious
influence of popular notions, there is no need, occasion, and opportunity for
still more marked and general awakenings. The word of God speaks of "times of
visitation," "times of refreshing," an "accepted time," a "day of salvation,"
"thy day," etc. There are times and seasons when the good Lord draws especially
near to sinners to convert and save them; times when His Spirit manifests
Himself more fully in the Church than at other times. In His own wise Providence
He brings about and prepares the Church for such time. Thus, when, from causes
noted above, the Church grows cold and languid, He sends afflictions of various
kinds. People are made to realize the uncertainty and unsatisfactoriness of the
affairs of this life. By losses, diseases, bereavements, or bitter
disappointments, God seeks to wean them from their worldly idols. He brings them
to reflection. They "come to themselves." They are ready to recall and hear the
Father's voice. They are willing to hear the long neglected Word. They go to the
house of God. They listen eagerly. The Word finds free course. There is no
wilful resistance. It drops as the rain and distils as the dew. It does not
return void.If now the pastors and people know this "time of visitation," if
they realize that it is a "time of refreshing from the Lord," not gotten up by
human expedients, they will quickly respond to these gracious indications.
Whether such times come in connection with the communion and Festival seasons or
not, special provision ought to be made to gather the quickly ripening harvest.
It is sometimes well to make provision for special services. There may be a
series of special sermons. The preaching must be, above all things, instructive,
a plain and direct setting forth of the Way of Salvation. The appeal must be
first of all to the understanding, and through it to the heart. The exhortations
and invitations must be based on and grow out of these instructions. The great
themes of sin and Grace, and the application and reception of Grace, should be
set forth with all possible simplicity and earnestness.This preaching of the
Gospel and instruction in the way of life should not be confined to the pulpit.
The wise pastor will give opportunity for all inquirers to meet him privately,
or will seek them out to tell them the way of God, as it relates to each
individual case, still more plainly. This will be a true revival. Only let the
churches discern and use the times, when "Jesus of Nazareth passeth by."Every
faithful, earnest pastor, if he cannot always have living, earnest and
consecrated churches, can have such seasons of refreshing from the presence of
the Lord. Every such pastor in looking back over a reasonable period of service
can point to such precious seasons in his ministry. Such seasons result in a
growth of true Church life. The means of Grace, after such revivals, are more
diligently and more prayerfully used than before. The Word of God and prayer
take their proper place in the home. The church in the house is quickened into
life and activity. There is increased liberality in the congregation. The pocket
book is converted as well as the heart. There is a revival of strict honesty and
truthfulness in all business affairs. All tricks of trade, deceptions, imposing
on ignorance, short weights and measures, adulterations, making money by
betting, taking or giving chances of any kind, everything in fact that is
questionable, if not openly dishonest, is abolished.Worldly companionship,
questionable amusements, pleasures that draw the heart away from God, are
avoided. Religion is not only a Sunday garment, but a living force that shows
itself in every department of life. The world takes knowledge of true converts
that they have been with Jesus and learned of Him. Such are the results of a
true revival. In such we believe.


========================================================================
  CHAPTER 30: CHAPTER XXVIII. CONCLUSION. 
========================================================================

With this chapter we conclude our studies of the Way of Salvation. They have
been extended much beyond our original purpose. As we remarked in the beginning,
we have written for plain people; for those who, surrounded by all forms and
varieties of belief and unbelief, are often attacked, questioned and perplexed
as to their faith, and their reasons for holding it. Our object has been to
assist our unpretentious people always to be ready to give an answer to those
who ask a reason for the hope that is in them. We also remarked in the beginning
that there often come to our people arrogant and self-righteous persons, who say
"the Lutheran Church has no religion," that it "does not bring its members into
the light," and does not "believe in or insist on personal salvation."
Unfortunately there are only too many Lutherans who do not know how to answer
such bold and baseless assertions. Sometimes they apologize for being Lutherans,
and timidly hope that they may find salvation in their own Church! Many also
have been persuaded to abandon the Church and faith of their fathers to find
more light and religion elsewhere. After having been wrought upon and strangely
affected by human and unscriptural methods, after they have experienced some new
sensations, they proclaim to the world that now they have found the light which
they could never find in the Lutheran Church! And thus not a few of our
simple-minded and unreflecting people are led to depart from the faith and
follow strange delusions. Our people need to be better informed about their own
Church. When they come to understand what that Church is, and what she teaches,
they will be "no more children, tossed to and fro, and carried about with every
wind of doctrine, by the sleight of man and cunning craftiness, whereby they lie
in wait to deceive." It is to assist them to such an understanding and
appreciation of the truth as it is in Jesus, and is confessed by our Church,
that we have written these pages. If they have strengthened any who are weak in
the faith, removed any doubts and perplexities, established any who wavered and
made any love the Church and her great Head more, we are more than repaid.
Whatever may have been the effect of reading these chapters, the writing of them
has made the Church of the Reformation, her faith and practices, more precious
than ever to the writer. He has become more and more convinced that what Rome
stigmatized as "Lutheranism" is nothing else than the pure and simple Gospel of
our Lord and Saviour Jesus Christ. Let us take a rapid backward glance. We see
that the Lutheran Church grasps fully and accepts unreservedly the whole sad and
unwelcome doctrine of sin. She believes all that is written as to the deep-going
and far-reaching consequences of sin -- that every soul comes into this world
infected with this fearful malady, and, therefore, unfit for the kingdom of God,
and under condemnation. She believes therefore that every human being, down to
the youngest infant, must have its nature changed before it can be saved. The
necessity of this change is absolute and without exception. In the very
beginning, therefore, we see that no Church places the necessity of personal
renewal and salvation on higher ground than does the Lutheran Church. She
believes that our blessed Saviour has appointed a means, a channel, a vehicle,
by and through which His Holy Spirit conveys renewing Grace to the heart of the
tender infant, and makes it a lamb of His flock. She believes that where
Christ's Sacrament of holy Baptism -- which is the means referred to -- does not
reach a child, His Spirit can and will reach and renew it in some way not made
known to us. She believes that the beginning of the new life in a child is a
spiritual birth; that this young and feeble life needs nourishment and fostering
care for its healthy development; that it is the duty of Christian parents to
see to this; that the Sunday-school and catechetical class are helps offered to
the parents by the Church. She believes that by this nourishing of the divine
life in the family and Church, "with the sincere milk of God's Word," the
baptismal covenant can be kept unbroken, and the divine life developed and
increased more and more. After careful instruction in the home and Church, if
there is due evidence that there is Grace in the heart, that penitence and
faith, which are the elements of the new life, are really present, she admits
her children to the communion of the body and blood of Christ, by the beautiful
and significant rite of confirmation. The scriptural doctrine of Christ's holy
sacrament, which our Church holds and sets forth, and the solemn, searching
preparatory service which she connects with it, make it truly calculated to
strengthen the child of God, and unite him closer to Christ.Our Church insists
that the whole life of the believer, in the fellowship of the Saviour and His
people, is to be a "growth in Grace and in knowledge." In this, also the
believer is wonderfully assisted by our teachings concerning the efficacy of the
Word of God as a means of Grace, a vehicle and instrument of the Holy Spirit. He
is further comforted and quickened by that precious doctrine of justification --
alone by faith in Jesus Christ. He is encouraged to press forward to the mark,
to purify himself more and more, to become more and more active, earnest and
consecrated by what the Church teaches of sanctification.Nor does the Church
overlook or forget the sad fact that many -- often through the fault of those
who ought to be their spiritual guides in the home and Church -- lapse from
their baptismal covenant, or forget their confirmation vows, and thus fall back
into an unconverted state. She insists on the absolute necessity of conversion
or turning back, for all such. She does not, however, expend all her energies in
proclaiming its necessity, but also sets forth and makes plain the nature of
conversion, and the means and methods of bringing it about.While the Church
would, first of all, use every endeavor to preclude the necessity of conversion,
by bringing the children to Jesus that He may receive and bless them through His
own sacrament; and while she would use all diligence and watchfulness to keep
them true to Christ in their baptismal covenant, yet, when they do fall away,
she solemnly assures them that except they repent and be converted, they will
eternally perish.And if this lamentable backsliding should take place more or
less with a large portion of a congregation, our Church prays and labors for a
revival. While she repudiates and abhors all that is unscriptural, and therefore
dangerous, in the modern revival system, she yet appreciates and gives thanks
for every "time of refreshing from the Lord."Yes, the Lutheran Church does
believe in salvation, in the absolute necessity of its personal application, and
in eternal perdition to every one who will not come to God in the only way of
salvation -- through Jesus Christ.And thus the Lutheran system is a complete
system. It takes in everything revealed in the Word. It teaches to observe all
things that Christ has commanded. It declares the whole counsel of God.The
Lutheran Church believes in a Way of being saved. She has a positive system of
faith. Her system of the doctrines and methods of Grace is a complete, a
consistent, a simple, an attractive one. It avoids the contradictions and
difficulties of other ways and systems. It is thoroughly loyal to God's Word.
Where it differs from other systems and faiths, it is because it abides by and
bows to what is written, while others depart from and change the record to suit
their reasons. It gives all the glory of salvation to God. It throws all the
responsibility of being saved on man. It is indeed the highway of the Lord,
where the redeemed can walk in safety and in joy. It is the old path, the good
Way wherein men can find rest unto their souls. It is the Way trodden by
Patriarchs, Prophets, and ancient servants of God. It is the Way of the
Apostles, and Martyrs, and Confessors of the early Church -- the Way that became
obscured and almost hidden during the dark ages. It is the Way for the bringing
to light and re-opening of which God raised up Martin Luther.Yes, the nominally
Christian Church had largely lost that Way. God wanted to put her right again.
For this purpose He raised up the great Reformer. Is it not reasonable to
believe that He would lead him and guide him and enlighten him to know and point
out this Way aright? If the Lutheran Reformation was a work of God, does it need
constant improvements and repetitions? No! we believe that God led Luther
aright, that the Way of Salvation to which He recalled the Church through him is
the Divine Way. Millions have walked in it since his day, and found it a good,
safe, and happy Way. No one who has ever left it for another way has gained
thereby.To abandon the Lutheran Church for another is to exchange a system that
is based on sound and well-established principles of interpretation, logical,
consistent, thoroughly scriptural, and therefore changeless in the midst of
changes, for one without fixed principles of interpretation, only partially
loyal to the inspired record, more or less inconsistent, uncertain, shifting and
changing with the whims or notions of a fickle age.It is to exchange a faith
that satisfies, brings peace, and manifests itself in a child-like, cheerful,
joyous trust in an ever-living and ever-present Redeemer, for one that ofttimes
perplexes, raises doubts, and is more or less moody and gloomy. A faith that is
built either on uncertain and ever-varying experience or on an inexorable and
loveless decree, cannot be as steadfast and joyous as one that rests implicitly
in a Redeemer, who tasted death for every man. We conclude with the eloquent
words of Dr. Seiss: "We do not say that none but Lutherans in name and
profession can be saved. But we do assert that if salvation cannot be attained
in the Lutheran Church, or the highway of eternal life cannot be found in her,
there is no such thing as salvation. There is no God but the God she confesses.
There is no sacred Scripture which she does not receive and teach. There is no
Christ but the Christ of her confession, hope and trust. There are no means of
Grace ordained of God, but those which she uses, and insists on having used.
There are no promises and conditions of divine acceptance, but those which she
puts before men for their comfort. And there is no other true Ministry, Church,
or Faith, than that which she acknowledges and holds."


========================================================================
  CHAPTER 31: THE LUTHERAN CHURCH.
========================================================================

My Church! my Church! my dear old Church! My fathers' and my own! On Prophets
and Apostles built, And Christ the Corner-stone! All else beside, by storm or
tide May yet be overthrown; But not my Church, my dear old Church, My fathers'
and my own! My Church! my Church! my dear old Church! My glory and my pride!
Firm in the faith Immanuel taught, She holds no faith beside. Upon this rock,
'gainst every shock, Though gates of hell assail, She stands secure, with
promise sure, "They never shall prevail." My Church! my Church! my dear old
Church! I love her ancient name; And God forbid a child of hers Should ever do
her shame! Her mother-care I'll ever share, Her child I am alone, Till He who
gave me to her arms Shall call me to His own. My Church! my Church! my dear old
Church! I've heard the tale of blood, Of hearts that loved her to the death --
The great, the wise, the good. Our martyred sires defied the fires For Christ
the Crucified; The once-delivered faith to keep They burned, they bled, they
died. My Church! my Church! I love my Church, For she exalts my Lord; She
speaks, she breathes, she teaches not But from His written Word; And if her
voice bids me rejoice, From all my sins released, 'Tis through th' atoning
sacrifice, And Jesus is the Priest. My Church! my Church! I love my Church, For
she doth lead me on To Zion's palace Beautiful, Where Christ my Lord hath gone.
From all below she bids me go To Him, the Life, the Way, The truth to guide my
erring feet From darkness into day. Then here, my Church! my dear old Church!
Thy child would add a vow To that whose token once was signed Upon his infant
brow: Assault who may, kiss and betray, Dishonor and disown, MY CHURCH SHALL YET
BE DEAR TO ME, MY FATHERS' AND MY OWN!


========================================================================
  CHAPTER 32: INDEX
========================================================================

THE BIBLE BOOK BY BOOK A MANUAL For the Outline Study of the Bible by Books BY
J.B. TIDELL, A.M., D.D. Professor of Biblical Literature In Baylor University
Waco, Texas 1916 Baylor University Press Waco, Texas * * * * * Preface to Second
Edition.In sending forth this second edition of The Bible Book by Book it has
seemed wise to make some changes in it. The descriptive matter has been put in
paragraph instead of tabular form; the analyses have been made shorter and less
complex; the lessons based on the Old Testament books have been omitted or
incorporated in the topics of study which have been increased, It is believed
that the make-up of the book is better and more attractive.The author feels a
deep gratitude that the first edition has been so soon sold. He indulges the
hope that it has been found helpful and sends out this edition with a prayer
that it may prove more valuable than did the former.J.B. Tidwell* * * * *Preface
to First Edition.The aim of this book is to furnish students of the Bible with
an outline which will enable them to gain a certain familiarity with its
contents. While it is intended especially for students in academies, preparatory
schools and colleges, the needs of classes conducted by Women's Societies, Young
People's Organizations, Sunday School Normal Classes, Y. M. C. A. and Y. W. C.
A. and advanced classes of the Sunday Schools have been constantly in mind. Its
publication has been encouraged not only by the hope of supplying the needs
mentioned but by expressions that have followed public lectures upon certain
books, indicating a desire on the part of Christians in general for a book that
would, in a brief compass, give them some insight into the purpose, occasion and
general setting of each of the books of the Bible.The work has been done with a
conviction that the students of American schools should become as well
acquainted with the sources of our religion as they are required to do with the
religions of ancient heathen nations, and all the more so, since the most of our
people regard it as the true and only religion, and still more so, since "it is
made the basis of our civilization and is implied and involved in our whole
national life." It is believed by the Author that a knowledge of the simple
facts of the history, geography and chronology of the Bible is essential to a
liberal education and that to be familiar with the prophecies, poetry, and
ethics of the scripture is as essential to the educated man of today as was a
"knowledge of Greek history in the time of Pericles or of English history in the
reign of Henry the VIII." And, in order that such knowledge may be gained,
effort has been made to put into the book only a minimum of matter calculated to
take the student away from the Bible itself to a discussion about it and to put
into it a maximum of such matter as will require him to study the scripture at
first hand.Having intended, first of all to meet the needs of those whose
advantages for scripture study have been limited, the information has been put
in tabular form, giving only such facts as have been carefully gathered from
reliable sources, with but little attempt to show how the conclusions were
reached. It is expected that the facts given may be mastered and that an
interest may be created which will lead to further study upon the subjects
treated. And to this end some of the studies have been made sufficiently
complicated for college work and instruction for such work given in suggestions
for teachers, leaders and classes. Besides the studies of the books there have
been introduced some matters of general interest which have been found helpful
as drills for academy pupils, and which will be found interesting and helpful to
all classes of students.The general plan is the outgrowth of the experience of a
few years of teaching, but the material presented lays little claim to
originality. It has been gathered from many sources and may in some cases seem
almost like plagiarism, but due acknowledgment is here made for all suggestions
coming from any source whatsoever, including Dr. George W. Baines, who read all
the material except that on the New Testament.Let it be said also, that in
preparing these studies the Author has proceeded upon the basis of a belief in
the Bible as the Word of God, a true source of comfort for every condition of
heart and a safe guide to all faith and conduct whether of individuals or of
nations. It is hoped therefore that those who may study the topics presented
will approach the scripture with an open heart, that it may have full power to
make them feel the need of God, that they may make its provisions real in their
experience and that it may bring to them new and changed lives.If the pastors
shall deem it valuable as a book of reference for themselves and to their
members who are desirous of pursuing Bible study, or if it shall be found
serviceable to any or all of those mentioned in paragraph one of this Preface,
the Author will be amply rewarded for the effort made.J. B. TIDWELL.Waco, Texas,
August, 1914.* * * * *Table of Contents.Some Introductory Studies.


========================================================================
  CHAPTER 33: CHAPTER I. WHY WE BELIEVE THE BIBLE. 
========================================================================

Chapter I.Why We Believe The Bible.There are two lines of proof of the
reliability of the scriptures, the external and the internal. These different
kinds of evidences may be put down, without separation, somewhat as follows:1.
The Formation and Unity of the Bible. There are sixty-six books written by
nearly forty men, who lived at various times, and yet these books agree in
making a perfect whole. These writers were of different classes and occupations.
They possessed different degrees of training and lived in widely different
places and ages of the world. The perfect agreement of their writings could not,
therefore, be the result of any collusion between them. The only conclusion that
can explain such unity is that one great and infinite mind dictated the
scripture.2. The Preservation of the Bible. That the Bible is a divine book is
proven in that it has survived the wreck of empires and kingdoms and the
destruction of costly and carefully gathered libraries and that, too, when there
was no special human effort to save it. At times all the constituted powers of
earth were arrayed against it, but it has made its way against the tide of
fierce opposition and persecution.3. Its Historical Accuracy. The names of
towns, cities, battles, kings, empires and great events, widely apart in time
and place, are given without a blunder. The ruins of cities of Assyria, Egypt
and Babylon have been unearthed and tablets found that prove the accuracy of the
Bible narrative. These tablets corroborate the stories of the creation and fall
of man, of the flood, the tower of Babel, the bondage in Egypt, the captivity,
and many other things. This accuracy gives us confidence in the reality of the
book.4. Its Scientific Accuracy. At the time of the writing of the Bible. there
were all sorts of crude and superstitious stories about the earth and all its
creatures and processes. It was humanly impossible for a book to have been
written that would stand the teat of scientific research, and yet at every point
it has proven true to the facts of nature. Its teachings areas to the creation
of all animal life is proven in science, in that not a single new species has
come into existence within the history of man and his research or experiment.
David said the sun traveled in a circuit (Ps.19:6), and science has proven his
statement. Job said the wind had weight (Job 28:25) and science has finally
verified it. That the earth is suspended In space with no visible support is
declared by Job, who said that "God hangeth the earth upon nothing", Job 26:7.
Besides these and other specific teachings of science which correspond to Bible
utterances, the whole general teachings of the scripture is sustained by our
investigations. Many theories have been advanced that contradicted the Bible (at
one time a French Institution of Science claimed that there were eighty hostile
theories), but not a single such theory has stood. Wherever a teaching of
science contradicting the Bible has ever been advanced, it has been proven
false, while the Bible was found to correspond to the facts.5. Its Prophetic
Accuracy. At least sixteen prophets prophesied concerning future events. They
told of the coming destruction of cities and empires, calling them by name. They
told of new kingdoms. They told of the coming of Christ, his nativity, the place
of his birth, and the result of his life and death and made no mistake. Christ
himself showed how their old prophecies were fulfilled in Him. He told the
destruction of Jerusalem and the nature of his Kingdom and work, all of which
has been shown to be true. No other but a Divine book could have foretold the
future in detail.6. The Richness and Universality of Its Teachings. Its contents
are fresh and new to every age and people. Its teachings furnish the highest
standards for right human government and for personal purity of character. Its
virtues are superior to all others. Every generation finds new and wonderful
treasures in it, and while hundreds of thousands of books have been written
about it, one feels that it is still a mine, the riches of whose literary
excellence, moral beauty and lofty thought have scarcely been touched.7. The
Fairness and Candor of Its Writers. In portraying its heroes, the Bible does not
attempt any gloss. Their faults are neither covered up nor condoned, but
condemned. This is unlike all other books.8. Its Solution of Man's Difficulties.
What is the origin of the world? What is the origin of man? How came sin in the
world? Will there be punishment of sin that will satisfy the unfairness and
inequalities of life? Is there redemption for weak and helpless man? Is there a
future life? These are some of the questions that have troubled man in all ages.
The Bible alone answers them in a simple yet adequate way. It alone gives us the
knowledge of the way to secure happiness. Its remedies alone furnish a certain
balm for bruised human hearts.9. Its Miracles. The Bible, which records how God
sent his son and others on special missions, also tells how He attested their
work by signs or miracles. These miracles were performed in the presence of
creditable witnesses and should, therefore, be believed. Moreover, they are so
different from the superhuman deeds of ancient mythology as to stamp them as
divine and true and at the same time to discredit all the false.Bible miracles
are never for mere exploitation or for personal profit to the one who performs
the miracle. They are for the good of others. The blind and deaf and lame are
healed. The sick and dead are raised. Lepers are cured and sins forgiven.
Moreover, those who perform the miracle claim no power of their own, but
attribute it all to God and only perform the miracle that God may be exalted.10.
Its Spiritual Character. It is evident that man alone could not have conceived
the lofty ideas of the scripture. All his experience proves that he can not
produce anything so far beyond himself. These high truths therefore, have come
from a greater than man.11. Its Fruit. No other book will do for man what the
Bible does. The spread of its truths makes man better. Wherever the Bible goes
civilization and enlightenment follow. This is so, no matter what the former
condition of the people. Where everything else fails, the Bible succeeds in
lifting men out of ignorance and shame.12. Its Own Claims to Divine Origin. (1)
It clearly claims to be the the word of God. (a) All scripture is given by
inspiration Of God.2 Tim.3:16. (b) God spake unto the fathers by the prophets,
Heb.1:1. (c) Holy men of God spake as they were moved by the Holy Ghost.2 Peter
1:21. (d) He spake by the mouth of his holy prophets, Luke 1:70. (e) Which the
Holy Ghost by the mouth of David spake. Acts 1:16. (f) God showed by the mouth
of all his prophets. Acts 3:18. (g) By the revelation of Jesus Christ, Gal.1:12.
(h) Not as the word of men, but as it is in truth the word of God, 1 Thes.2:13.
(2) It claims to be a good book and to be given for man's good. Both of these
claims have been amply justified. But it could not be a good book and claim what
is not true. This it would do if it ware not the Word of God.* * * * *


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  CHAPTER 34: CHAPTER II. THE NAMES OF GOD. 
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Chapter II.The Names of God.Several names are used for God, each having its own
significance, and every Bible reader should in some general way know the meaning
of each name. We cannot always distinguish the exact meaning, but the following,
while not all, will be of use in reading the English translation.1. God. This
comes from one word and two of its compound or forms and will mean accordingly:
(1) The Strong one used 225 times in the Old Testament; (2) The Strong one as an
object of worship; (3) The Strong one who is faithful and, therefore, to be
trusted and obeyed. This last is a plural term and is used 2300 times in the Old
Testament. It is the name used when God said. "Let us make man" and "God created
man in his own image," etc., Gen.1:26-27. It was by this name that God the
Trinity covenanted for the good of man before man was created.2. LORD. Small
capitals in the old version and translated Jehovah in the in the revised
translation. It means: (1) The self-existing one who reveals himself; (2) God as
Redeemer. It was under this name that he sought man after the fall and clothed
him with skins. Gen.3:9-17; (3) God who makesand keeps his covenants. It is used
more than 100 times in connection with the covenants, as in Jer.31:31-34 where
he promises a new covenant. 3. Lord. Small letters except the L and always
denotes God as Master in his relation to us as servants. There are two kinds of
servants- hired and bought servants, the latter being always superior and more
beloved. The servant is expected to obey and is guaranteed protection and
support for his service.4. Almighty God. This means a Strong-breasted one, the
Pourer or Shredder forth of spiritual and temporal blessings. It refers to God:
(1) As a nourisher, strength-giver, satisfier and a strong one who gives; (2) As
the giver of fruitfulness which comes through nourishment. He was to make
Abraham fruitful, Gen.17:1-8; (3) As Giver of chastening. This he does in the
way of pruning that there may be more fruit.5. The Most High or Most High God.
This means: (1) The Possessor of heaven and earth, who as owner distributes the
earth among the nations; (2) The one who, as possessor, has dominion and
authority over both, Dan.4:18, 37; Ps.91:9-13.6. Everlasting God, This
represents him as: (1) The God of the mystery of the ages and, therefore, (2)
The God of secrets; (3) The God of everlasting existence whose understanding is
past finding out, Is.40:28.7. LORD (Jehovah) God, This name is used: (1) Of the
relation of Deity to man, (a) as Creator, creating and controlling his destiny,
especially of his earthly relations, (b) as having moral authority over him, (c)
as redeemer; (2) Of his relation to Israel, whose destiny he made and
controlled.8. Lord (Jehovah) of Hosts. This refer: Usually to the host of
heaven, especially of angels; (2) To all the divine or heavenly power available
for the people of God; (3) The special name of deity used to comfort Israel in
time of division and defeat or failure, Is.1:9, 8:11-14.Note. Drill on the use
of these names and find some scripture passage illustrating the use of each.* *
* * *


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  CHAPTER 35: CHAPTER III. THE SACRED OFFICERS AND SACRED OCCASIONS. 
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Chapter III.The Sacred Officers and Sacred Occasions.The Sacred Officers.The
following facts about the officers of the Bible should be familiar to all Bible
students.1. The Priests. They represent the people to God. The head of the
household was the first priest. Gen.8:20. Later the first born or oldest son
became priests of the chosen people, Ex.28:1. They served in the tabernacle and
later in the temple where they conducted religious services, offered sacrifices
for public and private sins and were teachers and magistrates of the law.2. The
Prophets. These speak for God to the people. They received revelations from God
and made them known to men. They were selected according to God's own will to
impart his spiritual gifts (1 Cor.12:11) and extended down through those who
wrote prophetic books to Malachi. They were philosophers, teachers, preachers
and guides to the people's piety and worship. Abraham was the first to be called
a prophet (Gen.20:7) and Aaron next (Ex.7:1).3. The Scribes. The word means a
writer and Seraiah is the first one mentioned, 2 Sam.8;17. As writers they soon
became transcribers, then interpreters and teachers or expounders. They became
known as lawyers and were accorded high standing and dignity. In the time of the
kings they were supported by the state as a learned, organized and highly
influential body of men. In Christ's time they were among the most influential
members of the Sanhedrin.4. The Apostles. These formed the beginning of Christ's
church. They were separate from the old order and were, therefore, under no
obligation to any caste. Nor were they tied to the old administration of divine
things. The word means a messenger or one sent. They were, therefore, to be with
him and to be sent forth to preach. Twelve were chosen, and when Judas, one of
them, betrayed him, Matthias was chosen in his place (Acts 1:15-26). Paul was
appointed in a special way (Acts 9:1-43) and perhaps others. Barnabas was called
an apostle (Acts 14:14).These men led the new movements (Acts 5:12-13) and
devoted themselves especially to ministerial gifts (Acts 8:14-18). They had
first authority in the church (Acts 9:27; 15:2; 1 Cor.9:1; 12:28; 2 Cor.10:8;
12:12; Gal.1:17; 2:8-9).5. Ministers or Preachers-They are: (1) Those who
minister to or aid another in service, but as free attendants, not as slaves;
(2) They became the teachers and hence our term ministers (Acts 13:2;
Rom.15:16); (3) Today they are preachers and teachers of the word and minister
to the spiritual needs of God's people and of others.Note. Read all the
scriptures here referred to and invite others to be given by the class. Then
drill on these facts until they are familiar.The Sacred Occasions.1. The
Sabbath. For the meaning and use of the term see Lev.25:4; Math.28:1; Lu.24:1;
Acts 25:7. The first mention is Gen.2:2-3 and the first mention of the weekly
Sabbath is Ex.16:22-30. It is suggested in the division of weeks. Gen.8:10-12;
29:27-28, and Israel was directed to keep it, Ex.20:8-11.2. The New Moons. They
were special feasts on the first day of the month (Num.10:10) and were
celebrated by sacrifices (Num.28:11-15). Among the ten tribes it was regarded as
a time suitable to go to the prophets for instruction, 2 K.4:23. 3. The Annual
Feasts. There were several of these. (1) The Passover, April 14 (Ex.12:1-51),
commemorating the exodus from Egypt and the saving of the first born. (2)
Pentecost, June 6 (Ex.34:22; Lev.23:15-16; Deut.16:9-10; Num.28:26-31),
commemorating the giving of the Law. (3) The Feast of Trumpets, October 1
(Lev.23:23-25; Num.29:1-6), the beginning of the civil year. (4) The Day of
Atonement, October 10 (Lev.16: 1-34; 23:27-32), atonement made for the sins of
the people. (5) The Feast of Tabernacles, October 15, lasting a week
(Lev.23:34-43; Ex.23:16; 34:22; Deut.16:13-15), commemorating the life in the
wilderness. (6) The Feast of Dedication, December 25 (1 Kings 8:2; 1 Chron.5:3),
commemorating the dedication of the temple. (7) The Feast of Purim, March 14 and
15 (Esth.9:20-32), commemorating the deliverance through Esther.4. The
Sabbatical Year. The land of Israel should rest every seven years as the people
rested every seven days. No seeds must be sown or vineyards pruned. All that
grew was public property and the poor could take it at will. All debts must then
be forgiven except to foreigners (Ex.23:10-11; Lev.25:2-7; Deut.15:1-11).5. The
Year of Jubilee. Every fiftieth year was known as Jubilee, Lev.25:8-55. It began
on the tenth day of the seventh month and during it the soil was unfilled just
as on the Sabbatical year. All alienated land went back to the original owner
and the Hebrew bondmen became free if they desired.6. The Lord's Day. It is the
first day of the week and commemorates the resurrection of Jesus and the
finished work of redemption as the Sabbath commemorated the finished work of
creation.Note. Find other scripture references to each of these occasions and
become familiar with the name, date and import of each.* * * * *


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  CHAPTER 36: CHAPTER IV. SACRED INSTITUTIONS OF WORSHIP AND SEVEN GREAT COVENANTS. 
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Chapter IV.Sacred Institutions of Worship and Seven Great Covenants.The Sacred
Institutions of Worship.1. The Alter. Make a careful study finding: (1) The
first mention of it. (2) The different persons who are recorded as erecting
altars, Gen.1-Ex.20. (3) The materials of construction, Ex.20:24-25. (4) The
purpose for which they were erected, including that of Joshua, Josh.22:10,
22-29.2. The Tabernacle, Ex. chs.25-29. Study: (1) The instructions to build it,
including the offerings and articles to be given. (2) Its furniture. (3) Its
erection. (4) Its purpose, Ex.29;42-45; Heb. Chs.9-10. (5) Its history, when
first set up, how long used, etc.3. The Temple. (1) Solomon's Temple. Study
David's desire to build and his preparation for it.2 Sam.7:1-2; 2 Chron.28, 29;
its material, erection and dedication, 1 Kings 5-8; 2 Chron.2:6; its destruction
by Nebuchadnezzar's general, 587 B. C. (2) Zerubbabel Temple. Study the decree
of Cyrus, return of the Jews, rebuilding and dedication, Ezra Chs.1-6; its
destruction by Pompey 63 B. C. and by Herod the Great 37 B. C. (3) Herod's
Temple. It was begun 20 or 21 B. C., John 2:20; Matt.24:1-2; Matt.13:1-2;
Lu.21:56, and destroyed under Titus, A. D.70.4. The Synagogue. Greek work
meaning an assemblage. There were synagogues wherever there were faithful Jews,
about 1500 in Palestine and perhaps 480 in Jerusalem. The officers were (1)
Ruler. Lu.8:49; 13:14; Mk 5:15, etc; (2) Elders, Lu.7:3; Mk.5:22, etc; (3)
Minister, Lu.4:20. The service was one of prayer and reading and expounding the
scriptures. It was through the worship at the synagogue that the apostles
everywhere had opportunity to teach Christianity.5. The Church. The word means
an assemblage and is most commonly used of a local congregation of Christian
workers. It is sometimes called the church of Christ, Church of God, Saints,
etc. Churches were established in cities and in homes. It is not proper to call
all the Christians of a particular denomination a church. Nor can we call all of
any denomination in a given territory a church. It would be wrong to say the
Baptist church of the south. In the New Testament we can get a rather clear idea
of it as an institution by a study of a few principal churches and leaders of
the Christian movement after the ascension of Christ.The Seven Great Covenants.
There are two kinds of covenants. (1) Declarative or unconditional, example,
Gen.9-11, "I will." (2) Mutual or conditional, example, "If thou wilt." All
scripture is a development of or is summed up in seven covenants.1. The Adamic
Covenant, Gen.3:14-19. Outline the elements of the covenant, showing the persons
affected and the results or conditions involved.2. The Noahic Covenant,
Gen.8:20-9:27. Outline the elements of the covenant, and the results affected.3.
The Abrahamic Covenant. Gen.12:1-3; Acts 7:3. other details, Gen.13:14-17;
15:1-18; 17:1-8. Outline, giving the elements, blessings proposed, temporal and
spiritual or eternal. This is sometimes called several covenants but it seems
best to consider it one that is enlarged upon from time to time.4. The Mosaic
Covenant, Ex.19-30. Given in two parts: (1) Law of Duty (10 commandments), (2)
Law of Mercy, Priesthood and Sacrifices Lev.4:27:31; Heb.9:1-7. (3) To whom
given, Ex.19:3 and to all, Rom.2,12; 3:19, etc. (4) Its purpose: (a) Negative,
Rom.3:19-20, Gal.2:16-21. etc; (b) Positive, Rom.3:19, 7:7-13. (5) Christ's
relation to the Mosaic Covenant: (a) was under it, Gal.4;4; Matt.3:13, etc; (b)
Kept it, Jno.8:46; 15:10; (c) Bore its curse for sinners, Gal.3:10-13; 4:45; 2
Cor.5:21, etc; (d) Took the place of and ended the Priesthood and sacrifices,
Heb.9:11-15; 10:1-12, etc; (e) New covenant provided for believers in Christ,
Rom.8:1; Gal.3:13-17. 5. The Deuteronomic Covenant, Deut.30:1-9. Outline its
elements, giving things promised and prophesied.6. The Davidic Covenant, 2
Sam.7:5-19. (1) Elements of the covenant and summary in the Old Testament. (2)
In the New Testament.7. The New Covenant. (1) Formed, Heb.8:6-13. (2) In
prophecy. Jer.31:31-34. (3) It is founded on the sacrifice of Christ. Matt.26:
27-28; 1 Cor.11:25; Heb.9:11-12. (4) It is primarily for Israel, but Christians
are partakers, Heb.10:11-22; Eph.2:11-20. (5) Jews are yet to be brought into
it, Ezek.20:34-37; Jer.23:5-6; Rom.11:25-27.Note. Try to see how all of these
covenants met in Christ.* * * * *


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  CHAPTER 37: CHAPTER V. THE DIVISIONS OF THE SCRIPTURES. 
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Chapter 5.The Division of the Scriptures.In language and contents, the Bible is
divided into two main divisions.1. The Old Testament, 39 Books.2. The New
Testament, 27 Books. Total.66 Books.The Jews were accustomed to divide the Old
Testament into three main parts, as follows:1. The Law-the first five books,
Genesis to Deuteronomy, otherwise called the Pentateuch and books of Moses.2.
The Prophets. These are divided into the "former prophets" or historical books
and the "later prophets," or books, which we commonly call the prophetic
books.3. The Writings, which was made to include; (1) Poetical books-Psalms,
Proverbs and Job; (2) Five Rolls-Song of Solomon, Ruth, Esther, Lamentations and
Ecclesiastes; (3) Other Books: Daniel, Ezra, Nehemiah and I and II
Chronicles.The Bible itself divides the Old Testament into the three following
divisions:1. The Law, which includes the first five books of the Bible, also
called the books of Moses.2. The Prophets, which includes the next twelve books,
commonly called historical books and the seventeen books we know as the
prophetic books.3. The Psalms, including the five poetical books.The Books of
the BibleThe books of the Old and New Testaments may each be divided into three
or five groups as follows:First Into three groups.1. History. (1) Old
Testament-Genesis-Esther (17 books).(2) New Testament-Matthew-Acts (5 books).2.
Doctrine.(1) Old Testament-Job-Song of Solomon (5 books).(2) New
Testament-Romans-Jude (21 books).3. Prophecy. (1) Old Testament-Isaiah-Malachi
(17 books).(2) New Testament-Revelation (1 book).Second, into five groups.1. Old
Testament.(1) Pentateuch-Genesis-Deuteronomy (5 books).(2) Historical
Books-Joshua-Esther (12 books).(3) Poetical Books-Job-Song of Solomon (5
books).(4) Major Prophets-Isaiah-Daniel (5 books).(5) Minor
Prophets-Hosea-Malachi (12 books).2. New Testament.(1) Gospels-Matthew-John (4
books).(2) Acts-Acts (1 book). (3) Pauline Epistles-Romans-Hebrews (14
books).(4) General Epistles-James-Jude (7 books).(5) Revelation-Revelation (1
book).Direction For Study. (1) Drill on the Scripture divisions, Jewish
divisions and the three and five groups of each Testament. (2) Drill on the
number of chapters in each book and on the abbreviation of each. (3) Drill on
books having the same number of chapters, as all those having one chapter, two
chapters, etc.* * * * *


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  CHAPTER 38: CHAPTER VI. THE DISPENSATIONS. 
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Chapter VI.The Dispensations. A dispensation is a period of time during which
God deals in a particular way with man in the matter of sin and responsibility.
The whole Bible may be divided into either three or seven dispensations.Three
Dispensations.1.The Patriarchal Dispensation. From creation to the giving of the
Law, Gen.1-Ex.19 and Job.2. The Mosaic Dispensation. From the giving of the Law
to the birth of Christ, Ex.20-Mal.4.3. The Christian Dispensation. From the
birth of Christ to his second coming, Matt.-Rev.Seven Dispensations. In each of
these, man is put in a given state or condition, has a responsibility in it,
fails to meet the responsibility, and suffers consequent Judgment.1. The
Dispensation of Innocence. From creation to the expulsion from the garden,
Gen.1-3. In this period. Adam and Eve were under obligations to keep their
innocence by abstaining from the fruit of the tree of knowledge of good and
evil. Their failure has been the most destructive and for reaching of all man's
failures.2. The Dispensation of Conscience. From the fall to the flood, Gen.4-9.
Man had a natural conscience, or knew good from evil, and was under obligation
to do good and not evil. The time covered B. C.4004-2348=1636 years for 1 and
2.3. The Dispensation of Human Governments. From the flood to the call of
Abraham, Gen.10-12. God gave the eight persons saved from the flood power to
govern the renewed earth. The time covered, B. C.2348-1921.= 427 years.4. The
Dispensation of Promise. From Abraham to the giving of the law. Gen.12-Ex.19.
God promised Abraham land, natural seed, spiritual seed and other conditional
promises. For the sake of study, this dispensation is divided into two sections.
(1) Abraham and the chosen people, Gen.12:50. (2) Moses and the Exodus, Ex.1-19.
The time covered, B. C.1921-1491=430 years.5. The Dispensation of the Law. From
Sinai to Calvary or from Exodus to the cross, Ex.20-John 21. The history of
Israel in the wilderness and their lapses into idolatry and their other sins
while in Canaan, their captivity by Babylon and final dispersion are evidences
of their failure in this dispensation. All of the Old Testament was written
during this period. The time covered, B. C.1491-A. D.34=1525 years. 6. The
Dispensation of Grace. From Calvary to the second coming of Christ, Act 8-Rev.
Grace is God giving instead of requiring righteousness. It is unmerited favor.
During this dispensation, perfect and eternal salvation is fully offered to both
Jews and Gentiles upon the condition of faith. It will end with the destruction
of the wicked. The time covered is not known.7. The Dispensation of the Kingdom.
The Millennium (1000). Directions for Study. (1) Drill the class on the names of
dispensations, the portion of scripture included and the period of time covered.
(2) Have each student to select for himself some prominent person or historical
event found in each dispensation with which he will familiarize himself.* * * *
*


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  CHAPTER 39: CHAPTER VII. AGES AND PERIODS OF BIBLICAL HISTORY. 
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Chapter VII.Ages and Periods of Biblical History.Bible history is commonly
divided into the following ages or periods according to the purpose to be served
or the minuteness of the study to be taken.Seven Ages.1. The Adamic Age.
Gen.1-8-From the creation to the flood.2. The Noachian Age, Gen.9-11-From the
flood to the call of Abraham.3. The Abrahamic Age, Gen.12-Ex.19-From the call of
Abraham to the giving of the law.4. The Mosaic Age, Ex.20-1 Sam.31-From the
giving of the Law to the reign of David.5. The Davidic Age.2 Sam.1-2 Kings
25-From David's ascension to the throne to the restoration.6. The Ezraitic Age.
Ezra-Mal.-From the restoration to the birth of Christ.7. The Christian Age.
Matt-Rev.-From the birth to the second coming of Christ.Fifteen Historical
Periods.1. The Ante-diluvian Period, From the creation to the flood. Gen.1-6.
The time covered, B. C.4004 minus 2348 equal 1656 years.2. The Post-diluvian
Period. From the flood to the call of Abraham. Gen.7-11. Time covered, B. C.2348
minus 1921 equal 427 years.3. The Patriarchial Period. From the call of Abraham
to the descent into Egypt. Gen.12-50. Time covered. B. C.1921 minus 1706 equal
215 years.4. The Period Of Bondage. From the descent into Egypt to the Exodus
Ex.1-12. Time covered B. C.1706 minus 1491 equal 215 years.5. The Period of
Wilderness Wandering. From the exodus to the entrance into Canaan. Ex.2-Deut.34.
Time covered, B. C.1491 minus 1451 equal 40 years.6. The Period of the Conquest
of Canaan. From the entrance of Canaan to the time of the Judges, Job.1-Judge 2.
Time covered, B. C.1451 minus 1400 equal 51 years.7. The Period of the Judges.
From the beginning of the Judges to the beginning of the Kingdom. Judg.3-Sam 8.
Time covered, B. C, 1400 minus 1095 equal 305 years.8. The Period of the Kingdom
of Israel. From the beginning to the division of the Kingdom, 1 Sam.9; King 11;
1 Chron.10;2 Chron.9. Time covered B. C.1095 minus 975 equal 120 years.9. The
Period of the Two Kingdoms. From the division of the kingdom to the fall of
Israel, 1 Kings 12; 2 Kings 18; 2 Chron.10-29. Time covered, B. C.975 minus 722
equal 253 years.10. The Period of the Kingdom of Judah. From the fall of Israel
to the fall of Judah, 2 Kings 21-25; 2 Chron.33-36. Time covered, B. C.722 minus
587 equal 135 years.11. The Period of Babylonian Captivity. From the fall of
Judah to the restoration to Jerusalem.2 Kings, Is., Jer, Eze., Dan. Time
covered, B. C.587 minus 537 equal 50 years.12. The Period of the Restoration.
From the return to Jerusalem to the end of the Old Testament, Ezra, Neh., Esth.,
Hag., Zech. Time covered, B. C.537 minus 445 equal 92 years.13. The Period
Between the Testaments. From the end of the Old Testament to the Birth of
Christ-no scripture. Time covered, B. C.445 minus 4 equal 441 years.14. The
Period of the Life of Christ. From the birth of Jesus to the ascension.
Matt.-John. Time covered, B. C.4 minus A. D.30 equal 34 years.15. The Period of
the Church after the Ascension. From the ascension to the second coming,
Acts-Rev. Time covered A. D.34 to the end of the age.Twenty-one Shorter
Periods.1. From the Creation to the Fall, Gen.1-3.2. From the Fall to the Flood.
Gen.4-8.3. From the Flood to Abraham, Gen.9-11.4. From Abraham to Egypt.
Gen.12-50.5. From Egypt to Sinai. Ex.1-19.6. From Sinai to Kadesh,
Ex.20-Num.14.7. From Kadesh to the death of Moses, Num.14-Dt.34.8. Joshua's
Conquest, Josh. 9. The Judges, Jud.1-1 Sam.7.10. Saul's Reign.1 Sam.8-end.11.
David's Reign, 2 Sam.12. Solomon's Reign.1 K.1-11.13. The Divided Kingdom 1
K.12-2 K.17.14. From the captivity of Israel to the captivity of Judah.2 K.18-
25.15. From the captivity of Judah to the Restoration, Dan. and Eze.16. From the
Restoration to Malachi, Ezra, Neh., and Esther.17. From Malachi to the Birth of
Christ, no scripture.18. From the Birth of Christ to the ascension,
Matt-John.19. From the Ascension to the Church at Antioch, Acts 1-12.20. From
Antioch to the Destruction of Jerusalem, Acts 13-28.21. From the Destruction of
Jerusalem to the close of the New Testament. John and Rev.Note 1. The author's
"Bible Period by Period" is based upon these twenty-one periods and will furnish
material for a study of the whole story of the Bible. Note 2. To the scripture
given for each period should be added corresponding scripture such as sections
in Chron. corresponding to that of Kings.Directions for Study. (1) Drill
separately on the ages, fifteen periods with the scripture and period covered by
each until the class is thoroughly familiar with them. Require the students to
select some event or character found in each age and period and drill on them
until they know something found in each.* * * * *


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  CHAPTER 40: CHAPTER VIII. SOME GENERAL MATTERS AND SOME BIBLICAL CHARACTERS. THE BIBLE BOOK BY BOOK. 
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Chapter VIII.Some General Matters and Biblical Characters.Some General
Matters.Any intelligent reading of the Bible requires a knowledge of some
general matters. This chapter looks to the study of some of the most important
of them.Sacred Mountains and Hills.(1) Ararat, Gen.8:4. (2) Lebanon.1 K.5:6;
Josh, 13:5-6. (3) Hor, Num.34:7-8. (4) Hermon, Dt.4:48; S. of S.4:8. (5) Gilead,
Gen.31:25; Dt.32:49. (7) Tabor, Josh.19:22; Jud.4:6. (8) Carmel, Is.32:9; 1
K.18-19. (9) Moriah, 2 Chron.3:1-10. Zion, 2 Sam.5:7-9; Ps, 87:2, 5. (11) Sinai,
Ex.19:1, 11 etc. (12) Horeb, Ex.3:1; 1 K.19:8 etc. (13) Calvary Mt.27:45. (14)
Olivet or Olives, Zech.14:4: Mk.13:3.The Jewish Months.Hebrew Names Roman
Names.1. Nisan or Ahib March and April2. Iyar or Ziv April and May.3. Sivan May
and June.4. Tammuz June and July.5. Ab July and August.6. Elul August and
September.7. Tisri or Eharium September and October.8. Marchesvan October and
November.9. Casleu or Chisleu November and December.10. Tebeth December and
January.11. Shebat January and February.12. Adar February and
March.Politico-Religious Parties.1. The Parties. (1) The Galileans. (2)
Samaritans. (3) Proselytes. (4) Hellenists. (5) Herodians. (6) Publicans.2. The
Religious Classes. (1) Scribes. (2) Pharisees. (3) Sadducees. (4) Zealots. (5)
Essenes.Note. By reference to some good Bible dictionary become familiar with
the history and importance of all the topics of the chapter.Some Biblical
Characters.Twenty Principal Men(1) Adams, Gen.1-3. (2) Noah, Gen.5-9. (3)
Abraham, Gen.12-25. (4) Jacob, Gen.25-50. (5) Moses, Ex-Dt. (6) Joshua, Josh.
(7) Gideon, Jud.6-8. (8) Samuel, 1 Sam.1-25. (9) David, 2 Sam. and 1
Chron.11-29. (10) Solomon, 1 K.1-11, 2 K.2. (11) Hezekiah, 2 K.18-20. (12)
Josiah, 2 K.22-23. (13) Daniel, Dan.1-12. (14) Ezra, Ezr.7-10; Neh.8. (15) John
the Baptist, Mt. Lu. Jno. (16) Peter, Four Gospels and Acts. (17) Paul, Acts
9-28 and the Epistles. (18) John, the Gospels and Revelation.Some Prophets.First
Group. Tell something of the character and work of each of the following: (1)
Enoch, Jude 14; (2) Noah, 2 Pet.2:5; Gen.6:25-27; (3) Samuel, 1 Sam.9:9; 1
Chron.29:29; (4) Nathan, 2 Sam.7:2-4;12:2-7; (5) Gad, 1 Sam.22:5; 2 Sam.24:11;
(6) Ahijah, 1 K.14:2; (7) Elijah, 1 K.17-19; 1 Sam.1-2; (8) Elisha, 2 K.3-8; (9)
Jonah, the book; (10) Malachi, the book; (11) Agabus, Acts 21:10; (12) Daughters
of Philip, Acts 21:9.Second Group. Sam. - King. What prophet prophesied to each
of the following kings and what message did he bring: (1) Saul.1 Sam.15:17. (2)
David, 2 Sam.7:2-3; 12:2-7. (3) Solomon, (4) Rehoboam, 1 K.12:22; (5) Asa. (6)
Ahab, 1 K.17:1 ff. (7) Jeroboam. (8) Joash, 2 K.13:14. (9) Jeroboam II, 1
K.11:29 ff. (10) Ahaz. Is.7:1-3. (11) Hezekiah, Is.19:2. (12) Josiah and his
sons, 2 K.22:14.Third Group. Which prophet prophesied against the following
nations and what was the nature of their prophecy: (1) Syria, Is.17:3;
Jer.49:23; Amos.1:3; Zech.9:2; (2) Ninevah, Jonah, 1;1. Nahum 2:8 etc; (3)
Babylon, Is.13:1; Jer.25:12; (4) Moab, Is.15:1 Jer.25:21; Jer.47; Eze.25:8; Amos
2:1. (5) Ammon, Jer.49:6; Eze.21:28; Amos 1:13; (6) Philistia, Is.14:29.
Zech.9:6; Jer.47:1.4 Eze.25:15; (7) Egypt. Is.19:1; Jer.44:28; Eze.29; (8) Tyre
of Phoenicia.Some Women.First Group. In what connection and in what books of the
Bible are the following women considered? (1) Eve, Gen.2:20; 4:1. (2) Sarah,
Gen.11, 29; 17:15. (3) Hagar, Gen.16:1. (4) Rebekah, Gen.24:15. (5) Keturah,
Gen.25:1. (6) Rachel, Gen.29: 16ff. (7) Leah, Gen.29:16ff. (8) Dinah, Gen.30:21;
34:11. (9) Adah, Gen.36:2. (10) Asenath, Gen.41:45. (11) Shiphrah and Puah,
Ex.1:15. (12) Jehochebed, Ex.6:20. (13) Miriam. Ex.2:4; 15:20; Num.12:1 etc.
(14) Zipporah, Ex.2:21; 4:23; 18:20. (15) Rahab. Josh, 2:1-21. Heb.11:31;
Mt.1:5. (16) Deborah. Jud.4:4. (17) Ruth, Ruth 1:4. (18) Hannah, 1 Sam. chs.1-2.
(19) Bathshebah, 2 Sam.11:3. (20) Abishag, 1 K.1:3. (21) Jezebel, 1 K.21:5. (22)
Vashti, Esth.1:19. (23) Esther, Esth.2:7. (24) Mary. Mt.1:18; Lu.1:27. (25)
Elizabeth. Lu.1:5. (26) Martha. Jno.12:2. (27) Sapphira, Acts 5:1. (28) Tabitha,
Dorcas, Acts 9:36. (29) Lydia Acts.16:14. Second Group. In what connection are
the following mentioned; (1) The witch of Endor, 1 Sara.28:7. (2) The women of
Tekoa.2 Sam.14. (3) The queen of Sheba, 1 King 17:9.10 (Elijah). (5) The woman
of Shunem, 2 King 4:8 (Elisha). (6) The Samaritan woman. Jho. Ch.4. (7) The
Syrophenician woman, Matt.15:21-28. (8) Peter's mother in-law. Matt.8: 14-17.
(9) The widow of Nain, Lu.7:11. (10) The daughter of Jairus, Matt.9:23-26.Third
Group. Who is the mother of: (I) Seth. Gen.5:3. (2) Isaac, Gen.21:1 ff. (3)
Ishmael, Gen.16:16. (4) Jacob, Gen.25:20ff (5) Judah. Gen.29:35. (6) Joseph, (7)
Ephraim. Gen.41:52. (8) Moses, Ex.6:20. (9) Samuel.1 Sam.1:20. (10) Joab. I
Chron.2:16. (11) Absalom, 2 Sam.3:3. (12) Solomon, 2 Sam.12:24. (13) Rehoboam, I
King 14:21-22. (14) John the Baptist, Lu.1:57.* * * * *


========================================================================
  CHAPTER 41: CHAPTER I. GENESIS. 
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Chapter I.Genesis.The Name means beginning, origin, or creation. The leading
thought, therefore, is creation and we should study it with a view to finding
out everything, the beginning of which is recorded in it. Certainly we have the
record of: (1) The beginning of the world which God created. (2) The beginning
of man as the creature of God. (3) The beginning of sin, which entered the world
through the disobedience of man. (4) The beginning of redemption, seen alike in
the promises and types of the book and in the chosen family. (5) The beginning
of condemnation, seen in the destruction and punishment of individuals, cities
and the world.The Purpose. The chief purpose of the book is to write a religious
history, showing how, after man had fallen into sin, God began to give him a
religion and to unfold to him a plan of salvation. In doing this God is revealed
as Creator, Preserver, Law-Giver, Judge and Merciful Sovereign.The Importance of
Genesis to Science. While the book does not attempt to explain many matters
which are left to investigation, it does set out several facts which indicate
the general plan of the universe and furnish a basis for scientific research.
Among the more important things indicated are that: (1) There was a beginning of
things. (2) Things did not come by chance. (3) There is a Creator who continues
to take interest in and control the universe. (4) There was orderly progress in
creation from the less and more simple to the greater and more complex. (5)
Everything else was brought into existence for man who is the crowning work of
creation.The Religious Importance of the Book. The germ of all truth which is
unfolded in the scripture is found in Genesis and to know well this book is to
know God's plan for the blessing of man. Above all we learn about the nature and
work of God.Analysis.Note. In an ordinary academy class I would not tax the
students with the memory of more than the general divisions indicated by the
Roman notation, I, etc. But, in this, and all other outlines, drill the class
till these divisions, with the scripture included, are known perfectly. I would
also try to fix some event mentioned in each section.I. Creation, Chs.1-2.1.
Creation in general, Ch.1.2. Creation of man in particular, Ch.2.II. Fall.
Ch.3.1 Temptation, 1-5.2. Fall, 6-8.3. Lord's appearance, 9-13.4. Curse, 14-21.
5. Exclusion from the garden, 22-24.III. Flood, Chs.4-9. 1. Growth of sin
through Cain, 4:1-24.2. Genealogy of Noah, 4: 25-5 end,3. Building of the Ark,
Ch.6.4. Occupying the Ark, Ch.7.5. Departure from the Ark, Ch.8.6. Covenant with
Noah, Ch.9.IV. Nations, 10:1-11:9.1. Basis of Nations, Noah's sons, Ch.10.
How?2. Occasion of forming the nations, 11:1-9. Why?V. Abraham, 11:10-25:18.1.
Genealogy of Abram from Shem, 11:10 end.2. Call and promise, Ch.12.3. Abraham
and Lot, Chs.13-14.4. Covenant, 15: 1-18: 15.5. Destruction of Sodom and
Gomorrah, 18:16-19 end.6. Lives at Gerar, Ch.20.7. Birth of Isaac, Ch.21.8.
Sacrifice of Isaac, Ch.22.9. Death of Sarah, Ch.23.10. Marriage of Isaac,
Ch.24.11. Death of Abraham and Ishmael, 25:1-18.VI. Isaac.26:19-36 end.1. His
two sons, 25:19 end.2. Divine covenant. Ch.26.3. Jacob's deception, Ch.27.4.
Jacob's flight into Haran, Ch.28.5. Jacob's marriage and prosperity,
Chs.20-30.6. Jacob's return to Canaan. Chs, 31-35.7. Generations of Esau,
Ch.36.VII. Jacob, including Joseph, Chs.37-50.1. Jacob and Joseph, Chs.37-45.2.
Sojourn in Egypt, Chs.46-48.3. Death of Jacob and Joseph, Chs.49-50. For Study
and Discussion. (1) All that we may learn from this book concerning the nature
and work of God. (2) The different things the origin of which this book tells:
(a) Inanimate things, (b) Plant life, (c) Animal life, (d) Human life, (e)
Devices for comfort and safety, (f) Sin and its varied effects, (g) Various
trades and manners of life, (h) Redemption, (i) Condemnation. (3) Worship as it
appears in Genesis, its form and development. (4) The principal men of the book
and the elements of weakness and strength in the character of each. The teacher
may make a list and assign them for study to different pupils. (5) List the
disappointments, family troubles and sorrows of Jacob, and study them in the
light of his early deception and fraud. (6) The over-ruling divine providence
seen in the career of Joseph, with the present day lessons from the incidents of
his life. (7) The fundamental value of faith in the life and destiny of men. (8)
The Messianic promises, types and symbols of the entire book. List and classify
them. * * * * *


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  CHAPTER 42: CHAPTER II. EXODUS. 
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Chapter 2.Exodus.Name. The name Exodus means a going out or departure.Subject
The subject and key-word of the book is redemption (3:7, 8; 12:13 etc.),
particularly that half of redemption indicated by deliverance from an evil
plight. It records the redemption of the chosen people out of Egyptian bondage,
which becomes a type of all redemption in that it was accomplished (1) wholly
through the power of God, (2) by a means of a deliverer (3) under the cover of
blood.Purpose. At this point Old Testament history changes from that of the
family, given in individual biographies and family records, to that of the
nation, chosen for the divine purposes. The divine will is no longer revealed to
a few leaders but to the whole people. It begins with the cruel bondage of
Israel in Egypt, traces the remarkable events of their delivery and ends with a
complete establishment of the dispensation of the Law. The aim seems to be to
give an account of the first stage in the fulfillment of the promises made by
God to the Patriarchs with reference to the place and growth of the
Israelites.Contents. Two distinct sections are usually given by students: the
historical, included in chapters 1-19 and the legislative, comprising chapters
20-40. The first section records: the need of deliverance; the birth, training
and call of the deliverer; the contest with Pharaoh; the deliverance and march
through the wilderness to Sinai. The second gives the consecration of the nation
and the covenant upon which it was to become a nation. The laws were such as to
cover all the needs of a primitive people, both moral, ceremonial and civic with
directions for the establishment of the Priesthood and Sanctuary.Exodus and
Science, Scientific research has gone far toward establishing the truthfulness
of the Exodus record, but has brought to light nothing that in any way discounts
it. It has shown who the Pharaoh of the oppression and Exodus was (Rameses. II,
the Pharaoh of the oppression and Merenpth II, the Pharaoh of the Exodus.) and
has discovered Succoth. It has shown that writing was used long before the
Exodus and has discovered documents written before that period. It has thus
confirmed the condition of things narrated in the Bible.Analysis.I. Israel in
Egypt, 1:1-12:36.1. The bondage, Ch.1.2. The deliverer, Chs.2-4.3. The contest
with Pharaoh, 5:1-12:38.II. Israel Journeying to Sinai, 12:37-18: end.1. The
exodus and passover, 12:37-13:16.2. Journeying through Succoth to the Red Sea,
13:17-15:21.3. From the Red Sea to Sinai, 15:22-18 end.III. Israel at Sinai,
Chs, 10-40.1. The people prepared, Ch.19.2. The moral law, Ch.20.3. The civil
law, 21:1-23:18.4. Covenant between Jehovah and Israel, 23:20-24 end.5.
Directions for building the tabernacle, Chs.25-31.6. The covenant broken and
renewed, Chs.32-34.7. The erection and dedication of the Tabernacle, 35-40.For
Study and Discussion. (1) The preparation of Israel and Moses for the
deliverance. (2) The conception of God found in Exodus: (a) As to his relation
to nature, (b) As to his relation to his enemies, (c) As to his relation to his
people, (d) As to his nature and purposes. (3) The conception of man found in
Exodus. (a) The need and value of worship to him, (b) His duty to obey God. (4)
The plagues. (5) The divisions of the decalogue: (a) Those touching our relation
to God. (b) Those touching our relation to men. (6) The different conferences
between Jehovah and Moses, including Moses' prayer. (7) The current evils
against which the civil laws were enacted and similar conditions of today. (8)
The character of the different persons mentioned in the book: (a) Pharaoh, (b)
Moses, (c) Aaron, (d) Jethro, (e) Magicians. (8) Amalek, etc. (9) The Messianic
teachings of the book-here study (a) the sacrifices, (b) the material, colors,
etc., of the Tabernacle, (c) the smitten rock, (d) Moses and his family.* * * *
*


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  CHAPTER 43: CHAPTER III. LEVITICUS. 
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Chapter III.Leviticus.Name. By the rabbis, it was called "The Law of the Priest"
and "The Law of Offerings," but from the time of the Vulgate it has been called
Leviticus, because it deals with the services of the sanctuary as administered
by the Levites.Connection with Former Books. In Genesis, man is left outside of
the Garden and the remedy for his ruin is seen in the promised seed. In Exodus,
man is not only outside of Eden, but is in bondage to an evil enemy and his
escape from his bondage is shown to be in the blood of the lamb, which is shown
to be sufficient to satisfy man's need and God's justice. In Leviticus there is
given the place of sacrifice, as an atonement for sin, and it is shown that God
accepted the sacrifice of the victim instead of the death of the sinner. It is a
continuation of Exodus, containing the Sinaitic legislation from the time of the
completion of the Tabernacle.Contents. Except the brief historical sections
found in chapters 8-10 and 24:10-14, it contains a system of laws, which may be
divided into (1) Civil, (2) Sanitary, (3) Ceremonial, (4) Moral and (5)
Religious laws, emphasis being placed on moral and religious duties. Purpose.
(1) To show that God is holy and man is sinful. (2) To show how God can maintain
his holiness and expose the sinfulness of man. (3) To show how a sinful people
may approach a Holy God. (4) To provide a manual of law and worship for Israel.
(5) To make Israel a holy nation.Key-Word. The key-word then is Holiness, which
is found 87 times in the book, while in contrast with it, the words sin and
uncleanliness (in various forms) occur 194 times, showing the need of cleansing.
On the other hand, blood, as a means of cleansing, occurs 89 times. The key
verse is, I think, 19:2, though some prefer 10:10 as the best verse.The
Sacrifices, or Offerings. They may be divided in several ways, among which the
most instructive is as follows: (1) National Sacrifices, which include (a)
Serial, such as daily, weekly, and monthly offerings, (b) Festal, as the
Passover, Cycle of Months, etc., (c) for the service of the Holy Place, as holy
oil, precious incense, twelve loaves, etc. (2) Official Sacrifices, which
include (a) those for the priests, (b) those for princes and rulers, and (c)
those for the holy women, Ex.38:8; 1 Sam.2:22. (3) Personal Sacrifices,
including (a) the blood offering-peace offering, sin offering and trespass
offering, (b) the bloodless offerings-the meat, or meal, offering.Besides this
general division, the offerings are divided into two kinds, as follows: (1)
Sweet-savor Offerings. These are atoning in nature and show that Jesus is
acceptable to God because he not only does no sin, but does all good, upon which
the sinner is presented to God in all the acceptableness of Christ. These
offerings are (a) the burnt offering, in which Christ willingly offers himself
without spot to God for our sins, (b) the meal offering, in which Christ's
perfect humanity, tested and tried, becomes the bread of His people, (c) the
peace offering representing Christ as our peace, giving us communion with God,
and thanks. (2) Non-Sweet-Savor Offerings. These are perfect offerings, overlaid
with human guilt. They are (a) the sin offering, which is expiatory,
substitutional and efficacious, referring more to sins against God, with little
consideration of injury to man, (b) the trespass offering, which refers
particularly to sins against man, which are also sins against God.Analysis.I.
Law of Sacrifices, Chs.1-7. 1. Burnt offering, Ch.1.2. Meal offering, Ch.2.3.
Peace offering, Ch.3.4. Sin offering, Ch.4.5. Trespass (or guilt) offering,
5:1-6:7.6. Instructions to priests concerning the offerings, 6:8-7 end.II. Law
of Purity. Chs.11-22.1. Pure food, animals to be eaten, Ch. II.2. Pure body and
house, rules for cleansing, Chs.12-13.3. Pure nation, offering for sin on the
day of atonement, Chs.16-17.4. Marriages, Ch.18.5. Pure morals, Chs.19-20.6.
Pure priests, Chs.21-22.IV. Law of Feasts, Chs.23-25.1. Sacred feasts, Ch.23.2.
Parenthesis, or interpolation, lamps of the Tabernacle, shew-bread, the
blasphemer, Ch.24.3. Sacred years, Ch.25.V. Special Laws, Chs, 26-27.1. Blessing
and cursing, Ch.26.2. Vows and tithes, Ch.27. For Study and Discussion. (1) Make
a list of the several offerings and become familiar with what is offered, how it
is offered, the result to be attained in each case. (2) The laws (a) for the
consecration and purity of the priests (Chs.8-10 and 21-22), (b) governing
marriages (Ch.18), (c) concerning clean animals and what may be used for food
(Ch, 11), (d) governing vows and tithes (Ch.37). (3) The sacrifice of the two
goats and two birds, (a) the details of what is done with each goat and each
bird, (b) the lessons or truths typified by each goat and bird. (4) The name,
occasion, purpose, time and manner of observing each of the feasts. (5)
Redemption as seen in Leviticus, (a) the place of the priest, (b) of
substitution, (c) of imputation, (d) of sacrifice and blood in redemption. (5)
The nature of sin as seen in Leviticus, (a) its effect on man's nature, (b) its
effect on his relation to God.* * * * *


========================================================================
  CHAPTER 44: CHAPTER IV. NUMBERS. 
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Chapter IV.Numbers.Name. It is named from the two enumerations of the people, at
Sinai, Ch.1. and at Moab, Ch.26.Connection with Former Books. Genesis tells of
Creation, Exodus of redemption, Leviticus of worship and fellowship, and Numbers
of service and work. In Leviticus Israel is assigned a lesson and in Numbers she
is getting that lesson. In this book as in Exodus and Leviticus Moses is the
central figure.Central Thought. Service which involves journeying, which in turn
implies walk as a secondary thought. All the types of the books bear upon this
two-fold idea of service and walk.Key-Phrase. "All that are able to go forth to
war" occurs fourteen times in the first chapter. There was fighting ahead and
all who could fight must muster in.The History Covered is a period of a little
more than thirty-eight years (Num.1:1; Deut.1:3) and is a record (1) of how
Israel marched to the border of Canaan, (2) wandered thirty-eight years in the
wilderness while the old nation died and a new nation was trained in obedience
to God, (3) then returned to the border of the promised land. Analysis.I. The
Preparation at Sinai, 1:1-10:10.1. The number and arrangement of the tribes,
Chs.1-2.2. The choice and assignment of the Levites, Chs.3-4.3. Laws for the
purity of the camp, Chs.5-6.4. Laws concerning the offerings for worship,
Chs.7-8.5. Laws concerning the passover and cloud, 9:1-14.6. Signals for
marching and assembling 9:15-10:10.II. The Journey to Moab, 10:11-22:1.1. From
Sinai to Kadesh, 10:11-14 end.2. From Kadesh to Kadesh (the wilderness
wanderings), 19:1-20:21.3. From Kadesh to Moab, 20:22-22:1.III. The Sojourn at
Moab, 22:2-36 end.1. Balak and Balaam, 22:2-25 end.2. The sum of the people,
Ch.26.3. Joshua. Moses' successor, Ch.27.4. Feasts and offerings, Chs.28-30.5.
Triumph over Midian, Ch.31.6. Two and half tribes given land east of Jordan,
Ch.32.7. Wilderness journeys enumerated, Ch.33.8. Divisions of Canaan and the
cities of Refuge, Chs.34-36.For Study and Discussion. (1) Make a list of the
different times when God came to the relief of Israel, by providing guidance,
protection, food, etc. and from them study God's wonderful resources in caring
for his people. (2) Make a list of the different times and occasions when Israel
or any individual sinned or rebelled against God or His leaders, and study the
result in each case. (3) Make a list of the miracles of the book and give the
facts about each. Show which were miracles of judgment and which were miracles
of mercy. (4) The story of the spies and the results of the mistake made as seen
in all the future history of Israel. (5) The story of Balak and Balaam. (6)
God's punishment of disobedient and sinful nations. (7) Doubt as a source of
complaint and discontent. (8) The types of Christ and Christian experience: (a)
The Nazarite; (b) Aaron's Budding Rod, 17:8; Heb 9:4; (c) The Blue Ribband,
15:38; (d) The Red Heifer, 19:2; (e) The Brazen Serpent, 21:9; (f) The cities of
refuge, 35:13.* * * * *


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  CHAPTER 45: CHAPTER V. DEUTERONOMY. 
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Chapter V.Deuteronomy.Name. The name comes from the Greek word which means a
second or repeated law. It contains the last words of Moses which were likely
delivered during the last seven days of his life. It is not a mere repetition of
the law, but rather an application of the law in view of the new conditions
Israel would meet in Canaan, and because of their former disobedience.Purpose.
To lead Israel to obedience and to warn them against disobedience. The spirit
and aim of the law is explained in such a way as to present both encouragement
and warning.Contents. It consists of three addresses of Moses, given on the
plains of Moab at the close of the wilderness wanderings of Israel, in which he
gives large sections of the law formerly given, together with additions
necessary to meet the new conditions. There is also the appointment of Joshua as
Moses' successor and the farewell song of blessing of Moses and the record of
his death.Style. The style is warmer and more oratorical than that of former
books. Its tone is more spiritual and ethical and its appeal is "to know God,"
"love God" and "obey God."Occasion and Necessity of the Book. (1) A crisis had
come in the life of Israel. The life of the people was to be changed from that
of wandering in the wilderness to that of residence in cities and villages and
from dependence upon heavenly manna to the cultivation of the fields. Peace and
righteousness would depend upon a strict observance of the laws. (2) A new
religion of Canaan against which they must be put on guard. The most seductive
forms of idolatry would be met everywhere and there would be great danger of
yielding to it.The Key-Word. "Thou shalt," so often repeated as, "thou shall,"
and "shalt not." The key-verses are 11:26-28.Analysis.I. Review of the Journeys,
Chs.1-4.1. Place of their camp, 1:1-5.2. Their history since leaving Egypt,
1:6-3 end.3. Exhortation to obedience, 4:1-40.4. Three cities of refuge on this
side of Jordan.4:41-49.II. Review of the Law, Chs.3-26.1. Historical and
hortatory section, Chs.5-11.2. Laws of religion.12:1-16:17.3. Laws of political
life.16:18-20 end.4. Laws of society and domestic relations, Chs.21-26.III.
Future of Israel Foretold, Chs.27-30.1. Memorial tablets of stone. Ch.27.2.
Blessing and cursing, Ch.28.3. Renewed covenant and Israel's future foretold.
Chs.29-30.IV. Moses' Last Days, Chs.31-34.1. Charge to Joshua, Ch.31.2. Song of
Moses, Ch.32.3. Blessing of Moses, Ch.33.4. Death of Moses, Ch.34.For Study and
Discussion. (1) Make a list of the principal their past history of which Moses
reminds Israel in Chapters 1-4, and find where in the previous books each
incident is recorded. (2) From Chapter 11 make a list of reasons for obedience,
the rewards of obedience and the importance of the study of God's law. (3) The
laws of blessing and cursing (Ch.28), make a list of the curses, the sin and the
penalty, the blessings, indicating the blessing and that for which it is
promised. (4) Make a list of the different countries or peoples concerning whom
Israel was given commandment or warning. (5) Moses' farewell blessing on the
several tribes (Ch.33). Make a list of what shall come to each tribe. (6) The
names, location and purpose of the cities of refuge and the lessons for today to
be drawn from them and their use. (7) The inflexibility of God's law. * * * * *


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  CHAPTER 46: CHAPTER VI. JOSHUA. 
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Chapter VI.Joshua.Historical Books of the Old Testament. The twelve books,
including those from Joshua to Esther, are called historical. They narrate the
history of Israel from the entrance of Canaan to the return from captivity,
which is divided into three periods or epochs. (1) The Independent Tribes. This
consists of the work of the conquest of Canaan and of the experiences of the
Judges and is recorded in Joshua, Judges and Ruth. (2) The kingdom of Israel.
(a) Its rise, 1 Sam. (b) Its glory, 2 Sam., 1 K.1-11, 1 Chron.11-29, 2
Chron.1-9. (c) Its division and fall, 1 K.12-22, 2 K.1-25; 2 Chron.10-36. (3)
The Return from Captivity, Ezr. Neh. and Est.Name. Taken from Joshua, the
leading character, who may be described as a man of faith, courage, enthusiasm,
fidelity to duty, and leadership.Connection with Former Books. Joshua completes
the story of the deliverance begun in Exodus. If Israel had not sinned in
believing the evil spies and turning back into the wilderness, we would not have
had the last twenty-one chapters of Numbers and the book of Deuteronomy. Joshua
then would have followed the fifteenth chapter of Numbers, thus completing the
story of God leading Israel out of Egypt into Canaan.The Key-Word is redemption
with the emphasis put upon possession while redemption in Exodus put the stress
upon deliverance. The two make full redemption which requires being "brought
out" and "brought in."Purpose of the Book. (1) To show how Israel was settled in
Canaan according to the promise of God. (2) To show how, by the destruction of
the Canaanites, God punishes a people for their sins. (3) To show that God's
people are finally heirs of earth and that the wicked shall be finally
dispossessed.Some Typical and Spiritual Matters. (1) The conflict with Canaan.
In the wilderness the conflict was with Amalek who was an illustration of the
never ending conflict of the flesh or of the "new man" and the "old man." In
Canaan the conflict is typical of our struggle against principalities and powers
and spiritual hosts in heavenly places, Eph.6:10-18. (2) Crossing the Jordan is
an illustration of our death to sin and resurrection with Christ. (3) The
scarlet line illustrates our safety under Christ and his sacrifice. (4) The
downfall of Jericho. This illustrates the spiritual victories we win in secret
and by ways that seem foolish to men. (5) Joshua. Joshua is a type of Christ in
that he leads his followers to victory over their enemies; in that he is their
advocate in time of defeat and in the way he leads them into a permanent
home.Analysis.I. Conquest of Canaan, Chs.1-12.1. The preparation, Chs.1-2.2.
Crossing the Jordan, Chs.3-4.3. Conquest of Jericho, Chs.5-6.4. Conquest of the
South, Chs.7-10.5. Conquest of the North, Ch.11.6. Summary, Ch.12.II. Division
of Lands, Chs.13-22.1. Territory of the different tribes, Chs.13-19.2. Cities of
Refuge, Ch.20.3. Cities of the Levites, Ch.21.4. Return of the Eastern Tribes,
Ch.22.III. Joshua's Last Counsel, and Death. Chs.23-24.1. Exhortation to
fidelity, Ch.23.2. Farewell address and death, Ch.24.For Study and Discussion.
(1) The cooperation of the two and one-half tribes in the conquest of Canaan.
(2) Make a list of the different battles and indicate any in which Israel was
defeated. (3) The portion of the country allotted to each of the tribes of
Israel. (4) The story of the sins of Achan. Its results and his discovery and
punishment. (5) The story of the Gibeonites, their stratagem and consequent
embarrassment of Joshua. (6) Make a list of incidents or occurrences that show a
miraculous element running through the narrative. (7) The story of Rabab, the
harlot. (8) The names of the several tribes of Canaan and the history of each.
(9) The place of prayer and worship in the narrative. Give instances. (10)
Evidences found in the book that God hates sin.* * * * *


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  CHAPTER 47: CHAPTER VII. JUDGES AND RUTH. 
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Chapter VII.Judges and Ruth.Judges.The Name. The name is taken from the Judges
whose deeds it records.The Character of the Book. The book is fragmentary and
unchronological in its arrangement. The events recorded are largely local and
tribal instead of national, but are of great value as showing the condition and
character of the people.The Condition of the Nation. Israel was unorganized and
somewhat unsettled. They lacked moral energy and the spirit of obedience to
Jehovah and were constantly falling into idolatry and then suffering at the
hands of heathen nations. This condition is summed up in the oft repeated words:
"The children of Israel again did evil in the eyes of the Lord" and "the Lord
sold them into the hand of the oppressor."The Contents. Judges records the
conflict of the nation with the Canaanite people and with itself; the condition
of the country, people and times and the faithfulness, righteousness and mercy
of God. It gives an account of "Seven apostasies, seven servitudes to the seven
heathen nations and seven deliverances." It furnishes an explanation of these
"ups and downs" and is not merely a record of historical events but an
interpretation of those events. The Work of the Judges. The Judges were raised
up as occasion required and were tribesmen upon whom God laid the burden of
apostate and oppressed Israel. They exercised judicial functions and led the
armies of Israel against their enemies. They, therefore, asserted the nation's
principles and upheld the cause of Jehovah. As deliverers they were all types of
Christ.The Key-word is Confusion and the key-verse is "every man did that which
was right in his own eyes" 17:6, which would certainly bring about a state of
confusion.Analysis.I. From the Conquest to the Judges, 1:1-3:6.II. The Judges
and their Work.3:7-16 end. 1. Against Mesopotamia, 3:7-12.2. Against Moab,
3:13-30.3. Against Philistia, 3:31.4. Against the Canaanites, Chs.4-5.5. Against
the Midianites, Chs.6-10.6. Against the Amorites, Chs.11-12.7. Against the
Philistines, Chs, 13-16.III. The Idolatry of Micah, Chs.17-18.IV. The Crime of
Gibea, Chs.19-21.For Study and Discussion. (1) Learn the names of the Judges in
order with the time each served, or the period of rest after his work had been
accomplished. (2) The enemy each judge had to combat and what work was
accomplished by each judge. (3) What elements of strength and of weakness are to
be found in the character of each judge. (4) From the story of Gideon and
Sampson, point out New Testament truths. (5) From the story of Jephthah and
Deborah gather lessons for practical life today. (6) Religious apostasy as a
cause of national decay. (7) Political folly and social immorality as a sign of
national decay. (8) The method of divine deliverance.Ruth.This book together
with the Judges treats the life of Israel from the rule of death of Joshua to
the rule of Eli.Name. From the principal character.Contents. It is properly a
continuation of Judges, showing the life of the times in its greatest
simplicity. It is also especially important because it shows the lineage of
David through the whole history of Israel and thereby is a link in the genealogy
of Christ.Typical Matters. (1) Ruth is a type of Christ's Gentile bride and her
experience is similar to that of any devout Christian. (2) Boaz the rich
Bethlehemite accepting this strange woman in an illustration of the redemptive
work of Jesus.The Key-words are love and faith.Analysis.I. The Sojourn at Moab,
1:1-5.II. The Return to Jerusalem, 1:6-22.III. Ruth and Boaz, Chs.2-4.1.
Gleaning the fields of Boaz, Ch.2.2. Ruth married to Boaz, Chs.3-4.A. A bold
act, Ch.3.B. Redemption of Naomi's inheritance, 4:1-12.C. Becomes wife of Boaz,
4:13-17.D. Genealogy of David, 4:18-22.Some one has said that Ch.1 is Ruth
deciding, Ch.2 is Ruth serving, Ch.3 is Ruth resting, Ch.4 is Ruth rewarded.For
Study and Discussion. (1) Each of the characters of the book. (2) The whole
story of Ruth in comparison with the stories of Judges (Chs.17-21) to get a view
of the best and worst in their social conditions. (3) The value of a trusting
soul (Ruth).* * * * *


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  CHAPTER 48: CHAPTER VIII. FIRST AND SECOND SAMUEL. 
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Chapter VIII. First and Second Samuel.Name. The name is taken from the history
of the life of Samuel recorded in the early part of the book. It means "asked of
God." The two were formerly one book and called the "First Book of Kings," the
two books of Kings being one book and called Second Kings. Samuel and Kings form
a continuous story, and give us a record of the rise, glory and fall of the
Jewish Monarchy.First Samuel.Contents. This book begins with the story of Eli.
the aged priest, judge and leader of the people. It records the birth and
childhood of Samuel, who later becomes priest and prophet of the people. It
tells of Saul's elevation to the throne and of his final downfall. Along with
this is also given the growing power of David, who is to succeed Saul as
king.The Prophets. Samuel was not only both judge and priest and prophet, but as
prophet he performed conspicuous services in several directions. Probably the
most notable of all his work was the establishment of schools of prophets, which
greatly dignified the work of the prophets. After this time, the prophet and not
the priest was the medium of communication between God and his people.Saul. As
king, Saul began well and under favorable circumstances. He gave himself to
military exploits and neglected the finer spiritual matters and soon made a
complete break with Samuel, who represented the religious-national class-and
thereby lost the support of the best elements of the nation. He then became
morose and melancholy and insanely jealous in conduct and could not, therefore,
understand the higher religious experiences that were necessary as a
representative of Jehovah on the throne of Israel.Analysis.I. Career of Samuel,
Chs.1-7.1. His birth and call, Chs.1-3.2. His conflict with the Philistines,
Chs.4-7.II. Career of Saul to his rejection, Chs.8-15.1. Chosen as King,
Chs.8-10.2. Wars with Philistines, Chs.11-14.3. He is rejected, Chs.15.III.
Career of Saul after his rejection. Chs.16-31.1. While David is at his court,
Chs.16-20. 2. While David is a refugee in Judah. Chs.21-26.3. While David is a
refugee in Philistia. Chs.27-31.For Study and Discussion. (1) The story of Eli
and his sons. (2) The birth and call of Samuel. (3) The anointing of Saul. (4)
The anointing of David. (5) The evils of jealousy as seen in Saul. (6) The
importance of respect for existing forms of government-see David's attitude
toward Saul. (7) How a man's attitude toward God and his servants can make or
mar his destiny. (8) Examples of how God uses both good and bad carrying forward
his purposes.Second Samuel.In this book, there is given the story of the career
of David while king of Israel. He was the strongest king Israel ever had and was
characterized as a fine executive, a skillful soldier and of a deeply religious
disposition. He was not without his faults, but in spite of them developed a
great empire.Analysis.I. His Reign Over Judah a Hebren, Chs.1-4.II. His reign
Over All Israel, Chs.5-10.III. His Great Sin and Its Results, Chs.11-20.IV. An
Appendix, Chs.21-34.For Study and Discussion. (1) How David became king. (2) His
victories in war. (3) His great sin and some of its consequences. (4) His
kindness toward his enemies (see also his attitude toward Saul recorded in First
Samuel). (5) The kindness of God as illustrated by the story of David's kindness
to Mephibosheth, Ch.9. (6) David's psalm of praise, Chs.22-23. (7) The different
occasions when David showed a penitent spirit (8) The great pestilence. Ch.24.*
* * * *


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  CHAPTER 49: CHAPTER IX. FIRST AND SECOND KINGS. 
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Chapter IX.First and Second Kings.Name. The name is taken from the Kings whose
deeds they narrate.Contents. It takes up the history of Israel where Second
Samuel left off and gives the account of the death of David, the reign of
Solomon, the Divided Kingdom, and the captivity.Purpose. The political changes
of Israel are given in order to show the religious condition. Everywhere there
is a conflict between faith and unbelief, between the worship of Jehovah and the
worship of Baal. We see wicked kings who introduce false worship and righteous
kings who bring about reforms and try to overthrow false worship. Israel yields
to evil and is finally cut off, but Judah repents and is restored to perpetuate
the kingdom and to be the medium through which Jesus came.The Kingdom of
Solomon. Solomon began in glory, flourished a while and then ended in disgrace.
He sacrificed the most sacred principles of the nation in order to form
alliances with other nations. He attempted to concentrate all worship on Mount
Moriah, probably hoping that in this way he might control all nations. He
finally became a tyrant and robbed the people of their liberty.The Two Kingdoms.
This is a sad story of dissension and war and defeat. Israel or the northern
kingdom was always jealous of Judah. It was by far the stronger and possessed a
much larger and more fertile land. There were nineteen king, from Jeroboam to
Hoshea, whose names and the number of years they reigned should be learned
together with the amount of scripture included in the story of each. Judah or
the southern kingdom was always a little more faithful to the true worship.
There were twenty kings, from Rehoboam to Zedekiah, whose lives with the number
of years they reigned and the scripture passages describing each, should be
tabulated and learned.The Captivity. It is made clear that the captivity is
because of sin. God having spared them for a long time. (1) Israel was taken
captivity by the Assyrian Empire, whose capital was Nineveh. This marks the end
of the northern tribes. (2) Judah was captured by the Babylonian Empire, but
after a period of seventy years, the people were restored to their own
land.Analysis of First Kings.I. The Reign of Solomon, Chs.1-11.1. His accession,
Chs.1-4.2. Building the Temple, Chs.5-8.3. His greatness and sin, Chs.9-11.II.
The Revolt and Sin of The Ten Tribes. Chs.12-16.III. The Reign of Ahab and the
Career of Elijah, Chs.17-22.Analysis of Second Kings.I. The last days of Elijah,
Chs.1-2.II. The career of Elisha, Chs.3-8.III. The dynasty of Jehu, Chs.9-14.IV.
The fall of Israel, Chs.15-17.V. The Kingdom of Judah, Chs.18-25.For Study and
Discussion (1) Contrast the character of David with that of Solomon. Give the
ideal elements and the defects of each. Also compare them as rulers. (2)
Contrast the character of Elijah with that of Elisha. Point out the elements of
strength and weakness in each. Compare the great moral and religious truth
taught by each as well as the great deeds performed by them. (3) Study this as
the cradle of liberty. Note Elijah's resistance of tyrants and Ahab in the
vineyard of Naboth. Look for other instances. (4) Consider the place of the
prophets. Note their activity in the affairs of government. Glance through these
books and make a list of all prophets who are named and note the character of
their message and the king or nation to whom each spoke. (5) Make a list of the
kings of Israel and learn the story of Jeroboam I, Omri, Ahab, Jehu, Jeroboam II
and Hoshea. (6) Make a list of the kings of Judah and learn the principal events
and the general character of the reign of Rehoboam, Jehoshaphat, Joash, Uzziah,
Ahaz, Hezekiah, Manasseh, Josiah and Zedekiah. (7) The fall of Judah. (8) The
failure of human governments, (a) the cause, (b) the manifestation and result. *
* * * *


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  CHAPTER 50: CHAPTER X. FIRST AND SECOND CHRONICLES. 
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Chapter X.First and Second Chronicles.Name. The name Chronicles was given by
Jerome. They were the "words of days" and the translators of the Septuagint
named them the "things omitted." They were originally one book.Contents.
Beginning with Adam the history of Israel is rewritten down to the return of
Judah from captivity.Relation to Former Books. It covers the same field as all
the others. To this time the books have fitted one into another and formed a
continuous history. Here we double back and review the whole history, beginning
with Adam, and coming down to the edict of Cyrus which permitted the exiled Jews
to return to Jerusalem.Religious Purpose of the Narratives. Several things show
these books to have a religious purpose. (1) God's care of his people and his
purpose to save them is given special emphasis. (2) The building of the temple
is given much prominence. (3) The kings who served God and destroyed idols are
given the most conspicuous place. (4) He follows the line of Judah. only
mentioning Israel where it seemed necessary. In this way he was following the
Messianic line through David. (5) The priestly spirit permeates these books
instead of the prophetic elements as in the earlier historical books. The aim,
therefore, seems to be to teach rather than to narrate. He seems to teach that
virtue and vice, in private or in national affairs, will surely receive their
dues-that God must be taken into account in the life of individuals and of
nations.Analysis of First Chronicles.I. The Genealogies, Chs.1-9.II. The Reign
of David, Chs.10-29.1. Accession and great men, Chs.10-12.2. Zeal for Jehovah's
house, Chs.13-17.3. His victories, Chs.18-20.4. The numbering of the people,
Chs.21.5. Provision for the temple, Chs.22-29.Analysis of Second Chronicles.I.
The Reign of Solomon, Chs.1-9.1. Building of the temple, Cha.1-4.2. Dedication
of the temple, Chs.5-7.3. Solomon's greatness and wealth, Chs.8-9.II. Judah
After the Revolt of the Ten Tribes, Chs.10-36.1. Reign of Rehoboam, Chs.10-12.2.
Victory of Abijah, Chs.13.3. Reign of Asa, Chs.14-16.4. Reign of Jehoshaphat,
Chs.21-28.5. Reign of Hezekiah, Chs.29-32.6. Reign of Manasseh and Amon,
Ch.33.7. Reign of Josiah, Chs.34-35.8. The captivity, Ch, 36. For Study and
Discussion. (1) The great men of David. (2) The different victories won by
David. (3) The dedication of the temple, especially the prayer. (4) The wealth
and follies of Solomon. (5) The scripture and God's house as a means and source
of all information, see: (a) Asa's restoration of the altar and its vessels, (b)
Jehoshaphat's teaching the people God's law, (c) Joash and God's restored house,
(d) The reforms Of Josiah. (6) The reign of Manasseh. (7) The nature of the
worship of Judah. (8) The captivity. (9) The value of true religion to a nation.
(10) The evil results of idolatry.* * * * *


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  CHAPTER 51: CHAPTER XI. EZRA, NEHEMIAH AND ESTHER. 
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Chapter XI.Ezra, Nehemiah and Ester.Ezra and Nehemiah.Name. Ezra and Nehemiah
were formerly counted as one book and contain the account of the restoration of
the exiles to Jerusalem and the re- establishment of their worship. They soon
came to be called First and Second Ezra. Jerome first called the second book
Nehemiah. Wycliffe called them the first and second Esdras and later they were
called the books of Esdras otherwise the Nehemiahs. The present names were first
given in the Geneva Bible (1560). Ezra is so called from the author and
principal character, the name meaning "help". Nehemiah is so called from the
principal character, whose name means "Jehovah comforts."Other Books. Three
other books should be read in connection with this study. (1) The book of
Esther, which relates to this time and should be read between chapters 6 and 7
of the book of Ezra. (2) The books of Haggai and Zechariah. These two prophets
were associated with the first return of Zerubbabel and their words incited the
Jews to complete the temple in spite of opposition.The Return from Captivity.
The return consisted of three expeditions led respectively by Zerubbabel. Ezra
and Nehemiah. The time covered can not be accurately calculated. It is probably
not fewer than ninety years. Some think it may have been as many as one hundred
and ten years.Analysis of Ezra.I. The Rebuilding of the Temple, Chs.1-6.1. The
proclamation of Cyrus, 1.2. Those who returned, 2.3. The foundation laid, 3.4.
The work hindered, 4.5. The work finished, 5-6.II. The Reforms of Ezra,
Chs.7-10.1. Ezra's Journey, 7-82. The confession of sin, 9.3. The covenant to
keep the law.10.For Study and Discussion. (1) The traits of character displayed
by Ezra. (2) The reforms of Ezra. (a) What were they? (b) Parallel conditions of
today. (3) The adversaries of Judah. (a) Who were they? (b) The nature of their
opposition. (4) The decree of Cyrus. (5) The expedition of Zerubbabel and Ezra.
(6) Ezra's commission and the king's orders 7:1-26. (7) God's use of friends and
enemies in forwarding his purposes.Analysis of Nehemiah. I. The Rebuilding of
the Wall, Chs.1-7.1. Nehemiah permitted to go to Jerusalem, 1-2.2. The work on
the walls and its hindrance, 3-7.II. The Covenant to Keep the Law, Chs.8-10.1.
The law read, 8.2. Confession made, 9.3. The covenant made, 10.III. The Walls
Dedicated and Nehemiah's Reform, Chs.11-13.1. Those who dwelt in the city,
11:1-12:26.2. The walls dedicated, 12:27-47 end.3. Evils corrected, Ch.13.For
Study and Discussion. (1) Point out elements of strength in the character and
work of Nehemiah. (2) The greatness and difficulty of Nehemiah's task, (a) the
rubbish, (b) the size and length of the wall, (c) the strength of their enemies.
(3) The reforms of Nehemiah, (a) religious, (b) moral, (c) political. (4) The
public meeting and new festival, 8:1-18. (5) The covenant 9:1-10:39. (6) The
repeopling of Jerusalem, Chs.11-12.Name. This is taken from its principal
character, a Jewish maiden became queen of a Persian King.Purpose. To explain
the origin of the feast of Purim work of providence for God's people.Time. The
events narrated are thought to have occurred about 56 years after the first
return of Zerubbabel in 536 B. C. The King then would be Xerxes the Great, and
the drunken feast may have been preparatory to the invasion of Greece in the
third year of his reign. Connection with Other Books. There is no connection
between Esther and the other books of the Bible. While it is a story of the time
when the Jews were returning to Jerusalem, and very likely should come between
the first and second return, and, therefore, between the sixth and seventh
chapters of Ezra, the incident stands alone. Without it we would lose much of
our knowledge of that period.The Story. While Esther stands out as the principal
character, the whole story turns on the refusal of Mordecai to bow down to
Haman, which would have been to show him divine honor. He did not hate Haman
but, as a Jew could not worship any other than God. He dared to stand for
principle at the risk of his life.The Name of God. One of the peculiarities of
the book is that it nowhere mentions the name of God, or makes any reference to
him. This may be because his name was held secret and sacred at that time.
However, God's power and His care of His people are everywhere implied in the
book.AnalysisI. Esther Made Queen, Chs.1-2.1. Queen Vashti dethroned. Ch.1.2.
Esther made queen. Ch.2.II. Haman's Plot and its Defeat. Chs.3-8.1. Haman plots
the destruction of the Jews. Ch.3.2. The Jews' mourning and Mordecai's plea to
Esther. Ch.4.3. Esther banquets Haman and the King, Ch.5.4. Mordecai highly
honored for former service. Ch.6.5. Esther's plea granted and Haman hanged,
Ch.7,6. The Jews allowed defense and Mordecai advanced, Ch.8.III. The Jews'
Deliverance, Chs.9-10.1. Their enemies slain, 9:1-16.2. A memorial feast is
established.9:17-32 end.3. Mordecai made great, Ch.10.For Study and Discussion.
(1) The character of the king, Vashti, Mordecai, Esther and Haman. (2)
Mordecai's plea to Esther. (3) The honor of Mordecai and humiliation of Haman,
Ch.6. (4) The destruction of their enemies. (5) The feast of Purim, 9:17-32. (6)
Truth about God seen in this book. (7) Why not name the book Mordecai or
Vashti-are they not as heroic as Esther? (8) The race devotion of the Jews, then
and now. (9) Persian life as seen in the book.* * * * *


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  CHAPTER 52: CHAPTER XII. JOB. 
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Chapter XII.Job.Name. Job, from its chief character, or hero, and mean
"Persecuted."Date. Neither the date nor the author can be determined with
certainty. I incline to the theory of the Job authorship.Connection with Other
Books. It stands alone, being one of the so- called wisdom books of the Bible.
It nowhere alludes to the Mosaic law or the history of Israel.Literary
Characteristics. Chapters one and two and parts of chapter forty-two are prose.
All the rest is poetry. The different speakers may have been real speakers, or
characters created by one writer to make the story. There is, however, little
doubt that the story is founded on historical facts.The Problems of the Book.
This book raises several great questions, that are common to the race, and
directly or indirectly discusses them. Among those questions the following are
the most important. (1) Is there any goodness without reward? "Doth Job serve
God or naught"? (2) Why do the righteous suffer and why does sin go unpunished?
(3) Does God really care for and protect his people who fear him? (4) Is
adversity and affliction a sign that the sufferer is wicked? (5) Is God a God of
pity and mercy!The Argument. The argument proceeds as follows: (1) There is a
conference between God and Satan and the consequent affliction of Job. (2) The
first cycle of discussion with his three friends in which they charge Job with
sin and he denies the charge. (3) The second cycle of discussion. In this Job's
friends argue that his claim of innocence is a further evidence of his guilt and
impending danger. (4) The third cycle. In this cycle Job's friends argue that
his afflictions are just the kind that would come to one who yielded to
temptations such as those to which he is subject. In each of the three cycles of
discussion with his friends, Eliphaz, Bildad and Zophar, each argues with Job
except that Zophar remains silent in the third cycle. They speak in the same
order each time. (5) Elihu shows how Job accuses God wrongly while vindicating
himself and asserts that suffering instructs us in righteousness and prevents us
from sinning. (6) God intervenes and in two addresses instructs Job. In the
first address, Job is shown the creative power of the Almighty and his own folly
in answering God whom animals by instinct fear. In the second address, Job is
shown that one should know how to rule the world and correct its evils before
one complains at or accuses God. (7) Job prays and is restored. Purpose. The
purpose of the book, then, is to justify the wisdom and goodness of God in
matters of human suffering and especially to show that all suffering is not
punitive.Job's temptation. Job's temptation came by stages and consisted largely
in a series of losses as follows: (1) His property, (2) His children, (3) His
health, (4) His wife's confidence-she would have him curse God and die. (5) His
friends who now think him a sinner, (6) The joy of life-he cursed the day of his
birth, (7) His confidence in the goodness of God-he said to God, "Why hast thou
set me as a mark for thee?" In his reply to Elihu he doubts the justice if not
the very existence of God.Analysis.I. Job's Wealth and Affliction. Chs.1-2.II.
The Discussion of Job and His Three Friends. Cha.3-31.1. The first cycle,
3-14.2. The second cycle, Chs.15-21.3. The third cycle, Chs.22-31.III. The
Speech of Elihu, Chs.32-37.IV. The Addresses of God, Chs.38-41.1. The first
address, 38-39.2. The second address, 40-41.V. Job's Restoration, Ch.42.For
Study and Discussion. (1) The personality and malice of Satan. Point out his
false accusations against Job and God, also the signs of his power. (2)
Concerning man look for evidence of: (a) The folly of self-righteousness, (b)
The vileness of the most perfect man in God's sight, (c) The impossibility of
man, by wisdom, apart from grace, finding God. (3) Concerning God, gather
evidence of his wisdom, perfection and goodness. (4) Job's disappointment in his
friends. (5) Elements of truth and falsehood in the theory of Job's friends. (6)
Job's despair of the present, his view of Sheol and his view of the future. Does
he believe in a future life or think all ends with the grave? (7) Does the book
really explain why the righteous are allowed to suffer? (8) Make a list of the
striking passages especially worthy of remembering.* * * * *


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  CHAPTER 53: CHAPTER XIII. PSALMS AND PROVERBS. 
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Chapter XIII.Psalms and Proverbs.Psalms.Name. The Hebrew word means praises or
hymns, while the Greek word means psalms. It may well be called the "Hebrew
Prayer and Praise Book." The prevailing note is one of praise, though some are
sad and plaintive while others are philosophical.Authors. Of the 150 Psalms,
there is no means of determining the authorship of 50. The authors named for
others are David, Asaph, the sons of Korah, Herman, Ethan, Moses and Solomon. Of
the 100 whose authorship is indicated, David is credited with 73, and in the New
Testament he alone is referred to as the author of them. Lu.20:42.Relation to
the Other Old Testament Books. It has been called the heart of the entire Bible,
but its relation to the Old Testament is especially intimate. All divine
manifestations are viewed in regard to their bearing on the inner experience.
History is interpreted in the light of a passion for truth and righteousness and
as showing forth the nearness of our relation to God.The Subjects of the Psalms.
It is very difficult to make any sort of classification of the Psalms and any
classification is open to criticism. For this reason many groupings have been
suggested. The following, taken from different sources, may be of help. (1)
Hymns of praise, 8, 18, 19, 104, 145, 147, etc. (2) National hymns, 105, 106,
114, etc. (3) Temple hymns or hymns for public worship, 15, 24, 87, etc. (4)
Hymns relating to trial and calamity, 9, 22, 55, 56, 109, etc. (5) Messianic
Psalms, 2,16, 40, 72, 110, etc. (6) Hymns of general religious character, 89,
90, 91, 121, 127, etc.The following classification has been given in the hope of
suggesting the most prominent religious characteristics of the Psalms. (1) Those
that recognize the one infinite, all-wise and omnipotent God. (2) Those that
recognize the universality of his love and providence and goodness. (3) Those
showing abhorrence of all idols and the rejection of all subordinate deities.
(4) Those giving prophetic glimpses of the Divine Son and of his redeeming work
on earth. (5) Those showing the terrible nature of sin, the divine hatred of it
and judgment of God upon sinners. (6) Those teaching the doctrines of
forgiveness, divine mercy, and the duty of repentance. (7) Those emphasizing the
beauty of holiness, the importance of faith and the soul's privilege of
communion with God.Analysis.1. Davidic Psalms.1-41. These are not only ascribed
to him but reflect much of his life and faith.2. Historical Psalms.42-72. These
are ascribed to several authors, those of the sons of Korah being prominent and
are especially full of historical facts.3. Liturgical or Ritualistic
Psalms.73-89. Most of them are ascribed to Asaph and, besides being specially
prescribed for worship, they are strongly historical.4. Other Pre-Captivity
Psalms.90-106. Ten are anonymous, one is Moses' (Ps.90) and the rest David's.
They reflect much of the pre-captivity sentiment and history.5. Psalms of the
Captivity and Return.107-150. Matters pertaining to the captivity and return to
Jerusalem.For Study and Discussion. (1) On what occasion were the following
Palms probably composed: (a) Psalm 3 (2 Sam.15). (b) Psalm 24 (2 Sam.6:12-17).
(c) Psalm 56 (1 Sam.21:10-15). (d) Psalms 75 and 76 (2 Kings 19:32-37). (e)
Psalm 109 (1 Sam.22:9-23). (f) Psalm 74 (2 Kings 25:2-18). (g) Psalm 60 (1
Chron.18:11-13). (2) What is the subject of Psalms 23, 84, 103,133 and 137? (3)
What doctrine of the divine character is taught in each of the following Psalms;
8, 19, 33, 46, 93, 115 and 139? Proverbs.Practical Value of the Book of
Proverbs. The proverbs emphasize the external religious life. They teach how to
practice religion and overcome the daily temptations. They express a belief in
God and his rule over the universe and, therefore, seek to make his religion the
controlling motive in life and conduct. They breathe a profound religious spirit
and a lofty religious conception, but put most stress upon the doing of religion
in all the relations of life. Davison says: "For the writers of Proverbs
religion means good sense, religion means mastery of affairs, religion means
strength and manliness and success, religion means a well furnished intellect
employing the best means to accomplish the highest ends." This statement is
correct as far as the side of duty emphasized is concerned.Nature of Proverbs.
(1) There is a voice of wisdom which speaks words of wisdom, understanding,
knowledge, prudence, subtility, instruction, discretion and the fear of Jehovah,
and furnishes us with good advice for every condition of life. (2) There is a
voice of folly, which speaks words of folly, simplicity, stupidity, ignorance,
brutishness and villainy, and lifts her voice wherever wisdom speaks. (3) Wisdom
is contrasted with folly, which often issues in simplicity and scorning. (4)
Wisdom is personified, as if it were God speaking about the practical, moral,
intellectual and religious duties of men. (5) Christ finds Himself in the book,
Lu.24:27, and if Christ be substituted for wisdom, where it is found, a new and
wonderful power will be seen in the book.Scheme of the Considerations Found in
Proverbs. The first sphere-the home, father and children, 1:8-9 and Chs.2-7.
Key-word here is "my son." The second sphere-friendship; companions is the
important word.1:10-19. The third sphere-the world beyond.Analysis.I. Praise of
Wisdom. Chs.1-9. This is shown by contrast with folly.1. The design and some
fundamental maxims, 1:1-19.2. Wisdom's warnings, 1:20 end.3. Wisdom will reveal
God and righteousness and save one from wicked men and strange women, Ch.2.4.
Description of the life of wisdom, Ch.3.5. Wisdom the best way, Ch.4.6. The
strange woman, Ch.5.7. Against various evils, Ch.6.8. Wisdom's warnings against
the seductions of an adulterous, Ch.7.9. Wisdom makes an appeal, Ch.8.10. Wisdom
gives her invitations, Ch.9.II. Practical Proverbs of Solomon.10:1-22:16. These
are separate and cannot be classified.III. Words of the Wise.22:17-24 end.
Sometimes called commendations of justice. There are several authors, but no
common topic.IV. Proverbs of Solomon, copied by the scribes of Hezekiah, Chs.25-
29.V. Words of Agur. Ch.30. From one who has tried "to find out God unto
perfection and found the task above him."VI. Words of Lemuel, Ch.31.1. The duty
of Kings, 1-9.2. The praise of a virtuous woman or good wife, 10-31.For Study
and Discussion. (1) Collect passages that tell of the rewards of virtue and
piety. (2) Cite passages that show the evils of: sloth or indolence, of
wine-drinking and drunkenness, of tale-bearing, of family contentions. (3) Make
a list of the chief thoughts of the book concerning God, man, and other great
religious teachings of our day. (4) What is said of a man who rules his own
spirit, of a good name, of obedience to parents, of fitly spoken words, of a
beautiful woman who lacks discretion, of a liberal soul, of a false balance, of
a soft answer, of a wise son. Find where the answers are found (5) The Peril of
following an unchaste love (woman), chapter 5. (6) Folly of yielding to the
wiles of an harlot, chapter 7. (7) The description of a worthy woman, 31:10
end.* * * * *


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  CHAPTER 54: CHAPTER XIV. ECCLESIASTES AND THE SONG OF SOLOMON. 
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Chapter XIV.Ecclesiastes and the Song of Solomon.Ecclesiastes. Name. The Hebrew
word means preacher and refers to or signifies one who calls together and
addresses assemblies.The Personal or Human Element. Such expressions as "I
perceived," "I said in my heart," "I saw," etc., indicate that it is not the
will of God that is developed but a man is telling of his own ventures and utter
failure.The General View or Key-phrase is "under the sun," with the sad refrain,
"vanity of vanities, all is vanity", and shows how a man under the best possible
conditions sought for joy and peace, trying at its best every human resource. He
had the best that could be gotten, from human wisdom, from wealth, from worldly
pleasure, from worldly honor, only to find that all was "vanity and vexation of
spirit." It is what a man, with the knowledge of a holy God, and that He will
bring all into judgment, has learned of the emptiness of things "under the sun"
and of the whole duty of man to "fear God and keep his commandments."Purpose of
the Book. The purpose, then, is not to express the doubts or skepticism of the
writer, not to record the complaining of a bitter spirit. It is not the story of
a pessimist or of an evil man turned moralist. But it is intended to show that,
if one should realize all the aims, hopes and aspirations of life, they would
not bring satisfaction to the heart. His experience is used to show the result
of successful worldliness and self-gratification in contrast with the outcome of
the higher wisdom of the Godly life. We are shown that man was not made for this
world alone and not for selfish achievement or gratification, but to fulfill
some great plan of God for him which he will accomplish through obedience and
Divine service. The Date and Authorship. The opening verse and certain other
passages such as some of the conditions as well as the characters of the persons
represented in the book give the impression that Solomon wrote it, but there are
other evidences that point to some other author. Neither the author nor the date
of writing has been definitely determined.Analysis.I. The Vanities of Life.
Chs.1-4. seen in both experience and observation.1. The Vanity of what he has
experienced, 1-2.2. The Vanity of what he has observed, 3-4.II. Practical
Wisdom, Chs.5-7.1. Some prudential maxims, Chs.5.2. Some Vanities, Ch.6.3. The
best way to get along in life, Ch.7.III. Rules for a Happy Life, Chs.8-11.IV.
Conclusion of the Whole Matter, Ch.13.For Study and Discussion. (1) Make a list
of all the different things enumerated as a failure or vanity. (2) Make a list
of the different things coming to us as God's gift of providence. (3) Make a
list of prudential maxims or rules which teach how to live rightly and to lift
us above the tribulations and defeat of life. (4) Does the author think seeking
pleasure is the real business of life? (5) Does he deny the value of altruistic
service? (6) Does he believe in the future life and in future rewards?Song of
Solomon.Name. Song of Songs which is Solomon's. It is also called Canticles,
meaning Song of Songs and is so-called, perhaps, because of its very great
beauty.The Subject. The subject is faithful love, seen in a woman who though
subjected to the temptations of an oriental court, remains faithful to her old
lover. She, a country girl of the north, attracts the attention of the king who
brings her to Jerusalem and offers her every inducement to become the wife of
the king. But upon final refusal she is allowed to return home to her lover, a
country shepherd lad.Meaning of the Story. (1) To the Jews of that time it was a
call to purity of life, for a return to those relations which God had ordained
between man and woman. It was a protest against polygamy which had become almost
universal. Indeed, they regarded it as setting forth the whole history of
Israel. (2) To the Christian it sets forth in allegory, Christ and his church as
Bridegroom and Bride and the fullness of love which unites the believer and his
Savior. (3) To all the world there is shown the purity and constancy of a
woman's love and devotion to her ideals. It furnishes ideal which, if properly
held up, would cast out of human society all those monstrous practices that come
from unworthy ideals.The Style. It is part dialogue and part monologue. Their
love on both sides is expressed in that sensuous way common among the oriental
peoples. Many of the allusions give rise to the belief that it was written to
celebrate the nuptials of Solomon and the daughter of Pharaoh.Analysis.I. The
King's first attempt to win the Virgin's love.1:1-2:7.1. She converses with the
ladies of the court, 1:1-8.2. The King's first attempt fails to win her,
1:9-2:7.II. The King's second effort to win her love, 2:8-5:8.1. The virgin
recalls her former happiness when with her lover at home, 2:8-17.2. In a dream
she goes in search of him, 3:1-5.3. The King shows her his glory and greatness,
3:6-11.4. She again rejects his love in spite of his praise of her beauty,
4:1-7.5. She longs for her absent lover, 4:8-5:1.6. She dreams of seeking in
vain for him, 5:2-8.III. The King's third attempt to win her, 5:9-8:4.1. The
ladies of the court cannot understand her faithfulness to her old
lover.5:9-6:3.2. The King's third effort to win her is met with the declaration
of her purpose to remain true to her absent lover, 6:4-8:4.VI. The Triumph of
the Maiden, 8:5-14. She returns to her home among the hills of the north and is
reunited with her shepherd lover.For Study and Discussion. (1) Make a list of
the passages by which the woman's beauty is described. (2) Passages that suggest
the relation of the saved soul to Christ. (3) Passages that suggest the glory of
the church. (4) Some of the passages by which the love of the woman and of the
king is expressed. (5) The basis of human love.2:2-3. (6) The strength of human
lover, 8:6-7. (7) The interpretation of human love in terms of divine love.* * *
* *


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  CHAPTER 55: CHAPTER XV. ISAIAH. 
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Chapter XV.Isaiah.Prophet. In the study of the messages of the prophets we
should understand that the meaning of the term prophets may be: (1) A person
employed in the public utterance of religious discourse, very much as the
preacher of today. This was the most common function of the prophet. Some were
reformers while others were evangelists or revivalists. (2) One who performed
the function of the scribes and wrote the history and biography and annals of
their nations. In this capacity they compiled or wrote large portions of the
books of the Old Testament. (3) One who was able to discern the future and
foretell events which would transpire afterward.The Prophetical Books. All take
their name from the Prophets whose messages they bear. They are written largely
in the poetic style and are usually divided into two divisions. (1) The major
prophets which include Isaiah. Jeremiah, Lamentations, Ezekiel and Daniel. (2)
The minor prophets, including the other twelve. This division is based on the
bulk of material in the books and is unscientific and misleading, since it
suggests that some are more important than others. They are more appropriately
divided according to their place in the prophetic order or the period of
Israel's history when they prophesied, somewhat as follows: 1. The Pre-exilic
prophets, or those who prophesied before the exile. These are, (1) Jonah, Amos
and Hosea, prophets of Israel. (2) Obadiah, Joel, Isaiah, Micah, Nahum,
Habakkuk, Zephaniah, and Jeremiah, prophets of Judah.2. The exilic prophets,
Ezekiel and Daniel.3. The Post-exilic prophets, prophets who prophesied after
the captivity. All are of Judah and are Haggai, Zechariah and Malachi.
Jeremiah's ministry perhaps extended into the period of the captivity. There is
great uncertainty about the chronology of Obadiah, Joel and Jonah. There is
differences of opinion as to whether certain of the prophets belong to Judah or
Israel. Micah is an example. The teacher will be able to give reasons for this
difference.The Study of the Prophets. The student should hold in mind that the
prophet deals primarily with the moral and religious conditions of his own
people at the time of his ministry. His denunciations, warnings and exhortations
are, therefore, not abstract principles, but are local and for Israel. The
prophet was then first of all a Jewish patriot and revivalist filled with the
Holy Ghost and with zeal for Israel.The predictive elements of the prophetic
books must be interpreted in the light, (1) of a nearby or local fulfillment,
such as of the dispersion and restoration, and (2) of a far off and greater
fulfillment of which the first is only a forerunner, such as the advent of the
Messiah and his glorious reign over the whole earth. The interpretation of
prophecy should generally be in the literal, natural and unforced meaning of the
words. The following passages will show how prophecy, already fulfilled, has
been fulfilled literally and not allegorically. Gen.15:13-16; 16:11-12;
Dt.28:62-67; Ps.22:1, 7, 8, 15-18; Is.7:14; 53:2-9; Hos.3:4; Joel 2:28-29:
Mic.5:2; Acts 2:16- 18; Matt.21:4-5; Lu.1:20, 31; Acts 1:5; Matt.2:4-6;
Lu.21:16.17, 24; Acts 21:10-11.In a given book of prophecy, the book should be
read carefully and all the different subjects treated, noted. This should be
followed by a careful study to find what is said about the several topics
already found. To illustrate, the prophet may mention himself, Jerusalem,
Israel, Judah, Babylon or Egypt, etc. One should learn what is said of each.
This will make necessary the student's learning all he can of the history of the
different subjects mentioned that he may understand the prophecy about it.The
Prophet Isaiah. Several things are known of him. (1) He was called to his work
the last year of the reign of Uzziah. (2) He lived at Jerusalem during the
reigns of Uzziah, Jotham, Ahaz and Hezekiah, and most of his life seems to have
been spent as a sort of court preacher or chaplain to the king. (3) He is the
most renowned of all the Old Testament prophets, his visions not being
restricted to his own country and times. He spoke for all nations and for all
times, being restricted to his own country and times. "He was a man of powerful
intellect, great integrity and remarkable force of character." (4) He is quoted
more in the New Testament than any of the other prophets and, because of the
relation of his teaching to New Testament times and teachings, his prophesies
have been called the "Bridge between the old and new covenants." (5) He married
and had two sons.The Nature of His Teachings. In his inaugural vision recorded
in the sixth chapter Isaiah has impressed upon him some truths that shaped his
whole career. He saw: (1) The holiness and majesty of God; (2) The corruption of
those about him; (3) The certainty of awful judgment upon the wicked; (4) The
blessing of those whose lives are approved of God; and (5) The salvation of a
remnant that was to be the seed of a new Israel. With these truths burning in
his soul he pressed the battle of righteousness into every sphere of life. He
strove to regenerate the entire national life. He tried to make not only
religious worship, but commerce and politics so pure that it could all become a
service acceptable to God. He, therefore, became a religious teacher, preacher,
social reformer, statesman and seer.Conditions of Israel (The Northern Kingdom).
Isaiah began to prophecy when it was outwardly rich and prosperous under the
rule of Jereboam IL Inwardly it was very corrupt. It soon went to pieces,
however (621 B. C.), being conquered and carried into captivity by the
Assyrians.Conditions of Judah (The Southern Kingdom). During the reigns of Ahaz,
Jotham and Uzziah, oppression, wickedness and idolatry existed everywhere. Ahaz
made an alliance with Assyria, which finally brought destruction to Israel, but
Hezekiah listened to Isaiah and made reforms, and God destroyed the Assyrian
army before Jerusalem was destroyed.Nature of the Contents of the Book. The
contents of the Book have been said to include: (1) Warnings and threats against
his own people because of their sins. (2) Sketches of the history of his times.
(3) Prophesies of the return of Israel from captivity. (4) Prophesies concerning
the coming of the Messiah. (S) Predictions of the judgment of God on other
nations. (6) Discourses that urge upon Israel moral and religious reformation.
(7) Visions of the future glory and prosperity of the church. (8) Expressions of
thanksgiving and praise.The Center of Interest. The prophet deals primarily with
the nation and not with the individual. He speaks primarily of the present and
not of the future. These two facts must be kept constantly in mind as we read
and interpret the book. Analysis.I. Discourses Concerning Judah and Israel,
Chs.1-12.1. Some promises and rebukes, Chs.1-6.2. The book of Immanuel,
Chs.7-12.II. Prophesies against Foreign Nations, Chs.13-23. III. The Judgment of
the World and the Triumph of God's People, Chs.24-27.1. The judgments. Ch.24.2.
The triumph. Chs.25-27.IV. Judah's Relation to Egypt and Assyria, Chs.38-32.V.
The Great Deliverance of Jerusalem, Chs.33-39.VI. The Book of Consolation,
Chs.40-66.1. God's preparation for certain deliverance, Chs.40-48.2. Jehovah's
servant, the Messiah, will bring this deliverance. Chs.49-57.3. The restoration
of Zion and the Messianic Kingdom, with promises and warnings for the future.
Chs.58-66.For Study and Discussion. (1) The sins of Israel and Judah that he
rebukes. (2) Other nations against which he makes predictions and what he said
of each. (3) Isaiah's call. Ch.6. (4) Isaiah's errand to Ahaz, Ch.7. (5) The way
in which Isaiah rests the sole deity of Jehovah upon his ability to predict a
future, Ch.41. Give other illustrations. (6) The express predictions of the
Messiah as we find them fulfilled in Jesus. (7) Point out the passages
portraying the future glory of the church and the spiritual prosperity of the
race. (8) Passages predicting the restoration of the Jews from captivity. (9)
Some predictions already fulfilled: (a) God's judgments on the kings of Israel
and the nation of Israel, Ch.7. (b) The overthrow of Sennacherib, Chs.13 and 37.
(c) Disasters which should overtake Babylon, Damascus, Egypt, Moab and Idumea,
Chs.13, 15, 18, 19 and 34. (d) Vivid and marvelous descriptions of the final
fate of Babylon and Idumea, 13:19-22; 34:10-17. (10) The theology of Isaiah or
his views on such subjects as the moral condition of man, the need of a
redeemer, the consequences of redemption, Divine Providence, the majesty and
holiness of God, the future life, etc.* * * * *


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  CHAPTER 56: CHAPTER XVI. JEREMIAH AND LAMENTATIONS. 
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Chapter XVI.Jeremiah and Lamentations.The Author. (1) His name means "Exalted of
Jehovah," and he is ranked second among the great Old Testament writers. (2) He
lived the last of the sixth and the first of the fifth centuries before Christ.
His ministry began in 626 B. C., the thirteenth year of Josiah (1:2), and lasted
about forty years. He probably died in Babylon during the early years of the
captivity. (3) He was of a sensitive nature, mild, timid, and inclined to
melancholy. He was devoutly religious and naturally shrank from giving pain to
others. (4) He was uncommonly bold and courageous in declaring the message of
God, it was unpopular and subjected him to hatred and even to suffering wrong.
He was unsparing in the denunciations and rebukes administered to his nation,
not even sparing the prince. (5) He is called the weeping prophet. He was
distressed both by the disobedience and apostasy of Israel and by the evil which
he foresaw. Being very devoutly religious, he was pained by the impiety of his
time.Condition of the Nations. (1) Israel, the northern kingdom, had been
carried into captivity and Judah stood alone against her enemies. (2) Judah had
fallen into a bad state, but Josiah, who reigned when Jeremiah began his
ministry, attempted to bring about reforms and restore the old order. After his
death, however, wickedness grew more and more until, in the later part of the
life of Jeremiah, Jerusalem and the temple were destroyed by Nebuchadnezzar and
Judah was led away in captivity. (3) The world powers of the time of Jeremiah's
birth were Assyria and Egypt. They were contending for supremacy. But Jeremiah
lived to see both of them subdued and Babylon mistress of the world. He foresaw
also how Babylon would fall and how a kingdom greater than all would rise
wherein there would be righteousness and peace.Jeremiah.The book of Jeremiah is
composed principally of sketches of biography, history and prophecy, but the
events and chapters are not in chronological order. It closes the period of the
monarchy and marks the destruction of the holy city and of the sanctuary and
tells of the death agony of the nation of Israel, God's chosen people. But he
saw far beyond the judgments of the near future to a brighter day when the
eternal purpose of divine grace would be realized. The book, therefore,
emphasizes the future glory of the kingdom of God which must endure though
Israel does perish. He made two special contributions to the truth as understood
in his time. (1) The spirituality of religion. He saw the coming overthrow of
their national and formal religion and realized that, to survive that crisis,
religion must not be national, but individual and spiritual. (2) Personal
responsibility (31:29-30). If religion was to be a spiritual condition of the
individual, the doctrine of personal responsibility was a logical necessity.
These two teachings constitute a great step forward.Analysis.I. The Prophet's
Call and Assurance, Ch.1.II. Judah Called to Repentance, Chs.2-22.1. Her sins
set forth, Chs.2-62. The call to repentance, Chs.7-10. 3. The appeal to the
covenant, Chs.11-13.4. Rejection and captivity foretold, Chs.14-22.III. The Book
of Consolation, Chs.23-33.1. The restoration of the remnant, Chs.22-29.2. The
complete restoration, Chs.30-33.IV. The Doom of Jerusalem Due to the People's
Wickedness, Chs.34-36.V. The History of Jeremiah and His Times, Chs.37-45.VI.
Prophecies Against Foreign Nations, Chs, 46-51.VII. Historical Appendix,
Ch.52.Lamentations.The name means elegies or mournful or plaintive poems. It was
formerly a part of Jeremiah and represents the sorrows of Jeremiah when the
calamities which he had predicted befell his people, who had often despised and
rejected him for his messages. He chose to live with them in their suffering and
out of his weeping pointed them to a star of hope. There are five independent
poems in as many chapters. Chapters 1, 2, 4 and 5 have each 22 verses or just
the number of the Hebrew alphabet. Chapter 3 has 66 verses or just three times
the number of the alphabet. The first four chapters are acrostic, that is each
verse begins with a letter of the Hebrew alphabet. In chapter three, each letter
is used in order and is three times repeated as the initial letter of three
successive lines.Analysis.I. The Misery of Jerusalem, Ch.1.II. The Cause of the
People's Suffering, Ch.2.III. The Basis of Hope, Ch.3.IV. The Past and Present
of Israel, Ch.4.V. The Final Appeal for Restoration, Ch.5.For Study and
Discussion. (1) Make a list of the evils predicted against the people because of
their sins. (Example 19:7-9). (2) Make a list of the different sins and vices of
which Jeremiah accuses Israel. (Example 2:12; 3:20, etc.) (3) Point out all the
prophesies of Divine judgment against other nations and analyze the punishment
foretold. (Example 5:18-25). (4) Study the case of fidelity to parents given in
Ch.35. (5) Collect all passages in both books which tell of the Messiah and of
Messianic times and make a study of each (as 23:5-6). (6) Select a few of the
striking passages of Lamentations and show how they apply to the facts of
history. (6) The sign and type of the destruction of the land. Chs.13-14. (8)
The potter an illustration of God's power over nations, Chs.18-19. (9) The
illustration of the return, seen in the figs, Ch.24. (10) Jeremiah's letter to
the captive, Ch.29. (11) Jeremiah's love for Judah-it saw their faults, rebuked
them for their sins, but did not desert them when they were in suffering,
because they despised his advice.* * * * *


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  CHAPTER 57: CHAPTER XVII. EZEKIEL AND DANIEL. 
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Chapter XVII.Ezekiel and Daniel.Ezekiel.The Prophet. His name means "God will
strengthen". He was a priest and was carried into captivity by Nebuchadnezzar.
B. C.597. He had a home on the river Chebar where the Elders of Judah were
accustomed to meet. His wife died in the ninth year of his captivity. He was a
man of very powerful intellect and apparently from the better classes of those
carried into captivity. He is less attractive than Isaiah and less constant in
the flow of his thought than Jeremiah. He is not so timid or sensitive as
Jeremiah but has all his horror for sin and all of his grief, occasioned by the
wickedness of his people and the suffering which they endured. In his boldness
of utterance he was not surpassed by his predecessors.Nature of the Prophecy.
The nature of the prophecy or the methods by which he exercised or manifests his
prophetic gift differs from that of the other prophets. He does not so much
predict as see visions of them. Allegories, parables, similitudes and visions
abound, some of them symbolic of the future and others of existing facts and
conditions. The prophet remains on the banks of Chebar and in spirit is
transported to Jerusalem and the temple. Much of the book is in character
similar to Revelation and while the general subjects are very plain, much of the
meaning of the symbols is obscure. There are, however, powerful addresses and
eloquent predictions of Divine judgments on the nations. It was probably due to
the services of Ezekiel that Israel's religion was preserved during the
exile.The Main Aspects of his Teaching. (1) Denunciation of Judah's sins and the
downfall of Jerusalem, Chs.1-24. (2) Judgments upon foreign nations, Chs.25-32.
(3) Repentance as a condition of salvation, 18:30-32. (4) The glorious
restoration of Israel, li:16ff; 16:60ff; 27:22-24; 20:40ff; Chs.33-48. (5) The
freedom and responsibility of the individual soul before God. 18:20-32. (6) The
necessity of a new heart and a new spirit, 11:19: 18:31; 36:26.Condition of the
Jews. (1) Political and social condition. They are captives living in Babylon
but are treated as colonists and not as slaves. They increased in numbers and
accumulated great wealth and some of them rose to the highest offices. (2) The
religious condition or outlook. They had religious freedom and in this period
they forever gave up their idolatry. They sought out the books of the law,
revised the cannon, wrote some new books and perhaps inaugurated the synagogue
worship which became so powerful afterward. Analysis.I. Ezekiel's Call,
Chs.1-3.1. Preliminary vision, Ch.1.2. The call, Chs.2-3.II. The Destruction of
Jerusalem, Chs.4-24.1. The siege and certain judgment of the city, Chs.4-7,2.
The condition of the city and the sins of the people, Chs.8-19.3. Renewed proofs
and predictions of the doom of Judah and Jerusalem, Chs.20-24.III. Predictions
against Foreign Nations and Cities. Chs.25-32.IV. Prophecies concerning the
Restoration, Chs.33-48.1. The restoration of Judah to the promised land,
Chs.33-39.2. The Messianic times, Chs.40-48.For Study and Discussion. (1) The
condition, the particular sin and the judgment promised upon each of the nations
mentioned-has the prediction been fulfilled? (2) The duties and responsibilities
of a preacher as illustrated by Ezekiel's watchman, Ch.33. (3) The vision of dry
bones. Ch 37. (4) Judah and Israel under the figure of an evil woman, Ch.23. (5)
The healing river, 47:1-12. (6) The teachings about the Restoration, in the
following passages: 36:8, 9, 29, 30, 34, 35, 25-27; 37:1-14; 24:11-24; 37:22;
26,27; 43:11-12. (7) The symbols and types of the book.Daniel.Name. The name is
taken from its leading character, Daniel, which means "God is my Judge."Author.
It was very probably Daniel, though some think it may have been one of his
companions, and still others think the history may have been gotten together and
written about 166 B. C.The Date. The date then would have been between the
captivity, 605 B. C., and the death of Daniel, 533 B. C., perhaps late in his
life, or if by some other (which I do not think likely) about 166 B. C.The
Prophet. He was probably born in Jerusalem and was one of the noble young
captives first carried into captivity by King Nebuchadnezzar. He was educated by
order of the king and soon rose to great favor and was chosen to stand before
the king in one of the highest government positions under the Chaldean, Median
and Persian dynasties. He lived through the whole period of the captivity and
probably died in Babylon. It is said that not one imperfection of his life is
recorded. The angel repeatedly calls him "greatly beloved."World Empires of the
Book. (1) The Babylonian Empire (625-536 B. C.) with Nebuchadnezzar as the
leading king and the one who carried Israel captive. (2) The Persian Empire
(536-330 B. C.) which became a world power through Cyrus, under whom the Jews
returned to Jerusalem. (3) The Grecian Empire, which, under the leadership of
Alexander the Great, subdued the entire Persian world. (4) The Roman Empire,
which was anticipated by and grew out of the Syrian Empire.Purpose of the Book.
The purpose of the book seems to be: (1) To magnify Jehovah, who delivers his
servants, who is God of all nations, and who will punish idolatry, who is pure,
righteous, etc. (2) To encourage his countrymen to resist the forces that
threaten the foundation of their faith. This was done by the example of Daniel
and his companions whom Jehovah saved. (3) To give a prophecy or vision of all
times from the day of Daniel to the Messianic period. (4) To outline the
religious philosophy of history which would issue in a great world state, which
the Messianic King would rule by principles of justice and right, and which
would subdue all kingdoms and have everlasting dominion. The main idea is the
ultimate triumph of the kingdom of God. As compared with former prophetic books
there are two new teachings. (1) Concerning angels. (2) Concerning a
resurrection from the dead.Analysis.I. Daniel's History, Chs.1-6.1. His youth
and education, Ch.1.2. Interpretation of Nebuchadnezzar's image dream. Ch.2.3.
In the fiery furnace. Ch.3.4. Interpretation of Nebuchadnezzar's tree dream,
Ch.4.5. Interpretation of the hand-writing on the wall for Belshazzar, Ch.5.6.
In the Lion's den, Ch.6.II. Daniel's Vision of the Kingdom, Chs.7-12.1. The four
beasts, Ch.7.2. The ram and the he-goat, Ch.8.3. The seventy weeks, Ch.9.4. The
final vision, Chs.10-12.For Study and Discussion. (1) Make a list of the various
visions of Daniel and become familiar with the contents of each. (2) Make a list
of all the passages that refer to the fact of Daniel's praying and point out
some of the specific prayers with their answers. (3) Point out the different
attempts to overthrow or kill Daniel and tell the cause, by whom he was opposed
and how he escaped. (4) Make a list of the different symbols such as the lion
and learn the description given of each symbolic animal. (5) Point out the
several decrees made by the different kings and learn what led to the decree,
how it affected Daniel, how it bore upon the worship of the people of his
nation, how it affected the worship of Jehovah, etc. (6) The difficulty and
possibility of right living in bad surroundings. (7) The openness of Daniel's
conduct. (8) The elements of strength of character displayed by Daniel. (9) The
inevitable conflict between good and evil.* * * * *


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  CHAPTER 58: CHAPTER XVIII. HOSEA AND JOEL. 
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Chapter XVIII.Hosea and Joel. Hosea.The Prophet. He is called the "Prophet of
Divine Love." His name, Hosea, means "Deliverance." He was a native and citizen
of Israel and followed Amos whom he may have heard in Bethel. He was a
contemporary with Isaiah and bore faithful testimony to corrupt Israel in the
North while Isaiah prophesied at Jerusalem and was to Israel what Jeremiah
became to Judah. He was prepared for his work through the lessons which he
learned from the sins of his unfaithful wife. (1) Through the suffering which he
endured because of her sins, he understood how God was grieved at the wickedness
of Israel and how her sins were not only against God's law but an insult to
divine love. (2) In love and at great cost he restored his wayward wife and in
that act saw a hope of the restoration and forgiveness of Israel. His ministry
extended over more than sixty years and was perhaps the longest of any on
record. It continued 786-726 B. C., covering the last few years of the reign of
Jereboam II, to which Chs.1-3 belong and the period of anarchy following.The
Style and Method. His style is "abrupt, uneven, inelegant," but also poetical,
figurative and abounding in metaphors. His writings must be interpreted with
great care to get what is meant by his symbolic speech. He reminds one of modern
reformers and revivalists. Through all the anger which the book reveals we see
also the surpassing beauty of reconciling love. One sees everywhere that the
supreme goal to which Hosea moves is the re-establishment of Israel's fellowship
of life and love with Jehovah.Conditions of Israel. Outwardly there was
prosperity. Syria and Moab had been conquered; commerce had greatly increased;
the borders of the land had been extended and the temple offerings were ample.
Inwardly there was decay. Gross immoralities were being introduced; worship was
being polluted and the masses of the people crushed, while the Assyrian Empire
was advancing and ready to crush Israel, whom, because of her sins, God had
abandoned to her fate.They countenanced oppression, murder, lying, stealing,
swearing, etc. They had forgotten the law and their covenant to keep it and had
substituted the worship of Baal for that of Jehovah, thereby becoming idolaters.
They no longer looked to God in their distress but turned to Egypt and Assyria
for help, and thereby put security and prosperity on a basis of human strength
and wisdom instead of resting them upon a hope of divine favor.Analysis.I.
Israel's Sin. illustrated by the tragedy of Hosea's unfortunate marriage,
Chs.1-3.1. His evil wife and their children, Ch.1.2. Israel's unfaithfulness and
return to God seen in the evil women, Ch.2.3. God's love restores Israel as
Hosea does his wife, Ch.3.II. The Prophetic Discourses, Chs.4-14.1. Israel's
sin, Chs.4-8.2. Israel's coming punishment, Chs.9-11.3. Israel's repentance and
restoration, Chs.12-14. For Study and Discussion. (1) Make a list of all the
exhortations to penitence and reformation and study them. (2) Point out the
different utterances of judgment upon the people. (3) Make a list of all the
different sins condemned. (4) Make a list of the expressions of tender love for
the wayward and backsliding one. (5) Make a list of all passages indicating
grief and suffering because of the sin and danger of the one loved. (6)
Political and religious apostacy. (7) Sin as infidelity to love-as spiritual
adultery. (8) The invitations of the book.Joel.The Prophet. His name means
"Jehovah is God," but his birth-place and conditions of life are unknown. He
very probably prophesied in Judah (2:15-17) and the time of his ministry is
commonly thought to have been during the reign of Joash, king of Israel, and
Amaziah, king of Judah. It seems certain his is one of the earliest (some think
the very earliest) of the prophetic books, and his references to the temple and
its services have caused some to conclude he was a priest.The Prophecy. (1) The
occasion of the prophecy was four successive plagues of insects, particularly
the locusts (2:25) and a drouth (2:23) which had been unprecedented. These
calamities the prophet declares are the results of their sins and should call
them to repentance, that God may bless instead of curse their land. (2) The
people repent and the calamity is removed. This is used by the prophet to
foreshadow the coming destruction and restoration of Israel and this restoration
is also doubtless used to prefigure Christian church and its triumph on earth.
(3) The great subject is the terrible judgments of God which were to come upon
the people because of their sins. (4) His great distinctive prophecy is 2;28-32
which was fulfilled on the day of pentecost, Acts 2:16-21. (B) In it all, he is
emphasizing the rewards of the righteous and certain punishment of the wicked
and thus he appealed to both the hopes and the fears of men. But the relief
value of the book is its optimism. There was victory ahead, the righteous would
finally triumph and be saved and God's enemies will be destroyed. The conflict
of good and evil and of Israel and her enemies will end in entire and glorious
triumph for Israel and right. Analysis.I. The Call to Repentance,
Chs.1:1-2:17.1. By the past scourge of locusts and drought, Ch.1.2. By the
scourge to come, 2:1-17.II. Israel's Repentance and Jehovah's Promised Blessing,
2:18-3:21.1. Material blessing, 2:18-27.2. In the world Judgment, Ch.3.For Study
and Discussion. (1) Point out the different statements about the drouth and
locusts that indicate their severity and ruinous effects. (2) Collect the
passages referring to the Messianic age and try to see how or what each
foretells of that age. (3) Point out all references to the sins of Israel. (4)
Collect evidences of the divine control of the universe as seen in the book.* *
* * *


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  CHAPTER 59: CHAPTER XIX. AMOS AND OBADIAH. 
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Chapter XIX.Amos and Obadiah.Amos.The Prophet. His name means "Burden," and he
is called the prophet of righteousness. His home was at Tokea, a small town of
Judea about twelve miles south of Jerusalem, where he acted as herdsman and as
dresser of sycamore trees. He was very humble, not being of the prophetic line,
nor educated in the schools of the prophets for the prophetic office. God called
him to go out from Judah, his native country, as a prophet to Israel, the
Northern Kingdom. In obedience to this call he went to Bethel, where the
sanctuary was, and delivered his bold prophecy. His bold preaching against the
land Of Israel while at Bethel aroused Amaziah the leading idolatrous priest,
who complained of him to the king. He was expelled from the kingdom, after he
had denounced Amaziah who had perhaps accused him of preaching as a trade,
7:10-14, but we know nothing more of him except what is in this book, which he
perhaps wrote after he returned from Tekoa.The Time of the Prophecy. It was
during the reign of Uzziah, king of Judah and of Jereboam II, king of Israel,
and was outwardly a very prosperous time in Northern Israel. But social evils
were everywhere manifest, especially the sins that grow out of a separation
between the rich and poor, 2:6-8, etc. Religion was of a low and formal kind,
very much of the heathen worship having been adopted.The Significance of the
Prophecy. One need but read the book of Amos to see that he expects doom to come
upon foreign nations, that he foretells the wickedness of the Jews and their
coming doom, showing how the nation is to be dissolved and sold into captivity
and that he predicts the glory and greatness of the Messianic kingdom. He thinks
of Jehovah as the one true God, an all wise, all-powerful, omnipresent, merciful
and righteous person whose favor can only be secured by a life of righteousness.
He sees that justice between men is the foundation of society, that men are
responsible for their acts, that punishment will follow failure to measure up to
our responsibility, that worship is an insult to God, unless the worshiper tries
to conform to divine demands.I. The Condemnation of the Nations. Chs.1-2.1.
Introduction, 1:1-2. 2. Israel's neighbors shall be punished for their
sins.1:3-2:5.3. Israel's sins shall he punished, 2:6-16.II. The Condemnation of
Israel, Chs.3-6.1. For civil iniquities, Ch.3.2. For oppression of the poor and
for idolatry, Ch.4.3. Repeated announcements of judgment with appeals to return
and do good, Chs.5-6.III. Five Visions Concerning Israel, Chs.7:1-9:10.1. The
locusts, 7:1-3.2. The fire, 7:4-6.3. The plumb line (a testing), 7:7-9, a
historical interlude (the conflict with Amaziah), 7:10-17.4. A basket of summer
fruit (iniquity ripe for punishment), Ch.8.5. The destruction of the altar (No
more services), 9:1-10.IV. Promised Restoration and Messianic Kingdom,
9;11-15.For Study mid Discussion, (1) Gather from the book a list of
illustrations, sayings, etc., that are taken from the rustic or agricultural
usages. (2) Make a list of the different nations against which he prophesies and
point out the sin of each and the nature of the punishment threatened. (3) Make
a list of the different illustrations used to show the greatness and power of
God. (4) The sin of wrong inter-relation of nations. (5) The responsibility of
national enlightenment. (6) Repentance as seen in this book. (7) The book's
evidence of the luxury of the time.Obadiah.The Prophet. His name means "servant
of the Lord," but we know nothing of him except what we can gather from his
prophecy.The Time. It was doubtless written after the fall of Jerusalem under
Nebuchadnezzar, 587 B. C. and before the destruction of Edom, five years later,
which would make the date about 585 B. C. This would make him a contemporary of
Jeremiah.The Occasion of the prophecy is the cruelty of the Edomites in
rejoicing over the fall of Judah.The Jews. It is said to be a favorite book with
the Jews because of the vengeance which it pronounces upon Edom, their brother.
Its chief importance lies in its predictions of doom upon Edom the descendants
of Esau, the twin brother of Jacob and the type of the unchangeable hostility of
the flesh to that which is born of the spirit.The Teachings. (1) Jehovah is
especially interested in Israel. (2) He will establish a new kingdom, with Judea
and Jerusalem as the center and with holiness as the chief characteristic.
Analysis.I. Edom's punishment, 1-9.1. She must fall, 1-4.2. Her allies will
desert her, 5-7.3. Her wisdom will fail her, 8-9. II. Edom's sin, 10-14III.
Guilt of the nations, 15-16.IV. Judah shall be restored,For Study and
Discussion. (1) The sin of pride. (2) The sin of rejoicing in another's
misfortune. (3) Punishment according to our sin and of the same kind as was our
sin.* * * * *


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  CHAPTER 60: CHAPTER XX. JONAH AND MICAH. 
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Chapter XX.Jonah and Micah.Jonah.The Prophet. His name means "done," and he is
the son of Amittai. His home was Gath-hepher, a village of Zebulun, and he,
therefore, belonged to the ten tribes and not to Judah. He is first mentioned in
2 Kings 14:28, where he prophesied the success of Jeroboam II, in his war with
Syria, by which he would restore the territory that other nations had wrested
from Israel. He very likely prophesied at an early date, though all attempts to
determine the time of his prophecy or the time and place of his death have
failed.The Prophecy. It differs from all the other prophecies in that it is a
narrative and more "the history of a prophecy than prophecy itself". All the
others are taken up chiefly with prophetic utterances, while this book records
the experiences and work of Jonah, but tells us little of his utterances. The
story of Jonah has been compared to those of Elijah and Elisha (1 Kings 17-19,
and 2 Kings 4-6).Although full of the miraculous element, the evident purpose is
to teach great moral and spiritual lessons, and it is unfortunate that its
supernatural element has made this book the subject of infidel attack. But the
facts, though extraordinary, are in no way contradictory or inconsistent.
Indeed, Mr. Driver has well said that "no doubt the outlines of the narrative
are historical." Christ spoke of Jonah and accredited it by likening his own
death for three days to Jonah's three days in the fish's belly.It is the most
"Christian" of all the Old Testament books, its central truth being the
universality of the divine plan of redemption. Nowhere else in the Old Testament
is such stress laid upon the love of God as embracing in its scope the whole
human race.Analysis.I. Jonah's First Call and Flight from Duty, Chs.1-2.1. The
call, flight and punishment, 1:1-16.2. The repentance and rescue, 1:17-2:10
(end).II. Jonah's Second Call and Preaching at Nineveh, Ch.3.1. His second
call.1-2.2. His preaching against Nineveh.2-4.3. Nineveh repents, 5-9.4. Nineveh
is spared, 10. III. Jonah's Anger and God's Mercy, Ch.4.1. Jonah's anger, 1-4.2.
The lessons of the gourd.5-11.For Study and Discussion. (1) The different
elements of character noticeable in Jonah. (2) The dangers of disobedience, to
self and to others. (3) The possibilities of influence for the man commissioned
of God. Jonah's influence on the sailors and on Nineveh. (4) God's care for
heathen nations (4-11), and its bearing upon the Foreign Mission enterprise. (5)
The nature of true repentance and God's forgiveness. (6) The prophet, or
preacher-his call, his message and place of service.Micah.The Prophet. His name
means "who is the Lord?" and he was Moresheth. a small town of Gath. He was a
younger contemporary of Isaiah and prophesied to both Israel and Judah during
the time of Jotham, Ahaz and Hezekiah, kings of Judah; and of Pekah and Hoshea,
the last two kings of Israel. He sympathized deeply with the common people,
being moved by the social wrongs of his time (Ch.2-3), and became the people's
advocate and defender as well as their accuser. He clearly sets forth the
wickedness of Judah and Israel, their punishment, their restoration and the
coming Christ. As compared with Isaiah, he was a simple countryman, born of
obscure parentage and recognized as one of the peasant classes, while Isaiah was
a city prophet of high social standing and a counselor of kings.The Great Truths
of the Prophecy Are: (1) The destruction of Israel (1:6-7) (2) The desolation of
Jerusalem and the temple (3:12 and 7:13). (3) The carrying off of the Jews to
Babylon (4:10). (4) The return from captivity with peace and prosperity and with
spiritual blessing (4:1-8 and 7:11-17). (5) The ruler in Zion (Messiah) (4:8).
(6) Where and when he should be born (5:2). This is his great prophecy and is
accepted as final in the announcement to Herod.I. The Impending Calamity,
Ch.1.II. The Sins That Have Brought on This Calamity. Chs.2-3.1. In their
wickedness they refuse to hear the prophets and are led into captivity,
2:1-11.2. The promised restoration, 2:12-13.3. The sins of the rich and of those
in authority. Ch.3.III. The Promised Restoration and Glory, Chs.4-5.1. The
promised restoration of the city Zion, 4:1-5.2. The restoration and glory of
Israel, 4:6-13 (end).3. The mighty messianic king to be given, Ch.5.IV. God's
Controversy With Israel. Chs.6-7.1. God's charge and threat against them,
Ch.6.2. In lamentation and patience the righteous must wait for a better time,
7:1-13.3. God will have mercy and restore, 7:14-20. For Study and discussion.
(1) The several accusations and threatenings against Israel and Judah. (2) The
different things mentioned to describe the coming prosperity of Israel and of
the Messianic period. (3) The false authority of civil rulers, of moral leaders,
of spiritual teachers.* * * * *


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  CHAPTER 61: CHAPTER XXI. NAHUM AND HABAKKUK. 
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Chapter XXI.Nahum and Habakkuk.Nahum.The Prophet. His name means "consolation",
and he was a native of Elkosh, a small town of Galilee. We do not know where he
uttered his prophecy, whether from Philistia or at Nineveh. It is thought that
he escaped into Judah when the Captivity of the Ten Tribe began and that he was
at Jerusalem at the time of the Assyrian invasion.The Prophecy. The date, if the
above conclusions are to be relied upon, would be in the reign of Hezekiah, King
of Judah, which would be between 720 and 698 B. C. Others put it between the
destruction of Thebes, 664 B. C. and the fall of Nineveh, 607 B. C. claiming
that it might be either during the reign of Josiah, 640-625 B. C. or in the
reign of Manasseh, 660 B. C. The theme of the book is the approaching fall of
Nineveh, the capital of Assyria, which held sway for centuries and has been
regarded as the most brutal of the ancient heathen nations. The purpose, in
keeping with the name of the author, was to comfort his people, so long harassed
by Assyria, which was soon to fall and trouble them no more. The style is bold
and fervid and eloquent and differs from all the prophetic books so far studied
in that it is silent concerning the sins of Judah. It is a sort of outburst of
exultation over the distress of a cruel foe, a shout of triumph over the
downfall of an enemy that has prevented the exaltation of the people of
Jehovah.Analysis.I. The Doom of Nineveh Pronounced, Ch.1.II. the Siege and Fall
of Nineveh, Ch.2.III. The Sins Which Will Cause Nineveh's Ruin, Ch.3.For Study
and Discussion. (1) The striking features of the Divine character seen in the
book. How many in 1:2-3? (2) The description of Nineveh-not only her wickedness,
but her energy and enterprise. (3) The doom predicted for Nineveh-analyze the
predictions to the different things to which she is doomed. (4) Pride as a
God-ward sin and its punishment. (5) Cruelty, The man-ward sin and its
punishment.Habakkuk.The Prophet. His name means "embracing," and he very likely
was a contemporary of Jeremiah and prophesied between 608 B. C. and 638 B. C. at
a time of political and moral crisis. He may have been a Levite connected with
the Temple music.The Prophecy. As Nahum prophesied the fall of Assyria for its
oppression of Israel, Habakkuk tells of God's judgments upon the Chaldeans
because of their oppression. The style is poetical and displays a very fine
imagery. (1) There is a dialogue between the prophet and the Divine ruler. (2)
There is a prayer or psalm which is said not to be excelled in any language in
the grandeur of its poetical conceptions and sublimity of expression.Its purpose
grew out of the fact that they were no better off under the rule of Babylon
(Chaldeans) which had overthrown Assyria than they were formerly while Assyria
ruled over them. It intended to answer the questions: (1) How could God use such
a wicked instrument as the Chaldeans (Barbarians) to execute his purposes? (2)
Could the Divine purpose be justified in such events? God's righteousness needed
vindicating to the people. (3) Why does wickedness seem to triumph while the
righteous suffer? This is the question of Job, applied to the nation.Analysis.I.
The Problem of the Apparent Triumph of Sin, Ch.1.1. Why does sin go unpunished?
1-4.2. God says he has used the Chaldeans to punish sin, 5-11.3. Are they
confined to evil forever, 12-17.II. The Impending Punishment of the Chaldeans,
Oh.2.1. Waiting for the vision, 1-3.2. Vision of five destructive woes,
4-20.III. An Age of Confidence in God, Ch.3.1. Prayer of the disquieted prophet,
1-2.2. Past history has shown that God will finally destroy Israel's enemies,
3-15.3. The prophet must joyously trust God and wait when in perplexity,
16-19.For Study and Discussion. (1) The morals of the people. (2) The character
and deeds of the Chaldeans. (3) The Universal supremacy of Jehovah. (4) The
proper attitude amid perplexing problem. (5) Faith and faithfulness as a
guarantee of supremacy and life.* * * * *


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  CHAPTER 62: CHAPTER XXII. ZEPHANIAH AND HAGGAI. 
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Chapter XXII.Zephaniah and Haggai.Zephaniah.The Prophet. He is a son of Cushi, a
descendant of Hezekiah, and prophesied about 630 B. C. during the reign of
Josiah. His prophesies may have aided in inaugurating and in carrying to success
the reforms of Josiah. His name means "hid of the Lord" in he is supposed to
have been a contemporary of Habakkuk.The Prophecy. The prophecy seems to be
based upon the ravages of the Scythians, whom the nations had come to fear and
whom Egypt had bribed, and looks to the judgment of the Lord which cannot be
escaped. Its theme, therefore, is "The great day of the Lord" in which suffering
will come upon all nations with which the prophet is familiar, Jerusalem and all
Judea included. Converts would be won from all parts of the world and these
could worship Jehovah, "every one from his place". Analysis.I. The Coming Day of
Wrath. Ch.1.1. The destruction of all things, 1-6.2. The severe punishment of
Judah, 7-18.II. Judgment Upon Evil Nations, 2:1-3:7.1. A plea for repentance,
2:1-3.2. The doom that shall engulf the nations, 2:4-end.3. Judah's obstinacy in
sin, 3:1-7.III. Promised Blessing for the Faithful Remnant, 3:8-20.1. Because of
Israel's sin, the nation will be cleansed by punishment and converted to God,
3:3-10.2. Purified Israel shall be honored in all the earth, 3:11-20.For Study
and Discussion, (1) Gather a list of all that is said to induce repentance or
the turning away from evil. (2) What sins are condemned in Judah and other
nations. Make a list of them. (3) Name the special classes that are condemned,
as princes. (4) Make a list of the blessings promised for the coming Messianic
days. (5) The purpose of the Lord's judgments.Haggai.The Prophet. Haggai was
born in Babylon and was one of those who returned from captivity, under
Zerrubbabel, according to the decree of Cyrus. He prophesied during the period
of the rebuilding of the temple, as recorded in Ezra and he was the first
prophet called to prophesy after the Jews returned from the captivity in
Babylon. He began his teaching sixteen years after the return of the first band
to Jerusalem.The Conditions Out of Which Grew the Prophecy. Under the decree of
Cyrus. King of Persia, Zerrubbabel, a descendant of King David, had led a
company of captives back to Jerusalem. They had set up the altar and work on the
temple had been begun, but the work had been interrupted by the hostile
Samaritans and others and for about fourteen years almost nothing had been done.
These years of inactivity had dulled their zeal and they were rapidly becoming
reconciled to the situation and by reason of their weakness, compared with the
great task before them, they were beginning to despair of seeing their people
and beloved city and Temple restored to that glory pictured by former
prophets.The Prophecy. Its purpose was to restore the hope of the people and to
give them zeal for the cause of God. This was accomplished by means of four
distinct visions, each of which shows their folly in not completing the work,
mid promises divine blessing. They hear God say, "I am with you, and will bless
you." The result is seen in that they are enabled, in spite of opposition, to
finish and dedicate it in about four years.Analysis.I. The Appeal to Rebuild the
Temple, Ch.1.1. The appeal, 1:11.2. The preparations to build, 12-15.II. The New
Temple, 2:1-19.1. The superior glories of it, 2:1-9.2. The blessing of its holy
service, 2:10-19.III. The Messianic Kingdom, 2:10-23.For Study and Discussion,
(1) The rebukes uttered by the prophet. (2) The encouragements he offers. (3)
The historical confirmation of the facts of this book found in Ezra. (4) False
content and discontent. (5) Basing conclusions upon the comparative strength of
the friends and enemies of a proposition, while leaving God out of the count.* *
* * *


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  CHAPTER 63: CHAPTER XXIII. MALACHI. 
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Chapter XXIII.Zechariah and Malachi.Zechariah.The Prophet. His name means
"Remembered of the Lord" and like Haggai he appears to have been among the
captives who returned from Babylon with Zerubbabel. He was a co-laborer with
Haggai, beginning his work two mouths later and continuing into the second year
following him. The conditions of the times were the same as those described in
Haggai.The Prophecy. The purpose is the same as that of Haggai. The time of the
first eight chapters is that of the rebuilding of the temple while the remaining
chapters, 9-14, are thought to have been written thirty years later. It is
distinguished for: (1) The symbolic character of its visions. (2) The richness
of his Messianic predictions found in the second part. (3) The large place given
to angelic mediation in the intercourse with Jehovah.The Contents. The contents
have been said to contain: (1) Encouragements to lead the people to repent and
reform; (2) Discussions about keeping up the days of fasting and humiliation
observed during the captivity; (3) Reflections of a moral and spiritual nature;
(4) Denunciations against some contemporary nations; (5) Promises of the
prosperity of God's people; (6) Various predictions concerning Christ and his
kingdom.I. Eight Visions Encouraging the Rebuilding of the Temple, Chs.1-6.
Introduction, 1:1-6.1. The horseman among the myrtle trees, 1:7-17.2. The four
horns and four carpenters, 1:18-21. 3. The man with the measuring line, Ch.2.4.
Joshua, the High Priest, and Satan, Ch.3.5. The Golden Candlestick, Ch.4.6. The
Flying Roll 5:1-4.7. The woman and ephah, 5:5-11 end.8. The four war chariots,
6:1-8.Appendix: Joshua crowned as a type of Christ, 6:9-15.II. Requirement of
the Law and the Restoration and Enlargement of Israel, Chs.7-8.1. Obedience
better than fasting.7:1-7.2. Disobedience the source of all their past misery,
7:8-14 end.3. The restoration and enlargement which prefigure Christ "The Jew,"
Ch.8. III. Visions of the Messianic Kingdom. Chs.9-14.1. The Messianic King,
Ch.9-10.2. The rejected Shepherd. Ch.11,3. The restored and penitent people,
Chs.12-13.4. The divine sovereignty, Ch.14.For Study and Discussion. (1) The
symbols and figures used in the several visions. (2) The different ways of
expressing or planning the success of God's people and the overthrow of their
enemies. (3) The discussion of fasting, should they keep it up? What is superior
to it? etc. (4) The promises of these prophesies. (5) The denunciations and
judgments found in the book.Malachi.The Prophet. His name means "Messenger of
the Lord." or "My Messenger". He was connected with the reform movement of
Nehemiah and Ezra and condemned the same sins which they condemned. He must,
therefore, have lived about 100 years after Haggai and Zechariah, or about
430-420 B. C. He was the last of the Old Testament inspired prophets. The
Condition of the Time. The people had been restored to Jerusalem and the temple
and walls rebuilt. They had become sensual and selfish and had grown careless
and neglectful of their duty. Their interpretation of the glowing prophecies of
the exilic and pre-exilic prophets had led them to expect to realize the
Messianic kingdom immediately upon their return. They were, therefore,
discouraged and grew skeptical (2:17) because of the inequalities of life seen
everywhere. This doubt of divine justice had caused them to neglect vital
religion and true piety had given place to mere formality. They had not relapsed
into idolatry but a spirit of worldliness had crept in and they were guilty of
many vices such as we see today in professedly Christian communities. The
Prophecy. The purpose of this prophecy was to rebuke the people for departing
from the worship of the law of God, to call the people back to Jehovah and to
revive their national spirit. There are in it: (1) Unsparing denunciations of
social evils and of the people of Israel. (2) Severe rebukes for the
indifference and hypocrisy of the priests. (3) Prophecies of the coming of the
Messiah and the characteristics and manner of his coming. (4) Prophecies
concerning the forerunner of the Messiah. Analysis. Introduction: Jehovah's love
of Israel.1:1-5. This is seen in the contrast between Israeli and Egypt. I.
Israel's Lack of Love of God, 1:6-2:16. It is proved. 1. By their polluted
offerings, 1:6 end. 2. By the sins of the priests.2:1-9. 3. By their heathen
marriages and by their divorces, 2:10-16. II. God Will Come and Judge His
People, 2:17-4:6 end. 1. His messenger will separate the righteous from the
wicked, 2:17- 4:6. 2. This is seen in the effect of their withholding or paying
tithes.3:7-12. 3. Faithful services will be rewarded.3:13-4:6 end. For Study and
Discussion. (1) Make a list of the particular sins rebuked. (2) Make a list of
all the different things said about the Messiah and his mission and also that of
the forerunner. (3) Analyze and study each of the seven controversies.1:2, 7;
2:13, 14, 17; 3:7, 8, 14. (4) Compare the future destinies of the righteous and
wicked as revealed in this book, making a list of all that is said of each. (5)
Make a list of all the promises of the book.* * * * *


========================================================================
  CHAPTER 64: CHAPTER XXIV. MATTHEW. 
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Chapter XXIV.Matthew.Each Gospel was written with a view to creating a definite
result and written to a particular people and they differ accordingly. In this
book, therefore, each Gospel is discussed with the hope of so outlining its
purpose and consequent peculiarities as to stimulate a thorough study of the
questions raised.Date. Written about 60 A. D., but after Mark.The Author. The
Author always speaks of himself as "the publican," which may indicate his sense
of humility, felt in having been exalted from so low an estate to that of an
apostle. He was the son of Alpheus (Mar.2:14; Lu.5:27), and was called Levi
until Jesus called him and gave him the name Matthew, which means "Gift of God."
We know nothing of his work except his call and farewell feast (9:9-10), and
that he was with the apostles on the day of Pentecost. Thus silent and observant
and qualified by former occupation, he could well undertake the writing of this
book. It might be possible that he was chosen by the others for this great task.
We know nothing of his death. Characteristics and Purpose.1. It is not a
Chronological but a Systematic and Topical Gospel. There is order in the
arrangement of materials so that a definite result may be produced. Materials
are treated in groups, as the miracles in chapters eight and nine and the
parables of chapter thirteen. There is order and purpose also in the arrangement
of these groups of miracles and parables. The first miracle is the cure of
leprosy, and is a type of sin; while the last one is the withering of the fig
tree, which is a symbol of judgment. The first parable is that of the seed of
the kingdom, which is a symbol of the beginning or planting of the kingdom; the
last is that of the talents and prophesies the final adjudication at the last
day. This same orderly arrangement is also observed in the two great sections of
the book. The first great section 4:17-16:20, especially sets forth the person
and nature of Jesus, while the second section, 16:20 end, narrates his great
work for others as seen in his death and resurrection.2. It Is a Didactic or
Teaching Gospel. While giving the account of a number of miracles, the book is
marked by several discourses of considerable length, as The sermon on the Mount,
chapters 3-7, the denunciation of the Pharisees, chapter 23, the prophecy of the
destruction of Jerusalem and the end of the world, chapters 24-25, the address
to the apostles, chapter 10; and the doctrines of the kingdom, 17:24-20:16.
These portions and the parables noted above will indicate how large a portion of
the book is taken up in discourses. The student can make lists of other and
shorter sections of teaching.3. It Is a Gospel of Gloom and Despondency. There
are no songs of joy like those of Zacharias, Elizabeth, Mary, Simeon, Anna and
the Angels, recorded in Luke. Nor do we see him popular and wise at the age of
twelve. Instead, we have his mother almost repudiated and left in disgrace by
Joseph and only saved by divine intervention. Jerusalem is in trouble, the male
children are killed and mothers are weeping for them. The child Jesus is saved
only by the flight into Egypt, his whole life after the return from Egypt is
covered in oblivion and he is a despised Nazarite. The cross is one of
desolation with no penitent thief nor sympathy from any one, with his enemies
reviling, smiting their breasts and passing by. Nor is there much optimism or
expectation of success. The disciples are to be rejected and persecuted even as
their Lord; many are to be called and but few are chosen; only a few are to find
the narrow way; many are to claim entrance into the Kingdom because they have
prophesied in His name and be denied. Even Matthew himself is a despised and
rejected publican.4. It Is a Kingly Gospel. The genealogy shows the royal
descent of Jesus. The Magi came seeking him that was "born king of the Jews,"
and John the Baptist preaches that the "Kingdom of heaven is at hand." Here we
have the parables of the kingdom, beginning with "the Kingdom of heaven," etc.
In Luke a certain man made a great supper and had two sons, while in Matthew it
was a certain king. In the other evangelists we always have the term gospel
while, with one exception, Matthew always puts it "the gospel of the Kingdom".
The "keys of the kingdom" are given to Peter. All the nations shall gather
before him as he sits on the throne and "the king say" unto them, and the "king
shall answer," etc. (Matt.25:34, 40).5. It Is an Official and an Organic Gospel.
This is suggested in that Matthew represents Satan as head of a kingdom; also,
in that those connected with Jesus' birth are official persons and most of the
acts are official in their nature. Pilate, the judge, washed his hands of the
blood of Jesus, the Roman guard pronounces him the Christ, and the guards say he
could not be kept in the tomb, Jesus denounces the officials and calls his own
disciples by official names. It is Peter, not Simon, and Matthew, the apostolic
name, and not Levi as in Luke. Jesus indicates his official capacity in his
rejection of the Jews, telling them that the kingdom is taken away from them
(21:43). He makes ready for the establishing of his own kingdom and tells them
who is to wield the keys of the kingdom which is not to be bound by time or
national relations as was the former kingdom. In Matthew alone do we find full
instructions as to the membership, discipline and ordinances of the church. Here
alone are we given in the gospels the command to baptize to administer the
communion and the beautiful formula for baptism in the name of the Father, Son
and Holy Ghost, and here we have his official command to "Go" backed by all the
authority of heaven and earth. In the further pursuit of this official work, we
find Jesus giving especial recognition to the Gentile believers-giving them full
place in his kingdom. The genealogy through grace and faith includes Gentiles;
the second chapter shows how the Gentile Magi do him honor; the Roman centurion
displays a faith superior to any Israelite; the great faith of the Canaanite
woman led him to heal her daughter, and the Gentile wife of Pilate because of
her dreams sends a warning that he have "nothing to do" with him. All this
tended to show the official and organic way in which Jesus worked.6. It Is a
Gospel of Jewish Antagonism and Rejection. On the one hand the Jews antagonize
and reject Jesus. On the other the Jews, especially the scribes and Pharisees,
are exposed and rejected by Jesus. The Pharisees plotted against Jesus and
resented his violation of their regulations and customs concerning the Sabbath
and their ceremonies about eating and washing and his associations with
publicans and sinners. Their opposition culminated in their putting him to
death. On the other hand Jesus also rejects the Jews. John calls them a
generation of vipers and Jesus designated them with such terms as hypocrites,
blind guides and whited sepulchers, the climax being reached in chapter 23. It
is here that in their wickedness they are unable to discern between the work of
God and of Beelzebub. They are told of the application of Isaiah's prophecy,
that they have ears and hear not and that on account of their unworthiness, the
kingdom is taken from them. The blasting of the fig tree with which the miracles
of Matthew ends shows what is to be the fate of the Jewish nation.7. It Is a
Jewish Gospel. This is seen in his use of Jewish symbols, terms and numbers
without explanation. He never explained the meaning of a Jewish word, such as
Corban, nor of a custom, such as to say that the Jews eat not except they wash.
The other evangelists do. He calls Jerusalem by the Jewish terms, "City of the
great king," and "Holy City," and Christ the "Son of David" and the "Son of
Abraham." He speaks of the Jewish temple as the temple of God, the dwelling
place of God and the holy place. The genealogy is traced to Abraham by three
great Jewish events of history. All this would be calculated to win the Jews,
but, much more, the sixty-five quotations from the Old Testament and the oft
repeated attempt to show that deeds and sayings recorded were that the
"Scripture (or saying) might be fulfilled." And, while not seeing as much in the
numbers as Plummer and others, one can hardly believe that all numbers, so
characteristic of Jews, are accidental here. The genealogy has three fourteens
being multiples of seven. There are fourteen parables, seven in one place and
seven in another. There are seven woes in chapter 23. There are twenty miracles
separated into two tens. The number seven usually, if not always, divides into
four and three, the human and the divine. Of the seven parables in chapter 13,
four touch the human or natural while three refer to the divine or spiritual
side of his kingdom. There are seven petitions in the Lord's prayer, the first
three relating to God and the last four to man. A like division is perhaps true
in the beatitudes.Subject. The Kingdom of God or of Heaven.Analysis.I. The
Beginning of the Kingdom, 1:1-4:16.1. Jesus, the King, is the Old Testament
Messiah, chs.1-2.2. Jesus, the King, is prepared for his work, 3:1-4:16.II. The
Proclamation of the Kingdom, 4:17-16:20.1. The beginning of the proclamation,
4:17 end.2. By the Sermon on the Mount, chs.5-7.3. By the miracles and connected
teachings, chs.8-9.4. By the sending of the Twelve and subsequent teachings and
miracles, chs.10-12.5. By the seven parables and subsequent miracles,
chs.13-14.6. By the denunciation of the Pharisees with attendant miracles and
teachings, 15:1-16:12.7. By the Great Confession, 16:12-20.III. The Passion of
the Kingdom, 6:21-27 end.1. Four predictions of the passion with intervening
discourses and miracles, 16:21-26:2.(A) At Caesarea Philippi, 16:21-17:21.(B) In
Galilee near Capernaum, 17:22-20:16.(C) Near Jerusalem, 20:17-22 end.(D) At
Jerusalem, 23:1-26:2.2. The events of the Passion, 26:3-27 end.IV. The Triumph
of the Kingdom, Ch.28.1. The resurrection of the King, 1-15.2. Provision for the
propagation of the Kingdom, 16-20.For Study and Discussion. (1) Some events of
Christ's childhood, (a) The story of the Magi. (b) The massacre of the infants,
(c) The flight to Egypt, (d) The return to Nazareth. (2) Two miracles, (a) Cure
of the blind man, 9:27-31. (b) Fish with money in its mouth, 17:24-27. (3) Ten
Parables, (a) The Tares, 13:24-30. (b) The draw net, 13:47-50. (c) The
unmerciful servant.18:23-25. (d) The laborers in the vineyard, 20:1-16. (e) The
two sons, 21:28-32. (f) The marriage of the king's son, 22:1-14. (g) The hidden
treasure.24:44. (h) The pearl, 24:45-46. (i) The ten virgins.25:1-13. (j) The
talents, 25:14-30. (4) Ten passages in Christ's discourses: (a) Parts of the
Sermon on the Mount, chs.5-7. (b) Revelation to babes, 11:25-27. (c) Invitations
to the weary, 11:28-30. (d) About idle words, 12:36-37. (e) Prophecy to Peter,
16:17-19. (f) Humility and forgiveness, 18:14-35. (g) Rejection of the Jews,
21:43. (h) The great denunciation, ch.23. (i) The judgment scene, 23:31-46. (j)
The great commission and promise, 28:16- 20. (5) Some terms by which Jesus is
designated in Matthew should be studied. Let the student make a list of the
different places where each of the following terms are used and from a study of
the passages compared with any others form opinions as to the significance of
the term, (a) Son of Abraham, (b) Son of David, (c) Son of man, (d) Son of God,
(e) Christ, the Christ, (f) Jesus, (g) Lord, (h) Kingdom of heaven or Kingdom of
God. (6) Make a list of all the places where the expression "That the saying (or
scripture) might be fulfilled" and tabulate all the things fulfilled. (7) Show
how many times and where the phrase "The Kingdom of Heaven" (or of God) occurs
and from a study of these passages tabulate in list the nature, characteristics
and purpose of the Kingdom. (8) Make a list of all the places mentioned and
become familiar with the history and geography of each and memorize the leading
events connected with each. * * * * *


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  CHAPTER 65: CHAPTER XXV. MARK. 
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Chapter XXV.Mark.Date. Probably written about A. D.60, and before Matthew.The
Author. He was not an apostle and was variously designated as follows; (1) John,
whose surname was Mark, Acts 12:12, 25; 15:37; (2) John only, Acts 13:5.13; (3)
Mark only, Acts 15:39; (4) always Mark after this, Col.4:10, Philemon 24, 2
Tim.4:11, 1 Pet.5:13. He was a son of Mary, a woman of Jerusalem (Acts 12:12).
Her home was the gathering place of the disciples, whither Peter went after he
was delivered from prison. On this or some other visit Mark may have been
converted through the preaching of Peter, and this may have been the cause of
Peter calling him "his son" (1 Pet.5:13), which doubtless means son in the
ministry. He returns with Paul and Barnabas from Jerusalem to Antioch (Acts
12:25), and accompanies them, as minister (Acts 13:5) on the first great
missionary journey as far as Perga (Acts 13:13). There he left them and returned
home. On the second missionary tour Paul declined to take him and separated from
Barnabas, Mark's cousin (Col.4:10), who chose Mark for his companion (Acts
15:37-39). Ten years later he seems to be with Paul in his imprisonment at Rome
and was certainly counted a fellow worker by Paul (Col.4:10, Philemon 24). Paul
found him useful and asked Timothy to bring him to him in his last imprisonment
(2 Tim.4:11). He was with Peter when he wrote his first epistle (1 Peter
5:13).What he knew of the work of Jesus directly we do not know, probably not
much. The early Christian writers universally say that he was the interpreter of
Peter and that he based his gospel upon information gained from
him.Characteristics and Purpose.1. It Is a Gospel of Vividness and Details. He
shows the effect of awe and wonder produced upon those present by the works and
teaching of Jesus. He tells the details of the actions of Jesus and his
disciples and the multitudes. Jesus "looks around," "sat down," "went before".
He is grieved, hungry, angry, indignant, wonders, sleeps, rests and is moved
with pity. The cock crows twice: "it is the hour", "a great while before day,"
or "eventide," "there are two thousand swine", the disciples and Jesus are on
the sea, on Olivet, or in the court yard or in the porch. Everything is
portrayed in detail.2. It Is a Gospel of Activity and Energy. There is no story
of his infancy, but he starts with "The beginning of the gospel of Jesus
Christ". He portrays the active career of Jesus on earth. He, however, lays
emphasis upon the works rather than the words of Jesus. Few discourses of any
length and only four of the fifteen parables of Matthew are given and those in
the briefest form, while eighteen of the miracles are given in rapid review. The
rapid succession is indicated by one Greek word, translated by the seven words
"immediately", "anon", "forthwith", "by and by", "as soon as", "shortly", and
"straightway", which occur forty-one times in this gospel. The last meaning,
straightway, is truest to the Greek idea and may be called Mark's characteristic
word. It indicates how with the speed of a racer he rushed along and thereby
furnishes us a breathless narrative which Farrar says makes us "feel like the
apostles who, among the press of the people coming and going, were twice made to
say they 'had no leisure so much as to eat'." It moves as the scenes of a moving
picture show.3. It Is a Gospel of Power Over Devils. Here as in no other gospel
the devils are made subject to Jesus. They recognize him as the "Son of God" and
acknowledge their subordination to him by pleading with him as to what shall be
done with them (5:7, 12).4. It Is a Gospel of Wonder. Everywhere Jesus is a man
of wonder that strikes awe and terror and causes to wonder those who see and
hear him. Some of these may be studied, especially in the Greek, in 1:27; 2:13;
4:41; 5:28 6:50; 51; 7:37. As Archbishop Thompson puts it, "The wonder-working
Son of God sweeps over his Kingdom swiftly and meteor- like" and thus strikes
awe into the hearts of the on-lookers. He is "a man heroic and mysterious, who
inspires not only a passionate devotion but also amazement and adoration".5. It
Is a Gospel for the Romans. The Romans were men of great power, mighty workers
who left behind them great accomplishments for the blessing of humanity. So that
Mark would especially appeal to them by recording of Jesus his mighty deeds. He
lets them see one who has power to still the storm, to control disease and
death, and even power to control the unseen world of spirits. The Roman, who
found deity in a Caesar as head of a mighty Kingdom, would bow to one who had
shown himself King in every realm and whose kingdom was both omnipotent and
everlasting, both visible and unseen, both temporal and spiritual.Then, too, the
Roman cared nothing for Jewish Scripture or prophecy and so he omits all
reference to the Jewish law, the word law not being found in the entire book. He
only once or twice refers in any way to the Jewish scriptures. He omits the
genealogy of Jesus which could have no value to a Roman. Then, too, he explains
all doubtful Jewish words, such as "Boanerges" (3:17), "Tabitha cumi" (5:41),
"corban" (7:11), "alba" (15:36). He reduced Jewish money to Roman currency
(12:42). He explains Jewish customs as not being understood by them. (See 7:3;
13:3; 14:12; 15:42). And once more by the use of terms familiar to him such as
centurion, contend, etc. "Mark showed the Roman a man who was a man indeed". He
showed them manhood crowned with glory and power; Jesus of Nazareth, the Son of
God; a man but a Man Divine and sinless, among sinful and suffering men. Him,
the God-man, no humiliation could degrade, no death defeat. Not even on the
cross could he seem less than the King, the Hero, the only Son. And as he gazed
on such a picture how could any Roman refrain from exclaiming with the
awe-struck Centurion, "Truly this was the Son of God".Subject. Jesus the
Almighty King.Analysis.I. The Almighty King is Exhibited as the Son of God,
1:1-13.1. In the baptism and teaching of John, 1-8.2. In the baptism of Jesus,
9-11.3. In the temptation, 12-13.II. The Almighty King at Work in Galilee,
1:14-9 end.1. Begins his work, 1:14 end.2. Reveals his Kingdom, Chs.2-5.3. Meets
opposition, 6:1-8:26.4. Prepares his disciples for the end, 8:27-9 end.III. The
Almighty King Prepares for Death 10:1-14:31.1. He goes to Jerusalem,
10:1-11:11.2. In Jerusalem and vicinity, 11:12-14:31.IV. The Almighty King
Suffers at the Hands of His Enemies.14:32- 15:46.1. Agony of Gethsemane,
14:32-42.2. Arrest, 14:43-52.3. Jewish trial and denial of Peter, 14:53 end.4.
Trial before Pilate.15:1-15.5. The Crucifixion.15:16-41.6. The Burial, 15:42
end.V. The Almighty King Triumphs Over His Enemies, Ch.16.1. The resurrection,
1-8.2. The appearances, 9-18. 3. The ascension, 19-20.For Study and Discussion.
(1) Sections peculiar to Mark, (a) Growth of the seed, 4:26-29. (b) Jesus'
compassion on the multitudes, 7:32-37. (c) The blind men healed gradually,
8;22-26. (d) Details about the ass, etc., 11:1-14. (e) Concerning watching,
13:33-37. (f) Details concerning Christ's appearances.16:6-11. (2) The spiritual
condition of those affected by Jesus' miracles. Keeping in mind their condition
before and after the miracle: (a) Were they saved as well as well as healed? (b)
Did they or their friends exercise faith, or did Jesus act voluntarily without
any expression of faith? (3) What did Jesus do in performing the miracle? (a)
Did he use the touch? (b) Was he touched? (c) Did he simply give command, etc?
(4) From the following scriptures 2:35; 1:45; 3:7-12; 6:6; 6:21-32; 6:46;
7:34-25; 8:27; 9:2; 11:11; 11:19; 14:1-12, make a list of the different places
to which Jesus retired and in connection with each indicate (in writing): (a)
Was it before or after a victory or conflict? (b) Was it in preparation for or
rest after the performance of a great work? (c) Indicate in each case whether he
went alone or was accompanied and, if accompanied, by whom? (e) In each case
also tell what Jesus did during the period of retirement. Did he pray, teach,
perform miracles or what? (5) List the phrases "Son of man" and "Kingdom of God"
and point out the appropriateness and meaning of each. (6) List all references
to demons and to demon possessed people and study their nature, the nature of
their work, their power, wisdom, etc. (7) The facts concerning the death of
Jesus.14:1-15:14. List them.* * * * *


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  CHAPTER 66: CHAPTER XXVI. LUKE. 
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Chapter XXVI.Luke.Date. It was probably written about A. D.60 or 63, certainly
before the fall of Jerusalem, A. D.70, and likely while Luke was with Paul in
Rome or during the two years at Caesarea.Author. The author is Luke, who also
wrote Acts, and was a companion of Paul on his second missionary journey (Acts
16:11-40). He rejoins Paul at Philippi (Acts 20:1-7) on the return from the
third missionary journey, remaining with him at Caesarea and on the way to Rome
(Acts Chs.20-28), He is called the "Beloved physician" (Col.4:14) and Paul's
"fellow laborer" (Philemon 24).From the context of Col.4:4 we learn that he was
"not of the circumcision" and, therefore, a Gentile. From his preface (Lu.1:1)
we learn that he was not an eye witness of what he wrote. He is thought to be
"the brother" whose praise is in the gospel throughout all the churches (2
Cor.8:18), and, by tradition, is always declared to be a Gentile and proselyte.
As is indicated by the gospel itself, he was the most cultured of all the gospel
writers.Characteristics and Purpose.1. It Is a Gospel of Song and Praise. There
are a number of songs such as the song of Mary (1:46-55), the song of Zacharias
(1:68-79), the song of the angels (2:14) and the song of Simeon (2:29-33). There
are many expressions of praise such as (2:2; 5:29; 7:16; 13:13; 17:15; 18:43;
23:47).2. It Is a Gospel of Prayer. Jesus prays at his baptism, (3:21), after
cleansing the leper (5:16), before calling the twelve (6:12), at his
transfiguration (9:28), before teaching the disciples to pray (11:1), for his
murderers as he was on the cross (23:34), with his last breath (23:46). Luke
gives us Christ's command to pray (21:36) and two parables, the midnight friend
(11:5-13) and the unjust judge (18:1-8) to show the certain and blessed results
of continued prayer.3. It Is a Gospel of Womanhood. No other gospel gives her
anything like so large a place as Luke. Indeed, all of the first three chapters
or a greater part of their contents may have been given him, as he "traced out
accurately from the first" (1:3), by Mary and Elizabeth. He gives us the praise
and prophecy of Elizabeth (1:42-42), the song of Mary (1:46-55). Anna and her
worship (2:36-38), sympathy for the widow of Nain (7:12-15), Mary Magdella the
sinner (7:36-50), the woman associates of Jesus (8:1-3), tender words to the
woman with an issue of blood (8:48), Mary and Martha and their disposition
(10:38-42). sympathy and help for the "daughter" of Abraham (13:16), the
consolation of the daughters of Jerusalem (23:28). These references have been
collected by others and are the most conspicuous ones and serve to show how
large a place woman is given in this gospel. 4. It Is a Gospel of the Poor and
Outcast. More than any other of the evangelists Luke reports those teachings and
incidents in the life of our Savior which show how his work is to bless the poor
and neglected and vicious. Among the more striking passages of this character
are the oft repeated references to the publicans (3:12; 5:27, 29, 30, etc.),
Mary Magdella, who was a sinner (7:36-50), the woman with an issue of blood
(8:43-48), the harlots (15:30), the prodigal son (13:11-32), Lazarus, the beggar
(16:13-31), the poor, maimed, halt and blind invited to the supper (14:7-24).
the Story of Zacchaeus (19:1- 9), the Savior's business declared to be to seek
and save the lost (8:10), the dying robber saved (23:39-43).5. It Is a Gentile
Gospel. The book is everywhere filled with a world wide purpose not so fully
expressed in the other evangelists. Here we have the angels, announcement of
great joy which shall be to all people (2:10) and the song about Jesus as "a
light for revelation to the Gentiles" (2:32). The genealogy traces Christ's
lineage back to Adam (2:38) and thus connects him not with Abraham as a
representative of humanity. The fuller account of the sending out of the seventy
(10:1-24). the very number of whom signified the supposed number of the heathen
nations, who were to go, not as the twelve to the lost sheep of the house of
Israel, but to all those cities whither Jesus himself would come, is suggestive
of this broader purpose of Luke. The good Samaritan (10:25-37) is Christ's
illustration of a true neighbor and in some way also intends to show the nature
of Christ's work which was to be without nationality. Of the ten lepers healed
(17:11-19) only one, a Samaritan, returned to render him praise, thus showing
how others than the Jews would not only be blessed by him but would do worthy
service for him. The Perean ministry, across the Jordan (9:51- 18:4, probably
9:51-19:28). is a ministry to the Gentiles and shows how large a place Luke
would give the Gentiles in the work and blessings of Jesus.6. It Is a Gospel for
the Greeks. If Matthew wrote for Jews and Mark for Romans, it is but natural
that some one should write in such a way as to appeal, specially, to the Greeks
as the other representative race. And, such the Christian writers of the first
centuries thought to be Luke's purpose. The Greek was the representative of
reason and humanity and felt that his mission was to perfect humanity. "The full
grown Greek would be a perfect world man", able to meet all men on the common
plane of the race. All the Greek gods were, therefore, images of some form of
perfect humanity. The Hindu might worship an emblem of physical force, the Roman
deify the Emperor and the Egyptian any and all forms of life, but the Greek
adored man with his thought and beauty and speech, and, in this, had most nearly
approached the true conception of God. The Jew would value men as the
descendants of Abraham; the Roman according as they wielded empires, but the
Greek on the basis of man as such.The gospel for the Greek must, therefore,
present the perfect man, and so Luke wrote about the Divine Man as the Savior of
all men. Christ touched man at every point and is interested in him as man
whether low and vile or high and noble. By his life he shows the folly of sin
and the beauty of holiness. He brings God near enough to meet the longings of
the Greek soul and thereby furnish him a pattern and brother suited for all ages
and all people. The deeds of Jesus are kept to the background while much is made
of the songs of others and the discourses of Jesus as they were calculated to
appeal to the cultured Greek. If the Greek thinks he has a mission to humanity,
Luke opens a mission ground enough for the present and offers him an immortality
which will satisfy in the future.7. It Is an Artistic Gospel. Renan calls Luke
the most beautiful book in the world, while Dr, Robertson says "the charm of
style and the skill in the use of facts place it above all praise". The delicacy
and accuracy, picturesqueness and precision with which he sets forth the
different incidents is manifestly the work of a trained historian. His is the
most beautiful Greek and shows the highest touches of culture of all of the
gospels.Subject. Jesus the World's Savior.Analysis.Introduction. The dedication
of the gospel, 1:1-4.I. The Savior's Manifestation, 1:5-4:13.1. The announcement
of the Forerunner, 1:5-25.2. The announcement of the Savior.1:26-38.3.
Thanksgiving of Mary and Elizabeth, 1:29-56.4. The birth and childhood of the
Forerunner, 1:37 end.5. The birth of the Savior, 2:1-20.6. The childhood of the
Savior.3:1-4:13.II. The Savior's Work and Teaching in Galilee, 4:14-9:50.1. He
preaches in the synagogue at Nazareth.4:14-30.2. He works in and around
Capernaum, 4:31-6:11.3. Work while touring Galilee, 6:12-9:50.III. The Savior's
Work and Teaching After Leaving Galilee Up to the Entrance Into Jerusalem,
9:31-19:27.1. He journeys to Jerusalem, 9:51 end. 2. The mission of the Seventy
and subsequent matters, 10:1-11:13.3. He exposes the experience and practice of
the day, 11:14-12 end.4. Teachings, miracles warnings and parables, 13:1-18:30.
5. Incidents connected with his final approach to Jerusalem, 18:31- 19:27.IV.
The Savior's Work and Teaching in Jerusalem, 19:28-22:38.1. The entrance to
Jerusalem, 19:28 end.2. Questions and answers. Ch.20.3. The widow's mites,
21:1-4. 4. Preparation for the end, 21:5-22:38.V. The Savior Suffers for the
World, 22:39-23 end.1. The agony in the garden, 22:39-46.2. The betrayal and
arrest, 22:47-53.3. The trial.22:54-23:26.4. The cross, 23:27-49.5. The burial,
23:30 end.VI. The Savior is Glorified, Ch.24.1. The resurrection, 1-12.2. The
appearance and teachings, 13-49.3. The ascension, 50 end.For Study and
Discussion, 1. Six miracles peculiar to Luke. (1) The draught of fishes, 5:4-11.
(2) The raising of the widow's son, 7:11- 18. (3) The woman with the spirit of
infirmity, 13:11-17. (4) The man with the dropsy, 14:1-6. (5) The ten lepers,
17:11-19. (6) The healing of Malchus' ear.22:50-51.2. Eleven parables, peculiar
to Luke. (I) The two debtors, 7:41-43. (2) The good Samaritan, 10:25-37. (3) The
importunate friend, 11:5-8. (4) The rich fool, 12:16-19. (5) The barren
fig-tree, 13:6-9. (6) The lost piece of silver, 15:8-10. (7) The prodigal son,
15:11-32. (8) The unjust steward, 16:1-13. (9) The rich man and Lazarus,
18:19-31. (10) The unjust judge, 18:1-8. (11) The Pharisee and publican,
18:9-14.3. Some other passages mainly peculiar to Luke. (1) Chs.1-2 and 9:51-
18:14 are mainly peculiar to Luke. (2) John the Baptist's answer to the
people.3:10-14. (3) The conversation with Moses and Elias, 9:30- 31. (4) The
weeping over Jerusalem, 19:41-44. (5) The bloody sweat, 22:44. (6) The sending
of Jesus to Herod, 23:7-12. (7) The address to the daughters of Jerusalem,
23:27-31. (8) "Father forgive them", 23:34. (9) The penitent robber, 23:40-43.
(10) The disciples at Emmaus, 24:13-31; (11) Particulars about the
ascension.24:50-53.4. The following words and phrases should be studied, making
a list of the references where each occurs and a study of each passage in which
they occur with a view of getting Luke's conception of the term. (1) The "son of
man" (23 times). (2) The "son of God" (7 times). (3) The "kingdom of God" (32
times). (4) References to law, lawyer, lawful (18 times). (5) Publican (11
times). (6) Sinner and sinners (16 times). Mr. Stroud estimates that 59 percent
of Luke is peculiar to himself and Mr. Weiss figures that 541 have no incidences
in the other gospels.* * * * *


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  CHAPTER 67: CHAPTER XXVII. JOHN. 
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Chapter XXVII.John.The Author. From the evidence found in the gospel, we may
learn several things about the author. (1) That he was a Jew. This is seen in
his evident knowledge of Jewish opinions concerning such subjects as the
Messiah, and his knowledge of their customs, such as the purification. (2) He
was an eye-witness to most of what he relates. This is seen in his exact
knowledge of time, as to the hour or time of day a thing occurred; in his
knowledge of the number of persons or things present, as the division of his
garments into four parts; in the vividness of the narrative which he could
hardly have had without first having seen it all. (3) He was an apostle. This is
seen in his knowledge of the thoughts of the disciples (2:11, 17); in his
knowledge of the private words of the disciples to Jesus and among themselves
(4:31, 33, etc.); in his knowledge of the private resorts of the disciples
(11:54. etc.); and in his knowledge of the Lord's motives, etc. (2:24-25, etc.);
and in his knowledge of Christ's feelings (11:33). (4) He was the son of Zebedee
(Mar.1:19-20), and was probably one of John's two disciples whom he turned to
Jesus (1- 40). (5) He is one of the three most prominent of the apostles, being
several times especially honored (Matt.17:1-3. etc.), and is prominent in the
work of the church after Christ's ascension, as well as in all their work before
his death: (6) He also wrote three epistles and Revelation. He outlived all the
other apostles and is supposed to have died on the Isle of Patmos as an exile
about 100 A.D.The Times and Circumstances of the Writings. These are so
different from those which influenced the other evangelists that one can hardly
escape the feeling that John's gospel is colored accordingly. The gospel had
been preached in all the Roman empire and Christianity was no longer considered
a Jewish sect, attached to the Synagogue. Jerusalem had been overthrown and the
temple destroyed. Christians had been sorely persecuted, but had achieved great
triumphs in many lands. All the rest of the New Testament except Revelation had
been written. Some had arisen, who disputed the deity of Jesus and while the
gospel is not a mere polemic against that false teaching, it does, by
establishing the true teaching thoroughly undermine the false. He perhaps wrote
to Christians of all nationalities, whose history had by this time been enriched
by the blood of martyrs for the faith. Instead of the Messiah in whom Jews would
find a Savior or the mighty worker in whom the Roman would find him, or the
Ideal Man in whom the Greeks would find him. John wrote concerning the eternal,
Incarnate Word in whose Spiritual Kingdom each, having lost his narrowness and
racial prejudice, could be forever united. The Style and the Plan. This gospel
differs from the others in language and plan. It is both profound and simple and
has several elements of style as follows: (1) Simplicity. The sentences are
short and connected by coordinate conjunctions. There are but few direct
quotations, and but few dependent sentences, and most of them show the sequence
of things, either as a cause or a purpose. (2) Sameness. This arises from the
method of treating each step in the narrative as if isolated and separate from
all the rest rather than merging it into the complete whole. (3) Repetition,
whether in the narrative proper or in the quoted words of the Lord, is very
frequent. The following examples will illustrate this: "In the beginning was the
word and the word was with God and the word was God." "The light shineth in
darkness and the darkness comprehendeth it not." "I am the Good Shepherd; the
Good Shepherd giveth his life." "Jesus then, when he saw her weeping and the
Jews that were weeping with her." "If I bear witness of myself my witness is not
true. There is another that beareth witness of me; and I know that the witness
which he witnesseth of me is true." Let the student gather a list of all such
repetitions. (4) Parallelism, or statements expressing the same or similar
truths, such as the following are common. "Peace I leave with you, my peace I
give unto you"; "Let not your heart be troubled, neither let it be afraid"; "I
give unto them eternal life and they shall never perish." This parallelism,
which at the same time becomes repetition, is seen in the way a subject or
conclusion is stated and, after elaboration, restated in a new and enlarged
view, thus teaching the truth in a gradually unfolding beauty and force. An
illustration is found in the statement, "I will raise him up in the last day,"
6, 39, 70, 44. (5) Contrasts. The plan is more simple and more easily seen all
along than is that of any other of the Evangelists. On the one hand, he shows
how love and faith are developed in the believer until, in the end, Thomas, who
was the most doubtful of all, could exclaim, "My Lord and my God." On the other
hand, he shows the unbeliever advanced from mere indifference to a positive
hatred that culminated in the crucifixion. This purpose is carried out by a
process of contrasting and separating things that are opposites, such as (a)
Light and darkness, (b) Truth and falsehood, (c) Good and evil, (d) Life and
death, (e) God and Satan. In all of these he is convincing his reader that Jesus
is the Christ, the son of God.Characteristics and Purpose.1. It Is a Gospel of
the Feasts. Indeed, if subtract from it those miracles and teachings and other
works performed in connection with the feasts, we should have only a few
fragments left. The value of the book would be destroyed and the most beautiful
and the profoundest teachings of the gospel lost.The student will do well from
the following list of feasts to endeavor to group around each all that John
records as occurring in connection with it. (1) The Feast of the Passover (2:13,
23), First Passover, A. D.27. (2) A Feast of the Jews (5:1), probably Purim. (3)
Passover a Feast of the Jews (6:4), Second Passover, A. D.28. (4) Feast of the
Tabernacles (7:2). (5) Feast of the Dedication (10:22). (6) Passover (11:55-56;
12:1, 12, 20; 13:29; 18:28). Third Passover, A. D.29.2. It Is a Gospel of
Testimony. John writes to prove that Jesus is the Christ. He assumes the
attitude of a lawyer before a jury and introduces testimony until he fells
certain of his case and then closes the testimony with the assurance that much
more could be offered if it seemed necessary. There are seven lines of
testimony. (1) The testimony of John the Baptist. (2) The testimony of certain
other individuals. (3) The testimony of Jesus' works. (4) The testimony of Jesus
himself (see the I am's). (5) The testimony of the scripture. (6) The testimony
of the Father. (7) The testimony of the Holy Spirit.3. It Is of Gospel of
Belief. The purpose being to produce belief there are given: numerous examples
of belief, showing the growth of faith; the secret of faith, such as hearing or
receiving the word; the results of faith, such as eternal life, freedom, peace,
power, etc.4. It Is a Spiritual Gospel. It represents the deeper mediations of
John, which are shaped so as to establish a great doctrine which, instead of
history, became his great impulse. To John "history is doctrine" and he reviews
it in the light of its spiritual interpretation. It furnished a great bulwark
against the Gnostic teachers, who had come to deny the diety of Jesus. He also
emphasized and elaborated the humanity of Jesus. His whole purpose is "not so
much the historic record of the facts as the development of their inmost
meaning."5. It Is a Gospel of Symbolism. John was a mystic and delighted in
mystic symbols. The whole book speaks in the language of symbols. The mystic
numbers three and seven prevail throughout the book not only in the things and
sayings recorded but in the arrangement of topics. Each of the Eight Miracles is
used for a "sign" or symbol, as the feeding of the five thousand in which Jesus
appears as the bread or support of life. The great allegories of the
Good-Shepherd, the sheep-fold and the vine; the names used to designate Jesus as
the Word, Light, the Way, the Truth, the Life, etc., all show how the whole
gospel is penetrated with a spirit of symbolic representation. 6. It Is the
Gospel of the Incarnation. "Matthew explains his messianic function; Mark his
active works and Luke his character as Savior." John magnifies his person and
everywhere makes us see "the word made flesh." God is at no great distance form
us. He has become flesh. The word has come as the Incarnate Man. Jesus, this
Incarnate Man, is God and as such fills the whole book, but he, nevertheless,
hungers and thirsts and knows human experience. God has come down to man to
enable him to rise up to God.Subject: Jesus, the Christ, God's
Son.Analysis.Introduction or prologue, 1:1-18.(1) The divine nature of the word.
1-5.(2) The manifestation of the word as the world's Savior, 6-18.I. The
Testimony of His Great Public Ministry, 1:19-12 end.1. He is revealed,
1:19-2:12.2. He is recognized, 2:13-3 end.3. He is antagonized, Chs.5-11.4. He
is honored, Ch.12.II. The Testimony of His Private Ministry with His Disciples,
Chs.13-17.1. He teaches and comforts his disciples, Chs.13-16.2. He prays for
his disciples, Ch.17.III. The Testimony of His Passion. Chs.18-19.1. His
betrayal, 18:1-11.2. The Jewish or ecclesiastical trial, 18:12-27.3. The Roman
or civil trial, 18:28-19:16.4. His death and burial, 19:17 end.IV. The Testimony
of His Resurrection and Manifestation, Chs.20-21.1. His resurrection and
manifestation to his disciples, Ch.20.2. Further manifestations and instructions
to his disciples, Ch.21.For Study and Discussion. (1) The events and discourses
connected with each feast mentioned above. (2) The seven lines of testimony
mentioned above. List examples of each. (3) The following miracles as "signs,"
pointing out what they symbolize about Jesus: (a) The Cana miracle, 2:1-11; (b)
The nobleman's son, 4:48-54; (c) The impotent man, 5:1-16; (d) Feeding five
thousand, 6:3-14; (e) Walking on the sea, 6:16-20; (f) Healing the blind man,
9:1-16; read all the chapter; (g) Raising Lazarus, Ch.11; (h) The draft of
fishes, 21:1-11. (4) The following discourses: (a) The conversation with
Nicodemus, Ch.3; (b) The conversation with the woman at the well, Ch.4; (c) The
discourse on the shepherd and the sheep, Ch.10; (d) The discussions of chapter
13; (e) The discourse on the vine, Ch.15; (f) The Lord's prayer, Ch.17. (5) From
the following passages find the cause or explanation of unbelief, 1:45; 3:11,
19, 20; 5:16, 40, 42, 44; 6:42, 52; 7:41, 42, 48; 8:13, 14, 45; 12:26, 44; 20:9.
(6) From the following study the results of unbelief, 3:18, 20, 36; 4:13, 14;
6:35, 53, 58; 8:19, 34, 55; 14:1, 28; 15:5; 16:6, 9. (7) Make a list of all the
night scenes of the book and study them. (8) Study each instance of someone
worshiping Jesus. (9) Name each chapter of the book so as to indicate some
important event in it-as the vine chapter or Good Shepherd chapter. (10) Find
where and how many times each of the following words and phrases occurs and
study them as time will admit. (1) Eternal life, 17 times, only 18 in all the
other gospels, (2) believe, (3) believe on, (4) sent, (5) life, (6) sign or
signs (Revised version), (7) work or works, (8) John the Baptist, (9) verily,
always double and used by Jesus, (10) receive, received, etc., (11) witness, or
testify, testimony, etc.. (12) truth, (13) manifest, manifested, (14) "I am"
(spoken by Jesus).* * * * *


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  CHAPTER 68: CHAPTER XXVIII. ACTS. 
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Chapter XXVIII.Acts.The Author. The author is Luke who wrote the gospel of Luke.
Facts concerning him may be found in chapter twenty-seven. He wrote this book
about A. D.63 or 64.The Purpose. It was addressed to an individual as a sort of
continuation of the former thesis and aims to chronicle the growth and
development of the movement inaugurated by Jesus as it was carried on by the
apostles after the resurrection and ascension of Jesus. It is taken up largely
with the history of Christian work among the Gentiles and only gives enough of
the history of the Jerusalem church to authenticate the work among the Gentiles.
The chief purpose, therefore, seems to be to give an account of the spread of
Christianity among the Gentiles. This view is further strengthened in the fact
that Luke himself was a gentile (Col.4:10) and that he was a companion of Paul
(Col.4:14) and the "we" section of Acts. The book does not, therefore, claim to
be a complete account of the labors of the early apostles. But it does give in a
simple, definite and impressive manner an account of how the religion of Jesus
was propagated after his death and of how it was received by those to whom it
was first preached.The Spirituality. In the Old Testament God the Father was the
active agent. In the gospels God the Son (Jesus) was the active agent. In Acts
(and ever after) God the Holy Spirit is the active agent. He is mentioned about
seventy times in Acts. The Savior had told the apostles to wait at Jerusalem for
the power of the Holy Ghost. Until they were endued with His power they were
very ordinary men. Afterward they were pure in their purpose and ideals and were
always triumphant in their cause. The book is a record of mighty spiritual power
seen in action everywhere. Analysis.Introduction, 1:1-3.I. The Church Witnessing
in Jerusalem, 1:4-8:11.1. Preparation for witnessing, 1:4-2:4.2. First
witnessing, 2:4-47 end.3. First persecution, 3:1-4:31.4. Blessed state of the
church, 4:32-5:42.5. First deacons, 6:1-7.6. The first martyr, 6:8-8:1.II. The
Church Witnessing in Palestine, 8:2-12:25.1. The witnesses are scattered abroad,
8:2-4.2. Philip witnesses in Samaria and Judea, 8:5-40.3. The Lord wins new
witnesses, 9:1-11:18.4. Center of labor changed to Antioch, 11:19-30.5. The
witnesses triumph over Herod's persecution, 12:1-25.III. The Church Witnessing
lo the Gentile World, 13:1-28:31.1. Witnessing in Asia, Chs.13-14. Paul's First
Missionary Journey.2. The first church council, 15:1-35.3. Witnessing in Europe,
15:36-18:22. Paul's Second Missionary Journey.4. Further witnessing in Asia and
Europe, 18:23-21:17. Paul's Third Missionary Journey.5. Paul, the witness,
rejected and attacked by the Jews at Jerusalem, 21:18-23:35.6. Two years
imprisonment at Caesarea, Chs.24-26.7. Paul, the witness, carried to Rome,
27:1-28:15.8. Paul, the witness, at Rome, 28:16-31.For Study and Discussion. (1)
The first church conference for business, 1:15-26. (2) The coming of the Holy
Spirit, 2:1-4. (3) Peter's sermon on the day of Pentecost, 2:5-47. (4) The first
miracle, ch.3. (5) The first persecution, 4:1-31. (6) Death of Annanias and
Sapphira, 5:1-11. (7) The first deacons, 6:1-7. (8) The first martyr, ch.7. (9)
Philip's work in Samaria, 8:5-40. (10) Conversion of Saul, 9:1-31. (11)
Conversion of Cornelius, 10:1-11:18. (12) List the principal churches of the
book, their location and what makes them notable. (13) List the principal
preachers of the book and note the sermons or miracles, etc., that make them
prominent. (14)The sermons and addresses of the book, to whom each was
delivered, its purpose, etc.(15) The chief elements of power of these early
disciples. (16) The growth of Christianity and the hindrances it had to
overcome. (17) The great outstanding teachings of these early Christians. (18)
The tact and adaptation of the apostles (give examples). (19) The different
plans to kill Paul and the way by which he escaped each. (20) The missionary
journeys of Paul and his journey to Rome as a prisoner.* * * * *


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  CHAPTER 69: CHAPTER XXIX. ROMANS. 
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Chapter XXIX.Romans.The Author. Paul, the author, was a Hebrew by descent, a
native of Tarsus in Cilicia, and educated by Gamaliel, the great Pharisaic
teacher. He was one of the most unmerciful persecutors of the early Christians,
but was converted by the sudden appearance to him of the risen Lord. He began
preaching at Damascus, but on account of persecution went into Arabia. Returning
from Arabia he visited Jerusalem and Damascus, and then went to Cilicia, where
he doubtless did evangelistic work until Barnabas sought him at Tarsus and
brought him to Antioch, where he worked a year with Barnabas. After this they
went up to Jerusalem with contributions for the brethren. Upon return to Antioch
he was called by the Holy Ghost to mission work in which he continued till his
death, making at least three great missionary journeys, during which and
afterward he suffered "one long martyrdom" till his death.Paul's Epistles.
Paul's epistles are commonly put into four groups as follows: (1) The
Eschatological group, or those dealing with the second coming of Christ. These
are I. and II. Thessalonians and were written from Corinth about 62 to 63 A. D.
(2) The Anti-Judaic group, or those growing out of controversy with Judaistic
teachers. They are I. Corinthians. II. Corinthians, Galatians and Romans,
written during the third Missionary journey, probably at Ephesus, Philippi, and
Corinth. (3) The Christological group, which center their teachings around the
character and work of Jesus, and were written during the imprisonment at Rome.
They are Philippians, Colossians, Philemon, Ephesians, and Hebrews (many think
Paul did not write Hebrews). (4) The Pastoral Group, or those written to young
preachers touching matters of church organization and government and practical
instructions concerning evangelists, pastors, and other Christian workers. They
are 1 Timothy, 2 Timothy and Titus.All of Paul's epistles, unless it be Hebrews,
fall very naturally into five sections, as follows: (1) An introduction, which
may contain a salutation, usually including the subject of the epistle and the
name of those with Paul as co-laborers at the time of the writing, and a
thanksgiving for the good character or conduct of those whom he addresses. (2) A
Doctrinal Section, in which he discusses some great Christian teaching, which
needs special emphasis as the case of the church or individual addressed. (3) A
Practical Section, in which he sets forth the practical application of the
principles discussed in the doctrinal section to the life of those addressed.
(4) A Personal Section, in which are personal messages and salutations sent to
and by various friends. (5) A Conclusion, in which may be found a benediction or
autograph conclusion to authenticate the letter, maybe both, with other closing
words. The Occasion of the Roman Epistle. (1) Paul longed to go to Rome (Acts
19:21) and now hoped soon to do so (Romans 15:24-33). He may, therefore, have
wished them to know of his doctrine before his arrival, especially as they had
perhaps heard some false reports of it. (2) It was just after he wrote Galatians
and Paul's mind was full of the doctrine of justification, and he may have
desired to write further upon the subject, giving special emphasis to the Divine
side of the doctrine as he had given to the human side of it in Galatians. (3)
Then, too, he may have been misunderstood in Galatians and desired to enlarge
upon his teaching. In Galatians man is justified by believing, in Romans God
gives his own righteousness to the believer for his justification. (4) Phoebe, a
woman of influence and Christian character, a friend of Paul, was about to go to
Rome from the coasts of Corinth, and Paul not only had a good opportunity to
send the letter, but could do her a service by way of introducing her
(16:1-2).The Church at Rome. It was doubtless in a very prosperous condition the
time of Paul's writing. It was perhaps organized by some Jews heard and believed
while at Jerusalem, probably on the day of Pentecost. While its membership
included both Jews and Gentiles (1:6- 13; 7:1), it was regarded by Paul as
especially a Gentile church (1:3- 7; 13-15).Some Errors of Doctrine and Practice
Had Crept in Which Needed Correction. (1) They seem to have misunderstood Paul's
teachings and to have charged that he taught that the greater the sin the
greater the glory of God (3:8). (2) They may have thought him to teach that we
should sin in order to get more grace (6:1) and, therefore, may have made his
teaching of justification by faith an excuse for immoral conduct. (3) The Jews
would not recognize the Gentile Christians as equal with them in Christ's
Kingdom (1:9, 29, etc.). (4) Some of the Gentile brethren, on the other hand,
looked with contempt upon their narrow and prejudiced and bigoted Jewish
brethren (14:3). (5) Paul, therefore, aimed to win the Jews to Christian truth
and the Gentiles to Christian love.Paul's Connection With the Church. He had
never been there up to this time (1:11, 13, 15) and it is not likely that any
other apostles had been there. For then Paul would have not have been planning
to go since his rule was not to go where another had worked (15:20; 2
Cor.10:14-16). This strikes a heavy blow at Catholicism, claiming that Peter was
first bishop of Rome. If Paul would not have followed him, then Peter had not
been there, and the most important test of papacy is overthrown. Paul had,
however, many intimate friends and acquaintances at Rome, many of whom were
mentioned in chapter 16. Among them were his old friends, Aquila and
Priscilia.The Argument of the Book. The doctrines of the book are considered and
discussed under four main propositions: (1) All men are guilty before God (Jews
and Gentiles alike). (2) All men need a Savior. (3) Christ died for all men. (4)
We all, through faith, are one body in Christ.Date. Probably from Corinth, about
A. D.58.Theme. The gift of the righteousness of God as our justification which
is received through faith in Christ, or justification by
faith.Analysis.Introduction, 1:1-17.I. All Men Need of Righteousness,
1:18-3:20.II. All Men May Have Righteousness by Faith in Christ (justification)
3:21-4 end.III. All Who Are Thus Justified Will Be Finally Sanctified, Chs.5-8.
The believer's final redemption is thus guaranteed.1. By the new relation to God
which this righteousness gives. Ch.5.2. By the new realms of grace into which it
brings him, Ch.6 (no death in this realm).3. By the nature given him, Ch.7. This
wars against the old nature and will win.4. By the new possession (the Holy
Spirit) which it gives, Ch.8:1- 27.5. By the foreordained purpose of God for
them, 8:28-39.IV. This Doctrine as Related to the Rejection of the Jews,
chs.9-11.1. The justice of their rejection, 9:1-29.2. The cause of their
rejection, 9:30-10 end.3. The limitations of their rejection, ch.11.V. The
Application of This Doctrine to Christian Life, 12:1-15:13.1. Duty to
God-consecration, 12-12.2. Duty to self-a holy life, 12:3 end.3. Duty to state
authorities-honor, 13:1-7.4. Duty to society-love all, 13:8-10.5. Duty as to the
Lord's return-watchfulness, 13:11-14.6. Duty to the weak -helpfulness and
forbearance, 14:1-15:13.Conclusion.15:14-16 end. (1) Personal matters, 14:14
end. (2) Farewell greetings and warnings, ch.16.For Study and Discussion. (1)
The greeting (1:1-7). What does it reveal about, (a) The call, duty and standing
of an apostle or preacher? (b) The standing, privileges and duties of a church,
or individual Christian? (c) The relation of the old dispensation to the new?
(d) Christ's diety or his Messiahship in fulfillment of prophecy? (e) The
different persons of the Trinity? (2) Study sin as described in 3:10-18, and
what can be learned concerning: (a) The state of sin, (b) The practice of sin,
(c) The reason for sin. (3) Abraham as an example of justification by faith,
ch.4. (4) The plan and method by which God rescues men from sin, 5:6-11. (5) The
contrast between Adam and Christ.5:12-31. Do we get more in Christ than we lost
in Adam? (6) Why a matter under grace should not continue in sin, 6:1-14. (7) A
converted man's relation to the law.7:1-6. (8) The different things done for us
by the Holy Spirit, 8:1-27. (9) The practical duties of a Christian, ch.12. (10)
Make a list of the following "key-words," showing how many times and were each
occurs, and outline form the scripture references the teachings about each.
Power, sin and unrighteousness, righteousness, justification, faith and belief,
atonement, redemption, adoption, propitiation, election, predestination. * * * *
*


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  CHAPTER 70: CHAPTER XXX. FIRST AND SECOND CORINTHIANS. 
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Chapter XXX.First and Second Corinthians.The City of Corinth. It contained
400,000 inhabitants and was the chief city of Greece when Paul visited it, being
situated on a large isthmus where the commerce of the world passed. The
inhabitants were Greeks, Jews, Italians and a mixed multitude from everywhere.
Sailors, merchants, adventurers and refugees from all the world crowded the
city, bringing with them the evils of every country, out of which grew many
forms of human degradation. Religion and philosopy had been prostituted to low
uses. Intellectual life was put above moral life, and the future life was denied
that they might enjoy the present life without restraint.The Church at Corinth.
It was founded by Paul on the second missionary journey (Acts 18:1-18). His
spirit in founding the church is seen in 1 Cor.2:1-2. While there Paul made his
home with Aquila and Priscilla, Jews who had been expelled from Rome (Acts
18:2-3), but who now became members of the church. Apollos preached to this
church and aided it in Paul's absence (18:24-28; 19:1). Both Epistles are full
of information as to the condition of the church and the many problems which hit
had to face from time to time. It must be remembered that Corinth was one of the
most wicked cities of ancient times and that the church was surrounded by
heathen customs and practices. Many of its members had but recently been
converted from heathenism to Christianity and the church was far from
ideal.First Corinthians.The Occasion and Purpose of the Letter. Unfavorable news
had come to Paul concerning the Corinthian church and he had written them a
letter (5:9) which has been lost. In that letter he seems to have commanded them
to give up their evil practices and promised to visit them. In the meantime,
members of the household of Chloe(1:11) and other friends (16:17) came to him at
Ephesus and brought news of their divisions and of the evil practices of certain
of their members. Finally, they wrote him a letter asking his advice on certain
matters (7:1). From all this we learn (1) that there were four factions among
them, 1:2; (2) that there was gross immorality in the church as in the case of
the incestuous person, Ch.5; (3) that they went to law with each other, Ch.6;
(4) that many practical matters troubled them. Paul, therefore, wrote to correct
all these errors in doctrine and practice.Content. This letter contains some of
the greatest passages in the New Testament. It is, however, remarkable
especially for the very practical nature of its contents. It deals with many of
the problems of every day life and has been said not to discuss but one great
doctrine, that of the resurrection.Date. From Ephesus in the spring of A.
D.57.Analysis.Introduction, 1:1-9.I. Concerning Divisions and the Party
Spirit.1:10-4.Divisions are prevented: 1. By Christ as the center of
Christianity, 1:10 end.2. By spiritual mindedness, 2:1-3:4.3. By a right view of
preachers, 3:5-4 end.II. Correction of Moral Disorders, Chs.5-6.1. The
incestuous person, Ch.5.2. Lawsuits, 6:1-11.3. Sins of the body, 6;12 end.III.
Answers to Questions and Cognate Matters, 7:1-16:4.1. Concerning marriage and
celibacy, Ch.7.2. Concerning things offered to idols.8:1-11:1.3. Concerning head
dress, 11:2-16.4. Concerning the Lord's supper, 11:17 end.5. Concerning
spiritual gifts, Chs.12-14.6. Concerning the resurrection, Ch.15.7. Concerning
collections for the saints, 16:1-4.IV. Personal Matters and Conclusion, 16:5
end.For Study and Discussion. (1) Earthly wisdom and heavenly foolishness,
1:18-25. (2) Spiritual wisdom, 2:7-16. (3) Paul's apostolic labors, 4:9-13. (4)
The scripture estimate of the human body, 6:12-20. (5) Marriages and divorce,
7:25-50, letting "virgin" mean any single person, male or female. (6) Paul's
practice in the matter of his rights, 9:1-23. (7) The Christian race, 9:24-27.
(8) Love and its nature, Ch.13. (a) Superior to other gifts, 1-3. (b) Its ten
marks, 4-6. (c) Its power, 7. (d) Its permanence, 8-13. (9) Spiritual gifts,
Chs.12-14. Name and describe them. (10) The resurrection, Ch.15. (a) Calamities
to result, if there were none-or the other doctrines here made to depend on the
resurrection; (b) The nature of the resurrected body.Second Corinthians.The
Occasion and Purpose of the Letter. From suggestions found here and there in
these two epistles it appears that much communication passed between Paul and
the church and that the two letters that have come down to us are only some of a
series. He suffered much perplexity and grief because of the conditions of the
church. He met Titus in Macedonia on the third missionary journey (he had hoped
for him with news from Corinth while he was at Troas). He wrote this letter in
response to the messages brought by Titus. He expresses solicitude for them,
defends himself against the charges of his enemies, warns them against errors,
instructs them in matters of duty and expresses joy that they have heeded his
former advice. The Character and Content. It is the least systematic of all
Paul's epistles. It abounds in emotion, showing mingled joy, grief and
indignation. It is intensely personal and from it we, therefore, learn more of
his life and character than from any other source. This makes it of great value
in any study of Paul himself. Section one has as its great topic tribulation and
consolation in tribulation, and has in it an undercurrent of apology, darkened
by a suppressed indignation. Section two is colored by a sorrowful emotion.
Section three everywhere teems with a feeling of indignation. Through the whole
letter there runs an undercurrent of self-defense. The "key-note" of this book,
as well as of First Corinthians, is loyalty to Christ.Date. It was written from
Macedonia (probably Philippi) fall of A.D.57.Analysis.Introduction, 1:1-7.I.
Paul's Trials, Principles and Consolation as a Preacher, 1:8- 7:16.1. His
interest in the Corinthian church.1:8-2:11.2. His service both to God and men,
2:12 end.3. His appointment by the Holy Spirit, Ch.3.4. His power given by God,
Ch.4.5. His hope of future blessedness, 5:1-19.6. His exhortation and appeal to
the church.5:20-7:4.7. His joy at their reception of the word, 7:5 end.II. The
Collection for the Poor Saints, Chs.8-9.1. The appeal for liberality, 8:1-15.2.
The sending of Titus and two other brethren, 8:16-9:5.3. The Blessedness of
liberality, 9:6 end.III. Paul's Apostolic Authority.10:1-13:10.1. He vindicates
his apostolic authority, 10:1-12:13.2. He warns them that his coming will be
with apostolic authority, 12:14-13:10.Conclusion, 13:11 end.For Study and
Discussion. (1) Paul's reasons for not going to Corinth, 1:15-2:4. (2) The glory
of the gospel ministry, 4:1-6. (3) His affectionate injunction, 6:11-18. (4) The
grace of liberality, Chs.8-9. Make a list of (a) ways of cultivating this grace,
(b) the blessings it will bring to the possessor, to others and to the whole
church. (5) Paul's boasting, 11:16-12:20. (a) Of what things did he boast? (b)
When is boasting justifiable? (6) Paul's self-defense? When should we defend
ourselves? (7) The vision of the third heaven, 12:1-4. (8) The thorn in the
flesh, 12:7-9. (9) The personal attacks on Paul. Note the hints in 2:17; 4:3;
5:3; 10:8; 10:10; 11:6.* * * * *


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  CHAPTER 71: CHAPTER XXXI. GALATIANS AND EPHESIANS. 
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Chapter XXXI.Galatians and Ephesians.Galatians. The Country. (1) Politically it
was the Roman province which included Lycaonia, Isauria, and parts of Phrygia
and Pisidia. (2) Geographically it was the center of the Celtic tribes, and in
this sense it seems to be used in this epistle and in Acts (Gal.1:1; Acts.13:14;
14:6; 16:6).The Celtic People. They were descended from the Gauls who sacked
Rome in the fourth century B. C. and in the third century B. C. invaded Asia
Minor and northern Greece. A part of them remained in Galatia. predominating in
the mixed population formed out of the Greek, Roman and Jewish people. They were
quick-tempered, impulsive, hospitable and fickle people. They were quick to
receive impressions and equally quick to give them up. They received Paul with
enthusiastic joy, and were then suddenly turned from him (Gal.4:13-16).The
Churches of Galatia. Just how and by whom these churches were established we do
not know. The great highway from the East to Europe passed through this region,
making it possible for some of those present at Pentecost to have sown the seed
of the gospel there. It could have sprung up from work done by Paul while at
Tarsus from the time of his return from Arabia to his going to Antioch with
Barnabas. But the scripture gives us no word about this.On the second missionary
journey Paul visited them (Acts 16:6) and seems to have been taken sick while
passing through and to have preached to them while unable to travel
(Gal.4:14-15). They gladly received his teaching, and churches seem to have
sprung up. Paul also visited them while on the third missionary journey (Acts
18:23) and instructed and established them in the faith. The churches were
running well when Paul left them, but Judaizing teachers had now come in and,
acting upon their fickle and unstable nature, had greatly corrupted the
simplicity of their faith.The Occasion of the Epistle. (1) Judaizing teachers
had gone among the Galatians, claiming that the Jewish law was binding upon
Christians, admitting that Jesus was the Messiah, but claiming that salvation
must, nevertheless, be obtained by the works of the law. They especially urged
that all Gentiles be circumcised. (2) In order to gain their point and turn the
Galatians from their belief, they were trying to weaken their confidence in
Paul, their spiritual teacher. They said he was not one of the twelve, and
therefore, not one of the apostles, and his teachings were not of binding
authority. They suggested that he had learned his doctrine from others,
especially from the apostles who were pillars of the church.The Purpose of the
Epistle. The purpose of the epistle was to root out the errors of doctrine
introduced by the Judaizers and to hold the Galatians to their earlier faith. To
do this it was necessary to establish his apostolic authority and the divine
origin of his gospel. He also desired to show the practical value or application
of his teaching. He especially shows the value of Christian freedom and at the
same time shows that it is not license. In fulfilling these purposes he gave us
an inspired classic upon the fundamental doctrine of justification by faith and
forever settled the disturbing question of the relation of Christians to the
Jewish law. Author and Date. It was written by Paul, probably from Corinth in
A.D.57.Analysis.Introduction, 1:1-10.I. Authoritativeness of Paul's Gospel,
1:11-2 end.1. It is independent of man, 1:11 end.2. It is the gospel of an
apostle, Ch.2.II. Teaching of Paul's Gospel, Chs.3-4. Justification by faith.1.
Their experience proves it, 3:1-5.2. The example of Abraham attests it, 3:6-8.3.
The scripture teaches it, 3:10-12.4. The work of Christ provides for it,
3:13-14.5. Its superior results demonstrate it.3:15-4:20.6. The experiences of
Sarah and Hagar and their sons illustrate it, 4:21 end.III. Application of
Paul's Gospel to Faith and Conduct, 5:1-6:10.1. He exhorts them to stand fast in
the liberty of Christ; 5:1-12; 5:12. This liberty excludes Judaism.2. He exhorts
them not to abuse their liberty, 5:13-6:10.Conclusion, 6:11 end.For Study and
Discussion. (1) The dangers of fickleness (1:6; 4:9; 15:16). (2) The methods of
false teachers: (a) Their chief method is to attack men prominent in the
movement, (b) They usually put forward some one else for leader; They would
supplant Paul with Peter, (c) One may well consider how a man will often allow
the influence of another to be undermined if he is himself exalted. (3) The
reasons Paul gives to show that his teaching is not of man, 1:11 end. (4) The
confirmation of Paul's divine call, 2:1-10. (5) Difference between one under law
and under faith, 4:1-7. (6) The lusts of the flesh, sins of body and mind are
included, 5:19-21. (7) The fruits of the spirit, 5:22-23. (8) The words,
liberty, lust, flesh, spirit, works of the law, live and die, servant and
bondage, justified, righteousness, faith and believe. (9) For more advanced
study list and study passages in Galatians that coincide with or correspond to
passages in Romans.Ephesians.The City. It was the capital of pro-consular Asia,
being about a mile from the sea coast, and was the great religious, commercial
and political center of Asia. It was noteworthy because of two notable
structures there. First, the great theatre which had a seating capacity of
50,000 people, and second, the temple of Diana which was one of the seven
wonders of the ancient world. It was 342 feet long and 164 feet wide, made of
shining marble, supported by a forest of columns 56 feet high, and was 220 years
in building. This made it the center of the influence of Diana worship, of which
we read in Acts 19:23-41. The statue with its many breasts betokened the
fertility of nature.Next to Rome, Ephesus was the most important city visited by
Paul. It has been called the third capital of Christianity, it being the center
of work in Asia through which were founded all the churches of Asia, especially
the seven churches of Asia to which Jesus sent the messages of Revelations.
Jerusalem, the birth place of power, is the first, and Antioch, the center of
mission work, is the second capital.Paul's Work at Ephesus. (1) Revisited there
on the return from the second missionary journey (Acts 18:18-21). and left with
them Aquila and Priscilla. (2) On the third missionary journey he spent about
three years there, (Acts 20:31). (3) During this second visit he had such
influence as to check the worship of Diana to such an extent as to arouse the
opposition of her worshippers and make it necessary for him to depart into
Macedonia (Acts 20:1). (4) On the return from the third missionary journey he
stopped at Miletus, thirty miles away, and sent for the elders of Ephesus to
whom he delivered a farewell address (Acts 20:16-38).The Epistle. The contents
are much akin to those of Colossians, but also differ greatly from them. (1) In
each book half is doctrinal and half practical. (2) Colossians discusses
Christ-hood or Christ the head of the church, while Ephesians discusses
church-hood or the church as the body of Christ. (3) In Colossians Christ is
"All and in all", in Ephesians the ascended Christ is seen in his church. (4) In
Colossians we have Paul in the heated arena of controversy; in Ephesians he is
quietly meditating upon a great theme.It has been said to contain the
profoundest truth revealed to men, and the church at Ephesus was, perhaps,
better prepared than any other to be the custodian of such truth, since Paul's
long stay there had so well prepared them to hear and understand it. It may have
been written as a circular letter to be sent in turn to several churches of
which the church at Ephesus was one.Date. By Paul, probably from Rome, A. D.62
or 63.Theme. The church, Christ's mystical body.Analysis.Salutation, 1:1-2.I.
The Spiritual Blessings of the Church.1:3-14.1. The origin of these blessings,
v.3.2. The blessings enumerated, 4-14.II. Prayer for the Readers, 1:15 end.1.
That God may grant them the spirit of wisdom, the Holy Spirit, 15-17.2. That
they may know what they have in Christ, 18-33.III. The Great Work Done for Them,
Ch.2. Both Jews and Gentiles.1. They were regenerated, 1:10.2. They were
organized, 11 end. IV. Paul's Mission and Prayer for Them, Ch.3. 1. His mission
to preach the mystery of Christ.1-13.2. His prayer for them and doxology of
praise to God, 14 end.V. The Duty of the Churches as the Body of Christ,
4:1-6:20.1. Duty of individual members in relation to other members and to the
world.4:1-5:21.2. Duties of individuals in their home relations, 5:22-6:9.3.
Duties of individual members in their relation to the organized efforts of the
church.6:10-20.Conclusion, 6:21 end.For Study and Discussion. (1) The
Christian's standing before God, Chs.1-2. Such words as sealed, chosen,
quickened. (2) The blessings of the church, make a list, 1:3-14. (3) The
elements and characteristics of the new life, 4:25-32. (4) The different things
done in an intelligent Christian life, 5:3-17. (5) The exalted nature and office
of Christ, 1:2-33; 2:13-22. (6) The eternal purpose of God, 2:3-5; 2:4-7;
3:9-12. (7) Principles of Christian sociology seen in the home relations such as
husband and wife, child and parents, and servant and master. (8) The Christian's
relation to Christ as seen in these relations.* * * * *


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  CHAPTER 72: CHAPTER XXXII. PHILIPPIANS AND COLOSSIANS 
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Chapter XXXII.Philippians and Colossians.Philippians.The City. It belonged to
Thrace until 358 B. C., when it was seized by Philip, king of Macedon, father of
Alexander the Great It was the place where Marcus Antonius and Octavius defeated
Brutus and Cassius (42 B. C.). which defeat overthrew the Roman Oligarchy, and
Augustus (Octavius) was made Emperor. Is was on the great highway through which
all trade and traders going eastward and westward must pass, and was, therefore,
a fit center of evangelism for all Europe. It was the place where the first
church Of Europe was established by Paul on his second missionary journey, A.
D.52.Paul's Connection with the Church. By a vision from God he went to Philippi
on the second missionary journey (Acts 16:9-12). He first preached at a woman's
prayer-meeting, where Lydia was converted. She furnished him a home while he
continued his work in the city. After some time there arose great opposition to
him and he and Silas were beaten and put in prison, but through prayer they were
released by an earthquake which also resulted in the conversion of the jailer
(Acts ch.16). He perhaps visited them again on his journey from Ephesus to
Macedonia (Acts 20 2 Cor 2:12-13; 7:5-6). He spent the Passover there (Acts
20:6) and received messages from them (Phil.4:16). They also sent him assistance
(Phil.18) and he wrote them this letter.The Character and Purpose of the Letter.
It is an informal letter with no logical plan or doctrinal arguments. It is the
spontaneous utterance of love and gratitude. It is a tender, warm-hearted,
loving friend and brother presenting the essential truths of the gospel in terms
of friendly intercourse. He found in them constant reasons for rejoicing, and
now that Epaphroditus who had brought their aid to him was about to return from
Rome to Philippi, he had an opportunity to send them a letter of thanks
(Phil.4:18). It is remarkable for its tenderness, warnings, entreaties and
exhortations and should be read often as a spiritual tonic.Date. It was written
by Paul during his imprisonment at Rome, about A. D.62.Analysis.Introduction,
1:1-11.I. Paul's Present Situation and Feeling.1:12-26.II. Some Exhortations,
1:27-2:18.III. He Plans to Communicate with Them, 2:19 end.IV. Some Warnings,
ch.3.1. Against Judaizers, 1-16.2. Against false professors, 17 end.V. Final
Exhortation.4:1-9.VI. Gratitude for Their Gifts, 4:10-19.Conclusion, 4:20
end.For Study and Discussion. (1) Paul as a good minister, 1:3-8. Paul's prayer
for the Philippians, 1:9-11. (3) The choice between life death, 1:19-26. (4)
Humble-mindedness and its rewards as seen in Jesus 2:5- 11. (5) An upright
Christian life, 2:12-18. (6) Paul's sense of imperfection, 3:12-16. (7) Worthy
meditations, 4:8-9. (8) Outline the information the book gives concerning Paul's
condition at the time of the writing. (9) Point out all the teachings of the
book on the necessity of cultivating unselfishness and the blessing derived from
it. (10) The expression of joy and rejoicing. (11) The number of times our Lord,
under different names, is referred to.Colossians.The City. It was situated about
100 miles east of Ephesus, and was of little importance at the time of this
epistle, though it had once been of considerable influence. It was one of a
group of three cities, Laodicia and Hierapolis being the Other two, situated on
the Lycus river near where it flows into the famous Meander.The Church of
Colossae. It was perhaps founded by Epaphras (1:6-7; 4:12-13) who was directed
by Paul in his work there "for us" "on our behalf", (1:7). Paul though having a
very vital connection with it. had never visited the church (1:7; 2:1). He seems
to have kept posted about conditions in the church (1:3; 4, 9, 2:1), and to have
approved the work and discipline of the church (1:5-7, 23, 2:5-7; 4:12-13). He
was loved by them (1:8) and knew and loved some of them. See also Phile 9.
Condition of the Church and Occasion for the Epistle. False teachers or a false
teacher, had come among them and had greatly hindered the prosperity of the
church. The main source of all their false teaching lay in an old eastern dogma,
that all matter is evil and its source also evil. If this were true, God, who is
in no wise evil, could not have created matter. And since our bodies are matters
they are evil and God could not have created them. From this notion that our
bodies are evil two extremes of error arose: (1) That only by various ascetic
practices, whereby we punish the body, can we hope to save it, 2:20- 23. (2)
That since the body is evil, none of its deeds are to be accounted for. License
was, therefore, granted to evil conduct, and evil passions were indulged at
pleasure and without impunity (3:5-8).In seeking to find relief from this
condition they formulated two other false doctrines. (1) An esoteric and
exclusive theory which was a doctrine of secrets and initiation (2:2, 3, 8). By
this doctrine they declared that the remedy for man's condition was known to
only a few, and to learn this secret one must be initiated into their company.
(2) That since God could not have been creator of these sinful bodies, they
could not, therefore, come to him for blessing, and so they formulated, in their
theory, a series of intermediary beings or Aeons, such as angels, that must have
created us and whom we must worship (2:18), especially as a means of finally
reaching God.All these false theories conspired to limit the greatness and
authority of Jesus Christ, and to limit the efficiency of redemption in him
(2:9-10). They are called by the one name, Gnosticism, and present four aspects
of error in this book. (1) Philosophic, 2:3, 4, 8. (2) Ritualistic, or
Judaistic, 2:11, 14, 16-17. (3) Visionary, or angel-worship, 1:16; 2:10, 15, 18.
(4) Ascetic practices, 2:20-23. There are three modern applications of the
Colossian heresy. (1) Ceremonialism, or ritualism. (2) Speculation. (3) Low
standards of righteousness.The Epistle. The news of these false teachings was
brought to Paul probably by Epaphras.1:7-8, and he wrote to combat them. It is
polemic in spirit and argues that we have everything in Christ, that he is the
source and Lord of all creation and that he alone can forgive sins and reconcile
us to God. It, therefore, represents more fully than any other of Paul's
epistles his doctrine of the person and preeminence of Christ.Analysis.I.
Doctrinal Teachings, Ch.1.1. Introduction, 1-14.2. Christ in relation to
creation, 15-17.3. Christ in relation to the church, 18 end.II. Polemic Against
False Teachings, ch.2.1. Introduction, 1-7.2. Polemic against the general false
teachings, 8-15,3. Polemic against the particular claims of the false teachers,
16 end.III. Hortatory Section, 3:1-4:6.1. To a lofty Christian life, 3:1-4.2. To
exchange the old vices for the Christian graces, 3:5-14.3. To make Christ
sovereign over the whole of life, 3:15-17.4. To the Christian discharge of
relative duties, 3:18-4:1.3. To a proper prayer life, 4:2-6.IV. Personal
Section, 4:7 end.For Study and Discussion. (1) Paul's prayer for them, 1:9-14.
(2) The preeminence of the Savior,1:5-20. (3) The false and true philosophy of
religion, 2:8-15. (4) The worldly vices, 3:5-8. (5) The Christian graces,
3:9-14. (6) The lofty Christian life, 3:15-17. (7) All references to the false
teachings as in the words mystery, head, body, Lord, fullness, etc. Note 2:3, 8,
11, 16, 18, and many others. (8) Paul's view of Jesus. Study every reference to
him.* * * * *


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  CHAPTER 73: CHAPTER XXXIII. FIRST AND SECOND THESSALONIANS. 
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Chapter XXXIII.First and Second Thessalonians.The City of Thessalonica. It was
founded by Cassander, King of Macedon 315 B. C., and was about a hundred miles
west of Philippi. It was a great commercial center of Paul's time, the
inhabitants being Greeks, Romans and Jews. It still exists under the name of
Saloniki, and has a population of from 75,000 to 85,000 about half of whom are
Jews.The Church of Thessalonica. Upon being delivered from prison at Philippi.
Paul continued his second missionary journey to Thessalonica, having also Silas
and Timothy with him (Acts 17:1-5). He spent three Sabbaths there, but on
account of the persecution of the Jews, went from there to Berea, then to
Athens, and then to Corinth where he spent 18 months. The first letter bears
testimony to the splendid Christian character of these new converts from
heathenism. First Thessalonians.This is probably the first epistle written by
Paul and perhaps the first written document of the Christian religion. It is not
doctrinal, has no element of controversy and is one of the most gentle and
affectionate of Paul's letters. It is notable for its special salutations and
refers to their expectations of the immediate return of Jesus. Its main idea is
consolation (4:17-18), its keynote hope and its leading words affliction and
advent. Its purpose was: (1) to send affectionate greetings, (2) to console them
in their afflictions, (3) to correct their wrong, their mistaken views of
Christ's second coming, (4) to exhort then to proper living as against certain
immoral tendencies. Date. From Corinth A. D.53.AnalysisI. The Spiritual
Condition of the Church, Ch.1.1. Introduction.1.2. Their faith, love and hope,
2-3.3. The cause of these, 4-5.4. The result of these, 6-10.II. Paul's Character
and Conduct While With Them, 2:1-16.1. How he brought them the gospel, 1-12.2.
How they received it, 13-16.III. Paul's Interest in the Church Since Leaving
Them.2:17-3 end.1. Desired to visit them, 2:17 end.2. He sent Timothy to them
and rejoices in his report of them, 3:1- 10.3. Benediction upon them, 3:11
end.IV. Exhortation for the Future, 4:1-5:11.1. To purity, 4:1-8.2. To brotherly
love, 4:9-10.3. To honest industry, 4:11-12.4. To be comforted in the loss of
their dead in Christ, 4:13-5:11.Conclusion, 5:12.For Study and Discussion. (1)
Things in the church for which Paul is thankful, 1:2-6. (2) What is said about
how the gospel was preached to them, 2:1-16. (3) Paul's longing to know about
them, 3:1-9. (4) The duties enjoined, 4:1-12. (5) The second coming of Christ
and the resurrection, 4:13-18. (6) How we are prepared for the great day of his
coming, 5:3-10. (7) The several exhortations in 5:12-22. (8) The human elements
or explanation of Paul's power as a preacher Ch.2. (9) The deity of Jesus seen
in the book.Second Thessalonians.This letter was also written from Corinth and
during the same year. It is the shortest letter Paul wrote to any church and is
characterized by its lack of special salutations and for its general idea of
patient waiting for our Lord. The occasion seems to be to correct their wrong
views of the second coming of Christ and the errors of life growing out of it.
It may be that they had misunderstood his own teaching to be that the day of the
Lord was already at hand (2:2).Analysis.Introduction, 1:1-2.I. Thanksgiving and
Prayer for in View of The Second Coming of Christ, 1:2 end.II. Warnings about
Christ's Second Coming.2:1-12.III. Their Escape at His Coming, 2:13 end.IV.
Practical Matters, 3:1-15.1. Their prayers for each other, 1-5.2. Discipline for
the disorderly, 6-15.Conclusion, 3:16 end.For Study and Discussion. (1) Things
commendable in the church, 13-14. (2) Moral disorders of the church, 3:7-11. (3)
How to deal with the disorderly, 3:6, 14, 15. (4) How to deal with the idle,
3:12. (5)Facts concerning Christ's second coming, from the whole book. (6) Facts
concerning the judgment of the wicked. * * * * *


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  CHAPTER 74: CHAPTER XXXIV. FIRST AND SECOND TIMOTHY. 
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Chapter XXXIV.First and Second Timothy.Timothy.He was a native of Lycaonia. His
father was a Greek, but his mother and grandmother were Jews, 2 Tim.1:5. He was
taught the scriptures from his very youth, 2 Tim.3:15, and was probably
converted during Paul's first visit to Lystra, Acts 14:8-20. He was ordained as
an evangelist 1 Tim.4:14; 2 Tim.1:6, and, after Paul's second visit to Lystra.
he spent most of his time with Paul, Acts 16:1. He did much valuable service for
Paul, and was greatly esteemed by him. Acts 17:14; 18:5; 20:4; Rom.16:21; 1
Cor.4:17; 16:10. His name is associated with Paul in writing a number of
letters, 2 Cor.1:1; Phil.1:1; Col.1:1. He was pastor at Ephesus and while there
received these letters, 1 Tim.1:3-4. Paul desired to have him with him when
death came, 2 Tim.4:9; 13, 21.First Timothy.This epistle was written while
Timothy was pastor at Ephesus, probably between A. D.64 and 66. Its purpose was
to instruct Timothy with regard to his pastoral duties. It, therefore, reflects
the condition of the church and especially the errors which he would correct or
against which he wished to warn his "true child in the faith."Analysis.Greeting,
1:1-2.I. The True Teachings of the Gospel, 1:3 end.1. Gnostic teachings and the
true purpose of the law, 3-11.2. Paul's salvation.12-17.3. Further warnings
against false teachers, 18 end.II. Public Worship. Ch.2.1. Prayer, 1-7.2.
Conduct of men and women in church assemblies, 8 end.III. Church Officers.
Ch.3.1. A bishop or pastor, 1-7.2. Deacons and deaconesses.8-13.3. A personal
word, 14 end.IV. Pastoral Duties, 4:1-6:2.1. As to the true doctrine, Ch.4.2.
Toward the various classes of the church, 5:1-20.3. Concerning himself, 5:21
end.4. In teaching slaves and their masters, 6:1-2.V. Final Warnings and
Exhortations, 6:3 end. 1. Against false teachers, 3-10.2. To be truly godly,
11-16.3. To teach the rich aright, 17-19.4. To be true to his charge, 20 end.For
Study and Discussion. (1) False teachings, 1:3-11; 4:1-8; 6:20-21. (2) The kind
of man a pastor should be, 4:12-5:2. (3) The kind of men to select for church
officers, 3:1-13. (Fifteen qualifications of a pastor and seven of a deacon).
(4) Church government and services of worship, 2:1, 2, 8; 3:14, 15. (5) The
word's doctrine or teaching, godliness and faith meaning doctrine.Second
Timothy.This letter was written from Rome just before his martyrdom A. D.67. It
was written to further instruct Timothy and to explain his own personal affairs.
It is the last letter written by Paul, a sort of last will and testimony and is
of great importance as it tells as how he fared just before his death. It is
more personal in tone than First Timothy and shows us how very pitiable was his
plight in these last days. Analysis.Introduction, 1:1-5.I. Exhortations to
Timothy.1:6-2 end.1. To steadfastness in the gospel.1:6 end.2. To patient
endurance of suffering, 2:1-13.3. To faithfulness as a pastor, 2:14-26 end.II.
Warnings to Timothy.3:1-4:5. 1. Concerning the perilous, 3:1-13.2. Concerning
his duties in such times, 3:14-4:5.III. Paul's View of Death, 4:6-18.1. His
satisfaction and hope at its approach, 6-8.2. His hope during this loneliness
and need, 9-18. Conclusion, 4:19 end.For Study and Discussion. (1) Paul's
condition when he wrote,1:17; 4:7, 13-16; 6:20. (2) The desire or appeal of 1:4;
3:8; 4:5, 9, 13, 21. (3) The exhortations to Timothy, 1:6, 7, 13, 14; 2:1-6, 15,
23; 3:14; 4:5. (4) perilous times to come, Ch.3. (5) Paul's view of death,
4:5-22.* * * * *


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  CHAPTER 75: CHAPTER XXXV. TITUS AND PHILEMON. 
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Chapter XXXV.Titus and Philemon.Titus.The Author. We do not know much of the
work of Titus. But from Gal.2:1-5; 2 Cor.2:12-13; 7:2-16, and Titus 1:5 and 3:12
we learn: (1) that he was a Gentile whom Paul carried to Jerusalem, (2) that by
the liberty of the gospel the Jerusalem council did not require him to be
circumcised. (3) that he a capable and an energetic missionary, (4) that Paul
had left him in Crete to finish the work which he had begun there.The Book. The
book is written to counsel Titus concerning the work Paul had left him to do
(1:5). It contains: (1) the qualifications of the presbyters to be selected; (2)
the method of dealing with false teachings; (3) instructions to the different
classes of the church; (4) exhortations to Titus himself.Date. Probably written
from Macedonia, A. D.66.Analysis.Greeting, 1:1-4.I. Qualifications and Duties of
Bishops or Pastors, 1:5 end.1. The qualifications and duties, 5-9.2. Reasons for
needing such officers, 10 end.II. Instruction in Practical Godliness,
2:1-3:11.1. Proper conduct for the different classes and its basis, Ch.2.2.
Proper conduct in the different life relations, 3:1-11.Conclusion.3:12-15.For
Study and Discussion. (1) Qualifications of presbyters 1:5-10. (2) Lofty moral
ideals for all Christians 2:1-15. (3) Savior and salvation used seven times. (4)
Good works or good things, the keyword of the epistles and used seven times. (5)
Sound doctrine occurs seven times in this form or as sound in the faith,
uncorruption in doctrine, sound speech or doctrine of God. (6) Sober-minded
occurring six times, at least in thought. These last three constitute the
Epistle's idea of real godliness.Philemon.Philemon lived at Colossae and was
probably a convert of Paul and member of the Colossian church. Onesimus was a
slave of Philemon who had robbed his master (v 18) and fled to Rome where he had
been converted under Paul's preaching (v 10). It is the only individual or
private letter written by Paul and is written to tell Philemon of the conversion
of Onesimus and to make a plea for him. Through the kindness shown Onesimus we
have revealed to us the great kindness of the Apostle's heart. He speaks to
Philemon not as an apostle in authority, but as a friend to a friend, thereby
showing his great courtesy. The letter is of inestimable value as showing the
power of the gospel to win and transform a poor slave and to soften the harsh
relations between the different classes of ancient society.Date, From Rome about
A. D.63.Analysis.1. Introduction, 1-7.2. The purpose of the letter-an appeal to
Onesimus, 8-21.3. Closing matters, 22 end.For Study and Discussion. (1) How
Christianity deals with slaves. (2) The effectiveness of the Christian religion
in a life: (a) Even a fugitive slave would confess his guilt, as, no doubt,
Onesimus had done to Paul; (b) It will make one desire to correct any wrongs one
has done, and willing, as was Onesimus, to go to the one wronged and make
confession; (c) It often raises one from worthlessness to great usefulness (v
11); (d) It will not only make one useful to others in temporal matters, but
will make one profitable in things spiritual (v 13). (3) Concerning a real
Christian helper, we may learn that, like Paul: (a) He wilt not try to hide or
cover up a man's past faults; (b) He will sympathize with the poor fellow who
has a bad record behind him; (c) He will make it as easy as possible for such a
convert to right the past; (d) He will gladly use the very humblest Christian (v
13); (e) He will be courteous and recognize the rights of others, as in the case
of Philemon; (f) He will not force a man to do his duty, but will use love and
persuasion to bring him to it. (4) Make a list of all the persons named and
learn something of each.* * * * *


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  CHAPTER 76: CHAPTER XXXVI. HEBREWS AND JAMES. 
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Chapter XXXVI.Hebrews and James.Hebrews.The Author. The writer nowhere indicates
his name, and there is difference of opinion as to who wrote it. I am personally
inclined to the view of those who regard Paul as the author, which for a long
time was the common view. The main points against his authorship are that the
language and style are dissimilar to Paul's and that it is less like an epistle
than any other book that bears his name. It seems clear, however, that the
thoughts and course of reasoning are Pauline and the differences otherwise may
be explained by the difference of purpose and spirit in writing. For the
arguments for and against his authorship the student is referred to the larger
commentaries and introductions to the New Testament literature. Those To Whom It
Was Written. It was, no doubt, addressed to Hebrew Christians, but whether to a
special church or to those in a special locality, is a matter of dispute.
Several things, however, may be learned about them. (1) They had steadfastly
endured persecution and the loss of property. (2) They had shown sympathy with
other Christians, 6:10; 10:32-34. (3) They had been Christians some time, 5:12.
(4) They knew the writer whom they are, by their prayers, to help restore to
themselves, 13:19. (5) They knew Timothy who was to visit them, 13:23. (6) They
were now in danger of apostacy to Judaism but had not yet resisted to blood,
12:3-4; 5:11; 6:9. Their danger of going back to Judaism might arise from
several sources. (1) There was a tendency to disbelieve Christ and his claims,
3:12. (2) The elaborate worship of the Temple compared with the simple worship
of the Christian church. (3) The Jews branded them as traitors and taunted them
for turning against the law, which was given by prophets, angels, and Moses, and
from the sanctuary ministered to by the priests of God. (4) They were suffering
persecution.Purpose and Contents. The purpose was to prevent apostacy from
Christianity to Judaism and incidentally to comfort them in their suffering and
persecution. To accomplish this purpose the author shows, by a series of
comparisons, that the religion of Christ is superior to that which preceded it.
"Better" is the key-word, which along with other terms of comparison such as
"more excellent" is constantly used to show the superiority of Christianity. It
is very much like a sermon, the author often turning aside to exhort, then
returning to the theme.Date. It was written from Jerusalem, Alexandria or Rome
some time before A. D.70, since the temple was still standing, 9:6-7;
10:1.Analysis.I. Christianity is Superior to Judaism because Christ through Whom
it was Introduced is Superior to the Messengers of Judaism, chs.1-6.1. He is
superior to prophets, 1:1-3.2. He is superior to angels.1:4-2 end.3. He is
superior to Moses, including Joshua, chs.3-6.Three points in each of these
comparisons are the same.1. He is God's son.2. He is man's Savior.3. He is man's
high priest.Neither prophets nor angels nor Moses equal Jesus in these points.
There are two notable exhortations, (a) 2:1-4; (b) 5:11-6 end.II. Christianity
in Superior to Judaism because Its Priesthood is Superior to that of Judaism,
7:1-10:18.1. Christ its priest is superior to the priests of Judaism, 7:1-
8:6.2. Its covenant is superior to that of Judaism, 8:7 end.3. Its tabernacle is
superior to that of Judaism, ch.9.4. Its sacrifice is superior to those of
Judaism, 10:1-18.III. Christianity is Superior to Judaism, because the Blessings
it Confers are Superior to those of Judaism.10:19-11 end.1. In the liberty of
approach to God, 10:19 end.2. In the superior ground of faith, 11:1-12:17.3. In
our coming to Mount Zion instead of Mount Sinai, 12:18 end.IV. Practical
Conclusion, ch.13.For Study and Discussion. (1) Description of Christ.1:1-3. (2)
Christ's superiority to angels.1:3-14. (3) Christ's humiliation for our
salvation, 2:9-18. (4) How is Christ superior to Aaronic priests, 3:14, 15;
5:1-7, 9; 7:28. (5) The two covenants, 8:6-12. (6) Typical character of the old
ordinances.9:1-10:4. (7) Our assurance and hope, 6:13-20. (8) The danger of
rejecting Christ, 10:26-31. (9) The benefit of affliction, 12:4-11. (10) The
comparisons of 12:18-29. (11) The warning of 13.-8-15, (12) The exhortations of
the book, as 2:1-4. Make a list. (13) All the terms of comparison, as better and
more excellent. Make a list. (14) Every reference to Christ as high priest. (15)
Every reference to the Holy Spirit-What are his works and where in the book is
it taught?James.The Author. Three persons called James are mentioned in the New
Testament. One of these is James, the Lord's brother (Matt.13:55), who did not
believe on Jesus until after the resurrection, Jno.7:2-9; Mar.3:21, 31; Acts
1:13-14. This James occupies and important place as pastor at Jerusalem, and
made an important speech at the council of the Apostles, Acts 15: 13-21. He is
mentioned elsewhere, in Acts, 12:17; Gal.1:19; 2:9-12. Josephus tells us that he
was stoned to death about 62 A. D. on a charge of departing from the Jewish law.
This James, the Lord's brother, is supposed to be the author of this epistle.To
Whom Written. This letter was written to the Jews scattered everywhere, 1:1, and
evidently to Christian Jews, 2:1. Some of them were rich, some poor, 2:1-10.
They were lustful, greedy, and proud, 4:1-12, and were omitting to do the Lord's
work as they should.1:22- 27.The Epistle. The chief characteristic of style is
abruptness. Change is made from one subject to another with no effort to connect
them. There is, therefore, no general subject, and a lack of close connection
between the points of analysis. "Faith without works is dead" flashes in every
section as a sort of bond of unity. It is eloquent, stern and sincere, and has a
distinct Jewish tone. It lacks the doctrinal emphasis found in Paul and states
the Christian faith in terms of moral excellence and instructs them in the
subject of Christian morals. It is notable for its omissions. It does not have
the resurrection or ascension and only mentions Christ's name twice. Date and
Place of Writing. It was no doubt written from Jerusalem where he was pastor,
but the date is much disputed. Some put it as early as A. D.40. Others among
whom is Dr. Robertson say it was written not later than A. D.50. Still others
put it about A. D.61 or 62, just before the martyrdom of James. It is probably
safe to say that it was one of the very earliest of the New Testament books.
Analysis.Salutation, 1:1.I. Proper Attitude Toward Trials.1:2-18.II. Proper
Altitude Toward God's Word, 1:19-27 end.III. Various Warnings.2:1-4:12.1.
Against respect of persons, 2:1-13.2. Against barren professions of faith,
2:14-26.3. Against the dangers of the tongue, 3:1-12.4. Against false wisdom,
3:13-18.5. Against quarrels, greed and pride.4:1-12.IV. Various Denunciations,
4:13-5:6.V. Various Exhortations, 5:7-20 end.For Study and Discussion. (1) From
the following scriptures make a list of all the things James advises us not to
do: 1;6, 13, 16, 22; 2:1, 14; 3:1.10; 4:1, 11, 13; 5:9, 12. (2) From the
following scriptures make a list of all the things James advises us to do; 1:2,
4, 5, 6, 9, 11, 22, 26; 2:8, 12; 3:13; 4:8.5:7, 10, 12, 13, 16, 19. (3) Make a
sketch of heavenly wisdom, showing the different things said about it, studying
especially, 1:5-8 and 3:13-18. (4) Study the ethics of speech and of the tongue,
1:19-21 and 3:1-12. (5) Life's trial and temptations, 1:2-4, 12-15. (6) Make a
list of ail the figures of speech, especially similes and metaphors as "a
doubter is like a surge of the sea," 1:6. (7) James' rebuke of selfishness, 5:1-
6. (8) The utility and power of prayer, 5:13-18.* * * * *


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  CHAPTER 77: CHAPTER XXXVII. FIRST AND SECOND PETER. 
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Chapter XXXVII.First and Second Peter.The Author. The author was the Apostle
Peter, whose name before he became a disciple, was Simon. He was born in
Bethsaida and lived in Capernaum where he followed the occupation of fishing. He
was brought to Jesus by Andrew, his brother, and became one of the leaders of
the Apostles, both before and after Christ's death. His career should be studied
as it is found in Acts. He was impetuous, brave and energetic, and after the
ascension performed many miracles.First Peter.Those Addressed. The sojourn of
the dispersion (1:1) points to Jewish Christians. They were strangers
(sojourners) 1:1, 17; 2:11, who were persecuted, 3:17; 4:12-19, but whose
persecution came, not from the Jews, but from pagans, 4:3-4. They had certain
faults and wrong tendencies, 2:1, 11, 12, 16; 8:8-12; 4:9; 5:2-3.Purpose. To
console them in their suffering, and to exhort them to faithfulness and
duty.Date. Probably about 64-68 A. D. Certainly not after 70 A. D., as he was
not doubt put to death before then.Analysis.Introduction, 1:1-2.I. Thanksgiving
for the Blessing of Grace, 1:3-12.1. For a living hope and an abiding
inheritance, 3-5.2. For joyful faith during trials, 6-9.3. For salvation,
10-12.II. Obligations Growing out of the Blessings of Grace, 1:13-4:19.1. A
right relation of the heart toward God and man, 1:13-2:10.2. Right conduct in
life relations, 2:11-3:12.3. Right attitude toward suffering, 3:13-4:19 end.III.
Exhortations to Particular Classes, 5:1-9.Conclusion 5:10 end.For Study and
Discussion. (1) Peter's loyalty to Christ. (a) He makes everything depend on
Christ, his cross (1:18-19; 2:24; 3:18), his suffering (2:21; 3:18; 4:13), his
resurrection (1:3), his manifestation (1:7-13), his exaltation (3:22; 4:11;
5:10). (b) He calls Christ a living stone, 2:4-8. (c) He clings to Christ's
teaching, submission to rightful authority (2:13-16), forgiveness of others
(4:8; Matt.18:22), humility (5:5). (2) The mercy of God our hope 1:3-7. From
this passage list what is said of spiritual inheritors and their inheritance.
(3) How to obtain the Christian ideal, 1:13-21. (4) Spiritual
development.2:1-10. (5) Various deities of society, 2:13-17; of domestic life
2:18; 3:1, 7; of Christian brotherhood, 1:22, 2:1-5; 3:8-9; 4:8-11; 5:1-5. (6)
The work of the different persons of the Trinity. (7) The words precious, joy
and rejoicing, mercy, love and faith.Second Peter.The Occasion. The occasion of
the epistle is found in the harm being done to the church by false teachers, who
were of two classes, the libertines and the mockers about whom he warns.Purpose.
Its purpose was to exhort them to Christian growth and to warn them against
false teachers.Comparison with First Peter. It has no reference to Christ's
death, suffering, resurrection and ascension. Glance through 1 Peter again to
see how often these are mentioned. The spirit manifested is one of anxiety,
severity, and denunciation, white in 1 Peter it is one of mildness, sweetness
and fatherly dignity. It connects the second coming of Christ with the
punishment of the wicked, while 1 Peter connects it with the glorification of
the saints. Its key-note is knowledge, while that of 1 Peter is hope.Some
Teachings. (1) To be holy, not to secure an inheritance, but because we already
have it. (2) To love the brethren, not to purify our soul, but because it is
pure. (3) That we sacrifice, not as penance, but as an expression of
praise.Analysis.Introduction, 1:1-2.I. Progress in the Christian Life, 1:3-21
end.1. An exhortation to growth, 3-11.2. Reasons for these exhortations,
12-21.II. False Teachers, Ch.2.1. The evil teachers and their followers, 1-3.2.
Their punishment, 5-10.3. Their character, evil ways and end, 11-32. III. The
Second Coming of Christ, 3:1-13. He will bring both blessings and
destruction.Conclusion, 3:14-18.For Study and Discussion. (1) What our salvation
involves, 1:5-11. (2) The characteristics of the false teachers, 2:1-3, 10,
12-14. (3) The certain punishment of these false teachers, 2:4-6, 15, 16, 21,
22. (4) The exhortations of the book such as to sobriety, 1:13. (5) The
predictions of the book.* * * * *


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  CHAPTER 78: CHAPTER XXXVIII. FIRST, SECOND AND THIRD JOHN AND JUDE. 
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Chapter XXXVIII.First, Second and Third John and Jude.First John.Author and
Date. It was probably written from Ephesus, 80 or 85 A. D. though some put it as
early as A. D.69, while others put it as late as A. D.95. The author nowhere
indicates his name, but through all the centuries it has been attributed to
John, the beloved disciple. For information concerning him see lesson
twenty-eight.The Readers. It was doubtless written primarily to the churches of
Asia Minor in which John by reason of his work at Ephesus had a special
interest. It is evident that those addressed were of all ages and were hated of
the world. They were inclined to worldliness and to the danger of looking too
lightly upon sin. They were also in danger of being led into doubt by those who
denied the deity of Jesus.The Style. It is more in the form of a sermon or
pastoral address than of an epistle. It is written with a tone of conscious
authority. The thought is profound and mystical, but the language is simple both
in words and in sentences. The arguments are by immediate inference. Their are
many contrasts, parallelisms and repetitions with no figures of speech except
perhaps the words light and darkness.The Purpose. The chief purpose was to tell
them how they might know that they had eternal life, 5:13. The accomplishment of
this purpose would also assure the fulfillment of the secondary purpose stated
in 1:3, 4.Theme. The evidence of eternal life.AnalysisIntroduction, 1:1-4.I. How
Those Who Possess Eternal Life will Live, 1:5-5:12.1. They will dwell in the
light, 1:5-2:28.2. They will do righteousness, 2:29-4:6.3. They will live a life
of love, 4:7-5:3.4. They will walk by faith, 5:4-12.II. What Those who Live such
Lives may Know, 5:13-20.1. That they have eternal life.13.2. That their prayers
are answered, 14-17.3. That God's people do not live in sin, 18.4. Their true
relation to God and to Christ, 19-20.Conclusion, 5:21.The following analysis
made with the idea of the theme being "Fellowship with God" (1:3-4) is very
suggestive.Introduction, 1:1-4.I. God is Light and our fellowship with him
depends upon our walking in the light, 1:5-2:28.II. God la Righteous and our
fellowship with him depends upon our doing righteousness, 2-29, 4:6.III. God is
Love and our fellowship with him depends upon our having and manifesting a
spirit of love, 4:7-5:3.IV. God Is Faithful and our fellowship with him depends
upon our exercising faith in him, 5:4-12.Conclusion.5:13-21 end.For Study and
Discussion. (1) The different things we may know and how we may know them. Make
a list giving reference, as, "know Him if we keep His commandments" (2:3). (2)
Make a list of the things defined in the following scriptures, and give the
definition in each case: 1:5; 2:25; 3:11, 3:23; 5:3; 5:4; 5:11; 5:14. (3) The
several figures and attributes of God, as light, righteousness and love. (4) The
requirements of deeds of righteousness, 1:6, 7; 2:9-11; 3:17-23. (5) God's love
for his children, 3:1-2; 4:8-11, 16, 19. (6) Christians' duty to love one
another, 2:10; 3:10-24; 4:7-21; 5:1-2. (7) The propitiatory death of Jesus
Christ, 1:7; 2:1-2; 4:10. (8) Difference between Christians and non-Christians,
3:4-10. How many times do each of the following words occur? Love, light, life,
know, darkness, hate, righteousness, sin, liar and lie, true and truth.Second
John.It is a friendly, personal letter, written some time after the first
letter, to the "elect lady" who, as I think, was John's friend, and not a church
or some nation as has sometimes been argued. The aim is evidently to warn his
friend against certain false teachers.Analysis.1. Greeting, 1-3.2. Thanksgiving,
4.3. Exhortation to obedience.5-6.4. Warning against anti-Christs, 7-9.5. How to
deal with false teachers, 10-11.6. Conclusion, 12-13.For Study and Discussion.
(1) The character of the children of the elect lady. (2) Evidence of real
discipleship. (3) How to deal with false teachers.This also is a private letter
written, some time after First John, to his personal friend, Gaius. There was
some confusion about receiving certain evangelists. Gaius had received them
while Diotrephes had opposed their reception. He commends Gaius for his
Christian hospitality and character.Analysis.1. Greeting, 1.2. Prayer for his
posterity, 2.3. Commends his godly walk, 3-4.4. Commends his hospitality, 5-8.5.
Complaint against Diotrephes, 9-10.6. Test of relation to God, and worth of
Demetrius, 11-12.7. Conclusion, 13-14.For Study and Discussion. (1) The
character of Gaius and Diotrephes. (2) Christian hospitality. (3) Such words as
truth, sincerity and reality. Jude.The author is named as Jude, the brother of
James. He probably means the James wrote the epistle of that name and is,
therefore, the Lord's brother.Purpose. False teachers were boldly teaching their
heresies in the meetings of the congregation. These men were also very immoral
in conduct and the epistle is written to expose their errors and to exhort his
readers to contend for the true faith and to live worthy lives. In many points
it is very similar to the second letter of Peter.Date. It was probably written
about A. D.66. At any rate it must have been written before A. D.70 when
Jerusalem was destroyed, as Jude would hardly have failed to mention that event
along with other examples of punishment, 5-7.Analysis.Introduction, 1-4.I. The
Fate of Wicked Disturbers, 5-16.1. God punishes the wicked, 5-7.2. He will
destroy these men, 8-16.II. How to Contend For the Faith, 17-23.1. Be mindful of
the enemies, 17-19.2. Be strong (built up in the faith), 20-21.3. Maintain an
evangelistic spirit, 22-23.Conclusion, 24-25.For Study and Discussion. (1) Make
a list of all the words and phrases occurring in threes, as mercy, love, peace,
or Cain, Baalam, Korah. (2) Make a list of all the different things taught about
the evil workers mentioned, 8-10, 12, 13.16, 19. (3) What the apostles had
foretold concerning them.* * * * *


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  CHAPTER 79: CHAPTER XXXIX. REVELATION. * * * * * 
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Chapter XXXIX.Revelation.Author. John, the Apostle, while in exile on the Isle
of Patmos, 1:1, 4, 9; 22:8.Date. About 95 or 96 A. D.The Book. (1) It is a book
of symbols and imagery, and constantly creates excitement and wonder. (2) It is
a book of wars, but war always ends in peace. The word war occurs seven times in
Revelation, and only seven times in all the rest of the New Testament. (3) It is
a book of thunder, but the thunder and earthquake die away and are followed by
liturgies and psalms. (4) It is a book of the rewards of the righteous. This is
seen in the letters to the seven churches, and in the victories of the right in
all conflicts and wars of the book. (5) It is, therefore, a book of optimism.
Everywhere God overcomes Satan, the Lamb triumphs, Babylon falls, etc.Its
Interpretation. There are several classes of interpreters, as follows (1) The
Praeterist, who thinks it has been fulfilled in its primary sense. He makes all
the prophesies and visions refer to Jewish history down to the fall of
Jerusalem, and to the history of Pagan Rome. (2) The Futurist, who interprets
literally and thinks all the events of the book are to come just before or just
after the second coming of Christ. (3) The Historical or Continuous School.
These think some have been fulfilled, some are now being fulfilled, and some
will be fulfilled in the future. (4) The Spiritualist, who objects to the other
three classes of interpreters because they make so much of the time element. He
lays stress upon the moral and spiritual element of the book and reads the book
"as a representation of ideas rather than of events."Value. The chief value of
the book seems to lie in its testimony to the faith and hope of persecuted
Christians and in the comfort and inspiration it has brought to sorrowing and
oppressed souls of every age. It points outthat there will be an end of
conflict, that God and the Lamb will triumph that the enemies of our souls will
be punished and that the followers of God will be rewarded with eternal
reward.Analysis.Introduction, 1-8.I. The Seven Churches, 1:9-3 end,1. A
preparatory vision of Christ, 1:9 end.2. The addresses to the churches,
Chs.2-3.II. The Seven Seals, 4:1-8:1.1. A preparatory vision of the throne,
Chs.4-5.2. Six seals opened in order, Ch.6.3. An episode-sealing God's servants,
Ch, 7.4. The seventh seal opened, 8:1.III. The Seven Trumpets, 8:1l end.1. A
preparatory vision, 8:2-6.2. Six trumpets sounded in order, 8:7-9 end.3. An
episode-Little book, measuring the temple and two witnesses, 10:1-11:144. The
seventh trumpet sounded, 11:15 end.IV. The Seven Mystic Figures. Chs.12-14.1.
The sun-clothed woman, Ch.12.2. The red dragon, Ch, 12.3. The man-child,
Ch.12.4. The beast from the sea, 13:1-10.5. The beast from the earth,
13:11-18.6. The Lamb on Mount Sion, 14:1-13. Three angels.7. The son of man on
the cloud, 14:14-20. Three angels.V. The Seven Vials, Chs.15-16.1. The
preliminary vision, Ch.15-a song of victory.2. Six vials poured out in order,
16:1-12.3. An episode, 16:13-16. The spirits of the devil gather the kings of
the earth to the battle of Armageddon.4. The seventh vial poured out, 16:17-21
(end).VI. Three Final Conflicts and Triumphs, 17:1-22:5.1. The first conflict
and triumph, 17:1-19:10.2. The second conflict and triumph, 19:11-20:6.3. The
third conflict and triumph, 20:7-22:5.VII. The Epilogue Conclusion, 22:6-21
end.1. Three-fold testimony to the truth of the vision. Angel, Jesus. John,
6-8.2. Directions of the angels concerning the prophecy, 9-10.3. The moral of
the book, 11-17.4. John's attestation and salutation, 18-21. For Study and
Discussion. (1) The vision of Jesus, 1:9 end. (2) The letters to the seven
churches: (a) Which churches are given noting but praise? (b) Which nothing but
blame? (c) Which both praise and blame? (d) What is commended and what condemned
in each. (3) The twenty-four elders, four living creatures, sealed book and the
Lamb, Chs.4-5. (4) The sealing of God's servants, Ch.7. (5) The little book,
Ch.10. (6) The measuring rod and two witnesses; 11:1-14. (7) Each of the seven
mystic figures, Chs.12-14. Describe each. (8) Mystery Babylon, Ch.17. (9) Song
of triumph over Babylon, 19:1-10. (10) The judgment of Satan, 20:1-10. (11) The
description of the general resurrection and judgment, 20:11-15; 22:10-15. (12)
The description of heaven, Chs.21-22. (13) Verify the following points of
similarity in the seven seals, seven trumpets and seven vials, (a) that heaven
is opened and a preliminary vision before each series, (b) that the first four
in each series refer especially to the present natural world, while the last
three in each series refer more particularly to the future or spiritual world,
(c) that in each series there is an episode after the sixth which is either an
elaboration of the sixth or an introduction to the seventh. (14) Compare these
three series again and note, (a) that they portray the same events in similar
language, (b) that the victory of the righteous and the destruction of the
wicked are portrayed in each, (c) that the victory of the redeemed predominates
in the first (seals) while the destruction of the wicked predominates in the
last (vials). (15) In the series note the progress in the severity of
punishment, (a) one- fourth afflicted in the first (seals), (b) one-third
afflicted in the second (trumpets), (c) all are destroyed in the third (vials).
(16) From the following scriptures make a list allowing how nearly the same
thing is affected in each of the seven trumpets and vials, (a) 8:7 and 16:2, (b)
8:8 and 16:3, (c) 8:10-11 and 16:4-7, (d) 8:12 and 16:8-9, (e) 9:9-11 and
16:10-11, (f) 9:13-21 and 16:12-16, (g) 11:15-18 and 16:17-21. (17) The
contrasts and resemblances of the trumpets and vials.Trumpets.1. Hail, fire
blood cast on earth, one-third of the trees burned.Vails.1. The Vial poured out
on the earth, affliction upon the followers of the beast.Trumpets.2. One-third
of the sea made blood, one-third of its creatures and of its ships
destroyed.Vails.2. The whole sea made blood, and every soul therein
destroyed.Trumpets.3. One-third of the rivers made bitter, many men
destroyedVials.3. All the rivers made blood and vengeance upon all
men.Trumpets.4. One-third of the sun, etc., smitten, one-third of the day
darkened.Vials.4. The whole sun smitten, men are scorched, they blaspheme and
repent not.Trumpets.5. The stars of heaven fall into the pit; locusts sent
forth; men seek death.Vials.5. The throne and kingdom of the beast smitten, men
suffer and blaspheme and repent not.Trumpets.6. One-third of the men destroyed
by the armies of the Euphrates; men do not repent. Episode: God's two witnesses
witness for Him and work miracles. War against them by the beasts.Vials.6. A way
prepared for the kings beyond the Euphrates. Episode: The dragon's three unclean
spirits witness for him and work miracles. War by the world at
Armageddon.Trumpets.7. Voices in heaven, judgment, earthquake, hail,
etc.Vials.7, Voice in heaven, fall of Babylon, earthquake, hail, etc.(18) The
benedictions and doxologies of the book. (19) Things taught about Jesus. (20)
Things taught about Satan.END.


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