The Seventy's Course in Theology, First Year / Outline History of the Seventy and A Survey of the Books of Holy Scripture

Footnotes

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

LESSON VI.

SCRIPTURE READING EXERCISE.

BOOKS OF THE NEW TESTAMENT. (Continued).

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

NOTES.

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

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

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

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

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

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

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

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

Footnotes

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

LESSON VII.

SCRIPTURE READING EXERCISE.

BOOKS OF THE NEW TESTAMENT.(Continued.)

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

NOTES.

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

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

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

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

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

6. Authorship of Hebrews: "The origin and history of the Epistle to the Hebrews was a subject of controversy even in the second century. There is no portion of the New Testament whose authorship is so disputed, nor any of which the inspiration is more indisputable. The early Church could not determine whether it was writen by Barnabas, by Luke, by Clement, or by Paul. Since the Reformation, still greater diversity of opinion has prevailed. Luther assigned it to Apollos, Calvin to a disciple of the Apostles. The Church of Rome now maintains by its infallibility the Pauline authorship of the Epistle, which in the second, third, and fourth centuries, the same Church, with the same infallibility, denied. But notwithstanding these doubts concerning the origin of this canonical book, its inspired authority is beyond all doubt. It is certain, from internal evidence, that it was written by a contemporary of the Apostles, and before the destruction of Jerusalem; that its writer was the friend of Timotheus; and that he was the teacher of one of the Apostolic churches. Moreover, the Epistle was received by the Oriental church as canonical from the first. Every sound reasoner must agree with St. Jerome, that it matters nothing whether it were written by Luke, by Barnabas, or by Paul, since it is allowed to be the production of the Apostolic age, and has been read in the public service of the Church from the earliest times. Those, therefore, who conclude with Calvin, that it was not written by St. Paul, must also join with him in thinking the question of its authorship a question of little moment, and in 'embracing it without controversy as one of the Apostolical Epistles." (Life and Epistles of St. Paul, Conybeare and Howson, p. 848.)

7. Summary Respecting Hebrews: The sum of all the controversy respecting the Epistles to the Hebrews, I think is well set forth in the following quotation from the Oxford Bible notes on the New Testament:

"The great weight of testimony favors the opinion that Paul was the author (though probably Luke was the writer) of this Epistle. It was probably composed by the former when in very strict custody, either at Caesarea, or at Rome (A. D. 62-64), just before his martyrdom (II Timothy iv: 26), when denied writing materials, and dictated by him to Luke, who then committed it to writing from memory. Some think we have only a Greek translation of an original Hebrew text. It was addressed specially to those Aramaic Christians of Palestine, who were exposed to severe persecution from their fellow-countrymen, who adhered to the expected return of visible glory to Israel. Brought up in fond reminiscence of the glories of the past, they seemed in Christianity to be receding from their peculiar privileges of intercommunion with God, as a favored people, Angels, Moses, the High Priest, were superseded by Jesus, the peasant of Nazareth; the Sabbath of the Lord's Day, the Old Covenant by the New; while temple and sacrifices were obsolete What, they asked, did Christianity give in their place? And Paul answers, Christ; i. e., God for their Mediator and Intercessor: superior to Angels, because nearer to the Father; to Moses, because a Son, not a servant; more sympathizing than the High Priest, and more powerful in intercession, because he pleads his own blood. The Sabbath is but a type of rest in heaven, the New Covenant is the fulfillment of the Old." (Oxford Bible Helps, p. 28.)

LESSON VIII.

SCRIPTURE READING EXERCISE.

BOOKS OF THE NEW TESTAMENT (Concluded).

SPECIAL TEXT: "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."—ST. JOHN.

NOTES.

1. Pastoral Epistles: "The Pastoral Epistles are three in number—viz., I Timothy, II Timothy, and Titus. They are so called because they bear upon pastoral duties. From the earliest times they have been ascribed to Paul, and received as of canonical authority by the Church. They all belong to the same period, and they were all written towards the close of the Apostle's life. If the apostle had been released from imprisonment for a time and then imprisoned a second time, the epistles belong to the interval between his release from his first imprisonment in Rome and his death—an interval during which he had paid a brief visit to the churches he had founded in the east." (Bagster Bible Helps, p. 76.)

2. Timothy—Paul's Disciple: "Timothy resided at Lystra (Acts xvi: 1). He was the son of a Greek father and a Jewish mother named Eunice, from whom, as also from his grandmother, Lois, he had received a devout training in the Old Testament (II Tim. i: 5; iii: 14, 15). Paul calls him his 'true son in the faith,' whence it is inferred that he had received the gospel through Paul's preaching during his first sojourn in Lystra. At all events, on the apostle's second visit to Lystra, he found the mother and son already converted, although the father continued an unbeliever. As Timothy was well reported of by the brethren, Paul circumcised him and took him as one of his chosen companions (Acts xix: 22). The connection continued intimate and unbroken till the close of the apostle's career." (Bible Treasury, p. 146.)

3. I Timothy: "The time and place of writing cannot be certainly fixed. The former must have been between the years 64 and 67 A. D. But the occasion and purport of the epistle are very plain. Heretical teachers had arisen at Ephesus, where Timothy was stationed, and the Apostle gives directions which the young man required, and which have a permanent value for all youthful ministers. No systematic order of thought, such as is found in Romans and Ephesians, meets us here, but a free outpouring of the apostle's heart. The letter has been justly compared to pearls of varied size and color loosely strung on one thread." (Bible Treasury, p. 146.)

4. II Timothy: "This epistle was written from Rome during Paul's second imprisonment, probably about 67 A. D., and is the last of his extant writings. After the address and a fervent thanksgiving for Timothy's early training (ch.. i: 1-5), he exhorts him to boldness and fidelity (ver. 6-14), adducing two examples—one of desertion, the other of faithfulness (ver. 15-18); summons him to exercise fortitude (ii: 1-13), to reprove 'profane babblings' (ver. 14-21), and to guard well his own conduct (ver. 22-26.)" (Bible Treasury, p. 146.)

5. Titus: "Of Titus, to whom this epistle is addressed, we know nothing, except what we learn of him in Galatians, II Corinthians, II Timothy, and this epistle, for he is not once mentioned by name in the Acts of the Apostles. From these sources we conclude that he was a Greek by birth, and a convert of Paul, that he accompanied Paul and Barnabas to the first Council at Jerusalem (Acts xv), and that he was one of those converts from heathenism on whose behalf the council issued its decree exempting such from the obligation to observe the Mosaic law. From the date of this event he appears to have been a constant companion of Paul, and to have been from time to time sent by him on missions of importance to the infant churches (comp. II Cor. vii: 6-13; viii: 6; xii: 18). Titus was with Paul during his imprisonment at Rome, and seems together with Timothy, to have accompanied him after his release in the brief visit he paid to the churches in the East." (Bagster's Bible Helps, p. 77.)

6. The Story of Onesimus: It is remarkable how great the small things of life sometimes become. Perhaps there is no letter or single Christian document that reveals so much of the character of the times of St. Paul as this brief personal note given to the runaway slave, Onesimus—meaning "Profitable"—whom Paul is returning to his master with so much courtesy. The following account of the Epistle by Prof. Marcus Dodds, in the Bible Treasury, is worthy the space we here give it:

"It is interesting to find this short note, on a merely domestic matter, preserved among the epistles of St. Paul. It was written to intercede for a runaway slave with his master, and it illustrates the multifarious services the Apostle was invited to render. It is only one sample of numberless letters which must have been written to his many friends and disciples by one of St.. Paul's eager temperament and warm affections in the course of a long and chequered life.' Philemon was resident in Colossae (Col. iv: 9). He had been brought to the faith by St. Paul (Philem. 19) and as it seems that as yet St. Paul had not visited Colossae, it is probable that Philemon had heard him in Ephesus. He was a thorough-going Christian (4-7), loving and helpful, and the disciples in Colossae, or a section of them, met in his house (2); Apphia was probably his wife, and Archippus his son. Philemon's slave Onesimus (or 'Profitable,' a common name for a slave) had run away, not empty-handed (18); and, having found his way to Rome, and being somehow brought into contact with St. Paul he was by him persuaded to abandon his old mind and his old ways (10). Paul had devoted and active friends around him in Rome; but this energetic slave, trained to watch a master's wants and to execute promptly what was entrusted to him, became almost indispensable to the Apostle (11, 13). 'Profitable,' who was aforetime unprofitable to thee, now is profitable to thee and to me.' Paul would gladly have retained his services, but he acknowledged the claim of his master, and, besides, would not deprive Philemon of the pleasure of voluntarily sending him to minister to him (14). The note, short as it is, is valuable in two respects: 1. It gives us a clear view of the uprightness and courteousness of Paul. Nothing could be more winning and persuasive, nothing more sympathetic and considerate, than the terms he used in restoring the runaway to his master's good graces. 2. But the letter shows us Christianity at work in connection with slavery. No institution was more deeply rooted in the ancient world, and none more alien to the spirit of Christ. Yet St. Paul does not set himself to uproot it. Rather he might seem to give it his countenance by thus restoring a runaway to his master. But Christianity (and Paul as its representative), by admitting slaves to the brotherhood of the Church, and by appealing to the brotherly feeling of the masters, introduced principles which would not be stayed in their operation till slavery was seen to be unchristian, and abolished. The Christian spirit does not work the less surely because it works indirectly." (Bible Treasury, p. 146-7.)

7. The Catholic Epistles—General View: "Seven epistles are now designated 'general' or 'catholic.' The term was first applied to three of these (James, I Peter, and I John), and afterwards to II Peter and Jude, the brief letters, II and III John, being finally classed with the five others for convenience. The designation implies that the letter was originally addressed to a wider circle of readers than the members of a single community of Christians. In Greek Mss. these epistles were usually placed immediately after the Acts of the Apostles. This group of writings presents great variety in style and diction, in date, and in maturity of doctrinal teaching." (Bible Treasury, p. 149).

8. Epistle of James: "James the Less, brother, or near relation, of our Lord, an Apostle, had the oversight of the Church at Jerusalem (Acts xv: 13), where he remained until his martyrdom (A. D. 62). This epistle, generally attributed to him, shows evident tokens of a degeneracy in the tone of Jewish Christians, to whom it is addressed, stimulating them to the exercise of higher principles. It reproves the prevailing vices of his countrymen,—hypocrisy, presumption, censoriousness, love of riches; and insists that true faith necessitates good works. It is remarkable for its eminently practical nature, the homeliness and aptness of its illustration, and the bold, plain-spoken rebukes of the wealthy oppressors of the poor. It was probably written near the close of his life, and is addressed to the whole 'twelve tribes.'" (Oxford Bible Helps, p. 29.)

9. St. Peter—Protestant View: "Simon Peter, son of Jonas, a fisherman at Bethsaida, was one of the foremost Apostles, by whom three thousand were converted on the Day of Pentecost (Acts ii), and the first Gentile family admitted by baptism into Christianity (Acts x: 47, 48). He is said to have preached to the Jews scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, i. e., the countries of Asia adjacent to the Black Sea, to whom he addressed this epistle from Babylon, probably about A. D. 63. Its general design was to comfort them under afflictions." (Oxford Bible Helps, p. 29.)

10. St. Peter—Catholic View: "The first Epistle of St. Peter, though brief, containeth much doctrine concerning Faith, Hope, and Charity, with divers instructions to all persons of what state or condition soever. The Apostle commandeth submission to rulers and superiors, and exhorteth all to the practice of a virtuous life in imitation of Christ. This epistle is written with such apostolic dignity, as to manifest the supreme authority with which its writer, the prince of the Apostles, had been vested by his Lord and master Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's Ascension." (Douay Bible, p. 1481.)

11. I Peter: "The date of the epistle is uncertain. Some place it in 61 A. D.., before St. Paul's Roman imprisonment; others, in 63 or 64 A. D., after the release of that Apostle. The probabilities are slightly in favor of the latter date. It was addressed to Christians in certain regions of Asia Minor (i: 1). Strictly interpreted, the language points to Jewish Christians, but it is now generally held that all Christians are included in the address. The occasion of the epistle was impending trial, probably not state persecution, but social and personal opposition and reproach. Hence the tone of consolation and encouragement, even in the exhortations. As often remarked, the keynote is 'Hope.'" (Bible Treasury, p. 150.)

12. II Peter: "The early evidence from Christian writers in support of this epistle is not so strong as in the case of most of the New Testament books. But, as it claims to be written by the 'Apostle' Peter, it must be regarded as genuine, or as a wilful forgery. Internal evidence disproves the latter view. It differs but slightly from the first epistle in style and language, and these slight differences can be accounted for from its purpose. The superiority to all Christian writings of the post-apostolic age is evident. A recent discovery of parts of two apocryphal books attributed to St. Peter shows what inferior literature the earliest forgers produced. * * * * Apparently addressed to the same readers as the first epistle, this one has a different purpose, viz., to warn against teachers of error, and to enjoin an advance in knowledge as well as in holiness. The false teachers cannot be identified with those of the second century, which is another proof that St. Peter wrote the epistle." (Bible Treasury, p. 150.)

13. Epistles of John: "The tract called the First Epistle of John seems rather to partake of the nature of a doctrinal discourse, addressed to believers generally, but more particularly to Gentiles in Asia Minor, probably in the neighborhood of its chief city, Ephesus. Its date is uncertain. Some place it before the destruction of Jerusalem, others towards the end of Cent. i., thinking it bears marks of combating the Gnostic heresy. This epistle contains only thirteen verses, eight of which are found in substance in the first. It was probably written about the same time, but it is addressed 'to the Elect Lady' (thought by some to mean the Church), and 'her children;' or to 'the Lady Electa,' a person so-called for her eminent piety. They are exhorted to persevere in love, faith, and godliness, and to beware of false teachers." (Bagster Bible Helps, p. 30.)

14. Jude: "Jude, 'brother of James,' is supposed to be the Apostle (surnamed Thaddeaus and Lebbaeus), and a near relation of our Lord (Matt. x: 3; xiii: 55; Luke vi: 16). The epistle is remarkable for the quotation of an otherwise unrecorded saying of Enoch (ver. 14), and a tradition of a dispute between Michael the archangel and Satan regarding the body of Moses (ver. 9.) Its date, place, and occasion, are unknown; but it seems to denounce the same false teachers as those rebuked in II Peter ii, and in very similar language; warning them by the example of the fallen angels, of Cain, the impenitent in the times of Noah, of the wicked cities of the plain, of Korah, and Balaam; asserting the certainty of the future judgment and punishment of the wicked." (Bagster Bible Helps, p 30.)

15. Revelation: "This is the only [most largely] prophetic book of the New Testament, and much of it remains still unfulfilled. There is satisfactory evidence of its being genuine. Justin Martyr, living sixty years after its supposed date, ascribes it to John; Papias acknowledges its inspiration; Irenaeus (disciple of Polycarp, who was John's own disciple) testifies to his authorship, and that he had himself received the explanation of one passage in it from those who had conversed with the Apostle about it. To these may be added Clement of Alexandria, Theophilus, Tertullian, Origen, Cyprian, Jerome, Athanasius, etc." (Bagster Bible Helps, p. 30.) See Doctrine & Covenants, sec.. lxxvii; also Y. M. I. A. Manual for 1898-9.

Footnotes

1. See note 3, Lesson IV.

LESSON IX.

GREAT NEW TESTAMENT CHARACTERS—LECTURES.

NOTES.

1. Suggestions in the Construction of a Lecture: Referring again to the construction of a lecture, and holding in mind the framework given in Lesson 1; namely: 1. The Introduction; 2. The Discussion; 3. The Conclusion. I am reminded of the only lesson in speech forming ever given to me in College days, and that lesson was by a very inferior public speaker, but a very prince among teachers, the late lamented Dr. John R. Park, whose name will forever be associated with our State University. He said: "Be sure that your lecture has a beginning, an ending, and something between." Another form of introduction, discussion and conclusion.

As an illustration of this indispensable framework, Pittenger, whom I before quoted, gives the following illustrations from Shakespeare:

"Among the many speeches found in Shakespeare, the existence of these three essential parts may easily be noted. The funeral speeches over the dead body of Julius Caesar afford an excellent example. The merit of the orations of Brutus and Antony are very unequal, but both are instructive. We will analyze them in turn. Brutus speaks first. He shows his want of appreciation of the true nature of persuasive eloquence by declaring that this will be an advantage. His introduction is also too long and elaborate for the work he has in hand. The central thought with which he opens is in substance, "I am worthy of your closest attention." This cannot be considered a fortunate beginning, and it would have been fatal for any one less highly esteemed by the people than "the well-beloved Brutus." He says:

BRUTUS' SPEECH—INTRODUCTION.

'Romans, countrymen, and lovers! hear me for my cause, and be silent that you may hear; believe me for mine honor, and have respect to mine honor that you may believe; censure me in your wisdom, and awake your senses that you may the better judge.'

"This introduction is a master-piece of Shakespeare's art, because it pictures so well the character of Brutus in his dignity and blind self-confidence; but for Brutus it is unfortunate, because it puts him on the defensive and makes the people his judges. He must now plead well, or they will condemn him. In the discussion (following) the thought simply is, 'I was Caesar's friend, and therefore you may well believe that I would not have killed him if he had not deserved death because of his ambition.' This is the whole argument, and it is weak because it does not prove the ambition of Caesar, or show that ambition on Caesar's part was a crime which Brutus had a right to punish with death. The antithetic sentences lack both logic and passion. As they touch neither head nor heart, they can have but slight and momentary effect. Notice the discussion as an example of fine words which do not serve their purpose.

THE DISCUSSION.

"'If there be any in this assembly, any dear friend of Caesar's, to him I say that Brutus' love to Caesar was no less than his. If, then, that friend demand why Brutus rose against Caesar, this is my answer: Not that I loved Caesar less, but that I loved Rome more. Had you rather Caesar were living, and die all slaves, than that Caesar were dead, to live all freemen? As Caesar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honor him; but as he was ambitious, I slew him. There are tears for his love, joy for his fortune, honor for his valor, and death for his ambition. Who is here so base that would be a bondman? If any, speak; for him have I offended. Who is here so rude, that would not be a Roman? If any, speak; for him have I offended. Who is here so vile that will not love his country? If any, speak; for him have I offended. I pause for a reply.'

"As several citizens cry out, 'None, Brutus, none,' he passes to the conclusion, which is as weak as the discussion.

CONCLUSION.

"'Then none have I offended. I have done no more to Caesar, than you shall do to Brutus. As I slew my best lover for the good of Rome, I have the same dagger for myself, when it, shall please my country to need my death.'

"He has gained nothing by the whole speech, save the knowledge that none of the citizens present care at that time to impeach him for his crime; but their minds were open to other influences. Shakespeare thus shows how an able man might use all his powers in the perfection of oratorical and rhetorical forms, without producing a great or effective speech. Antony now comes forward. Behold the contrast!

ANTONY'S SPEECH.

"The introduction is like and unlike that of Brutus. The same three titles are used; the same call for attention. But there is no repetition, no egotism, no elaboration. The introduction is short, calling attention to his ostensible purpose, and prepares for a beautiful transition to the discussion.

INTRODUCTION.

"'Friends, Romans, countrymen, lend me your ears. I come to bury Caesar, not to praise him.'

"There is not a superfluous word. But how can Antony glide into those praises of Caesar, which he has disclaimed, but which are necessary to his purpose? The next sentence solves the question:

"This leads most naturally to the thought of the discussion, which is, 'No event of Caesar's life shows guilty ambition; but many do reveal love to the people and care for the general welfare. He should, therefore, be mourned, and—the next word is not supplied by the orator, but forced from the hearts of the people—avenged! We quote a few only of the well-known words:

THE DISCUSSION.

"The strongest argument against belief in guilty ambition on the part of Caesar and in favor of punishing his murderers is reserved by the subtle Antony for the last, and then he manages to have the people demand it of him. He proceeds very naturally and effectively from the rent robe and the bleeding body to the will of Caesar. This instrument gave the Romans each a large donation in money, and bestowed upon them collectively 'his walks, his private arbors, and 'new planted orchards' as a public park. The argument was irresistible, and needed no elaboration. If his death was avenged as a murder, the will would be valid; otherwise, it would be set aside, and his estate confiscated by the conspirators. The people, thus fired by the strongest motives of gratitude and interest themselves supply the conclusion, and Brutus had to fly for his life. The whole speech is worth study as an exhibition of almost perfect eloquence. Shakespeare meant to draw in Brutus the picture of a scholar coming before the people with fine words, and producing little more than a literary effect. In Antony he pictures the true orator in the plentitude of his power, to whom words are but servants in accomplishing his purpose of [I suggest convincing] persuading and inflaming the people. The one speech reads as if it might have been written out in the closet and memorized; the other gushes from the heart of the speaker as he watches the sea of upturned faces, adapting his words with exquisite skill to suit and swell the passions written there." (Extempore Speech, pp. 54-59.)

PART IV.

The Ancient American Scripture.—-The Book of Mormon.

LESSON I.

SCRIPTURE READING EXERCISE.^[1]

SPECIAL TEXT: And it came to pass that I, Nephi, said unto my father, I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them."—FIRST NEPHI.

NOTES.

1. Moroni's Visit to the Prophet Joseph: "On the evening of the 21st of September, A. D. 1823, while I was praying unto God, and endeavoring to exercise faith in the previous promises of Scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room, indeed the first sight was as though the house was filled with consuming fire; the appearance produced a shock that affected the whole body; in a moment a personage stood before me, surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the Gospel in all its fulness to be preached in power, unto all nations, that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.

2. Ancient America Revealed: "I was also informed concerning the aboriginal inhabitants of this country and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was made known unto me; I was also told where were deposited some plates on which were engraven an abridgement of the records of the ancient Prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A. D. 1827, the angel of the Lord delivered the records into my hands." (Wentworth's Letter—Joseph Smith, 1842.)

3. The Wentworth Letter: The letter so designated, and from which the foregoing notes of this lesson are taken, was written at the request of Mr. John Wentworth, editor and proprietor of the Chicago Democrat. A friend of his, Mr. Bastow, was engaged in writing a history of New Hampshire and evidently desired to make some mention of the rise of Mormonism, and hence he enlisted the good offices of Mr. Wentworth to get a statement from the Prophet Joseph himself on that subject; and hence this letter was written. It is one of the most valuable of our original historical documents, and gives in concise form the very best statement possible of the rise, progress and doctrines of the Church up to the time it was written; namely, March, 1842. In addition to the statements concerning the Book of Mormon quoted in the foregoing notes, it was in that document that the summary of doctrines believed in by the Church appears, commonly known as the "Articles of Faith." The Wentworth letter entire is to be found in the Millennial Star, Vol. 19, pp. 117-120.

4. Precautions taken in Printing the Book of Mormon: Nothing is said by the Prophet in his History of the difficulties that arose whilst the Book of Mormon was in the hands of the printer; nor of the care that was taken to prevent the manuscript falling into the hands of enemies of the work. It is proper, however, that these matters should be stated at this point. It appears that when the arrangements were completed with Mr. Grandin for printing the Book of Mormon, the Prophet went down to Harmony, in Pennsylvania. Before taking his departure, however, it was arranged:

First: that Oliver Cowdery transcribe the whole manuscript; hence it came about that there were two manuscript copies of the Book of Mormon, the original, which was taken in charge by the Prophet after the publication of the book, and the copy made by Oliver Cowdery for the printer's use, and which finally was given by him into the custody of David Whitmer, with whose family it remains to this day (1901.) (Since the above was written the custodian of the Whitmer family has placed the Ms. in the care of Joseph Smith, son of the Prophet Joseph.)

Second: that the copy made by Cowdery from the original manuscript only should be taken to the printer's, so that if that should be destroyed the original would remain in the hands of the Prophet and his associates, from which it could be replaced; and even this copy was supplied the printer in small quantities at a time, usually enough only for a single day's work of the printer.

Third: that in going to and from the office whoever carried the manuscript—usually it was Oliver Cowdery—should always have a guard to attend him.

Fourth: that a guard should be kept constantly upon the watch, both night and day, about the house, to protect the manuscript from malicious persons, who might seek to destroy it. (The authorities for the above are: Lucy Smith's "History of the Prophet Joseph," ch. xxxi; the statements of Stephen S. Harding, who a number of times visited Grandin's establishment while the Book of Mormon was being printed; his statement is published in "The Prophet of Palmyra," by Thomas Gregg, pp. 34-56.) (History of the Church, Vol. I, p. 75.)

5. The Wisdom of the Prophet's Precautions Vindicated: Notwithstanding all the precautions taken by the little group of brethren engaged in publishing the book, the Nephite record, mutilated by interlineations of human invention, omissions, and added vulgarisms intended to destroy the work, came nearly being given to the world before the Book of Mormon itself was published. This was the work of one Esquire Cole, ex-justice of the peace, who undertook to publish the Book of Mormon, in instalments, in a weekly periodical called Dogberry Paper on Winter Hill. Cole obtained the use of Grandin's press nights and on Sundays, and surely must have obtained the advanced sheets of the printed forms of the Book of Mormon, which he was using, with the knowledge of Mr. Grandin; at least it is difficult to conceive how he could obtain and use them without his knowledge. Hyrum Smith, feeling uneasy concerning the security of that part of the Book of Mormon in the hands of the printer, induced Oliver Cowdery one Sunday to go with him to the printer's to see if all was well, and there they found Squire Cole at work on his Dogberry paper, and publishing mutilated extracts from the Book of Mormon. He refused to desist from his unlawful course; but Joseph was sent for and came up during that week from Harmony, and by firmly asserting his rights under the copyright law, and by threatening to prosecute those who infringed them, Cole was induced to abandon his intention of publishing the Book of Mormon in his paper. This difficulty past, another arose. The people of Palmyra and vicinity held a mass meeting and passed a resolution pledging themselves not to purchase the Book of Mormon when published, and to use their influence to prevent others from purchasing it. This had the effect of causing Mr. Grandin to suspend printing until he could obtain renewed assurances of receiving the amount agreed upon for printing the edition of five thousand. Again the Prophet was sent for, and again he made the journey from Harmony to Palmyra, quieted the fears of Mr. Grandin by renewed assurances on the part of himself and Martin Harris that the amount agreed upon would be paid. The work proceeded, and at last issued from the press, notwithstanding all the difficulties it had encountered. (See Lucy Smith's "History of the Prophet Joseph," ch. xxxiii.) (History of the Church, Vol. 1, pp. 75-6.)

6. The Manner of Translating the Book of Mormon: The sum of the whole matter, then, concerning the manner of translating the sacred record of the Nephites, according to the testimony of the only witnesses competent to testify in the matter is: With the Nephite record was deposited a curious instrument, consisting of two transparent stones, set in the rim of a bow, somewhat resembling spectacles, but larger, called by the ancient Hebrews "Urim and Thummim," but by the Nephites "Interpreters." In addition to these "Interpreters" the Prophet Joseph had a "Seer Stone," possessed of similar qualities to the Urim and Thummim; that the prophet sometimes used one and sometimes the other of these sacred instruments in the work of translation; that whether the "Interpreters" or the "Seer Stone" was used the Nephite characters with the English interpretation appeared in the sacred instrument; that the Prophet would pronounce the English translation to his scribe, which when correctly written would disappear and the other characters with their interpretation take their place, and so on until the work was completed. It should not be supposed, however, that this translation though accomplished by means of the "Interpreters" and "Seer Stone," as stated above, was merely a mechanical procedure; that no faith, or mental or spiritual effort was required on the prophet's part; that the instruments did all, while he who used them did nothing but look and repeat mechanically what he saw there reflected. * * * * I repeat, then, that the translation of the Book of Mormon by means of the "Interpreters" and "Seer Stone," was not merely a mechanical process, but required the utmost concentration of mental and spiritual force possessed by the Prophet, in order to exercise the gift of translation through the means of the sacred instruments provided for that work. This might be inferred from the general truth that God sets no premium upon mental and spiritual laziness; for whatever means God may have provided to assist man to arrive at the truth, he has always made it necessary for him to couple with those means his utmost endeavor of mind and heart." (Y. M. M. I. A. Manual, 1903-5, pp. 68-9.)

Footnotes

1. Let the selection be from the Book of Mormon throughout the Book of Mormon section of the year's work.

2. This is a new work by Elder B. H. Roberts, just issued from the Deseret News press, and the question of the manner in which the Book of Mormon was translated is discussed at great length.

LESSON II.

SCRIPTURE READING EXERCISE.

THE ANCIENT AMERICAN SCRIPTURE—THE BOOK OF MORMON. (Continued.)

NOTES.

1. Appearance and Dimensions of the Plates of the Book of Mormon: "These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving." (Joseph Smith, Wentworth Letter.)

2. Summary of the Book of Mormon: "In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages to the beginning of the fifth century of the Christian Era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites who succeeded them in the inheritance of the country, came from Jerusalem. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made his appearance upon this [the American] continent after his resurrection; that he planted the gospel here in all its fulness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order the same Priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their Prophets who existed among them was commanded to write an abridgement of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days." (Joseph Smith, Wentworth Letter.)

3. Book of Mormon Writers: As indicated in the lesson analysis, the Book of Mormon writers may be divided into two groups, separated by a period of nearly a thousand years. The first group consists of nine writers:

I Nephi, who writes 127 1/2 pages.

Jacob, brother of Nephi, 21 1/2 pages.

Zenos, son of the above Jacob, 2 1/2 pages.

Jarom, son of the above Zenos, 2 pages.

In the book of Omni there are but 3 1/2 pages, but there are five writers, each of whom records merely a few lines. The names follow:

Omni, son of the above Omni.

Amaron, son of the above Omni.

Chemish, brother of the above Amaron.

Abinadom, son of Chemish.

Ameleki, son of the above Abinadom.

Amaleki writes about 2 1/2 pages, out of the three pages and a half that comprise the Book of Omni.

Altogether this first group gives us 157 pages.

The second group consists of Mormon and his son Moroni.

Mormon's abridgement of the various books written upon "the large plates of Nephi," comprises 390 1/2 pages.

Mormon's personal account of events that occur in his own day, 14 1/2 pages, making a total of 405 pages.

Moroni's writings, consisting of the completion of his father's personal record, the abridgement of the Jaredite history and his own book, called the Book of Moroni, 61 pages, making a total of 623 pages of our current editions.

4. Purpose for which the Book of Mormon was Written: The following is a summary of the purposes for which the Book of Mormon was written, gathered from the book itself and from the Doctrine and Covenants. (See references accompanying Lesson analysis.)

First, to show unto the remnant of the house of Israel what great things the Lord has done for their fathers.

Second, to teach them the covenants of the Lord made with their fathers, that the remnants may know that they are not cast off forever.

Third, that this record may convince both Jews and Gentiles that Jesus is the Christ, the Eternal God, and that he manifests himself to all nations.

Fourth, that the knowledge of a Savior might come especially to the remnants of the house of Israel on the western hemisphere, through the testimony of the Nephites and Lamanites as well as through the testimony of the Jews, that they might more fully believe the gospel.

Fifth, that the Jews might have the testimony of the Nephites as well as that of their fathers, that Jesus is the Christ, the Son of the living God.

Sixth, and I think mainly, to be a witness for the truth of the Bible, to establish its authenticity, and its credibility by bringing other witnesses to testify to the same great truths that are contained in the sacred pages of the Bible; to restore to the knowledge of mankind many plain and precious truths concerning the gospel which men have taken out of the Jewish scriptures, or obscured by their interpretations; for which cause many have stumbled and fallen into unbelief. In a word, it is the mission of the book of Mormon to be a witness for Jesus, the Christ; for the truth of the Gospel as the power of God unto salvation; for that purpose it was written, preserved from destruction and has now come forth to the children of men through the goodness and mercy and power of God. (Y. M. M. I. A. Manuals, 1903-1905, p. 26-7.)