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.

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.

Analysis.

   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.

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.

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.

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.

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).