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ADVANCED COURSE : : PILGRIM SERIES 
 
 A STUDY OF 
 
 THE LIFE OF JESUS 
 
 HIS WORDS AND WORKS 
 
 GEORGE B. STEWART, D.D., LL.D. 
 
 President Auburn Theological Seminary 
 
 
 BOSTON 
 New York Chicago 
 
Copyright, 1907 
 
 BY 
 
 The Congregational Sunday-School and Publishing Society 
 
A STUDY OF THE LIFE OF JESUS 
 
 Lesson I 
 THE MESSIANIC HOPE OF THE PROPHETS 
 
 The Lesson Facts 
 
 There are certain conspicuous facts in the con- 
 sciousness of the Jewish prophets: 
 
 1. Their Belief in God. It could not be shaken. 
 They trusted him utterly. In their thought of him, 
 they emphasized his moral qualities. He was a God 
 of justice, truth, purity, mercy. He hated wickedness 
 of every sort. He was the strength, defense, hope, 
 glory of his people (Hab. i: 12, 13). 
 
 2. Their High Morality, especially social morality. 
 They upheld honesty, chastity, regard for the poor 
 and national good faith, and unsparingly denounced 
 luxury, licentiousness, oppression of the helpless and 
 indifference toward the unfortunate. " Righteous- 
 ness exalteth a nation; but sin is a reproach to any 
 people." The chief element in religion is morality. 
 " What doth Jehovah require of thee, but to do 
 justly, and to love kindness, and to walk humbly 
 with thy God? " 
 
 3. Their Unquenchable Optimism. They had a 
 passion for righteousness, and a passionate hopeful- 
 ness. They believed in righteousness, its essential 
 
 I 
 
A STUDY OF THE 
 
 worth, its ultimate victory. Their darkest night of 
 adversity or of sin was to be followed by a dawn. 
 They were ever looking forward to a brighter day. 
 The golden age was yet to come (Isa. 9: 1-7 ). 
 
 4. Their conviction that their nation had a mission to 
 the world. The hope of the world centered in Israel 
 and Israel's God. Jehovah was Redeemer, Deliverer, 
 Saviour. This was the message of Israel to the world, 
 " Salvation was of the Jews." All nations were to 
 come to them for deliverance. Zion was to be ex- 
 alted on the top of the mountains and all peoples 
 were to come to it for worship, for truth, for God 
 (Isa. 42: 1-9; Jer. 3: 17, 18; Mic. 4: 1-5). 
 
 These four elements in the prophetic thought grew 
 in clearness as time went on, and received their high- 
 est expression in the later prophetic literature. They 
 give the prophets their unique place and make their 
 teachings of the deepest significance to the world. 
 
 These, then, are the essential elements in the 
 prophets' Messianic hope. That hope at different 
 times and in the minds of different prophets might 
 contain other elements and find various expression. 
 But these are vital. The highest expression of their 
 hope may be summarized thus: The mighty, merciful, 
 just God will send a deliverer, who will save men from 
 their sin and misery. 
 
 It was this hope of the prophets that Jesus fulfilled. 
 He was its incarnation. However he may have 
 broken with the thought of the post-prophetic period, 
 he reemphasized the ideals, the aspirations, the hope 
 of the prophets. He was the Glory of Israel and the 
 
LIFE OF JESUS 
 
 Hope of the world (Luke 2: 31, 32). The prophets 
 gave their great message in words. Jesus was that 
 message in a living character. 
 
 Questions for Study and Discussion 
 
 Make a careful study, with or without commen- 
 taries, of Isa. 7: 14; 9: 1-7; 42: 1-9; 61: 4-9; 
 Jer. 3: 17, 18; Joel 2: 28-32; Mic. 4: 1-5; Zech. 
 9: 9, 10, with a view to the following suggestions 
 and questions: i. Make a list of the various ele- 
 ments in the hope of the prophets which you find in 
 these passages. 2. Note those which have been 
 literally fulfilled, those which have been fulfilled in 
 a sense different from what the writer meant, those 
 which have not been fulfilled at all. 3. In what 
 respects did the prophets have a limited conception 
 of the Messiah and his Kingdom? 4. Which do you 
 find the more satisfactory view of the hope of the 
 prophets: to regard it as a series of predictions of 
 future events, or to regard it as an expectation which 
 survived all adversities and disappointments, and 
 which found a different and larger realization than 
 they dreamed of? 
 
 Messages for Our Life 
 I. Is the unfailing hopefulness of the prophets 
 a virtue to be cultivated? What do you think of 
 the theory that we ought always to live " on the 
 sunny side of the street "? What are some of the 
 difficulties you find in always taking a cheerful view 
 of your own life? What are some of the encourage- 
 
 3 
 
A STUDY OF THE 
 
 ments to a cheerful view of your own life? In view 
 of both difficulties and encouragements, ought you 
 not to be cheerful all the time? If so, why ? 
 
 2. Is the right ever defeated? Are we, therefore, 
 justified in thinking that the right and goodness will 
 ultimately win, and why? 
 
 3. The prophets repeat the charge that the people 
 left God out of their religion and their morals; how 
 far is this true of these times? of you? 
 
 References. — Isaiah, Chaps. 53, 55, 60, 61; Goodspeed's "Israel's 
 Messianic Hope "; Beecher's " The Prophets and the Promise "; George 
 Adam Smith's " Modem Criticism and the Preaching of the Old Testament," 
 Chap. V, 
 
LIFE OF JESUS 
 
 Lesson II 
 THE MESSIANIC HOPE AFTER THE EXILE 
 
 The Lesson Facts 
 During the four centuries between the Old and 
 New Testaments four facts relative to the Messianic 
 hope are apparent: 
 
 1. It did not perish. The period was one of great 
 disorder and decay both within and without the 
 Jewish nation. The old empires were worn out. 
 The new empire of Rome was extending its iron rule. 
 The times were full of trouble, disappointments, dis- 
 orders, strifes, perils. The nation alternated between 
 hope and fear, independence and subjection to foreign 
 rule, prosperity and adversity, the brightest and dark- 
 est experiences. Yet through all, this one great hope 
 continued to be theirs. Though the literature of 
 the period is not abundant, yet it is ample enough to 
 show us that the people never wholly lost their ex- 
 pectation of a Messiah. They clung to the belief 
 that Jehovah would deliver and exalt his people. 
 At the end of the period we find this hope cherished 
 in some form by every class in the nation (Enoch 25: 
 3-6; Sibylline Oracles 3: 817-822; Psalms of Solo- 
 mon 17: 23-35; John i: 19-27). 
 
 2. The Form in which the Hopejnanifested itself 
 varied with the changing conditions of the times, and 
 
 5 
 
A STUDY OF THE 
 
 in different classes, but there was a marked tendency 
 toward material, temporal and unspiritual ideas and 
 ideals of the kingdom of the Messiah. He would 
 punish the heathen, reunite the tribes, cleanse 
 Jerusalem, sit on the throne of his father David, 
 banish drought, famine, pestilence, tempest, establish 
 peace, prosperity, happiness (Enoch lo: 17-19; 
 Tobit 13: 16-18). 
 
 3. Some of the Names for the Messiah with which 
 we are familiar, such as the " Son of man," the 
 " Anointed One," the " Son of David," '* Messiah," 
 the ** Righteous One," the " Elect One," came into 
 common use during this period (Enoch 38: 2; 46: 3; 
 40: 5; Psalms of Solomon 18: 6, 23; 17: 36). 
 
 4. As the period advanced to its end, the desire of 
 the people for a Messiah became more intense, but it 
 was for a Messiah who should punish their enemies 
 and bring national independence and universal domin- 
 ion to the Jews. There was a burning hope for a new 
 Israel and a great king of the Jews, — not for an 
 Israel that was cleansed from its injustice, its oppres- 
 sion of the poor, its pride, its lusts, but an Israel that 
 was free from Roman rule and established once more 
 as a nation, great, prosperous, glorious. 
 
 The hopefulness of the prophets has not become 
 less passionate in the people, but has sunk to a mere 
 desire to be delivered from temporal ills, and their 
 passion for righteousness has become a blind zeal for 
 the outward things of the law, while neglecting its 
 mercy, justice and truth (Matthew 3:9; 5: 20; Mark 
 7 : 11). Jesus was more the Messiah the prophets 
 
 6 
 
LIFE OF JESUS 
 
 expected than he was the one expected by the people 
 of this age (Matthew i6: 1-4; Luke 24: 25-27). 
 
 Questions for Study and Discussion 
 
 I. Read the History of the Jews during this period 
 in Josephus' Antiquities, and in some Bible Dictionary 
 and note that while other nations have found their 
 ambitions attained in their generals, statesmen and 
 armies, the Jews aspired to greatness through their reli- 
 gion. 2. Compare Isaiah 55: i-ii; Hosea 10: 12, 13; 
 Micah 6: 8; Zeph. 2: 11; Zech. 13: i with Mark 7: 
 1-23, and note the difference between the prophets' 
 religious ideas and those of the Jews at the end of the 
 period we are studying. 3. How do you explain the 
 fact that the Jews when they returned from their cap- 
 tivity in Babylon were entirely cured of their idolatry ? 
 4. How do you account for the fact that during their 
 spiritual decline the Jews did not lose faith in God's 
 care for them, and his purpose to bless them? 
 
 Messages for Our Life 
 
 I . What is the name of Jesus that means most to you, 
 and which one do you most like to use? 2. What do 
 you most desire that Jesus should do for you? 3. Dur- 
 ing all '_this history the conception of the Messiah 
 was changing and growing. As you look back over 
 your life, do you find that your thought of Jesus has 
 changed? Has it grown more spiritual? Do you 
 find that your expectation in him is for the enrich- 
 ment of your spirit rather than for the good things 
 of this life ? 
 
 ^ References. — Read Psalms 17, 18 in the Psalms of Solomon; the Sibyl- 
 line Oracles 3: 652-822; the book of Enoch. See Riggs' " Maccabean and 
 Roman Period "; Goodspeed's *' Israel's Messianic Hope," 
 
STUDY OF THE 
 
 Lesson III 
 IN THE FULNESS OF TIME 
 
 The Lesson Facts 
 
 Jesus came in the " fulness of the time " (Gal. 4: 4). 
 There was a previous preparation for him. In an 
 important sense, all preceding history had been 
 preparatory. This was particularly true of all Jewish 
 history. In the immediate past four things had been 
 preparing the world for that great historic event, the 
 coming of Jesus. They were, (i) the Dispersion of 
 the Jews, (2) the Greek influence, (3) the Roman 
 influence, and (4) the influence of the Old Testament. 
 We shall consider the first in this lesson and the other 
 three in the next. 
 
 I. The Dispersion of the Jews. Many Jews did not 
 return to Palestine from Babylon at the end of the 
 captivity. During the subsequent four centuries 
 the Jews became scattered over the whole known 
 world. 
 
 At the beginning of our era, " the Dispersion," as 
 they were called (i Peter 1:1), constituted the larger 
 part of the Jewish race. At this time the Jews num- 
 bered about 4,500,000, of whom about 700,000 lived 
 in Palestine. They constituted about seven per cent 
 of the then known world's population. The Jews 
 in and out of Palestine were bound together by their 
 
 8 
 
LIFE OF JESUS 
 
 common creed, common life, common center (Jeru- 
 salem), and common Messianic hope. Those in for- 
 eign lands were there voluntarily, and not as captives 
 as they had been at other times in their history. They 
 were engaged in the ordinary pursuits of life, especially 
 barter and commerce. Many held high social posi- 
 tion. But they had no real home anywhere, and 
 regarded Palestine as their homeland and themselves 
 as strangers and pilgrims. They recognized but one 
 metropolis, the Holy City, where was the temple of 
 the Most High God. Those of the eastern Dispersion 
 were called *' Babylonian," and those of the western, 
 " Hellenistic." The former kept alive the love for 
 ** the Law," lived in the past glory of the nation, 
 furnished Palestine some of its most learned scholars, 
 such as Hillel, and were held in higher favor in Pales- 
 tine than the Hellenists. The latter became ac- 
 quainted with heathen culture, modes of thought and 
 life, and point of view. They were deeply affected 
 by these, being liberalized by them in some cases, and 
 in other cases being made more intensely Jewish and 
 bigoted. 
 
 The Jews of the Dispersion were filled with ambition 
 for their nation, and all looked to the future for its 
 triumphs. They felt contempt for the heathen rites 
 and customs, were proud of their synagogue worship 
 with its dignified ritual, were weaned in a measure, at 
 least, from bloody sacrifices, and cherished the hope 
 that all Israel would some time return to their own 
 land. They, without doubt, had considerable inter- 
 course, socially and intellectually, as well as commer- 
 
 9 
 
A STUDY OF THE 
 
 cially, with their Gentile neighbors. They felt they 
 had something well worth saying to them, and were 
 such effective missionaries that many Gentiles, espe- 
 cially from among the rich and cultured, being dis- 
 gusted with the empty and coarse rites of their own 
 religions, were attracted to the pure and dignified 
 worship of the synagogue, and became proselytes. 
 They daily looked for the coming of their Messiah, 
 expecting that at any moment the glad tidings might 
 reach them that he had appeared in the Holy City. 
 Many of them returned, when their affairs permitted 
 them, to Jerusalem to worship in the temple or to 
 reside permanently there. They had their synagogues 
 in Jerusalem (Acts 6: 9). 
 
 Questions for Study and Discussion 
 I. Read all you can about " the Dispersion." It 
 furnishes one of the most fascinating topics in Jewish 
 history. Every Bible Dictionary has articles on it, 
 and nearly every Life of Christ or History of the 
 Jews has a chapter relating to it. 2. Note other ways 
 than those mentioned above in which the Dispersion 
 prepared the way for Jesus. 3. Throughout his his- 
 tory the Jew has been unpopular with other peoples; 
 how do you explain it? 4. The Jews are still scat- 
 tered over the world; what have you to say about 
 that fact? 5. Would they return to their own land 
 if they could? 6. Some people say that the Jews 
 will some day return to Palestine and rebuild 
 Jerusalem and the temple. What do you think 
 about it? 
 
 10 
 
LIFE OF JESUS 
 
 Messages for Our Life 
 
 I. These scattered Jews little thought how much 
 they were doing to prepare the world for the Messiah ; 
 may it not be that we and others are, without knowing 
 it, doing the same? 2. The Jew in foreign lands had 
 the advantage of his Gentile neighbor who had to 
 carry his idols about with him, for he could worship 
 God anywhere; have we any advantage of the Jew 
 in this respect? What? 3. In what sense are we 
 " strangers and pilgrims " in this world, and in what 
 sense is " heaven our home "? Read the hymn of 
 St. Bernard, " Jerusalem, the Golden," and ask your- 
 self the question as you read. How much of this can 
 I make my own? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah "; 
 Sanday's " Outlines of the Life of Christ "; Shailer Mathews* " Messianic 
 Hope in the New Testament." Every one ought to have the first of these 
 three, as it will be referred to constantly, and those who want books that 
 are slightly more technical, the last two. 
 
STUDY OF THE 
 
 Lesson IV 
 IN THE FULNESS OF TIME — Concluded 
 
 The Lesson Facts 
 
 Of the four great forces which prepared the world 
 for Christ we have considered one, the Dispersion of 
 the Jews throughout the world. We still have the 
 second, third and fourth to consider: 
 
 2. The Greek Influence. With the conquests of 
 Alexander, the Greek influence became paramount 
 in the Orient and remained so for a long time. The 
 Greek language became the language of literary, 
 social and business life in Palestine and elsewhere. 
 Greek thought became known and potent, the world 
 over. The charm of Greek literature, culture and 
 civilization was upon the world, the Jews included. 
 These acted as a stimulant, especially to the intel- 
 lectual life of the world, and did much to stir the 
 common people to a sense of their own rights and 
 worth. The Jews, who were in large sympathy with 
 democratic ideas, were powerfully affected by this 
 influence. Their rulers made persistent efforts, ex- 
 cept during the brief period of the Maccabees, to 
 deepen the Greek influence. Greek cities were built 
 around and even within Palestine. 
 
 3. The Roman Influence. Rome was at this time 
 the mistress of the world. By means of her admirable 
 
 12 
 
LIFE OF JESUS 
 
 roads and her multitude of ships she made traveling 
 on land and sea both safe and easy. The world was 
 unified under the influence of her armies, laws, com- 
 merce, toleration. She allowed religious freedom 
 and many civil privileges to the Jews as to others, 
 and to many persons she gave the exalted privilege 
 of " citizenship " (Acts 22: 25-29). With a strong 
 hand she curbed the tendency everywhere present 
 toward anarchy and violence, thus making life and 
 property safe for the Jew as well as for others. Jeru- 
 salem was a seething cauldron of fanaticism, intoler- 
 ance and general disorder, which would have run 
 riot but for the restraining hand of Rome. But for 
 this power of Rome in Jerusalem and Palestine, Jesus 
 would doubtless have fared ill at the hands of his 
 countrymen many times. 
 
 4. The Influence of the Old Testament. The Jews* 
 regard for their " traditions," as the interpretations 
 of the Law by their rabbis were called, greatly weak- 
 ened the influence of the Old Testament (Mark 7:3, 
 5, 7, 9, 13). Nevertheless, it was read every Sab- 
 bath in their synagogues over the world. It was 
 translated in the third century b. c, at Alexandria, 
 into Greek. This translation was called the " Septua- 
 gint," and became the Bible of the common people 
 wherever the Jewish Scriptures were read. It was 
 the meeting-place for Hebrew and Greek thought. 
 The Jew used it in opposing Greek philosophy and 
 in defending his own faith. It gave rise to numerous 
 Hebrew writings in Greek and to a body of Jewish 
 scholars more or less learned in the Greek language 
 
 13 
 
A STUDY OF THE 
 
 and modes of thought. Doubtless it was a common 
 practise for the preachers in the synagogues to 
 preach on the great promise and the great hope, thus 
 keeping them before the whole world. 
 
 In the light of the preceding lesson and this one 
 we see that the " fulness of the time " was a fact. 
 The coming of Jesus was opportune. Great forces 
 had been at work preparing the Jewish and Gentile 
 world within and without Palestine for his appearing 
 and for the gospel he and his disciples were to preach. 
 Barriers between men and nations were broken down. 
 The narrow vision of his people had been widened 
 and its exclusive spirit had received blows from 
 which his gospel would reap great profit. Rome had 
 made great highways for his missionaries, and was 
 able and disposed to protect them. Greece had fur- 
 nished a universal language and one marvelously 
 adapted to the need of these missionaries. The Old 
 Testament and the Jew had leavened the whole world 
 with the ideas and the hope of which Jesus was the 
 incarnation. Many Jews and Gentiles were awaiting 
 the coming of the Christ (Luke 1:2; Matthew 2:1-11). 
 These and other forces had made ready the world 
 for the great event toward which past history had 
 been moving. 
 
 Questions for Further Study 
 
 I. In what language was the New Testament 
 written? 2. What was the language which Jesus 
 used? 3. Was Hebrew a living language in his day? 
 4. What were some of the Gentile cities in Pales- 
 
 14 
 
LIFE OF JESUS 
 
 tine? On the border of Palestine? 5. Which ones 
 did Herod build? 
 
 Messages for Our Life 
 
 I. Give illustrations of how the desire for world- 
 empire and the expansion of commerce have furthered 
 missionary efforts in this age. 2. In what way may 
 material and secular things and our daily life aid us 
 in our spiritual life? 3. In what way may the Old 
 Testament be an aid to us in our knowing Jesus the 
 Christ? 4. Why is it desirable that we as Christians 
 should be broad in our sympathies toward those who 
 are not Christians in our neighborhood and in distant 
 parts of the world? How may we cultivate this 
 catholic spirit? 
 
 Reference. — Edersheim's " Life," etc., pp. 3-92. 
 
STUDY OF THE 
 
 Lesson V 
 JESUS NOT THE PRODUCT OF HIS TIMES 
 
 The Lesson Facts 
 
 It must not be inferred from the preceding lessons 
 that Jesus was the product of his times or that the 
 world was waiting for him. For, notwithstanding the 
 Promise, the Hope, the Preparation, of which we have 
 studied, his people were not looking for the kind of 
 Messiah he was. Nor was he the outcome of the 
 forces at work in his age and country. Note the 
 following facts: 
 
 I . The Messianic Ideas and Hope of his day could 
 not have produced him. 
 
 Men were looking for the Messiah, but no one was 
 looking for such as he. Some expected a political 
 Messiah (Matt. 2: 13-16; John 6: 15); others, their 
 vision bounded by the earthly horizon, were looking 
 for a temporal Messiah (Matt. 20: 20-24; Luke 24: 21) ; 
 others, more spiritual, were expecting a deliverer from 
 sin, a prophet, a doer of marvels (Luke i: 43, 67-79; 
 2: 25-39; John 4: 25; 7: 31; Matt. 21: 46). While his 
 people held various notions respecting the Messiah, no 
 one seems to have expected him to be what Jesus 
 really was. As men came to know him, even those 
 who believed on him turned from him, or else clung 
 to him in spite of their failure to understand him 
 
 16 
 
LIFE OF JESUS 
 
 (John 6: 66-69). They were all people of their age, 
 but he was above his age. 
 
 2. The moral and religious life of the day could not 
 have produced him. Religion and morality were for- 
 mal. ** Duty, goodness, piety," were equivalent 
 terms, and all had reference to obedience to the 
 " Law." Obedience had to do only with outward con- 
 duct. Motives were disregarded. There were many 
 precepts, some of them bad, and all making a burden 
 too grievous to be borne (Mark 7: 7-13 ; Matt. 2^: 4-7, 
 23, 24). Those who had leisure could keep the law 
 after the fashion of the day, and so were self-righteous 
 (Luke 18:9-14). How different all this was from the 
 ideals of Jesus is apparent in his teaching. He laid 
 emphasis upon the motive (Matt. 6: i, 2, 5, 16), upon 
 the heart as the center of man's moral life (Matt. 15: 
 11-20), upon God as the God of all classes and nations 
 (Luke 19: i-io; Matt. 28: 18-20). He is manifestly 
 far above even those who, like Nicodemus, Joseph 
 of Arimathaea, and the sisters of Bethany (John 3: 
 i-io; 19: 38; Luke 10: 38-42) were choice spirits of 
 the day. 
 
 3. The spirit of the times could not have produced 
 him. There was much commotion, unrest, expecta- 
 tion. The ferment in the political, intellectual, re- 
 ligious world was intense. He was not brought forth 
 by these conditions, nor was he markedly affected by 
 them. There were many religious teachers, but he 
 cannot be classed with them (Matt. 7: 28, 29). The 
 age was narrow, he was broad; it was bigoted, he was 
 liberal; it was stiff and formal, he was unconventional 
 
 17 
 
A STUDY OF THE 
 
 and warm ; it was eager for release from the ills of the 
 outward life, he saw chiefly the inward ills; it was 
 curious and fanciful in its spirit and teaching, he was 
 sane. 
 
 4. He, his friends, his enemies, all recognized this 
 contrast between him and his age (Luke 4: 28, 29; John 
 7: I, 5, 25-27,46; Luke 5: 8; Matt. 3: 13, 14; Mark 3: 
 21 ; John 2: 23-25). It was evident then, as it is now, 
 that he was not understood by his contemporaries and 
 was not like other men. 
 
 It is impossible, as we study his times on the one 
 hand, and his character on the other, not to reach the 
 conclusion that he was not the outgrowth of his times, 
 and that he could not have been produced by them. 
 
 Questions for Study and Discussion 
 
 I. Do these considerations, with what you know of 
 him, convince you that Jesus is not to be classed with 
 other men ? 2 . Can you give reasons for thinking that 
 Jesus " is unique and solitary in the perfect sinlessness 
 and spiritual beauty of his life "? 3. How can you 
 explain Jesus, if he was not the product of his times, 
 as other men are ; how did he come to be ? 4. What 
 do you regard as the darker side of Judaism in Christ's 
 time? 5, As its brighter side? 
 
 Messages for Our Life 
 
 I. If Jesus were to appear to-day could he be re- 
 garded as the product of our times any more than of 
 his own age? Why? 2. Put yourself in his age, and 
 
 18 
 
LIFE OF JESUS 
 
 try to think how you would have felt and acted 
 toward him. 3. In view of this lesson, what is the 
 essential thing in Jesus for us to understand ? 4. How 
 may we come to understand him better ? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. I, pp. 84-92. Sanday's " Outlines of the Life of Jesus," pp. 13-22. 
 Griffith- Jones' " Ascent Throiogh Christ," pp. 307-333. 
 
STUDY OF THE 
 
 Lesson VI 
 THE LAND OF JESUS 
 
 The Lesson Facts 
 
 It is helpful to the understanding of the life of 
 Jesus to know his country, to look out upon the scenes 
 on which his eyes rested — especially as his people 
 held the view, with which the Christian world has ever 
 sympathized, that the land was " holy." With a map 
 of Palestine in hand note the following facts: 
 
 I. The Physical Features, 
 
 (i) Its general shape. Narrow in the north, widen- 
 ing toward the south ; with an average width of about 
 forty miles; its length about one hundred and forty- 
 three miles. It would take a modern express train a 
 trifle over three hours to go its entire length. 
 
 (2) The Maritime Plain. This open plain extends 
 from Egypt on the south to Carmel on the north. 
 Its coast has no natural harbor, and does not invite 
 the sea or its voyagers. The Philistine cities were in 
 this plain. It was in the main fertile, with diversified 
 flora, a quiet beauty, and an equable climate. 
 
 (3) The Shephelah. Between the Maritime Plain 
 and Judea lie the low range of groups of hills and a 
 lateral valley running north and south between them 
 and the Central Ridge. The hills are called The 
 Shephelah, and bend around the Plain like an amphi- 
 
 20 
 
LIFE OF JESUS 
 
 theater. They are of soft limestone and chalk, vary 
 from five hundred to eight hundred feet, are scantily 
 supplied with water, are cut and broken by glens and 
 several broad cross valleys. The valleys, large and 
 small, are all most fertile. Through the cross valleys 
 pass the roads from the Plain to the steep defiles of 
 the Central Ridge. These hills and valleys were the 
 outer ramparts of Judea, the scenes of many con- 
 flicts, invaluable both for agriculture and for war. 
 
 (4) The Central Ridge. This is of limestone, about 
 two thousand feet above the sea, approached from the 
 west through narrow, steep, winding defiles, called 
 " wadies," and from the east up its steep sides be- 
 tween wadies dry in the dry season and roaring tor- 
 rents in the wet season. Here in these almost 
 impregnable mountain fastnesses on the backbone 
 of Palestine were Jerusalem and other Jewish cities. 
 
 (5) The Jordan Valley. This is from two to fifteen 
 miles wide, and one hundred and sixty miles long, in 
 which are the Sea of Galilee, the river Jordan and the 
 Dead Sea. The surface of the Sea of Galilee is six 
 hundred and eighty feet, the surface of the Dead Sea 
 is one thousand two hundred and ninety-two feet, 
 and the bottom of the Dead Sea is two thousand six 
 hundred feet, below the level of the ocean. The 
 climate and products are tropical, and the banks of 
 the Jordan for much of their distance are covered 
 with a thick, impenetrable jungle. 
 
 (6) The Sea of Galilee. Its length is twelve miles 
 and its greatest breadth eight miles. Its shores were 
 for the most part precipitous, with wadies cutting 
 
A STUDY OF THE 
 
 down through them, thus making the sea liable to 
 sudden stonns. It abounded in fish, which were sent 
 by prosperous dealers to the markets of the world. 
 Nine flourishing cities and numerous luxurious villas 
 lined its shores. 
 
 (7) East of the Jordan. A high table-land, whose 
 precipitous sides have but few and dangerous open- 
 ings into the Jordan Valley. 
 
 (8) The Plain of Esdraelon. A succession of plains 
 which furnish a clear way from the Jordan to the 
 Mediterranean and between Egypt and Assyria. It 
 has had a large place in the history of the land and 
 is one of the famous battle-grounds of the world. 
 
 (9) Mt. Hermon. The snow-capped mountain in 
 the extreme north, which dominates the whole land. 
 
 II. The Political Divisions, (i) Judea, (2) Sama- 
 ria, (3) Galilee and Perea. The Decapolis was the 
 League of ten cities of Greek or Roman origin, all of 
 which were east of the Jordan, except Scythopolis. 
 
 III. The Location of Prominent Places, (i) Jeru- 
 salem, (2) Bethlehem, (3) Jericho, (4) Bethany, (5) 
 Mt. of Olives, (6) Sychar, (7) Cana, (8) Nazareth, 
 (9) Capernaum, (10) Bethsaida Julias, (11) Caesarea 
 Philippi. 
 
 Questions for Study and Discussion 
 
 I. It is of the highest value to have a full and 
 accurate knowledge of the geography of Palestine. 
 Each student should make an outline map of his own, 
 no matter how poor a draughtsman he may be, and 
 put upon it the places and divisions noted above and 
 
 22 
 
LIFE OF JESUS 
 
 any others he thinks important. 2. Consider the 
 effect of the peculiar features of the land upon its 
 inhabitants and the history of the Jewish people. 
 3. Look up the topics: the climate, the rains, the 
 products of the several divisions. 
 
 Messages for Our Life 
 
 I . What have you to say about the location of our 
 country in relation to the rest of the world's life? 
 2. What effect have the mountains or plains or rivers 
 or natural harbors had upon the development or the 
 peculiarities of your neighborhood? 3. What effect 
 do you note in your character and tastes, produced by 
 the physical features of the locality in which you live ? 
 
 References. — A fascinating and invaluable book on this subject is 
 George Adam Smith's " Historical Geography of the Holy Land." A map 
 of Palestine, showing the political divisions in the time of Christ, is indis- 
 pensable for these studies. Also, a Relief Map, if possible. 
 
STUDY OF THE 
 
 Lesson VII 
 THE ROADS OF PALESTINE 
 
 The Lesson Facts 
 
 A knowledge of the highways of Palestine will 
 greatly enhance our interest in its history. Many of 
 them have been in use from most ancient times. 
 Many are historic. With map in hand note the 
 following more important roads: 
 
 1. The Roads of the Maritime Plain. Through this 
 plain passed the great highway from Egypt to Da- 
 mascus and Assyria. Entering the plain on its south- 
 ern border near the sea it passed through Gaza, and 
 Ashdod, where it forked, going to the left through 
 Jamnia to Jaffa; to the right through Ekron, Ramleh, 
 Lydda, Antipatris, the Plain of Sharon to the gateway 
 into the Plain of Esdraelon, at Megiddo. "Along this 
 highway the embassies and armies of two continents 
 passed back and forth, not troubling themselves with 
 the barren hills of Judaea to the east." It was joined 
 by roads from those hills at Gaza, Ashdod, Ramleh, 
 Lydda and Antipatris. 
 
 2. The Roads of the Negeb {The South). Three main 
 roads, one from Arabia, one from Sinai, and one from 
 Egypt ("the way to Shur "), met at Beer-sheba. 
 From here the road passed through great desert ridges 
 to Hebron, and on to Beth-el and the north. 
 
 24 
 
LIFE OF JESUS 
 
 3. Roads into Judea from the Jordan Valley. From 
 Jericho there were three, one to Ai and Beth-el, one 
 direct to Jerusalem, one to lower Kedron and Bethle- 
 hem. They followed the ridges between the deep 
 gorges. The first was the line of Israel's first invasion 
 into Palestine (Josh. chs. 7, 8). The second was the 
 usual one from Perea and Galilee to Jerusalem (Luke 
 
 18:31, 35)- 
 
 Judea was close by the highways of travel, e. g., 
 the trunk road of the Maritime Plain and the Pilgrim 
 road on the east of the Jordan, but no great highway 
 passed through it, and its hills and mountains were 
 penetrated only by difficult and easily defended roads. 
 The Jordan had several fords in the dry season, but 
 was almost impassable in the wet season. It was so 
 tortuous and swift that it was not serviceable for 
 travel. 
 
 4. The Northern Gateways. There were three en- 
 trances from the north, one along the Mediterranean 
 past Sidon, Tyre, Acre, Caesarea to Joppa, one be- 
 tween Lebanon and Anti-Lebanon, and one via Da- 
 mascus. 
 
 5. The Way of the Sea. From Damascus, to the 
 south of Mt. Hermon, across the Jordan at the Bridge 
 of the Daughters of Jacob midway between lakes 
 Merom and Galilee, to Capernaum; thence by one of 
 three branches, all of them leaving Nazareth to the 
 south, to Acre. 
 
 6. Roads from Beth-shan (Scythopolis). This natu- 
 ral gateway to Palestine from the east was a meeting- 
 place for great trunk roads. Thence was a road across 
 
 25 
 
A STUDY OF THE 
 
 the Jordan to Gilead, Hauran and Damascus; one 
 along the Jordan north to Capernaum; one through 
 the Plain of Esdraelon to Acre, and to Megiddo and 
 the " Egypt road "; one down through Samaria, past 
 Sychar and Jacob's well, to Jerusalem; one down the 
 Jordan to Jericho. ** Judaea was in the road to no- 
 where; Galilee was covered with roads to every- 
 where." 
 
 Questions for Study and Discussion 
 
 I. Place the above roads on your map, if they are 
 not already there, and others that you think impor- 
 tant. 2. Trace the journey of Joseph and Mary re- 
 corded in Luke 2:4; the journey of Jesus recorded 
 in John 4; his journey recorded in Mark 7: 24 — 9: 8. 
 3. Why did pilgrims from Galilee to Jerusalem usually 
 go down the Jordan Valley rather than through 
 Samaria? 4. Describe some of the characteristics of 
 the road from Jerusalem to Bethany, from Jericho to 
 Beth-el, from Beth-shan to Tiberius and Capernaum. 
 5. Trace the route of the railway from Jaffa to Jeru- 
 salem; from Acre to Damascus. 
 
 Messages for Our Life 
 
 I. What most interests you in your study and 
 thought about these roads of Palestine ? 2. Which of 
 them would you most like to traverse and why? 
 3. How would the people of isolated Judea be apt 
 to differ from those, say, of Galilee? 4. How do you 
 feel about the introduction of railways into Palestine ? 
 5. What do you think are likely to be some of the 
 
 26 
 
LIFE OF JESUS 
 
 effects of the railway upon the life of Palestine? 
 6. If you were to cultivate the idea that Jesus travels 
 your streets and roads, would it make your town and 
 land " holy " to you? 
 
 References. — Hastings' Bible Dictionary, extra vol., pp. 368-375"; 
 Smith's " Historical Geography of the Holy Land," consult index, Roads. 
 
STUDY OF THE 
 
 Lesson VIII 
 THE PEOPLE OF PALESTINE 
 
 The Lesson Facts 
 
 I. Who the People were, (i) In Judea, they were 
 (a) the native-born Jews, called " Palestinian Jews," 
 and (5) the foreign-born, called " Hellenistic Jews," 
 or " Hellenists." The former constituted the aris- 
 tocracy of blood, while the latter were the aristocracy 
 of wealth. They were mutually jealous of each other 
 (Acts 6: i). (2) In Samaria, they were a mixed race 
 composed of those Jews of the ten tribes who were 
 left in the land by the Assyrians when they subdued 
 the Northern Kingdom in B.C. 722, and of various 
 other races imported into the land (2 Kings 17: 23-33). 
 When the Jews returned to Jerusalem after the Exile 
 they held aloof from the Samaritans and refused all 
 intercourse with them (Ezra 4: 1-3, 9, 10; Neh. 13: 
 28-30; 2: 10). This feeling of hostility existed at 
 Christ's time (John 4: 9 ; 8 : 48 ; Luke 9 : 52-56). Their 
 religion was a corruption of Judaism (2 Kings 17: 
 34-41 ; John 4: 20-22). (3) In Galilee and Perea they 
 were largely Jews, with a mixture of influential Gen- 
 tile population. They were affected in many ways by 
 the Gentile influences within and about them, and 
 were held in contempt by the Judeans, as provincials 
 (Luke 23: 5; Matt. 4: 15; John 7: 41, 52). 
 
 28 
 
LIFE OF JESUS 
 
 2. Their Language. Hebrew was the language of 
 the learned, and was used in the synagogue when the 
 Scriptures were read, but it had ceased to be a living 
 language. Aramaic was the language of the people. 
 There are numerous Aramaic words in the New 
 Testament (Matt. 5: 22; 6: 24; 16: 23; 27:33; Marks: 
 41; 7: 34; Acts i: 19). When the lesson was read in 
 the synagogue, it was translated verse by verse from 
 the Hebrew into the Aramaic. Many of the people 
 were able to speak Greek also. 
 
 3. Their Daily Life. The people were engaged in 
 various pursuits of agriculture, trade and commerce. 
 There were trade guilds. Men of the same trade 
 lived in the same street, and even worshiped in the 
 same synagogue. Children followed the same trade 
 as their fathers (Matt. 13: 55 ; Mark 6:3). The people 
 lived in villages, towns, cities; country life, as we 
 know it, being unknown. The rabbis taught in the 
 open streets or in a residence, or in the country in 
 the neighborhood of a town. Manners, customs, in- 
 stitutions, social intercourse, domestic life were con- 
 trolled by religion. Private prayer morning and 
 evening, likewise family prayers, washing and " bless- 
 ing " before each meal, and *' giving of thanks " after 
 each meal, were everywhere observed (Mark 7: 4; 
 Luke 11: 38; Mark6: 41; 8: 7; 14: 22; Luke 22: 17, 
 19). The weekly Sabbath was observed with great 
 strictness, family and public feasts had a religious 
 significance and took precedence over every other 
 engagement. 
 
 4. Public Worship. In towns and cities there was 
 
 29 
 
A STUDY OF THE 
 
 worship in the synagogues on the Sabbath. In Jeru- 
 salem there were many synagogues and the temple. 
 The temple was the center of the religious life. Here 
 and here only were sacrifices offered. These sacrifices 
 were many. The temple and the sacrifices were in 
 charge of the priests and Levites. The temple ritual 
 was elaborate, but the people were merely reverent 
 and interested spectators. The present Book of 
 Psalms was the hymn-book of the temple choir. 
 
 5. The Annual Feasts. These were three, Passover, 
 Pentecost, Tabernacles. Each male Jew over twelve 
 years of age was expected to go up to Jerusalem each 
 year to at least one of these. 
 
 Questions for Study and Discussion 
 
 I. Form some estimate of the character of the 
 Galilean and the Judean Jews. Which do you think 
 was the more admirable? 2. Describe the construc- 
 tion of an Oriental house. 3. Describe a street scene 
 in one of their towns. 4. Give a brief history of the 
 temple. 5. Find out what you can about the worship 
 in the synagogue; in the temple. 6. What were the 
 main defects in the ordinary religious life of the 
 people? 7. Find out what you can about the priests 
 and Levites. 
 
 Messages for Our Life 
 
 I. What are the advantages of formal religious 
 services, (a) in our private devotions, (b) in family 
 worship, (c) in public worship? 2. What are the 
 perils of formal religious services in all of these? 
 
 30 
 
LIFE OF JESUS 
 
 3. Wherein have we gained by being freed from the 
 religious rites of the Jews ? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. I, Book I, Chap. 7. Edersheim's " Sketches of Jewish Social Life," 
 an interesting and reliable book. Schurer's " Jewish People in the Time 
 of Jesus Christ," Div. II, sec. 22 and sec. 24. 
 
STUDY OF THE 
 
 Lesson IX 
 THE PHARISEES AND SADDUCEES 
 
 The Lesson Facts 
 
 To have an intelligent view of the conditions into 
 which Jesus came, one must know something of the 
 " parties " of that day, and of the scribes. The 
 parties were the Pharisees, Sadducees, Essenes, Hero- 
 dians, Zealots. 
 
 The Pharisees, i. As a party they can be traced 
 back only to the Maccabean period, although the 
 spirit of which the party was the embodiment was 
 doubtless much older. They had their origin among 
 the scribes, and in turn the most notable of the scribes 
 belonged to them. 
 
 2. Their name means " the separated," and was 
 first given them in criticism or derision, because of 
 their exclusiveness. They at first called themselves 
 " The Pious," but later adopted the name " Pharisee," 
 because they came to regard their separation from 
 men as their chief merit before God. 
 
 3. Their chief characteristics were (i) zeal for the 
 Law, resulting in legal righteousness and religious 
 formalism (Matt. 22:34-40; 23: 16-22, 23, 24; Luke 
 11: 42; Mark 9: 11, 13); (2) overemphasis upon cere- 
 monial purity, resulting in spiritual pride (Luke 7: 
 
 32 
 
LIFE OF JESUS 
 
 30-35' 36-50; 11-43.44; 18:9-14; Matt. 5: 20; Mark 
 2:15-17); (3) desire for religious freedom together 
 with indifference to political independence, resulting 
 in notable shif tings of political position (Matt. 23: 15; 
 Luke 17: 20; Acts 15: 5; 26: 5; Phil. 3: 5). 
 
 4. When Jesus came they were practically in su- 
 preme control of public opinion and affairs. The 
 bulk of the nation, especially the women, believed 
 in them. Even the Sadducean rulers, in order 
 to maintain their hold upon the people, deferred 
 to the Pharisees. The secret of their power lay in 
 two things: (i) their loyalty to their ideals of the 
 Law; (2) their insistence that these ideals consti- 
 tuted Jewish orthodoxy. 
 
 5. They took little interest in politics as such, and 
 when they did it was from purely religious reasons 
 (Matt. 22: 15-19; Mark 12: 13-15). 
 
 6. Their doctrines had three characteristics: (i) 
 They taught the immortality of all souls, but gave to 
 the righteous the added blessing of a resurrected body 
 (Acts 23:8). (2) They had an elaborate doctrine of 
 angels and spirits (Acts 23:8). (3) They held a 
 doctrine of divine providence which approached 
 closely to fatalism. 
 
 7. The position of the Pharisees upon most matters 
 was that of the nation. They represented the ortho- 
 dox religious and political views of later Judaism. 
 
 The Sadducees. i. They first appeared in history 
 during the Maccabean period, gained their importance 
 as a force opposing the Pharisees, and got their name 
 probably from Zadok, a priest prominent in the reign 
 
 33 
 
A STUDY OF THE 
 
 of David. The party was a development from the 
 priests, just as the Pharisaic party was a develop- 
 ment from the scribes. They disappear after the fall 
 of Jerusalem, a.d. 70, leaving no trace, while the 
 Pharisees came to their widest influence after that 
 event (Acts 4: i; 5: 17). 
 
 2. Their chief characteristics were: (i) They were 
 the aristocrats; (2) they were keenly alive to worldly 
 preferment; (3) they were open to all foreign in- 
 fluences, especially to Greek and Roman. 
 
 3. They acknowledged the binding authority of the 
 written Law only, and rejected the entire body of 
 traditions, to which the Pharisees had attached as 
 great or even greater authority. 
 
 4. They denied the resurrection of the body, the 
 existence of angels, and under an extreme view of 
 human freedom, they practically ruled God out of 
 human affairs (Matt. 22: 23; Mark 12: 18; Luke 20: 27; 
 Acts 23: 8). 
 
 5. Their philosophy of life was probably due to 
 their position on worldly matters and opposition to 
 the Pharisees, that is, their interests were largely 
 political and their political desires or necessities in- 
 fluenced their religious views. Hence, at times they 
 allied themselves with the Pharisees, and even pro- 
 fessed to accept their doctrines. 
 
 Jesus and the Pharisees and Sadducees. i. He 
 charged the Pharisees with hypocrisy, self -righteous- 
 ness, baneful influences, wrong-doing, corruptness, 
 pride, oppression, love of money (Matt. 23: 1-36; 
 Mark 7: 6-15; Luke 7: 30-35; 11: 42-44; 12: i; 16: 
 
 34 
 
LIFE OF JESUS 
 
 14-17; 18: II, 12). 2. They early criticized him , then 
 opposed, and instigated his crucifixion (Mark 2: 16; 
 3:6; John 7:32, 45; 8:13; 9:40; 18:3; Matt. 27: 
 62-66). 3. Jesus warned against the teaching of the 
 Sadducees (Matt. 16: 6, 11, 12). 4. The Sadducees do 
 not much appear in the life of Jesus, but, when they 
 do, it is as critics or enemies (Matt. 16: i; 22: 23; 
 Mark 12: 18). 
 
 Questions for Study and Discussion 
 
 I. Individuals in the class might be assigned in 
 advance to bring to the class information on the fol- 
 lowing subjects: (i) The History of the Pharisees 
 (more full than the above) ; (2) The School of Sham- 
 mai; (3) The School of Hillel; (4) The History of the 
 Sadducees. 2. It has been suggested that Jesus at 
 first allied himself with the Pharisees, and that it was 
 his original intention to work through that party; 
 what do you think of this suggestion? What in his 
 life seems to favor this view? What disproves it? 
 3. What reasons, in your judgment, account for the 
 great power of the Pharisees? 
 
 Messages for Our Life 
 I . Our Lord warns against the leaven of the Phari- 
 sees and of the Sadducees; what to-day corresponds 
 to each? 2. What do you think are the chief perils 
 of profoundly religious people? 3. What are the 
 perils of a vaunting orthodoxy? 4. What are the 
 perils of the worldly people? 5. How may we avoid 
 these perils ? 6. Are a truly religious life and a proper 
 
 35 
 
STUDY OF THE 
 
 worldly life antagonistic? 7. If you were to try to 
 harmonize them, how would you do it? 
 
 References. — Josephus, " Wars of the Jews," ii, 8, 14; " Antiqmties," 
 XIII, s, 10; xvn, 2; XVIII, i; xx, 9, Edersheim's "Life and Times of 
 Jesus the Messiah" (see Index, Pharisees, Sadducees), Schtirer's " Jewish 
 People in the Time of Christ," Div. II, Vol. 11, pp. 1-43. Hastings' " Dic- 
 tionary of the Bible," articles on Pharisees, Sadducees. 
 
LIFE OF JESUS 
 
 Lesson X 
 THE ESSENES, HERODIANS AND ZEALOTS 
 
 The Lesson Facts 
 
 The Essenes. i . They differed essentially from the 
 Pharisees and Saddticees, for they were more a mo- 
 nastic community than a political party. Their name 
 is obscure. They are sometimes called, " Servants of 
 God." Their origin was about b. c. 150. 
 
 2. At the time of Christ they numbered about 4,000, 
 and lived only in Palestinian villages, in community 
 houses, with presidents, whom they were bound un- 
 conditionally to obey. All new members received 
 three badges, a pickax, an apron, and a white gar- 
 ment, and after probation were bound by a fearful 
 oath. 
 
 3. Their strongest tie was the absolute community 
 of goods. They carried on all the crafts, but their 
 chief occupation was agriculture. Trading was for- 
 bidden, as tending to covetousness, and also the mak- 
 ing of weapons. They lived the simple life, unpre- 
 tending. They had no slaves, forbade swearing and 
 anointing with oil, made free use of the bath, entirely 
 condemned marriage, sent gifts of incense to the 
 temple, offered no animal sacrifices, and, as a chief 
 characteristic, had common meals which were of the 
 nature of sacrificial feasts. The food was prepared 
 
 37 
 
A STUDY OF THE 
 
 by priests, with especial regard to purification. Their 
 emphasis was upon purification. 
 
 4. They put a high esteem upon the Law and the 
 lawgiver, they delighted especially in allegorical inter- 
 pretation, and were extraordinarily strict in their 
 observance of the Sabbath. Essenism was Phari- 
 saism in the superlative degree. 
 
 The Herodians. i. A party composed of the politi- 
 cal adherents of the dynasty of Herod. At the death 
 of Herod the Great (b. c. 4), his kingdom was divided 
 among his sons. Archelaus, the son to whom fell 
 Idumea, Judea and Samaria, was deposed a. d. 6 
 or 7, and a Roman procurator became governor of 
 Judea. This party favored neither the Roman gov- 
 ernor nor the Jewish theocracy, but the ambitions of 
 the Herodian family for their restoration to power. 
 2. They are mentioned twice in the Gospels (Mark 
 3: 6 in Galilee; Matt. 22: 16; Mark 12: 13 in Jeru- 
 salem), along with the Pharisees as adversaries of 
 Jesus. 
 
 The Zealots. 1. A revolutionary party founded by 
 a Pharisee, Sadduc, with Judas of Galilee, about 6 or 
 7 A. D., for the purpose of overthrowing Roman domi- 
 nation, and of hastening the Messianic kingdom by 
 the sword. They had the reckless courage of fanatics. 
 2. Simon, the Zealot, was one of the apostles (Luke 
 6: 15; Mark 3: 18). 
 
 Questions for Study and Discussion 
 
 I. Note the points in common between John the 
 Baptist and the Essenes. 2. In what respects would 
 
 38 
 
LIFE OF JESUS 
 
 Jesus be especially unacceptable to the Essenes? 
 3. To the Herodians? 4. To the Zealots? 5. What 
 have you to say about Jesus taking a Zealot into the 
 apostolic company? 
 
 Messages for Our Life 
 I. What do you think of "the simple life"? 2. 
 Some persons are saying that this extravagant, 
 luxurious age needs a revival of asceticism; what do 
 you think? 3. What do you think of the value of 
 fanaticism in fighting the great social and moral evils 
 of our day ? 
 
 References. — Hastings' " Dictionary of the Bible," articles Essenes, 
 CanancBan, Herodians. Edersheim's " Life and Times of Jesus the Messiah " 
 (see Index, Essenes, Zealots, Herodians), 
 
STUDY OF THE 
 
 Lesson XI 
 THE SCRIBES 
 
 The Lesson Facts 
 
 1. The whole social, moral, and religious life of the 
 Jews in the time of Jesus was regulated by the Law. 
 The Law was the ** Pentateuch," or first five books 
 of the Old Testament. Every requirement of the 
 Law was a direct command from God, and therefore 
 every Jew must carefully obey it in every letter. 
 This must be borne in mind, if one would understand 
 the religious conditions of that da3^ 
 
 2. At first the priests were the custodians and 
 interpreters of the Law, but later others besides the 
 priests became students of the Law. These profes- 
 sional students of the Law after a while came to be 
 an independent body of teachers, called Scribes, who 
 became the real teachers of the people. Their origin 
 dates back to Ezra's time or beyond (Ezra 7: 6, 10, 12). 
 
 3. In New Testament times the Scribes formed 
 a firmly compacted class, office-holders in reality, in 
 undisputed possession of a spiritual supremacy over 
 the people. They are designated as " learned in 
 Scripture," " the learned," " learned in the Law," 
 "jurists," "teachers of the Law" (Luke 5:17; 
 7:30; 10:25; 11:45,46,52; 14:3)- 
 
 4. The titles applied to the Scribes : the most usual, 
 
 40 
 
LIFE OF JESUS 
 
 "rabbi," or "my master" (Matt. 23:7 and else- 
 where); " lord," " teacher," " master " in the sense 
 of one who stands over; " father " or " master " in 
 the sense of leader (Matt. 23: 9, 10). 
 
 5. Some characteristics of the Scribes: (i) they 
 required most absolute reverence from their pupils; 
 (2) they claimed the highest honors and the first 
 places (Matt. 23:6, 7; Mark 12:38, 39; Luke 11: 
 43; 20:46); (3) they were covetous (Mark 12:40; 
 Luke 20: 47; 16: 14); (4) they loved to be seen of 
 men, to wear clothing that designated their official 
 character and distinguished them from other men 
 (Matt. 23:5; Mark 12:38; Luke 20:46); (5) they 
 were to have great honor in the future world, w^ere 
 to be praised by the angels and honored of God; 
 (6) they required that their teaching should be be- 
 lieved, even if they were to declare that to be at the 
 right hand was to be at the left. 
 
 6. Their work may be said to have been threefold: 
 (i) the more careful theoretical development of the 
 Law itself; (2) the teaching of it to their pupils; (3) 
 the practical administration of the Law and their 
 own teachings. 
 
 7. Their traditions. Their activity in matters of 
 the Law led them to gather a body of their interpreta- 
 tions together, called " traditions " or " traditions of 
 the elders." There were three classes of traditions: 
 (i) those contained in the Bible itself and the im- 
 memorial laws and usages, said to have been given 
 orally to Moses; (2) all that was supposed to be im- 
 plied in or that could be deducted from the Law of 
 
 41 
 
A STUDY OF THE 
 
 Moses; (3) the " Hedge " drawn by the Rabbis around 
 the Law, to prevent any breach of the Law or customs, 
 to ensure their exact observance or to meet peculiar 
 circumstances and dangers. This third class was 
 called " The Sayings of the Scribes " or "of the 
 Rabbis," and it was to this class probably that Christ 
 referred (Matt. 23: 3, 4). The traditions were equally 
 binding with the Law and the two together consti- 
 tuted an absolute rule of life, covering every possible 
 and impossible detail of private, family or public life. 
 An offense against the sayings of the Scribes was 
 worse than one against the Scripture. 
 
 8. The chief concern of the Scribes was (i) the 
 observance of the Sabbath, and (2) ceremonialism. 
 They were forever discussing these, and laying upon 
 the people injunctions regarding them. In these 
 two things, Jesus was uncompromisingly opposed to 
 the Scribes (Mark 2: 15-17; 7: 5-9; Luke 6: 6-1 1). 
 
 9. Because of the Scribes and the idolatry of the 
 Law, Jewish piety in the time of Jesus was largely 
 legalistic and formal. Love of the Law was the es- 
 sence of piety and strict conformity to its letter was 
 the measure of righteousness. The Sermon on the 
 Mount was opposed to all this. 
 
 Questions for Study and Discussion 
 
 I. In the New Testament the Scribes and Pharisees 
 are usually mentioned together {e.g.. Matt. 23: 1-35); 
 why? 2. Were there other Scribes than those that 
 belonged to the Pharisees? (Mark 2: 16; Luke 5: 
 30; Acts 23: 9). 3. Since the Scribes were so at 
 
 42 
 
LIFE OF JESUS 
 
 variance with Jesus, why do you suppose he allowed 
 himself to be called by their names? 4. Why do 
 you suppose he warned his disciples against being 
 called by their names? (Matt. 23: 7-12). 
 
 Messages for Our Life 
 I. What do you think are the advantages in hav- 
 ing minute rules for conduct ? 2. What are the perils 
 to character in having such rules? 3. In view of 
 the advantages and perils, which is the better for us, 
 to have general principles of right and wrong, which 
 we apply each for ourselves, or minute rules for all the 
 details of conduct, which we must obey? 4. What 
 do you think of the wisdom of having the clergy as a 
 distinct class? Of their wearing a distinctive garb? 
 (Mark 12 : 38.) Of their having special titles, 
 "Father," "Reverend," "Doctor," etc.? (Matt. 
 23: 7-12.) 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah" (see 
 Index, Scribes). Hastings' " Dictionary of the Bible," article Scribes. 
 
A STUDY OF THE 
 
 Lesson XII 
 JOHN, THE FORERUNNER OF JESUS 
 
 The Lesson Facts 
 
 1. John, the son of Zacharias and Elisabeth, was 
 born in the hill-country of Judea, probably between 
 B.C. 6 and b. c. 3 (Luke i: 5-25, 36, 39-45. 57-8o)- 
 For his early life and training, see Luke i: 15, 66, 80. 
 Though of priestly descent from father and mother 
 (Luke i: 5), he was not a priest but a prophet (Luke 
 3:2), and began his ministry a. d. 25-26 (Luke 3: i, 2). 
 He baptized Jesus before the spring of a. d. 27; was 
 imprisoned early in a. d. 27 (Matt. 4: 12^; Mark i: 14; 
 Luke 3: 19, 20; John 4: 2). We have one incident 
 of his imprisonment (Matt. 11:2; Luke 7: 18). His 
 death was not later than the beginning of a. d. 28 
 (Matt. 14:3-5; Mark 6:14-16). Tradition says 
 that he was buried at Samaria. 
 
 2. The scenes of his ministry were the Desert of 
 Judea (Matt. 3:1); Bethany, Bethabara (John i: 
 28); ^non near Salim (John 3: 23); probably in 
 Perea. 
 
 3. His baptizing attracted special attention, as 
 is evident from his being called " the Baptist " by 
 his disciples (Luke 7: 20), by our Lord (Matt. 11: 11), 
 by the daughter of Herodias (Matt. 14: 8), by Herod 
 (Matt. 14: 2). His right to baptize was questioned, 
 and he claimed a special divine commission to per- 
 
 44 
 
LIFE OF JESUS 
 
 form the rite (John i: 25, s^), Matthew (3: 1-17) 
 and Luke (3: 1-22) give his prophetic teaching before 
 the baptism of Jesus, and John (i: 19-37; 3- 22-30) 
 gives his witness to our Lord after his baptism. 
 
 4. His Prophetic Teaching. He denied that he was 
 Elijah returned in the flesh (John i: 21), and Jesus 
 affirmed that he was Elijah in the spirit (Matt. 11: 
 14; 17: 11-13). He is called a prophet by his father 
 (Luke i: 76), by Jesus (Matt. 11: 9-13), by the people 
 (Matt. 14:5; 21:26). He preached the "good 
 tidings"; the necessary preparation for it; the near 
 approach of the kingdom, which he does not define, 
 but which he regarded as visible and temporal ; moral 
 preparation for the kingdom; the need of repentance; 
 the uselessness of national privileges; the propriety 
 of pursuing ordinary occupations, but in a new spirit; 
 individual and universal responsibility and judgment 
 (Matt. 3: 1-12; Mark i: 2-8; Luke 3: 3-14). 
 
 5. His Witness to Jesus. He baptized Jesus; an- 
 nounced his Messiahship ; proclaimed that his mission 
 is to give the Holy Spirit; called him " the Lamb of 
 God," " the Son of God," " the Bridegroom " (Matt. 
 3:13-17; Mark 1:6-11; Luke 3:15-17, 21, 22; 
 John i: 19-36; 3: 28-30). During his imprisonment 
 he sent to Jesus some of his disciples to ask about his 
 Messiahship, and Jesus took the occasion to bear high 
 testimony to John (Matt. 11: 2-15). 
 
 6. Effect of his Ministry. Large crowds came 
 to him; many were baptized; the lower classes be- 
 lieved on him ; the upper classes refused his baptism. 
 He had disciples who fasted, who attended him in 
 
 45 
 
A STUDY OF THE 
 
 prison, to whom he taught forms of prayer, some of 
 whom left him for Jesus (Matt. 3:6, 7; 11:18; 14: 
 12; Luke 5: 33; 7:30; 11: i; John i: 37). 
 
 7. John was the forerunner of the Messiah, " the 
 voice of one crying in the wilderness," thus preparing 
 a new Israel for the coming of the King. The Phari- 
 sees and lawyers who refused his baptism virtually 
 rejected the purpose of God, while the publicans and 
 people by their acceptance of it showed a truer ap- 
 preciation of God's righteousness (Mark 11: 30 ; Luke 
 7: 29, 30; Matt. 21: 32). 
 
 Questions for Study and Discussion 
 
 I. What do you think was the import of John's 
 baptism? 2. In what respects did he prepare the 
 way for Jesus? 3. What was his reason for sending 
 to Jesus out of his prison ? Was he in doubt ? (Matt. 
 11: 1-15.) 4. How thorough and permanent was 
 his work? 5. Give the various elements of his char- 
 acter as you understand him. 
 
 Messages for Our Life 
 
 I. May we be in any proper sense " a voice " pre- 
 paring the way for Jesus ? 2 . In what respects are we, 
 who are disciples of Jesus, greater than John ? (Matt. 
 11: II.) 3. What work needs to be done before 
 Jesus and the kingdom of God can come in your 
 community? in your church? in your heart? 4. 
 What graces of character do you see in John that you 
 desire for yourself? 
 
 References. — Hastings' " Dictionary of the Bible," article John the 
 Baptist. Edersheim's " Life and Times of Jesus the Messiah" (Index, John 
 the Baptist), 
 
 46 
 
LIFE OF JESUS 
 
 Lesson XIII 
 REVIEW 
 
 The Lesson Facts 
 
 1. Note the titles of the twelve lessons: (i) The 
 Messianic Hope of the Prophets; (2) The Messianic 
 Hope After the Exile; (3) In the Fulness of Time; 
 
 (4) In the Fulness of Time — Concluded; (5) Jesus 
 Not the Product of His Times; (6) The Land of Jesus; 
 (7) The Roads of Palestine; (8) The People of Pales- 
 tine; (9) The Pharisees and Sadducees; (10) The 
 Essenes, Herodians and Zealots; (11) The Scribes; 
 (12) John, the Forerunner of Jesus. 
 
 2. Note that these lessons deal with topics 
 preparatory to the material bearing directly upon 
 the life of Jesus, and touch the following matters: 
 (i) The ancient promise of a Messiah, and the hope 
 of the prophets regarding him; (2) the various forms 
 of this hope after the Exile and its character at the 
 time Jesus came; (3) the various forces that were 
 at work after the Exile and in the time of Jesus, pre- 
 paring the world for his appearing; (4) that Jesus 
 was so different from his times that in no proper sense 
 can he be said to be the product of those times and 
 the natural evolution of the forces then at work; 
 
 (5) the prominent features of his peculiar land, and its 
 highways, which he has made historic; (6) the people 
 
 47 
 
A STUDY OF THE 
 
 among whom he was born and with whom he lived; 
 
 (7) the parties and classes that were such influential 
 factors in his day and with which he had to deal; 
 
 (8) his great forerunner, who announced his advent 
 and consecrated him to his mission. 
 
 3. The space allotted in this course to this prepara- 
 tory material was determined by (i) the comparative 
 unfamiliarity of the ordinary class with it, and (2) 
 the great importance of it to a clear apprehension of 
 the historic Christ. 
 
 4. If this material has proven somewhat difficult 
 of mastery to any, that difficulty has constituted 
 an excellent reason for its mastery. We ought to 
 know the world into which Jesus came, its hopes, its 
 customs, its religious life, its people, its land, the forces 
 that were controlling and directing powerfully other 
 lives, and were not able to do the same with his. 
 
 5. If we have mastered the material we now have 
 a good working knowledge of the conditions that 
 faced Jesus, of the causes that produced them, of 
 the forces that worked with him, and those that op- 
 posed him; we have the background on which to 
 paint the portrait of the Man of Nazareth, the Christ 
 of God. 
 
 Questions for Test 
 
 I. Name four conspicuous facts in the thought of 
 the prophets regarding the Messiah. 2. What four 
 facts are apparent in the Messianic hope of the period 
 between the Old and New Testaments? 3. What 
 four influences were at work preparing the world for 
 the advent of Jesus? 4. Why is it impossible that 
 
 48 
 
LIFE OF JESUS 
 
 Jesus can be regarded as a product of his times? 
 5. In the sixth lesson nine physical features of Pales- 
 tine are given ; point out and name as many of them 
 as you can. 6. What were the political divisions of 
 Palestine in the time of Jesus? 7. Indicate on the 
 map the route you would take if you desired to go 
 (i) from Egypt to Damascus; (2) from Csesarea to 
 Jerusalem; (3) from Jericho to Jerusalem; (4) from 
 Nazareth to Bethlehem; (5) from Jerusalem to Cana 
 in Galilee through Samaria. 8. Give some account 
 of the daily life of the Jews at the time of Christ. 
 9. What five parties existed among the Jews at the 
 time of Christ? 10. What were some of the prominent 
 features of the work of John, the forerunner? 
 
 Preview. We assume that the members of the 
 class have been made familiar by previous study 
 with the principal facts in the life of Jesus and that 
 they already have a general knowledge of his teach- 
 ing. The aim in the coming lessons will be so to 
 assemble and arrange the events in his life that its 
 reality and import will clearly appear. Jesus was a 
 great spiritual personality; what was his origin? 
 What were the stages of his growth ? What was the 
 maturity to which he came? Jesus was a great 
 spiritual force among men; what was the secret of 
 his power? To what ends did he direct it? Jesus 
 was a great actor in the world's drama; what did he 
 do ? What did he say ? What did his contemporaries 
 say of him ? What is the verdict of the ages ? What 
 contribution to the world's thought has he made? 
 What has he accomplished for mankind? What is 
 
 49 
 
STUDY OF THE 
 
 he to each of us who are living to-day? These are 
 some of the questions the coming lessons of this 
 course ought to answer. Write briefly your answers 
 to these questions to-day, and at the end of the course 
 examine them to see wherein you would change your 
 answers. 
 
LIFE OF JESUS 
 
 Lesson XIV 
 THE BIRTH AND BOYHOOD OF JESUS 
 
 The Lesson Facts 
 
 1. There are fourteen facts connected with the 
 infancy of Jesus recorded in the Gospels, (i) The 
 birth of John announced to Zacharias (Luke i: 5-25) ; 
 (2) the birth of Jesus announced to Mary (Luke i: 
 26-38) ; (3) Mary's visit to EHsabeth (Luke i: 39-56) ; 
 (4) birth of John (Luke i: 57, 58); (5) circumcision 
 of John (Luke i : 59-79) ; (6) birth of Jesus announced 
 to Joseph (Matt, i: 18-25); (7) birth of Jesus (Luke 
 2: 1-7); (8) visit of the shepherds to Jesus (Luke 
 2:8-20); (9) circumcision of Jesus (Luke 2:21); 
 (10) presentation of Jesus in the temple (Luke 2: 
 22-39); (11) visit of the Magi (Matt. 2 : 1-12); (12) 
 the flight into Egypt (Matt. 2: 13-18); (13) the re- 
 turn to Nazareth (Matt. 2: 19-23); (14) the gratify- 
 ing growth of the child Jesus (Luke 2 : 40) . 
 
 2. There are two facts mentioned about the young 
 manhood of Jesus: (i) His visit to the temple at the 
 age of twelve (Luke 2:41-51); (2) the gratifying 
 development of the young man (Luke 2: 52). 
 
 3. Note the following details in these facts: (i) 
 John's birth was regarded by the angel, by his father, 
 by his mother, by Mary, by the neighbors, by Luke, 
 
 51 
 
A STUDY OF THE 
 
 as having general significance to the Messiah, or 
 particular significance to Jesus (Luke i: 5-79); (2) 
 Jesus was born of a poetic mother (Luke i: 46-55); 
 (3) five hymns are associated with this period: Ave 
 Maria, Magnificat, Benedictus, Gloria in Excelsis, 
 Nunc Dimittis (Luke i: 28-33, 4^-55, 68-79; 2: 
 14, 29-32); (4) Jesus had both a divine and human 
 origin; was the incarnation of God (Matt, i: 18, 20, 
 23; Luke i: 30-35; John i: 1-4, 14); (5) Jesus as a 
 child (a) had a normal growth in mind and body, 
 (6) grew strong, (c) became increasingly wise, (d) 
 was manifestly in favor with God (Luke 2 : 40) ; (6) 
 Jesus was nurtured in a religious home by godly parents 
 (Matt, i: 19; Luke i: 28, 30; 2: 41); (7) as a lad he 
 was thoughtful, intelligent, devout to an unusual 
 degree ; he was not wholly understood by his parents 
 and was obedient to them; (8) the young man Jesus 
 grew in (a) stature, (6) wisdom, (c) the good opinion 
 of men, (d) the favor of God (Luke 2: 52). 
 
 4. Note that the New Testament narratives make 
 clear (i) that he was ** conceived of the Holy Spirit," 
 " the Son of God," " God made flesh " (Matt, i: 20; 
 Luke i: 35; John i: i, 14). (2) That he was a nor- 
 mal child and young man, living the normal life of 
 Jewish boys; that he was neither precocious nor 
 priggish, but so naturally and genuinely good that 
 everybody loved him. (3) That, so far as appears, 
 he had no consciousness of his Messianic character, 
 nor any thought about himself other than a godly 
 child or young man of his day was likely to have; 
 nor did he make upon his companions, teachers, 
 
 52 
 
LIFE OF JESUS 
 
 neighbors, kinsfolk, any other impression than that 
 which an unusually bright, capable, good and likable 
 boy would be apt to make. The stories of the mira- 
 cles and supernatural things of his boyhood told in 
 the apocryphal Gospels are obviously untrustworthy. 
 (4) That his mother alone seems to have cherished 
 in her heart throughout these years some notion of 
 the real character of her child and of his mission in 
 the world (Luke 2: 19, 51). 
 
 Questions for Study and Discussion 
 
 I. What relation was John to Jesus? 2. In what 
 language was " Jesus " the name of Mary's son? 3. 
 What was his Hebrew name? 4. Read some of the 
 apocryphal stories of the infancy and compare the 
 calm dignity and sanity of the Gospels with them. 
 5. Did Jesus have to go to school and learn as did 
 other boys? 6. Hebrew was then a dead language, 
 yet in later life he was able to read the Hebrew 
 Scriptures (Luke 4:16,17); how did he get this 
 knowledge? 7. It is interesting to know the school 
 system of the Jews at this period and thus to know 
 the kind and amount of religious instruction Jesus 
 had. Some one in the class might prepare and read 
 a brief paper on this subject. 8. Would you say 
 that high ideals, love of the spiritual rather than the 
 material, exalted conceptions of truth, were some of 
 the characteristics of the true poet? If so, would 
 you call Jesus a poet? Did he inherit this tem- 
 perament from his mother? 
 
 53 
 
A STUDY OF THE 
 
 the Evangelists, by Jesus, by Peter and by Paul 
 (Matt. 3:11; Mark 1 : 8; Luke 3: 16; John i: 26, 33; 
 Acts i: 5; 11: 16; 2: 38; 19: 3-6). They mark the 
 difference between the method of Jesus for saving 
 the world and that of John. John was a reformer, 
 correcting the outward life. Jesus was a regener- 
 ator, giving the new Spirit, the Holy Spirit. This 
 makes Jesus the great regenerator of the world, a 
 Saviour with a unique method for saving men. 
 
 2. Jesus seeks Baptism, (i) Jesus at his home in 
 Nazareth heard of the great religious work John was 
 doing in the Jordan Valley. He himself was pro- 
 foundly religious and he, therefore, resolved to go to 
 John and identify himself with this religious awaken- 
 ing (Matt. 3:13). (2) He offered himself for baptism 
 to John, who probably recognized him as his kinsman, 
 and knowing the pure and beautiful life of Jesus, was 
 reluctant to baptize him (Matt. 3: 14). (3) Jesus, 
 who desired fully to identify himself with this great 
 revival, to join the new Israel that was being formed, 
 and actively to participate in this religious move- 
 ment, overcame John's scruples (Matt. 3:15). (4) 
 John baptized him. (5) At the time of his baptism 
 with water by John he was baptized with the Holy 
 Spirit, who came upon him in visible form, and a voice 
 from heaven said, " This is my beloved Son " (Matt. 
 3: 16, 17). (6) This baptism of the Spirit revealed 
 to John the Messianic character of Jesus (John i: 31- 
 34). (7) This whole experience doubtless brought 
 
LIFE OF JESUS 
 
 first unmistakable divine declaration of his real 
 character and mission. (8) The baptism was the 
 formal beginning before the world of his Messianic 
 mission, and the beginning in his own heart of his 
 clear knowledge of himself as the Messiah, and of 
 his firm resolve to enter upon his mission. 
 
 Questions for Study and Discussion 
 
 I. How old was Jesus at the baptism? 2. Trace 
 on the map the route he took from Nazareth to the 
 Jordan. 3. In what respects was the baptism of 
 Jesus a fulfilling of " all righteousness "? 4. If 
 Jesus had no need for repentance, why should he 
 submit to baptism? 5. What relation did his bap- 
 tism sustain to his future ministry? 6. Note the 
 variations in the four accounts of the baptism con- 
 cerning the " dove," and form an opinion about this 
 manifestation of the Spirit. Who saw it? Was it a 
 real dove? Was it symbolic? If symbolic, what did 
 it symbolize? 7. Study the accounts, and form some 
 notion as to what the baptism of the Spirit was. 
 Was it the beginning of the connection of the Holy 
 Spirit with the conscious life of Jesus? Was it re- 
 peated in his life? What relation did it have to his 
 future ministry? 8. What do you think about the 
 "voice"? Who heard it? What did it signify to 
 Jesus ? 
 
 Messages for Our Life 
 
STUDY 
 
 F 
 
 THE 
 
 What lesson of consecration to their life-work? of 
 attitude toward the past? of regard for righteous- 
 ness? 2. What should be our attitude toward re- 
 ligious movements? 3. What should be our attitude 
 toward religious rites? 4. May we expect a baptism 
 of the Holy Spirit? 5. What is it necessary for us 
 to do that we may receive such a baptism? 
 
 References. — Matt. 3: 13-17; Mark 1:9-11; Luke 3: 21, 22; John i: 
 31-34. Edersheim's " Life and Times of Jesus the Messiah," Vol. i, pp. 
 2SS-287. 
 
LIFE OF JESUS 
 
 Lesson XVI 
 THE TEMPTATION OF JESUS 
 
 The Lesson Facts 
 
 1. Jesus received a new spiritual vision, new spirit- 
 ual power, new spiritual purposes and entered upon 
 a new spiritual career at the baptism. He is said to 
 have been " full of the Holy Spirit " (Luke 4: i). 
 
 2. Under this spiritual impulse and guidance and 
 before he begins his Messianic work, he seeks solitude 
 for meditation and prayer upon the new thoughts, 
 purposes, mission which now are his, if not the first 
 time, at least in new form and new power (Mark i: 
 12; Luke 4: i). 
 
 3. In the wilderness he meets temptation to sin 
 and in particular three forms of temptation, all of 
 which are deeply significant: (i) The bread tempta- 
 tion. In this he was tempted to take care of himself, 
 and in this way to promote his work as the Messiah. 
 If he did not live, how could he do his work.-* But 
 this temptation is repelled by the higher truth that 
 he would find his highest life, and hence his greatest 
 effectiveness, by seeking to do the will of God, rather 
 than his own personal interests (Matt. 4: 3, 4; Luke 
 a: 1. d). (2') The Dinnacle temotation. Since he is 
 
A STUDY OF THE 
 
 all dangers? There are many perils for the Messiah, 
 as he can already see. Why not begin his career by 
 some startling demonstration of his reckless disregard 
 for his own safety ? To hurl himself from the pinnacle 
 of the temple would meet a popular expectation re- 
 garding the Messiah, for the people were looking for 
 a Messiah who would do just such marvels. He re- 
 pelled the temptation by the conviction that this 
 would not be faith in God but presumption, and that, 
 while he must not seek his own interests, he must not, 
 on the other hand, court danger, or use his power for 
 mere display (Matt. 4: 5-7; Luke 4: 9-12). (3) The 
 mountain temptation. How shall he proceed to 
 establish his kingdom? Shall he conform to the 
 popular notion and establish a worldly kingdom, a 
 rival of other kingdoms? He might well hope that 
 by this method he would conquer the world and dis- 
 possess Satan. But he clearly saw that this would 
 involve the sacrificing of his spiritual ideals and the 
 forsaking of his spiritual kingdom, and this meant 
 real and fatal failure. He won in this temptation by 
 resolving to make no compromise, but resolutely to 
 hold to the high purpose to establish a spiritual king- 
 dom by spiritual methods (Matt. 4: 8-10; Luke 4: 
 5-8). 
 
 4. These temptations were along the line of his 
 mission as the Messiah, and caused Jesus real spiritual 
 struggles in order to be the kind of Messiah God meant 
 him to be. 
 
LIFE OF JESUS 
 
 (Luke 4: 13), and he enjoyed the delights of spiritual 
 victories (Matt. 4: 11; Mark i: 13). 
 
 Questions for Study and Discussion 
 
 I. Read Matt. 4: i-ii; Mark i: 12, 13; Luke 4: 
 1-13. Note and discuss (a) the references to the 
 Holy Spirit; (b) the order of the temptations; (c) 
 the details given in one account and not in the others ; 
 (d) the interest of the spirit world in Jesus; for ex- 
 ample, " the Holy Spirit," the " devil," " angels." 
 2. What are your views of a personal devil? 3. 
 What are your views of angels? 4. Did Jesus go 
 to " the pinnacle of the temple," and to " an exceeding 
 high mountain " in body or in thought? 5. Did he 
 actually see " all the kingdoms of the world " or 
 were they merely before his mind? 6. Was this the 
 last time Jesus was tempted ? 7. If you think he was 
 thirty years old before he was tempted to do wrong, 
 how do you explain his moral and spiritual growth 
 (Luke 2: 40, 52)? and how explain Heb. 2: 18; 4: 
 15? 8. Were his temptations real solicitations to sin, 
 as are ours? How could they be, if he had a perfect 
 divine nature? How could they be otherwise, if 
 they were real and not shams? 
 
 Messages for Our Life 
 
 I. Do young men to-day have at the beginning of 
 their careers temptations corresponding to those 
 that Jesus met at the beginning of his? 2. Examine 
 
STUDY 
 
 F 
 
 THE 
 
 tions came along the line of his ideals and life-pur- 
 poses; is this true of some of ours? 4. What is a 
 good weapon with which to resist temptation? Why? 
 5. How do you harmonize Jas. i: 13; Matt. 4: i; 6: 
 13? 6. Is the fact of temptation necessarily sinful? 
 7. When is the temptation itself a sin? When is it 
 not sinful? 8. Are temptations ever profitable? If 
 so, why? 9. Are temptations to wrong-doing severer 
 and more real as temptations to a good man or a bad 
 man? 10. When did you have your hardest fight 
 with temptation, when it first came to you or after 
 you had yielded to it many times? 
 
 References. — Matt. 4: i-ii; Mark i: 12, 13; Luke 4: 1-13, Eder- 
 sheim's " Life and Times of Jesus, the Messiah," Vol. i, pp. 291-307. 
 
LIFE 
 
 F 
 
 JESUS 
 
 Lesson XVII 
 THE FIRST WEEKS OF HIS MINISTRY 
 
 The Lesson Facts 
 
 I. The First Disciples, (i) After the temptation, 
 Jesus evidently returned to John, possibly to identify 
 himself with John's great revival. John pointed to 
 him on two successive days as the Messiah (John 
 i: 29-36). (2) Two of John's disciples, one Andrew 
 and the other unnamed, but supposed to be John, the 
 son of Zebedee, left John and became the disciples of 
 Jesus (John 1:37-40). (3) Andrew brought his 
 brother Peter to Jesus, and it is supposed that John 
 brought his brother James (John i: 41, 42). (4) 
 Jesus left John and went into Galilee. Evidently, the 
 attention of the people was at once drawn to him and 
 they began to think of him as the Messiah (John i : 43 ; 
 Luke 4: 14, 15). (5) The next disciple was Philip of 
 Bethsaida, who accepted the invitation of Jesus to 
 follow him (John i: 43, 44). (6) Philip brought his 
 friend, Nathanael, to Jesus (John i: 45-51). (7) 
 These six men, the first disciples of Jesus, were won 
 by personal effort, a method which continued to be 
 
A STUDY OF THE 
 
 mew of the Synoptics, as seems probable (Matt. lo: 
 2-4; Mark 3: 16-19; Luke 6: 13-16). 
 
 2. The First Miracle (John 2:1-11). (i) Jesus led 
 his own independent life after his baptism, and shortly 
 after his return to Galilee he and his disciples were 
 invited to a marriage-feast at Cana (vs. i, 2). (2) 
 The supply of wine became exhausted, and to his 
 mother, who informed him of the fact, he replied that 
 he must act on his own judgment and not on hers, 
 as to what he should do (vs. 3, 4). (3) She so far 
 understood him and believed in him, as to tell the 
 servants to obey his instructions implicitly (v. 5). 
 (4) There were six water-jars, which he commanded 
 the servants to fill with water, and from them to 
 draw for the governor. It was found that the water 
 had become " good wine " (vs. 6-10). (5) This mira- 
 cle was a sign which revealed his glory and increased 
 the faith of his disciples (v. 11). 
 
 3. The Selection of Capernaum as His Home (John 
 2:12). (i) Capernaum was a strategic point for his 
 work in Galilee. (2) Accompanied by his mother, 
 brothers and disciples he went there after the miracle 
 at Cana and remained for a few weeks until he went 
 up to Jerusalem for the Passover. (3) But he does 
 not seem to have engaged in any public work. 
 
 Questions for Study and Discussion 
 
 I. In what respects did John prepare his disciples 
 
LIFE OF JESUS 
 
 a profound impression on the minds of the two dis- 
 ciples of John? (John i: 39.) 4. What was it which 
 led these men to regard Jesus as the Messiah? (John 
 i: 41, 45, 46.) 5. While they thus correctly recog- 
 nized his official character, how fully did they ap- 
 prehend his personal character? (John i: 50, 51.) 
 6. What, in your opinion, led Jesus to begin his 
 ministry by attending a wedding? 7. What do you 
 think of Jesus' treatment of his mother at Cana? 
 (John 2:4.) 8. Why was Capernaum a strategic 
 point for his Galilean activity? 
 
 Messages for Our Life 
 
 I. What four things in the winning of men to 
 Christian discipleship do you discover in John i: 
 29-51 ? 2. What do you think of these four: Becom- 
 ing acquainted yourself first with Jesus; telling others 
 about Jesus ; individual effort for individuals ; inducing 
 others to have a personal experience with Jesus as a 
 basis for faith in him? 3. How can we come to a 
 better knowledge of Jesus? 4. What should be a 
 Christian's attitude toward social functions? 5. Are 
 we the losers or gainers because of the absence of 
 miracles in this day? 6. What lesson may we learn 
 for our prosecution of religious work from Jesus* 
 selection of Capernaum as the center from which to 
 do his work? 
 
 References. — John 1:29; 2:12. Edersheim's "Life and Times of 
 
STUDY OF THE 
 
 Lesson XVIII 
 
 EARLY MINISTRY OF JESUS IN JUDEA AND 
 SAMARIA 
 
 The Lesson Facts 
 
 Jesus began his ministry in Jerusalem, which, as 
 the national capital, was the natural place for him 
 to begin. It was doubtless his intention to do this 
 when he went up from Capernaum, his new home 
 after his baptism, to attend the Passover feast of 
 27 A. D. His stay in Jerusalem and Judea is vari- 
 ously put from six months to one year and six months. 
 The following are all of the events of the period which 
 we have under consideration and are all recorded 
 solely by John (2: 13 — 4: 42). 
 
 I. Cleansing of the Temple (John 2: 13-22). (i) The 
 necessities of the worshipers, especially of the thou- 
 sands from remote places, made the presence in the 
 temple of animals for the sacrifices and of the money- 
 brokers to exchange the various moneys of the differ- 
 ent countries a great, almost indispensable condition. 
 (2) But it had transformed a place of prayer into a 
 place of traffic. (3) This substitution was offensive 
 to Jesus, who, aflame with indignation, sought to 
 
 !_ • J. J.-L 
 
LIFE OF JESUS 
 
 statement (v. 19). (5) This statement was remem- 
 bered by his hearers, and subsequently was variously 
 interpreted by them (v. 22 ; Mark 14: 57, 58). (6) This 
 first public act revealed the spiritual character of his 
 work, an element it was never to lose. It revealed 
 the method of the reformer, which method he soon 
 abandoned. 
 
 2. His Many Signs (John 2: 23-25). (i) He did 
 many signs in Jerusalem. (2) This activity created 
 popular interest in him, which he rightly judged was 
 not based upon any real sympathy with his purpose 
 and mission. 
 
 3. His Conversation with Nicodemus (3:1-21). (i) 
 Nicodemus, a leading Pharisee, was also profoundly 
 impressed by the " signs," and privately sought an 
 interview with Jesus. (2) He expressed his confi- 
 dence in Jesus in strong terms. (3) Jesus presented 
 to him some of the great spiritual truths of the 
 kingdom of God, doubtless in the confident hope that 
 this learned teacher would understand and accept his 
 teaching. (4) That Nicodemus, who wielded a pow- 
 erful influence, would not become a confessed disciple 
 must have been a grave disappointment to Jesus. 
 
 4. His Ministry in Judea (John 3: 22; 4:1, 2). 
 (i) He, w^th his disciples, left Jerusalem for the 
 country. (2) Here his disciples baptized others, and 
 the jealousy of the Pharisees was aroused. 
 
 5. His Conversation with the Samaritan Woman (John 
 
STUDY OF THE 
 
 Lesson XVIII 
 
 EARLY MINISTRY OF JESUS IN JUDEA AND 
 SAMARIA 
 
 The Lesson Facts 
 
 Jesus began his ministry in Jerusalem, which, as 
 the national capital, was the natural place for him 
 to begin. It was doubtless his intention to do this 
 when he went up from Capernaum, his new home 
 after his baptism, to attend the Passover feast of 
 27 A. D. His stay in Jerusalem and Judea is vari- 
 ously put from six months to one year and six months. 
 The following are all of the events of the period which 
 we have under consideration and are all recorded 
 solely by John (2: 13 — 4: 42). 
 
 I. Cleansing of the Temple (John 2: 13-22). (i) The 
 necessities of the worshipers, especially of the thou- 
 sands from remote places, made the presence in the 
 temple of animals for the sacrifices and of the money- 
 brokers to exchange the various moneys of the differ- 
 ent countries a great, almost indispensable condition. 
 (2) But it had transformed a place of prayer into a 
 place of traffic. (3) This substitution was offensive 
 to Jesus, who, aflame with indignation, sought to 
 
 ._r xi.-^ •_: ij. iiA-i 
 
[ 
 
 LIFE OF JESUS 
 
 statement (v. 19). (5) This statement was remem- 
 bered by his hearers, and subsequently was variously 
 interpreted by them (v. 22 ; Mark 14: 57, 58). (6) This 
 first public act revealed the spiritual character of his 
 work, an element it was never to lose. It revealed 
 the method of the reformer, which method he soon 
 abandoned. 
 
 2. His Many Signs (John 2: 23-25). (i) He did 
 many signs in Jerusalem. (2) This activity created 
 popular interest in him, which he rightly judged was 
 not based upon any real sympathy with his purpose 
 and mission. 
 
 3. His Conversation with Nicodemus (3:1-21). (i) 
 Nicodemus, a leading Pharisee, was also profoundly 
 impressed by the " signs," and privately sought an 
 interview with Jesus. (2) He expressed his confi- 
 dence in Jesus in strong terms. (3) Jesus presented 
 to him some of the great spiritual truths of the 
 kingdom of God, doubtless in the confident hope that 
 this learned teacher would understand and accept his 
 teaching. (4) That Nicodemus, who wielded a pow- 
 erful influence, would not become a confessed disciple 
 must have been a grave disappointment to Jesus. 
 
 4. His Ministry in Judea (John 3: 22; 4:1, 2). 
 (i) He, with his disciples, left Jerusalem for the 
 country. (2) Here his disciples baptized others, and 
 the jealousy of the Pharisees was aroused. 
 
 5. His Conversation with the Samaritan Woman (John 
 
A STUDY OF THE 
 
 (2) She believed him, and eagerly proclaimed his 
 presence to her city. (3) He told his disciples that 
 the winning of this woman gave him the highest 
 satisfaction. He was accomplishing what he was sent 
 to do. 
 
 6. His Ministry in Sychar (John 4: 39-42). He 
 remained at Sychar, the woman's city, for two days, 
 and won many disciples. 
 
 7. This Ministry in Jerusalem, Judea and Samaria 
 began at the Passover, 27 a. d., and continued until 
 December of that year. It revealed the spiritual 
 ideas and ideals of Jesus. It gave him his first serious 
 failure and his first brilliant success, indicated who 
 were to become later his foes, and the class from 
 whom he might expect to win friends, and made 
 evident his power to win personal confidence in 
 himself. 
 
 Questions for Study and Discussion 
 
 I. Trace on the map the probable route Jesus took 
 to Jerusalem and the route he took from Jerusalem 
 to Capernaum. 2. What do you think Jesus had in 
 mind in John 2: 19? 3. Why did Nicodemus come 
 ** by night "? 4. What do you understand the new 
 birth to be? 5. What is the incident referred to in 
 John 3: 14, 15? 6. Do you regard John 3: 16 as 
 containing the whole gospel? 7. What does Jesus 
 mean by ** Salvation is of the Jews " (John 4: 22)? 
 
LIFE 
 
 F 
 
 JESUS 
 
 Messages for Our Life 
 
 I. Does the cleansing of the temple have any bear- 
 ing upon the spirit of commercialism in the church? 
 2. What is there in the life of the church that may 
 arouse a like indignation in Jesus? 3. What is there 
 in your life that may do the same? 4. Is the new 
 life of the Spirit your hope and confidence? 5. Why 
 does faith bring salvation? 6. The salvation Jesus 
 gives is from what? Unto what? 7. Which do you 
 love, light or darkness? Why? 8. Do you see your 
 own experience mirrored in the results of Jesus' efforts 
 to win Nicodemus and the woman? 
 
 References. — Read John 2: 13 — 4: 42. 
 of Jesus the Messiah," Vol. i, pp. 364-421. 
 
 Edersheim's " Life and Times 
 
STUDY OF THE 
 
 Lesson XIX 
 MAKING FRIENDS 
 
 The Lesson Facts 
 
 Jesus begins his Galilean ministry. 
 
 1. After the imprisonment of John the Baptist by 
 Herod, Jesus left Judea for Galilee and began his 
 ministry there, preaching in the synagogues repent- 
 ance, the presence of the kingdom of God and faith 
 in the good tidings (Matt. 4: 12-17; Mark i: 14, 15). 
 
 2. Heals the nobleman's son (John 4: 46-54)- Jesus 
 inspired in a certain nobleman, faith (i) that he could 
 heal, if he were willing (v. 49) ; (2) that he would do 
 what he said, that he was truthful (v. 50) ; (3) that 
 he was the Messiah (v. 53). 
 
 3. Declares himself to his neighbors at Nazareth 
 (Luke 4: 16-30). (i) In the synagogue of Nazareth 
 on the Sabbath he claimed that a recognized Messianic 
 prophecy (Is. 61: i, 2a) was fulfilled in him. (2) 
 Though his words of grace supported his claim they 
 refused to accept a neighbor boy who had grown up 
 among them, as the Messiah, and sought to kill him. 
 
 4. Calls his first four disciples to become his com- 
 panions (Matt. 4: 18-22; Mark i: 16-20; Luke 5: 
 
LIFE OF JESUS 
 
 them of their success in doing it by giving them 
 miraculous success in their own occupation. (3) 
 They became his constant companions for the rest 
 of his life. 
 
 5. Has a busy day in Capernaum (Matt. 8: 14-17; 
 Mark i: 21-34; Luke 4: 31-41). (i) With public wor- 
 ship in the synagogue, preaching, casting out demons, 
 and healing a multitude, he passed a busy Sabbath 
 and awakened the interest of the whole city. 
 
 6. Makes a tour of Galilean synagogues (Matt. 4:23; 
 8:2-4; Mark 1:35-45; Luke 4:42-44; 5:12-16). 
 (i) After this busy day he was too tired to sleep, and 
 arising a great while before day, he sought solitude. 
 (2) When his disciples told him of the popular in- 
 terest in him, he was filled with joy, and set out to 
 accomplish the same results elsewhere. (3) But this 
 popularity soon attained such proportions that he had 
 to avoid the cities. (4) Still the crowds followed him 
 to the deserts. 
 
 7. This group of events shows that his Galilean 
 ministry began with appeals to personal confidence 
 in him, which on the whole were so successful that 
 he became immensely popular throughout Galilee, 
 
 Questions for Study and Discussion 
 
 I. What was the connection between the imprison- 
 ment of John and the beginning of the Galilean 
 ministry? 2. Why did his Nazarene neighbors take 
 
STUDY 
 
 F 
 
 THE 
 
 miraculous draught of fishes? 5. What was the rea- 
 son in each case for the command in Mark i: 24, 25, 
 and 1:44, 45? 
 
 Messages for Our Life 
 I. What light does Jesus' relating his life and work 
 to John's throw upon our duty to do the same with 
 reference to others? 2. In what respects should the 
 nobleman be our example in prayer? 3. To what 
 extent does the element of personal confidence in 
 Jesus enter into our faith? 4. In what sense may 
 we be fishers of men? What have you to say of the 
 respective merits of net-fishing and hand-fishing? 
 5. Jesus touched the leper; is there any hint in that 
 fact of his treatment of the sinner? 6. In what 
 respects is personal popularity desirable? in what 
 undesirable? 
 
 References, — Mark 6:17, 18; 1:14-45; Matt. 14:3-5; 4:12-23; 
 8: 1-4, 14-17; Luke 3: 19, 20; 4: 14 — 5: 16; John 4: 43-S4. Edersheim's 
 ** Life and Times of Jesus the Messiah," Vol. i, pp. 422-498. 
 
LIFE OF JESUS 
 
 Lesson XX 
 MAKING FOES 
 
 The Lesson Facts 
 
 1. Jesus jor gives the Sins of a Paralytic (Mark 2: 
 1-12; Matt. 9: 1-8; Luke 5: 17-26). (i) His tour of 
 Galilee had attracted the unfriendly attention of the 
 Pharisees and scribes, and when he returned to 
 Capernaum they came from many places to hear him, 
 doubtless with hostile intent. (2) His power to heal 
 was established beyond all cavil and was recognized 
 as divine (Luke 5:17). (3) He took the occasion to 
 declare the paralytic man forgiven, which was the 
 first time he had claimed this power. (4) He met 
 the unspoken criticism by proving his divine power to 
 do this through his divine power to heal. (5) This 
 incident produced a profound religious impression. 
 
 2. Eats with a Publican, Matthew (Mark 2: 13-17; 
 Matt. 9: 9-13; Luke 5: 27-32). (i) As he passed 
 along the highway, he saw Matthew, or Levi, collect- 
 ing the Roman taxes, who obeyed his call and became 
 his companion. (2) He accepted Matthew's invita- 
 tion to a feast at his house, where he sat with many 
 publicans and sinners. (3) This social recognition of 
 outcasts offended the Pharisees. (4) He declared 
 
A STUDY OF THE 
 
 Pharisees objected to the neglect of fasting by his 
 disciples. (2) He abrogated the ceremonial law, upon 
 which the Pharisees set great value, and declared that 
 a new order of things was beginning. 
 
 4. Jesus' Attitude toward the Sabbath. Three in- 
 cidents, (i) He heals a man in Jerusalem on the 
 Sabbath (John 5: 1-47). He offended the Jews at 
 Jerusalem by healing a man on the Sabbath, but he 
 justified his act by claiming the same exemption as 
 God from the Sabbath law (v. 17). They sought his 
 life (v. 18). (2) Allows his disciples to pluck grain 
 on the Sabbath (Mark 2: 23-28; Matt. 12: 1-8; Luke 
 6: i"5). His disciples violated the Sabbath law in 
 plucking some grain. But he justified them, and then 
 reversed the prevailing notion of the Sabbath by 
 announcing the great Sabbath law. " The sabbath 
 was made for man, and not man for the sabbath." 
 He claimed the right to do this because he was " lord 
 of the sabbath." (3) Heals a withered hand. The 
 Pharisees used this afflicted man as a trap for Jesus. 
 He saw their foul purpose, and was filled with in- 
 dignation. He deliberately accepted their challenge 
 by healing the man, which filled them with madness 
 against him. They counseled with the Herodians 
 how they might destroy him. 
 
 5. This Group of Incidents reveals a steadily rising 
 opposition to Jesus among the scribes and Pharisees. 
 Jealous of his growing hold upon the people, which 
 
 mflrlf^ him a Hano-prnns rival t.ViPV hpcran to nrcrnniVp 
 
LIFE OF JESUS 
 
 his claims and exercised larger authority. They, 
 from being his critics at the beginning of this lesson, 
 have become at its end an organized body of enemies, 
 seeking his life. 
 
 Questions for Study and Discussion 
 
 I. What was " the word " which he spake in Mark 
 2: 2? 2. What was the faith which led Jesus to 
 declare the man's sins forgiven? (Mark 2:5.) 3. How 
 did Jesus perceive their thoughts? (Mark 2: 8.) 
 
 4. Give the line of thought in Mark 2:9-11. 5. Why 
 did the incident of the paralytic make such a stir? 
 (Mark 2: 12.) 6. Why was Jesus' attitude toward 
 the publicans and outcasts so offensive to the Phari- 
 sees? 7. What was the point of the illustration in 
 Mark 2: 25, 26? 8. What was the application of the 
 questions in Mark 3- 4> 5? 
 
 Messages for Our Life 
 
 I. State the principles which in your judgment 
 should control us in the matter of conciliating and 
 alienating people. 2. What evidence have you that 
 Christ forgives your sins? 3. How far is Christ's 
 conduct toward social outcasts to be a guide to us 
 toward the same classes? 4. State, as you under- 
 stand it, the right relation of conservatism and 
 progress as set forth by Jesus in Mark 2:21, 22. 
 
 5. What principles should guide us in the observance 
 of Sunday ? What is the bearing of Mark 2:27? 
 
STUDY OF THE 
 
 Lesson XXI 
 FIRST HINTS AT ORGANIZATION 
 
 The Lesson Facts 
 
 1. The Widespread Fame of Jesus (Mark 3: 7-12; 
 Matt. 4: 23-25; 12: 15-21; Luke 6: 17-19). (i) Side 
 by side with the growing hostility of the scribes and 
 Pharisees to Jesus was his growing popularity with 
 the people. (2) Many from regions beyond Galilee 
 were attracted to his ministry, to whom he preached 
 the glad tidings, and whose sick folk he healed (Matt. 
 4: 23). 
 
 2. Chooses the Twelve Apostles (Mark 3: 1 3-1 9a; 
 Matt. 10: 2-4; Luke 6: 12-16). (i) About this time, 
 after a night of prayer, he selected from the company 
 of disciples, twelve men whom he called apostles, and 
 whose names we know. (2) He chose these men 
 (a) that they might be with him, and (6) that he 
 might send them forth to do the same work he was 
 doing, namely, preach the gospel of the kingdom and 
 cast out demons. 
 
 3. The Sermon on the Mount (Matt. 5: i — 8: i; 
 Luke 6: 20-49). (i) This may be regarded as the 
 Laws of the Kingdom of God. (2) The citizens of the 
 kingdom seek its blessings, which are spiritual. They 
 
LIFE OF JESUS 
 
 5: 13-16), (4) Their righteousness must be superior 
 to that of the scribes and Pharisees, which was ex- 
 ternal and of the letter. This he illustrated by the 
 laws of murder, of adultery, of oaths, of retaliation, 
 and of love (Matt. 5: 17-48). (5) They must have a 
 higher motive than the scribes and Pharisees in their 
 religious life. Illustrated by the laws of almsgiving, 
 of prayer, and of fasting (Matt. 6: 1-18). (6) They 
 must take a different attitude toward the world from 
 others, because they believe in the guidance and care 
 of a loving and provident Father (Matt. 6: 19-34). 
 
 (7) They are to take a different attitude toward their 
 fellow men, being charitable and discriminating in 
 their judgments, trusting the Father, doing to others 
 as they would have others do unto them, being ready 
 to go with the few to life rather than with the many 
 to death, being cautious in following other teachers, 
 who are to be judged by their fruits (Matt. 7: 1-20). 
 
 (8) After all, their attitude toward him and genuine 
 obedience to his teaching are the vital things (Matt. 
 7: 21-27). (9) This teaching marked him as utterly 
 different from the scribes, and increased percepti- 
 bly his popularity with the people (Matt. 7: 28 — 
 8: I). 
 
 4. This lesson shows Jesus as beginning the work 
 of separating and solidifying his disciples into a more 
 compact body than they have been heretofore. He 
 saw the necessity for this in the organizing of the 
 opposition to him. He showed no desire to come 
 
A STUDY OF THE 
 
 larly to those who had become his avowed disciples. 
 His teaching was a distinct and recognized departure 
 from the formalism and heartless, soulless morality 
 and religion of the authorities, 
 
 Questions for Study and Discussion 
 
 I. How do you explain the growing popularity of 
 Jesus, when the recognized teachers were opposed 
 to him? 2. Why was Judas included in the Twelve? 
 3. Was the Sermon on the Mount, as recorded by 
 Matthew, given at one time, or has Matthew grouped 
 together teachings given at different times? 4. Note 
 the apparent contradictions and explain them; e. g., 
 Matt. 5: 16, and 6: i ; 7: i, 2, and 7: 15, 16. 5. Do you 
 regard the prayer commonly called " The Lord's 
 Prayer," as properly named? Why? 6. Is this 
 prayer intended to be a form to be used or is it merely 
 a guide in prayer? 7. What was there in the teach- 
 ing of Jesus that gave it its weight of authority with 
 the people? 
 
 Messages for Our Life 
 I. Does Jesus' desire for close companions and for 
 fellow workers, as seen in this lesson, establish a 
 bond of human fellowship between him and us? 
 Why? 2. Wherein do the disciples of Jesus to-day 
 fall short of following the Sermon on the Mount? 
 3. Tolstoi seems to think we ought to obey literally 
 the injunctions of this sermon, while others sav that. 
 
LIFE 
 
 F 
 
 JESUS 
 
 you agree or disagree with these two views? 4. Are 
 we justified in appealing to the teaching of Jesus as 
 the final authority in morals and religion? Why? 
 
 References. — Mark 3: y-iga; Matt. 4:23-25; 12:15-21; 10:2-4; 
 5: I — 8: i; Luke 6: 12-49. Edersheim's " Life and Times of Jesus the 
 Messiah," Vol. i, pp. 521-541. 
 
STUDY OF THE 
 
 LESSON XXII 
 VARIOUS OPINIONS CONCERNING JESUS 
 
 The Lesson Facts 
 
 1. Healing of the Centurion* s Servant (Matt. 
 8: 5-13; Luke 7: i-io). (i) This Roman had shown 
 his regard for the Jews' religion and had won their 
 affection by building them a synagogue. (2) He 
 regarded Jesus as so much his superior that he was 
 not worthy to entertain him in his house. (3) He 
 believed Jesus had power over unseen servants, who 
 obeyed his commands. (4) His faith in Jesus was so 
 unusual that Jesus marveled and healed his servant. 
 
 2. Raising the Widow's Son at Nain (Luke 7 : i i-i 7). 
 (i) Moved by compassion, Jesus bade the sorrowing 
 mother " Weep not," and the dead young man 
 " Arise." (2) The people, because of this miracle, 
 regarded him as a " great prophet." (3) This 
 opinion of him spread to Judea and the surrounding 
 region. 
 
 3. Jesus and John the Baptist (Matt. 11: 2-19; 
 Luke 7: 18-35). (i) John in prison heard of the 
 works of Jesus. (2) He sent to Jesus to ascertain 
 whether he were the Messiah. (3) By way of reply, 
 
 ,n11^/^ "Uir. r^■^■*■r^■^*-l^^ 4-^ 4-"U/% AT/^n^i/ 
 
LIFE OF JESUS 
 
 of the Messiah, and in this somewhat guarded way 
 made his claim to Messiahship. (5) He charged that 
 neither he nor John had been recognized, because of 
 the moral insincerity of the people. 
 
 4. Simon the Pharisee arid the Repentant Woman 
 (Luke 7: 36-50). (i) That Simon held him in light 
 esteem was shown by his lack of courteous attention 
 (vs. 44, 45) and by his mental criticism (v. 39). (2) 
 That the woman adored him with a passionate devo- 
 tion is shown in all her conduct and in the words of 
 Jesus. (3) He forgave her sins and ignored the 
 sneers of his fellow guests. 
 
 5. Some Women Friends of Jesus (Luke 8: 1-3). 
 These and other unnamed women were his companions 
 and ministered to him. 
 
 6. His Anxious Friends (Mark 3: i9b-2i). His 
 tireless devotion to his work led his friends to fear 
 for his health and to think him " beside himself." 
 
 7. The Carping Scribes and Pharisees (Mark 
 3:22-30; Matt. 12:22-45; Luke 11:14-36). (i) 
 Scribes and Pharisees from Jerusalem said his power 
 was the power of the devil. (2) He said it was that 
 of the Spirit of God. (3) He warns them against 
 the awful doom of permanent sin into which their 
 unbelief was taking them. (4) To their demand for 
 a sign, he says they have had ample signs, enough to 
 have convinced even less favored people. 
 
 8. Those Who were Closest to Jesus (Matt. 12: 46- 
 
A STUDY OF THE 
 
 9. These various incidents make evident (i) the 
 unsettled state of opinion regarding Jesus and (2) 
 his veiled but definite claim to Messiahship. 
 
 Questions for Study and Discussion 
 
 I. What was the point of the centurion's words in 
 Matt. 8: 9? 2. Why did Jesus think his faith was 
 marvelous? 3. Was it doubt or faith or both that 
 led John to send the messengers (Matt. 11: 2, 3, 6)? 
 
 4. What is the meaning of Matt. 11: 11? of 11: 12? 
 
 5. What light on the conduct of Jesus in Matt. 
 11: 16-19? 6. Which was first, the love or the 
 forgiveness mentioned in Luke 7: 47? 7. What is 
 your explanation of the intense activity of Jesus 
 (Mark 3:20, 21)? 8. What application did Jesus 
 mean should be made of his words in Mark 3: 27? 
 9. Was Jesus indifferent to human relations (Matt. 
 12: 47, 48)? 
 
 Messages for Our Life 
 
 I. What constitutes worthiness for the divine 
 blessing (Luke 7: 4, 6)? 2. What illustration to- 
 day of Matt. 11: 16-19? of Luke 7: 35? of 8: 1-3? 
 3. How do you apply the teaching in Matt. 12: 
 33~35 to social and moral reforms? 4. Are you one 
 of the near kindred of Jesus (Matt. 12: 49, 50)? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. I. pp. 542-577. 
 
LIFE OF JESUS 
 
 Lesson XXIII 
 TEACHING BY PARABLES 
 
 The Lesson Facts 
 
 1. Parable of the Sower (Matt. 13: 1-9, 18-23; 
 Mark 4: 1-9, 13-20; Luke 8: 4-9, 11-15). As the 
 soil determines the crop, so the character of those to 
 whom the Kingdom comes determines the reception 
 it has from them. 
 
 2. Parable of the Good Seed (Matt. 13: 24-30, 36- 
 43). The good seed has to take its chances with tares 
 in the same field until the harvest. In like manner, 
 the disciples of Jesus must live in the world with evil 
 men, until he makes the final separation. 
 
 3. Parable of the Seed Growing Secretly (Mark 4: 
 26-29). As the unseen forces in the earth have much 
 to do with the harvest, so there are unseen spiritual 
 forces gradually advancing the Kingdom. 
 
 4. Parable of the Mustard Seed (Matt. 13: 31, 32; 
 Mark 4: 30-32). The Kingdom grows in extent from 
 small beginnings to large dimensions. 
 
 5. Parable of the Leaven in the Meal (Matt. 13: 
 33). The Kingdom is in the world and will silently 
 and eraduallv oervade and transform it. 
 
A STUDY OF THE 
 
 not discovered by all, but prized above everything 
 else by those who find it. 
 
 7. Parable of the Pearl of Great Price (Matt. 13: 
 45). The Kingdom is a great treasure whose su- 
 preme value will be recognized by those who seek it. 
 
 8. Parable of the Drag-net (Matt. 13: 47-50). 
 The Kingdom gathers into it in these days all sorts of 
 men, but in the end the unworthy will be cast out. 
 
 9. His Purpose in Teaching by Parables (Matt. 13: 
 10-17; Mark4: 10-12; LukeS: 10). (i) His disciples 
 were puzzled by this new method of teaching. (2) 
 The parable half reveals and half conceals the truth 
 and thus lures those who love the truth to seek for 
 more, and satisfies those who do not love it. The 
 parable, therefore, was a test of the hearer's attitude 
 toward the truth. (3) All had ability to understand 
 his teaching, but those who refused to use it lost it; 
 those who used it were blessed. 
 
 10. Teaching by Parables became his Usual Method 
 (Matt. 13: 34, 35; Mark 4: 33, 34). In this way he 
 held the attention of the multitude, sifted out the 
 merely superficial disciples, gradually led on his real 
 disciples to clearer knowledge of himself and his King- 
 dom, and foiled his enemies, who would have used 
 direct teachings against him. 
 
 Questions for Study and Discussion 
 
 I. From what sources did Jesus draw these illus- 
 
LIFE OF JESUS 
 
 ing the facts with reference to the varying effects of 
 his teaching ; his honesty in frankly stating them ; his 
 optimism in laboring on in full view of them? 4. 
 What do you think of this summary of these teach- 
 ings: The teachings of Jesus will be received with in- 
 difference, preoccupation, opposition, acceptance; 
 he himself will have enemies who will seek to undo his 
 work, and his Kingdom will have incessant opposition; 
 there are unseen, divine forces bringing the Kingdom 
 gradually to its perfection; the Kingdom grows from 
 within outwardly, and will eventually become great; 
 it transforms by hidden and pervasive power all that 
 it touches ; it is a supreme treasure for the man who 
 comes upon it, as it were, by accident and for him who 
 searches for it; it draws to it all sorts of men, but is 
 designed only for the good, and they alone receive its 
 benefits? 5. Discuss this summary. 6. Do these 
 parables give a fair history of the Kingdom in the 
 world ? 
 
 Messages for Our Life 
 I. In which class of hearers are you? 2. Are you 
 always in the same class? 3. What comfort to the 
 teacher is there in the parable of the seed growing 
 secretly? 4. In what respects have our Lord's 
 hopes for his Kingdom, as revealed in these parables, 
 been realized? 5. Indicate some respects in which 
 fulfilment is still in the future. 6. What answer can 
 you give to his question in Matt. 13: 51? 7. What 
 
STUDY OF THE 
 
 Lesson XXIV 
 
 JESUS REVEALS HIS POWER THROUGH 
 MIGHTY WORKS 
 
 The Lesson Facts 
 
 1. Stilling the Tempest (Mark 4:35-41; Matt. 8: 
 18,23-27; Luke 8: 22-25). (i) At the end of a busy- 
 day, Jesus and his disciples started to cross the sea 
 to Gadara. (2) As they sailed he fell asleep, a storm 
 arose, they were in jeopardy, and, being terrified, 
 they awoke him. (3) He calmed the tempest with a 
 word, and rebuked the disciples for their lack of faith. 
 (4) They marveled at his authority. 
 
 2. The Demoniac of Gadara (Mark 5: 1-20; Matt. 
 8: 28-34; Luke 8: 26-39). (i) Jesus came into the 
 region of Gadara, where he was a stranger. (2) He 
 was met by a demoniac who, as did other demoniacs, 
 called him the Son of God. (3) Jesus cast out the 
 demons. (4) The miracle attracted wide attention 
 and produced great fear. (5) He immediately de- 
 parted, at the request of the terrified people, but 
 left the man to spread his fame throughout the region. 
 
 3. A Woman Cured and J air us' Daughter Raised to 
 Life (Mark 5: 21-43; Matt. 9: i, 18-26; Luke 8: 
 
 An—cfi\. (j^ From C^adara h(^. rf».t.iirnpid to the^. r\Mcrh- 
 
LIFE OF JESUS 
 
 to come and heal his dying daughter, (2) As he was 
 going, the crowds pressing upon him, a woman with 
 an incurable hemorrhage touched the hem of his 
 garment, thinking that that would cure her. (3) 
 She was cured by the power which was all the time 
 proceeding from him. (4) Jesus knew he had healed 
 some one and asked who it was. (5) When she ac- 
 knowledged her act, he assured her that she was 
 healed not by magic power in his garment but by her 
 faith. (6) Messengers came from Jairus' house, 
 saying that the child was dead. (7) Jesus assured 
 the father that faith alone was necessary. (8) When 
 Jesus came to the house, he raised the maiden to life, 
 but sought to avoid all display and publicity. (9) 
 But the fame of this work of power went into all the 
 land. 
 
 4. Two Blind Men and a Dumb Demoniac Healed 
 (Matt. 9: 27-34). (i) His fame was spread abroad, 
 against his wish, by his healing two blind men and 
 a demoniac. (2) The multitude marveled, but the 
 Pharisees sneered. 
 
 5. His Failure to do Mighty Works at Nazareth 
 (Mark 6: i-6a; Matt. 13: 54-58). (i) About this 
 time Jesus went to Nazareth and taught in the syna- 
 gogue. (2) The people wondered how he got his 
 wisdom and power, for he was their neighbor and a 
 carpenter. (3) Because of this lack of faith in him 
 he could there do no mighty works. 
 
A STUDY OF THE 
 
 ing the glad tidings of the Kingdom and healing all 
 manner of disease. 
 
 7. The Mission of the Twelve (Mark 6: 7-13; Matt. 
 9 : 36 — 11: I ; Luke 9 : 1-6). (i) The destitution of 
 the people appealed so strongly to him that he sent 
 the Twelve to relieve it. (2) He commanded them 
 to confine their work to the Jews, to preach " The 
 kingdom of heaven is at hand," to do freely the same 
 mighty works he was doing. (3) He gave them in- 
 structions and promised them protection and reward 
 from God. (4) Thus did he seek to extend his own 
 influence and work, and at the same time train his 
 apostles for their mission after his departure. 
 
 Questions for Study and Discussion 
 
 I. What does Luke 8: 23 suggest? 2. How do 
 you explain Luke 8: 28? Matt. 5: 17? 3. How do 
 you harmonize Mark 5: 19 with Mark 5: 43? 4. Did 
 he know who touched him (Mark 5: 30) ? If so, why 
 did he ask? If not, why not? 5. What light does 
 Luke 8: 55 throw upon his method? 6. How do you 
 explain the different impressions recorded in Matt. 
 9- 33 » 34? 7- What light does Mark 6: 3 throw upon 
 Jesus' life in Nazareth? 8. What was the nature 
 of the distress that appealed to Jesus in Matt. 9: 36? 
 
 9. What was the harvest in Matt. 9:37, sS? 
 
 10. Why did he give the command in Matt. 10: 5? 
 
LIFE 
 
 F 
 
 JESUS 
 
 storm? In the apparent indifference and real con- 
 cern of Jesus for them? 2. What relation has your 
 faith to your fears (Mark 4 : 40) ; your testimony 
 (Mark 5: 20) ; your blessings (Mark 5: 34) ; the bless- 
 ings of others (Mark 5:36; Matt. 13:58); your 
 power (Matt. 10: 8)? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. I. pp. 599-653. 
 
STUDY OF THE 
 
 Lesson XXV 
 THE CAPERNAUM CRISIS 
 
 The Lesson Facts 
 
 1 . The Feeding of the Five Thousand (Mark 6 : 30-46 ; 
 Matt. 14: 13-23; Luke 9: 10-17; John 6: 1-15). (i) 
 Wearied with incessant labor, and pressed by the 
 multitude, Jesus and his apostles went across the 
 sea to a desert place near Bethsaida Julias for a little 
 rest. (2) The multitude followed by land, and when 
 he saw them he welcomed them, had compassion on 
 them and healed their sick. (3) At the end of the day, 
 he gave the apostles the opportunity of doing a 
 " mighty work " in feeding the people. (4) Upon their 
 failure to seize the opportunity, Jesus made use of it 
 himself and fed the multitude with five loaves and 
 two fishes. (5) The people were determined to make 
 him a king by force. (6) He met the situation by send- 
 ing away first his apostles in a boat and then the multi- 
 tude. (7) He went alone into a mountain to pray. 
 
 2. Jesus Walking on the Water (Mark 6: 47-52; 
 Matt. 14: 24-33; John 6: 16-21). (i) After spending 
 most of the night in prayer he walked out upon the 
 stormy sea to his apostles, who at first failed to recog- 
 nize him, were terrified, and were hard to convince 
 
LIFE OF JESUS 
 
 3. Discourse upon the Bread of Life (John 6: 22-71). 
 (i) On the next day in a synagogue of Capernaum 
 he taught the multitudes that had followed him from 
 Bethsaida Julias. (2) He exposed the carnal nature 
 of their interest in him in looking upon him as a tem- 
 poral king. (3) He warned them of their mistake, 
 and opened to them the spiritual character of his 
 mission and Messiahship. (4) They at length clearly 
 saw the bearing of his words and understood that he 
 was not the Messiah for whom they were looking. 
 (5) Because of this, many of his disciples abandoned 
 him. (6) The apostles, however, declared their con- 
 viction that he was the Holy One of God and their 
 loyalty to him. 
 
 4. The Discourse about the Traditions of the Elders 
 (Mark 7: 1-23; Matt. 15: 1-20). (i) Pharisees and 
 scribes from Jerusalem criticized, to him, the disre- 
 gard his disciples were showing for the traditions. (2) 
 He replied by charging them with exalting the teach- 
 ing of men above the commandment of God. (3) 
 Addressing the multitude, he released them from the 
 ceremonial law (Mark 7: 19b). 
 
 5. These Critical Days, (i) The feeding of the five 
 thousand raised to the highest pitch the enthusiasm 
 and expectation of the apostles, the other disciples, 
 the multitude. (2) The walking upon the sea re- 
 moved from the apostles the last lingering doubt as 
 to his Messianic character, and established their faith 
 
A STUDY OF THE 
 
 the elders made clear to the Pharisees that he was 
 irreconcilably opposed to them and their teaching. 
 
 Questions for Study and Discussion 
 
 I. What was the season of the year? 2. In Mark 
 6: 37 does he command the impossible or give an 
 opportunity? 3. Why did this night on the sea fix 
 the apostles* faith in him? 4. Does this group of 
 events justify the opinion that Jesus realized the 
 time had come to set forth the spiritual nature of his 
 mission in language so clear that he could not be 
 misunderstood? 5. Do you suppose that he clearly 
 foresaw what the result would be ? 
 
 Messages for Our Life 
 
 I. Can you recall occasions in your own life when 
 you, like the apostles at Bethsaida Julias, missed 
 some opportunity through your lack of faith? when 
 your " little " was made " much " by the Master, as 
 in the case of the lad's loaves and fishes? 2. What 
 have you to say about a " blessing " at the table? 
 about private prayer? 3. Do you have something 
 of the same difficulty in reconciling spiritual teach- 
 ings with the known facts of life as is indicated in 
 John 6: 42? 4. In what way can we gain the abil- 
 ity to make the reconciliation? (John 6: 44, 45.) 
 5. Do you have the feeling regarding Jesus indicated 
 in John 6: 68, 69? 
 
 References, — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. I, pp. 676-695: Vol. II, pp. 3-36. 
 
 92 
 
LIFE OF JESUS 
 
 Lesson XXVI 
 REVIEW 
 
 The Lesson Facts 
 
 1. Note the Titles of the Lessons for the Quarter: 
 (i) The Birth and Boyhood of Jesus; (2) The Bap- 
 tism of Jesus; (3) The Temptation of Jesus; (4) 
 The First Weeks of His Ministry ; (5) Early Ministry 
 of Jesus in Judea and Samaria; (6) Making Friends; 
 (7) Making Foes; (8) First Hints at Organization; 
 (9) Various Opinions Concerning Jesus; (10) Teach- 
 ing by Parables; (11) Jesus Reveals His Power 
 Through Mighty Works; (12) The Capernaum Crisis. 
 
 2. Refresh your mind with the Events of Jesus' 
 Life as given in the Lesson Facts of each lesson, until 
 you are most familiar with them in the order in which 
 they occurred. 
 
 3. Note the Development of His Own Consciousness. 
 (i) Prior to his baptism he did not know he was the 
 Messiah. (2) At his baptism he learned his real 
 character. This experience doubtless cast a bright 
 light back upon his previous life and explained many 
 events and many thoughts which, up to this time, 
 he had been unable to understand. (3) Although 
 tempted from the first to depart from this high con- 
 ception of his mission, he never yielded. (4) Such 
 changes as he made were of the nature of the devel- 
 
 93 
 
A STUDY OF THE 
 
 opment of his original plan, not modifications of or 
 departures from it. (5) He never lost the conscious- 
 ness of his Messianic character or acted inconsistently 
 therewith. 
 
 4. Note the Teaching of the Period, (i) His 
 teaching was largely for the common people and hence 
 was cast into popular forms. (2) His teaching was 
 with Authority (Matt. 7: 28, 29), Boldness (John 
 7: 26), Power (Luke 4: 36), Graciousness (Luke 4: 22). 
 (3) The principal themes of his teaching in this 
 period were, (a) The Fatherhood of God, (6) The 
 Kingdom of God, (c) The Members of His Kingdom, 
 (J) Himself. 
 
 5. Note the Miracles of this Period, (i) Make a 
 list of them. (2) They (a) were " signs " that the 
 Father had sent him; (6) were beneficent; (c) were 
 never for display ; {d) were the natural outflow of his 
 heart, character, power. 
 
 6. Note the Opinions concerning Him by his 
 neighbors, the multitude, the Pharisees, and his 
 Apostles. 
 
 7. Note the progress of the work of Jesus, (i) 
 His first thirty years were preparatory. (2) His 
 ministry began in Jerusalem, and continued quietly 
 for nine months in Judea without appreciable results. 
 (3) His ministry of two days in Samaria had large 
 but transient results. (4) His fifteen months in 
 Galilee were filled with strenuous toil. The enthu- 
 siasm of the people and the hatred of their leaders 
 steadily grew. He taught much and did much good. 
 But the people came increasingly to believe that he 
 
 94 
 
LIFE OF JESUS 
 
 was a temporal deliverer. He showed them their 
 mistake and then they were so disappointed in him 
 that all except the twelve Apostles left him. These 
 twelve friends illy understood him but they remained 
 loyal to him. 
 
 Questions for Test 
 
 I. What leads you to think that Jesus lived a 
 normal life as a boy and a young man? As a man in 
 public life? 2. What do you think of his miracles? 
 e. g., were they such miracles as you would expect 
 him to perform? Did they have convincing power 
 with the people who witnessed them ? 3. Four things 
 seemed to irritate the scribes and Pharisees: his 
 forgiving of sins, his attitude toward ceremonial 
 cleansing, toward the Sabbath, toward outcasts; 
 why was this? 4. What do you think of the several 
 statements made above under " Lesson Facts " ? 
 Wherein do you disagree with them? 5 . What do you 
 think was Jesus' feeling as he reviewed his Galilean 
 ministry; as to its outward success? as to its real 
 success? 6. Refer to " Preview " in Lesson XIII and 
 determine to what extent and in what way some of 
 the questions there presented have been answered. 
 
 Preview 
 
 We have remaining the last year of our Lord's life. 
 This was the most critical and eventful period of his 
 earthly career. As we study it, let us keep before 
 our minds such fundamental questions as these: 
 Did his apostles come to understand him better? 
 
 95 
 
A STUDY OF THE 
 
 As he penetrated further into his mission, did he 
 become more isolated in heart -touch from his friends ? 
 Did he devote an increasing attention to his Apostles 
 and less to the people? Did the spiritual side of his 
 mission come to have increasing prominence in his 
 thought and work ? 
 
LIFE OF JESUS 
 
 Lesson XXVII 
 DAYS ON THE BORDERS OF GALILEE 
 
 The Lesson Facts 
 
 1. Healing the Gentile Woman's Daughter (Mark 
 7: 24-30; Matt. 15: 21-28). (i) After the Caper- 
 naum crisis Jesus with his Apostles went to the 
 borders of Tyre and Sidon, which lay north of Galilee. 
 
 (2) A Gentile woman learned of his presence, and 
 sought his help for her daughter who had a demon. 
 
 (3) Her importunity was displeasing to his Apostles, 
 but pleased him. (4) He commended her faith and 
 granted her prayer. 
 
 2. Miracles at Decapolis (Mark 7:31-37; Matt. 
 15: 29-31). (i) Leaving the region of Tyre and 
 Sidon he went to Decapolis, another Gentile region, 
 southeast of the Sea of Galilee. (2) He sought seclu- 
 sion here, but in vain, for the multitudes with their 
 sick found him, and published abroad his presence 
 and miracles. (3) They glorified the " God of Israel " 
 and said of Jesus, " He hath done all things well." 
 
 (4) On account of his popularity he had to leave that 
 region. 
 
 3. The Pharisees and Sadducees demand a Sign 
 (Mark 8: 10-13; Matt. 15: 39 — 16:4). (i) He goes 
 over to Magadan. (2) There the Pharisees and 
 Sadducees, bitter enemies of each other, conspire 
 
 97 
 
A STUDY OF THE 
 
 to embarrass him by demanding a sign in proof of 
 his claims. (3) He convicts them of moral blindness 
 and insincerity, and refuses to gratify them. 
 
 4. Jesus warns his Apostles against the Teaching 
 of the Pharisees, Sadducees and Herodians (Mark 
 8: 14-21; Matt. 16: 5-12). (i) As they were cross- 
 ing the sea toward its northern end, he took occasion 
 of their lack of bread to warn the Apostles against 
 the teaching of these Jewish parties. (2) But their 
 anxiety about their physical necessities for a while 
 closed their minds against his spiritual teaching. 
 
 5. Jesus Healed a Blind Man at Bethsaida (Mark 
 8: 22-26). (i) Having come to Bethsaida at the 
 head of the Sea of Galilee, he was asked to heal a 
 blind man. (2) He took him out of the village and 
 healed him with a gradual, not an instantaneous, 
 healing, as was his usual custom. 
 
 Questions for Study and Discussion 
 
 I. Trace on the map the journeys of Jesus as given 
 in this lesson. 2. Note the fact that these journeys 
 were on the borders of Galilee, and explain it. 3. 
 Why did he seem so unwilling to heal the woman's 
 daughter? 4. What did he mean by Matt. 15: 24? 
 5. When had he been at Decapolis before this ? (Mark 
 5: 1-20.) 6. Do you suppose his previous visit 
 prepared the way for the interest of the people in this 
 visit? (Mark 5: 20.) 7. On previous occasions he 
 forbade publicity; were his reasons the same then 
 as now? 8. Why did he refuse to give signs? 9. 
 Twice in this lesson he " sighed " (Mark 7: 34; 8:12); 
 
 98 
 
 i 
 
LIFE OF JESUS 
 
 why? lo. What have you to say about the gradual 
 healing of the blind man? ii. What was Jesus' 
 main business in this lesson? 12. Note that he 
 seemed to be trying to get away from people and 
 that he was unsuccessful in his efforts, and explain 
 both the effort and its failure. 
 
 Messages for Our Life 
 
 I. What lessons in prayer are there for you in our 
 Lord's treatment of the Gentile woman? 2. Can 
 you think of illustrations in the life of to-day or 
 in your own life of the moral condition referred to 
 in Matt. 16: 3? 3. Can you think of illustrations in 
 your own life of your anxiety for temporal things 
 obscuring your vision of spiritual things? 4. What 
 have you to say to the statement that the leaven of 
 the Pharisees was substituting formal religion for 
 vital religion; of the Sadducees was worldliness; 
 of Herod was using religion as a mere convenience? 
 5. How common is either one of these tendencies 
 to-day ? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. u, pp. 37-50. 63-71. 
 
STUDY OF THE 
 
 Lesson XXVIII 
 
 GREAT EVENTS AND TEACHING NEAR 
 CiESAREA PHILIPPI 
 
 The Lesson Facts 
 
 1. Peter's Great Confession (Matt. i6: 13-20; 
 Mark 8: 27-30; Luke 9: 18-21). (i) Still seeking 
 privacy, he went to Caesarea Philippi. (2) Here he 
 asked his disciples the prevailing opinion about him, 
 and learned that there was no unanimity among the 
 people concerning him. (3) Peter, however, speak- 
 ing for all the Apostles, said, " Thou art the Christ, 
 the Son of the living God." (4) Jesus declared that 
 this truth had been revealed to Peter by his heavenly 
 Father. (5) He announced his purpose to found his 
 Church upon Peter, and men who, like him, made 
 the same confession, and that it would be a perma- 
 nent institution among men. (6) He charged them 
 that they were not yet to proclaim him as the Christ. 
 
 2. Jesus Foretells his Death and Resurrection (Matt. 
 16:21-28; Mark 8: 31 — 9:1; Luke 9: 22-27). (i) 
 Jesus now began plainly to tell his disciples about 
 his approaching death at Jerusalem and his resurrec- 
 tion. (2) He rebuked Peter, who had presumed to 
 remonstrate with him, telling him that he was tempt- 
 ing him to sin. (3) To his disciples and the multi- 
 tude he declared that self-denial and a sacrifice of 
 
LIFE OF JESUS 
 
 the temporal for the spiritual life were the conditions 
 of discipleship. 
 
 3. The Transfiguration (Matt. 17: 1-13; Mark 
 9: 2-13; Luke 9: 28-36). (i) About eight days 
 after the preceding event Jesus took his three disciples 
 into Mount Hermon. (2) As he was praying his 
 face shone with an inner light and his garments 
 glistened. (3) Moses and Elijah were seen talking 
 with him about his approaching death. (4) A bright 
 cloud enveloped them and a voice said: " This is my 
 beloved Son, in whom I am well pleased; hear ye 
 him." (5) Then the three disciples saw no one but 
 Jesus. (6) He charged them to say nothing about 
 this event until after his resurrection. (7) They 
 did not understand what he meant by rising from 
 the dead. (8) Replying to a question, he showed 
 that the old prophecy about Elijah's coming was 
 fulfilled in John the Baptist. 
 
 4. The Demoniac Boy (Mark 9: 14-29; Matt. 
 17: 14-20; Luke 9: 37-43)- (i) When Jesus and 
 the three Apostles returned to the rest of the Apostles, 
 they found them surrounded by a crowd. (2) A 
 man who had vainly asked the apostles to heal 
 his demoniac son, now implored Jesus to do it, if he 
 could. (3) Jesus told him that it was not a question 
 of his ability, but of the father's own faith. (4) Jesus 
 healed the boy, with the result that " they were all 
 astonished at the majesty of God." (5) His apostles 
 failed to cast out the demon because of their lack of 
 prayer and faith. 
 
 5. He again Foretells his Death and Resurrection 
 
A STUDY OF THE 
 
 (Mark 9:30-32; Matt. 17:22, 23; Luke 9:43-45). 
 (i) Again journeying secretly, he left for Galilee. 
 (2) He spoke again of his death and resurrection, but 
 the Apostles were puzzled by his words. 
 
 Questions for Study and Discussion 
 
 I . What was Jesus ' motive in asking what men were 
 saying about him? 2. Why did Jesus forbid his 
 Apostles to proclaim him as the Messiah? 3. Note 
 the details in the two predictions of his death and 
 resurrection in this lesson and their points of differ- 
 ence. 4. Note and discuss the plainness of Jesus' 
 teaching concerning his death and resurrection months 
 before these events. 5. Why did Peter's remon- 
 strance with Jesus present a temptation to him? 
 6. Did Jesus make a play on the word " life " in 
 Mark 8:35-37? 7. Locate and describe Mount 
 Hermon. 8. On what other occasions in the life 
 of Jesus did a voice speak out of heaven? 
 
 Messages for Our Life 
 
 I. Who do you say Jesus is? 2. Do you belong 
 to the goodly company of the confessors of Jesus 
 on whom his Church is built? 3. Does Matt. 16: 17 
 intimate that men may have revelations from God 
 without their being conscious that they are revela- 
 tions? How would you explain? 4. What is the 
 lesson in the fact that we may unwittingly tempt 
 others to sin? 5. What is the lesson in the fact that 
 the Transfiguration was just the shining forth of the 
 real character of Jesus? 6. What have you to say 
 
LIFE OF JESUS 
 
 about Jesus' estimate of the relative worth of the 
 " world " and " life "? 7. What have you to say- 
 about the blessings that we desire of God depending 
 more upon our faith than upon his ability ? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol, II, pp. 72-109. 
 
STUDY OF THE 
 
 Lesson XXIX 
 FROM CAPERNAUM TO JERUSALEM 
 
 The Lesson Facts 
 
 1. The Greatest Disciple (Mark 9: 33-50; Matt. 
 18: 1-14; Luke 9: 46-50). (i) On their way to 
 Capernaum the Apostles disputed as to which of 
 them was the greatest. (2) When they were at the 
 end of their journey, he told them that the way to 
 greatness was through service, and used a little child 
 as an illustration. (3) John told him how they had 
 forbidden a man casting out demons in his name 
 because he did not belong to their company. (4) 
 His reply showed that he welcomed every worker 
 and accepted the smallest service. 
 
 2. The Duty of Forgiveness (Matt. 18:15-35). (i) 
 Brethren ought to settle their differences, and forgive 
 each other. (2) To a question, our Lord replies 
 that we ought to forgive an indefinite number of 
 times. (3) By the parable of the Unmerciful Ser- 
 vant, he showed the relation of divine and human 
 forgiveness. 
 
 3. Jesus' Final Departure from Galilee (John 7 : i-io ; 
 Luke 9: 51-56). (i) It was about the time of the 
 Feast of Tabernacles, six months before the Cruci- 
 fixion, and his brothers who did not believe in him 
 urged him to go up to Jerusalem and openly declare 
 
 104 
 
LIFE OF JESUS 
 
 himself, although the Jews there were resolved to kill 
 him. (2) He declined then to take their advice, 
 but later he started for Jerusalem, incognito. (3) 
 A Samaritan village refused to allow him to tarry in 
 it, and his disciples were so indignant that they 
 wanted him to burn it. 
 
 4. The Thankful Samaritan Leper (Luke 17: 11 -19). 
 On this journey he healed ten lepers. One of them 
 was a Samaritan, and he was the only one who re- 
 turned thanks to Jesus. 
 
 5. Some New Disciples (Luke 9: 57-62). On this 
 journey three new disciples appeared, which gave him 
 an opportunity to tell what discipleship means. 
 
 6. Jesus at the Feast of Tabernacles (John 7 : 11 — 8: 
 59). (i) There was great excitement about him at 
 the feast in Jerusalem, and there were various opin- 
 ions. (2) In the midst of the feast he appeared and 
 openly taught in the temple. (3) The people mar- 
 veled at his ability, since he was manifestly not a 
 pupil of the scribes. (4) After a while the people 
 recognized him as the one whom the rulers sought 
 to kill and they wondered whether the rulers knew 
 that he was the Christ. (5) Many believed and the 
 officers whom the Pharisees had sent to arrest him, 
 returned saying, ** Never man so spake." (6) Nico- 
 demus defended him by saying he could not legally 
 be condemned except after a fair trial. (7) Most 
 of the ancient authorities omit John 7: 53 — 8: 11, 
 the account of the woman taken in adultery. (8) 
 Jesus claimed to be the Light of the world, and de- 
 clared that when they had " lifted up the Son of 
 
 105 
 
A STUDY OF THE 
 
 man," they would know him. (9) He offended 
 them by his teaching about freedom and they became 
 so angry at last that they tried to stone him, but he 
 escaped and left the temple. 
 
 Questions for Study and Discussion 
 
 I. Trace on the map the two journeys in this lesson. 
 2. What does the dispute of the apostles about their 
 rank show as to their notion of his Kingdom ? 3. Com- 
 pare Luke 9: 50 with Luke 11: 23. 4. What were 
 the debts of these two servants in the parable, ex- 
 pressed in our money ? 5. Wherein were his brothers 
 right in what they said to Jesus in John 7: i-io? 
 wherein mistaken? 6. What was faulty in the con- 
 duct of the nine lepers? 7. What are the conditions 
 of discipleship in Luke 9: 57-62? 8. What was the 
 radical defect in the attitude of the Jews toward 
 Jesus? (John 7: 24.) 9. Why did they not arrest 
 him? (John 7: 30.) 10. Tell something about the 
 way the Feast of Tabernacles was observed. 11. 
 What does Jesus mean in John 7:33, 34? 8:46? 
 8:51? 8:58? 
 
 Messages for Our Life 
 
 I. What illustrations are there to-day of Mark 
 9: 38? 2. How do you apply Mark 9: 41? 3. How 
 often, in your judgment, ought we to forgive? 4. 
 What does the parable in Matt. 18: 21-35 reveal as 
 to Jesus' view of the relative seriousness of our offenses 
 against God and those of our fellow men against us? 
 5. Does your view agree with his? 6. Does your 
 
 106 
 
LIFE OF JESUS 
 
 practise agree with your view? 7. Would you say, 
 from the incident of the lepers, that thanksgiving is 
 as great a duty as prayer? 8. What is the best way 
 to gain more truth than we have at present? (John 
 7:17.) 9. Is every man *' immortal until his time 
 comes " ? 10. In what respects is Jesus the Light of 
 the world to-day? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. UO-134, 148-176, 
 
STUDY OF THE 
 
 Lesson XXX 
 MINISTRY IN PEREA AND JERUSALEM 
 
 The Lesson Facts 
 
 1. The Mission of the Seventy (Luke lo: 1-24; 
 Matt. 11: 20-30). (i) After the Feast of Tabernacles 
 he went from Jerusalem to Perea, a region east of the 
 Jordan, where he had had no previous ministry (Mark 
 10: i). (2) He sent seventy disciples in pairs 
 throughout the region to proclaim that the Kingdom 
 of God was come. (3) He upbraided the cities in 
 which he had wrought most of his mighty works be- 
 cause they had not believed on him. (4) The Seventy 
 returned happy in their success. (5) He gave thanks 
 unto God, told his disciples of their great privilege, 
 and invited the weary to him. 
 
 2. The Good Samaritan (Luke 10: 25-37). (i) 
 He referred a lawyer, who asked what he should 
 do to inherit eternal -life, to the law which he knew. 
 (2) Jesus, by a parable of the Good Samaritan, 
 showed him that the man who renders service is one's 
 neighbor. 
 
 3. His Friends at Bethany (Luke 10: 38-42). (i) 
 On his way to Jerusalem he came to Bethany, the 
 home of Martha and Mary. (2) The two women, 
 each in her own way, showed her love for him. 
 
 4. Healing 0} the Man Born Blind (John 9: 1-4 1). 
 
 108 
 
LIFE OF JESUS 
 
 (i) As he was passing through one of the streets of 
 Jerusalem on the Sabbath, he healed a man who was 
 born blind. (2) The Pharisees at first refused to 
 believe that he had wrought this miracle, and when 
 they could no longer deny the evidence, they charged 
 Jesus with blasphemy and excommunicated the man. 
 
 5. The Good Shepherd (John 10: 1-2 1). (i) By 
 a parable Jesus in Jerusalem taught that he was the 
 Good Shepherd, living and dying for the sheep. (2) 
 He taught that his death would be different from 
 that of other men. (3) The division of opinion con- 
 cerning him again appears. 
 
 6. Jesus at the Feast of Dedication (John 10: 22- 
 42) . (i) Jesus was walking in the temple at the Feast 
 of Dedication, which was about midway between the 
 Feast of Tabernacles and the Passover. (2) The 
 Jews asked him to tell them plainly whether he were 
 the Christ. (3) He said he had done so, and they 
 had failed to believe. (4) They attempted to stone 
 him because he made himself God, but he escaped 
 from them. 
 
 Questions for Study and Discussion 
 
 I. From Jerusalem what routes could Jesus take 
 to Perea? 2. Some think this mission of the Seventy 
 is but another account of the mission of the Twelve 
 given in Matt. 9 : 36 — 11: i . What do you think about 
 it? Why? 3. What is the precise thing for which 
 Jesus gives thanks in Luke 10: 21? 4. What does 
 Jesus say of his own character in Matt. 11: 29? 5. 
 What is your opinion of the two sisters at Bethany? 
 
 109 
 
A STUDY OF THE 
 
 6. Trace the growth of the blind man's faith in John, 
 chap. 9. 7. Who are the other sheep in John 10: 16? 
 8. Note the change in the R. V. from the A. V. of 
 " flock " to " fold." 9. What is the commandment 
 referred to in John 10: 18? 10. What have you to 
 say about Jesus' explanation of the Jews' unbelief 
 in John 10: 25? of his argument in John 10: 34-36? 
 
 Messages for Our Life 
 
 I. What have you to say about the harvest and 
 laborers to-day? (Luke 10: i, 2.) 2. Does Luke 
 10: 12-16 teach that exalted privileges mean in- 
 creased responsibilities? How does this apply to 
 your community? to you? 3. Do you see yourself 
 in the priest? the Levite? the Samaritan? Martha? 
 Mary? 4. Do you agree with the view that about 
 the meanest man is an ingrate? If so, what is the 
 double teaching on this subject in John 9: 21-23 
 and 30-34? 5. What is the lesson in John 10: 3, 
 " he calleth his own sheep by name "? in John 10: 
 16? in John 10: 28? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 135-147, 177-194. 236-339. 
 
LIFE OF JESUS 
 
 Lesson XXXI 
 
 WARNINGS AGAINST WRONG VIEWS AND 
 CONDUCT 
 
 The Lesson Facts 
 
 1. His Warning against Separating the Outer and 
 Inner Life (Luke 11:37-41, 53, 54). (i) In Perea, 
 on one occasion, he was willing to be the guest of a 
 Pharisee. (2) His host marveled that he did not 
 bathe before eating, as etiquette and religion, accord- 
 ing to the Pharisees, required. (3) He frankly charged 
 the Pharisees with being inwardly corrupt while 
 outwardly clean. (4) He declared that the outward 
 moral and religious life get their value from the in- 
 ward. (5) When he left the house, the scribes and 
 Pharisees tried to irritate him to say something that 
 they might use against him, but in vain. 
 
 2. His Warning against Covetousness (Luke 12: 
 13-21). (i) He took occasion of a hearer's desire 
 that he secure him his just property rights to call 
 attention to the fact that even a lawful regard for 
 worldly goods may be born of an unholy love for 
 them. (2) He illustrated his teaching by the parable 
 of the Rich Fool who thought to satisfy his soul's 
 needs by material possessions. 
 
 3. His Warning against Impenitence (Luke 13: 1-9). 
 (i) Calamity and adversity are not, as commonly 
 believed, evidence of divine disfavor. (2) But im- 
 
 III 
 
A STUDY OF THE 
 
 penitence brings divine punishment. (3) He showed 
 by the parable of the Unfruitful Tree that penitence 
 must show itself in the outward life. 
 
 4. He reproves False Views of the Sabbath (Luke 
 13: 10-17). (i) Notwithstanding the growing hostil- 
 ity of the Pharisees, he still taught in the synagogues 
 of Perea. (2) The ruler of a synagogue publicly 
 disapproved of his healing the sick on the Sabbath. 
 (3) Jesus so effectually answered the criticism that all 
 his adversaries were put to shame. (4) The multi- 
 tude, here as elsewhere, were on his side. 
 
 5. His Warning against False Hopes of Salvation 
 (Luke 13: 22-30). (i) He taught in the cities and 
 villages of Perea. (2) To a question about salvation, 
 he replied that it is to be obtained only by a genuine 
 and earnest endeavor to obtain it, and not in any 
 other way, no matter what its character. (3) In 
 view of this standard, there will be many surprises 
 and the judgments of earth will be reversed, so far 
 as they may be contrary to it. 
 
 6. His Defiance of Herod (Luke 13: 31-33). (i) 
 The Pharisees tried to frighten him by telling him 
 that Herod was plotting to kill him. (2) He sent a 
 message to Herod to the effect that he would continue 
 his work for a while longer, notwithstanding his 
 designs. (3) He added that he would not perish in 
 Herod's territory, but in Jerusalem. 
 
 Questions for Study and Discussion 
 
 I. Where was Jesus teaching in this lesson? 2. 
 Would the fact that he was teaching in a compara- 
 
 112 
 
LIFE OF JESUS 
 
 lively new region explain the repetition of some of 
 his experiences in other places? 3. Would the same 
 fact account for the repetition of some of his teaching 
 already given in other places? 4. What have you 
 to say about Jesus' apparent breach of etiquette in 
 a house where he was a guest? 5. What does Jesus 
 mean in Luke 12: 15b? 6. What theory of disease 
 is suggested by Luke 13: 16? Has medical science 
 disproved this theory? 7. How do you explain 
 Jesus* apparent acceptance of that theory, especially 
 in view of his divinity and of present medical opinion ? 
 8. What does he mean by Luke 13: 24? 9. Is the 
 emphasis to be put upon " strive " or " narrow door " ? 
 If the former, does he mean that the vital thing is 
 to get right with God, which is the narrow and only 
 way to salvation? If the latter, does he mean that 
 there is some one way to salvation, and if so, what 
 is it? 10. What was the motive of the Pharisees 
 in Luke 13: 31? 11. What does Luke 13: 31-35 indi- 
 cate regarding Jesus* foreknowledge of his death? 
 of the voluntary character of his death ? 
 
 Messages for Our Life 
 
 I. How far should etiquette influence our conduct 
 in moral and religious matters? For example, our 
 observance of Sunday when we are guests in a home 
 where it is not observed ? Or, in our attitude toward 
 the wine on our host's table? 2. What are some of 
 the applications to society to-day that can be made 
 of the parable of the Rich Fool (Luke 12: 15-21)? 
 3. What bearing has Luke 13: 1-9 on recent calamities 
 
 113 
 
A STUDY OF THE 
 
 which have overwhelmed cities and districts? 4. 
 What bearing upon present-day Sabbath observance 
 has Luke 13: 10-21? 5. What answer do you give 
 to Luke 13: 23? 6. Does Luke 13: 25-27 intimate 
 that even our upright moral character and association 
 with Jesus will not avail for our salvation if we have 
 no real desire and make no sincere effort to get right 
 with God? 7. What light does Luke 13: 29 throw 
 upon the salvation of the heathen ? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. 11, pp. 204-225, 298-307. 
 
LIFE OF JESUS 
 
 Lesson XXXII 
 
 JESUS, A REVEALER OF MORAL 
 LAWS 
 
 The Lesson Facts 
 
 1. He revealed that the Moral Law supersedes the 
 Ceremonial (Luke 14: 1-6). By healing a man on 
 the Sabbath and the teaching in connection with the 
 miracle, he showed that the moral law of mercy- 
 should always have the right of way over every 
 religious ceremonial law. 
 
 2. He revealed the Paths to Humiliation and Honor 
 (Luke 14: 7-1 1). He observed the pride and ambi- 
 tion of the Pharisees and called their attention to the 
 law that pride is the pathway to humiliation and 
 that humility is the pathway to eminence. 
 
 3. He revealed the Issues of Selfishness and Charity 
 (Luke 14: 12-14). The one terminates in itself, 
 while the other has an infinite and eternal reward. 
 
 4. He revealed the Supreme Worth of Spiritual 
 Things (Luke 14:1 5-24) . By the parable of the Great 
 Supper he showed the law that the things of this life 
 must not stand in the way of things of the life to 
 come. 
 
 5. He revealed the Relative Values in Things Moral 
 (Luke 14: 25-35). To the multitudes he announced 
 
 115 
 
A STUDY OF THE 
 
 that the highest good is the most expensive and can 
 be had only upon payment of the price. 
 
 6. He revealed the Love of God for Bad Men (Luke 
 15: 1-32). (i) By the parable of the Lost Sheep he 
 showed the divine love for those who go astray 
 through following their natural inclinations. (2) 
 By the parable of the Lost Coin he showed the divine 
 love for those who go astray because of the accidents 
 of their life and without deliberate intention on their 
 part. (3) By the parable of the Two Wicked Sons 
 he showed the divine love for those who wilfully turn 
 away from God, either by an openly wicked life (the 
 prodigal) or by a rebellion of the heart clothed in 
 outwardly respectable moral and religious behavior 
 (the elder brother). 
 
 7. He revealed the Moral Value of Material Things 
 (Luke 16: 1-13). By the parable of the Unjust 
 Steward, he showed how it was possible for even bad 
 men to purchase moral things by a wise use of material 
 things. 
 
 8. He revealed that God judges Conduct by Motive 
 (Luke 16: 14-18). To the scoffing Pharisees he 
 showed that God regarded the heart and not the 
 outward appearance. 
 
 9. He revealed the Real Evidence of the Divine 
 Favor (Luke 16: 19-31). By the parable of the Rich 
 Man and Lazarus, he showed that destiny, not pros- 
 perity and adversity, is the real indication of the 
 divine attitude toward men. 
 
 10. He revealed the Moral Value of Human Influence 
 (Luke 17: 1-4). It is inevitable that men will do 
 
 116 
 
LIFE OF JESUS 
 
 wrong, but all men must guard against it and must 
 always forgive those who err. 
 
 11. He revealed the Incomparable Value of Faith 
 (Luke 17: 5, 6). He illustrated the marvelous power 
 of even the weakest faith. 
 
 12. He revealed the Inadequacy of Outward Service 
 (Luke 17: 6-10). By the parable of the Extra Serv- 
 ice he showed that, when men had done their best, 
 they had not thereby done anything worthy of special 
 note. 
 
 Questions for Study and Discussion 
 
 I. Was the reason for the silence of the Pharisees 
 the same in Luke 14: 4 and 6? 2. How do you 
 understand " hateth " in Luke 14: 26? 3. How do 
 you interpret Luke 14: 33? 4. What have you to 
 say about Jesus' eating with Pharisees and also with 
 publicans? 5. What have you to say of the conduct 
 of the unjust steward? 6. Was Luke 16: 31 subse- 
 quently proved? 7. How did Jesus come to the 
 knowledge of these wonderful laws? Did he estab- 
 lish them or merely reveal them? 8. In what 
 sense may he be said to have discovered these laws 
 as Newton is said to have discovered the law of gravi- 
 tation? In what sense would such a statement be 
 inaccurate? 9. What light do these teachings throw 
 upon his moral insight ? 
 
 Messages for Our Life 
 
 I. What bearing has Luke 14: 1-6 on Sunday visit- 
 ing? 2. To what extent are we to take Luke 14: 
 12-14 literally? 3. How far may we imitate Jesus 
 
 117 
 
A STUDY OF THE 
 
 in associating with outcasts? 4. What illustrations 
 to-day of the two sons in Luke 15: 11-32? 5. How 
 can you apply Luke 16:9? 6. What have you to say 
 about memory as an element in retribution? (Luke 
 16: 25, 26.) 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 248-283. 
 
LIFE OF JESUS 
 
 Lesson XXXIII 
 THE JERUSALEM CRISIS 
 
 The Lesson Facts 
 
 I. The Raising of Lazarus (John ii: 1-46). (i) 
 While Jesus was in Perea, word was brought him 
 that his friend Lazarus in Bethany was dying. (2) 
 Jesus interpreted this event as significant for the glory 
 of God and his own mission (v. 4). (3) After two 
 days he told his disciples that Lazarus was dead and 
 that he was going to Bethany to raise him from the 
 dead. (4) They tried in vain to dissuade him because 
 the Jews of Jerusalem had recently tried to kill him, 
 and then Thomas proposed that they go and die with 
 him. (5) Martha and Mary were hurt that he had not 
 responded to their request and had not come until it 
 was too late. (6) They called him " Teacher," and 
 said they believed that he was " the Christ, the Son 
 of God, even he that cometh into the world." (7) 
 Jesus declared that he was the resurrection and the 
 life and that through faith in him men, even the 
 dead, would have life. (8) " Jesus wept." (9) The 
 Jews, who were with the sisters, thought, in view 
 of his other miracles, that he might have prevented 
 Lazarus' death. (10) He avoided all unnecessary 
 exercise of power and all display (vs. 39, 44 1. c). 
 (11) He saw in this event an answer to some prayer 
 
 119 
 
A STUDY OF THE 
 
 of his, and he gave thanks to his Father for having 
 heard him. (12) He said the Father always heard 
 him, but that he mentioned it that the multitude 
 might know he was from God. (13) He bade Laza- 
 rus to come forth from the grave and he obeyed. 
 (14) Some believed in him because of this miracle, 
 but others reported it to his enemies, the Pharisees. 
 
 2. The Decision of the Council (John 11: 47-54). 
 (i) This miracle led the chief priests and Pharisees to 
 call a formal meeting of the Council. (2) They felt 
 that the time for them to act had come, else they 
 would lose their prestige and their nation be wiped 
 out by the Romans. (3) Caiaphas, the high priest, 
 counseled that it were better that Jesus should perish 
 than the whole nation. (4) The Council decided to 
 put him to death and began to seek for an opportunity 
 to execute its purpose. (5) As it was no longer safe 
 for Jesus to remain in Jerusalem he went with his 
 disciples to Ephraim, a city near the wilderness. 
 
 3. The Crisis, (i) The popularity of Jesus among 
 the multitude, which had steadily increased during 
 his ministry of several months in Jerusalem, Judea, 
 and Perea, was brought to its height by the raising 
 of Lazarus in such a public way so near Jerusalem. 
 (2) This popularity of his led his enemies to see that 
 they must stop temporizing with him and must make 
 a bold move to end his career and influence. (3) Just 
 as his Galilean ministry came to its culmination and 
 practically to its end in the Crisis at Capernaum, so 
 his whole public ministry reached the same goal in 
 these two events. (4) From this time on it was only 
 
LIFE OF JESUS 
 
 a question of time and opportunity when his powerful 
 enemies would crush him. 
 
 Questions for Study and Discussion 
 
 I. Where was Bethany? 2. What light does the 
 raising of Lazarus throw upon the friendships of 
 Jesus? upon his conception of death? upon his con- 
 ception of his own character ? upon his foreknowledge ? 
 upon his relation to God? 3. Why did he not go at 
 once to Bethany when called? 4. Why did he go 
 at all? $. Why did he weep? 6. Why did he have 
 the stone removed? 7. Why did he call with a loud 
 voice, rather than go into the tomb? 8. Picture 
 in your own words the scene at the grave. 9. Why 
 did this miracle have this effect upon his enemies? 
 10. What were the motives that led the Council to de- 
 cree his death ? 11. What do you think of the morality 
 of Caiaphas' advice, that it is right to execute an inno- 
 cent man as a public necessity ? 12. How long was this 
 before his crucifixion ? 13. Describe in your own words 
 the feelings of Jesus at this point in his ministry. 
 
 Messages for Our Life 
 
 I. What lessons in the sorrow of the Bethany 
 home and Jesus' relation to it for us in our sorrows? 
 2. How do you apply vs. 25, 26? 3. Is there any 
 lesson for you in the matter of courage in vs. 8-1 1 ? 
 in the matter of faith in vs. 21, 22, 27, 39, 40? in the 
 matter of sympathy in vs. 35, 36? 4. Is it right 
 for us to do evil that good may come ? 
 
 Reference. — Edersheim's " Life and Times of Jesxis the Messiah," 
 Vol. II, pp. 308-326. 
 
STUDY OF THE 
 
 Lesson XXXIV 
 
 IN RETIREMENT NEAR THE 
 WILDERNESS 
 
 The Lesson Facts 
 
 1. The Coming of the Kingdom (Luke 17: 20-37). 
 (i) After the Crisis in connection with the miracle at 
 Bethany, he withdrew to a city of Ephraim near the 
 wilderness, away for a while from the power of his 
 enemies but not from their presence. (2) To the 
 Pharisees he said the Kingdom would not come by 
 looking around for it, as it was within them. (3) 
 To his disciples he said that they were not to run 
 hither and yon to find his Kingdom, for it was to be 
 in all the world. 
 
 2. The Unjust Judge (Luke 18: 1-8). (i) To en- 
 courage to pray under the most trying delays in the 
 answering of prayer he told the parable of the Unjust 
 Judge. (2) Although God's interest in men is certain, 
 yet it is hard for men to trust him. 
 
 3. The Pharisee and the Publican (Luke 18: 9-14). 
 (i) To those who trusted in their own righteousness 
 as a guaranty of their acceptance with God, he spoke 
 the parable of the Pharisee and Publican. (2) Thus 
 did he show that it is better for man to trust in God's 
 character than in his own. 
 
 4. His Teaching concerning Divorce (Matt. 19: 3-12; 
 
 132 
 
LIFE OF JESUS 
 
 Mark lo: 2-12). (i) The Pharisees, to test him, 
 asked a question about divorce. (2) He told them 
 the law of Moses regarding this matter was the best 
 under the circumstances, but was not ideal. (3) The 
 ideal conception of the marriage relation is that 
 it is constituted by God and can only be dissolved by 
 him. (4) The disciples were discouraged by this high 
 ideal but he said that it would still be adapted to exist- 
 ing conditions until men are brought up to it. 
 
 5. Jesus and the Little Children (Mark 10: 13-16; 
 Luke 18: 15-17; Matt. 19: 13-15). (i) His disciples 
 so little understood him that they tried to keep the 
 little children from him. (2) Jesus welcomed them, 
 took them in his arms, blessed them, and said they 
 were typical of those who entered the Kingdom. 
 
 6. Jesus and the Rich Young Ruler (Mark 10: 17-22 ; 
 Luke 18: 18-23; Matt. 19: 16-22). (i) A rich young 
 ruler of exemplary character called him " good." 
 
 (2) Jesus challenged his use of the term. (3) Jesus 
 offered him the alternative of keeping his riches or 
 following him, and he made the " great refusal." 
 
 7. The Last First (Matt. 19: 23 — 20: 16; Mark 10: 
 23-31; Luke 18: 24-30). (i) Jesus showed how ex- 
 pensive it is for men to follow him in the pursuit of the 
 moral and spiritual ideals of life. (2) But if men 
 would do this, they would find a recompense that 
 would more than compensate them for their sacrifice. 
 
 (3) They would also find a reversal of the verdict 
 men pronounce upon such lives. (4) By the parable 
 of the Laborers in the Vineyard Jesus illustrated 
 this lesson. 
 
 "3 
 
A STUDY OF THE 
 
 Questions for Study and Discussion 
 
 I. Where was the wilderness? 2. What did Jesus 
 mean in Luke 17: 21? Luke 17: 22? Luke 17: 24? 
 
 3. What did he mean in Luke 18: 7? Luke 18: 8? 
 
 4. In commending the publican above the Pharisee, 
 what did Jesus show as the more praiseworthy in 
 men? 5. Did Jesus teach in Mark 10: 4-6 that the 
 morality of the Old Testament was progressive? 
 6. Did Jesus in Mark 10: 18 reject the title or claim 
 to be God? 7. Why did Jesus love the young man 
 (Mark 10:21)? 8. What was the "one thing" 
 (Mark 10: 21)? 9. What did Jesus mean in Mark 
 10: 25? ID. Why were the disciples surprised 
 (Mark 10: 26)? 
 
 Messages for Our Life 
 
 I. Is the Kingdom within men to-day? What 
 men? 2. Is faith increasing in the world (Luke 18: 
 8)? 3. Which is better, to justify ourselves or to be 
 justified (Luke 18:9-14)? 4. Does Matt. 19:9 
 require us to say that there can be no Scriptural 
 divorce except for one cause? 5. How may we re- 
 ceive the Kingdom as a little child? 6. Are riches 
 the only hindrance to our following Jesus ? 7 . What 
 are some of the judgments of this age that are likely 
 to be reversed by heaven ? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 331-345. 
 
 124 
 
LIFE OF JESUS 
 
 Lesson XXXV 
 THE LAST JOURNEY TO JERUSALEM 
 
 The Lesson Facts 
 
 1. Jesus Foretells His Passion (Mark lo: 32-34; 
 Matt. 20: 17-19; Luke 18: 31-34). (i) On his way 
 for the last time to Judea and Jerusalem, he walked 
 in advance of his disciples, who were both amazed 
 and afraid. (2) He foretold what would transpire 
 upon his arrival at Jerusalem. (3) But they did 
 not understand. 
 
 2. The Ambition of James and John (Mark 10: 35- 
 45; Matt. 20: 20-28). (i) It was apparent that 
 they were on the eve of great events, which were to 
 be full of hardship and peril, but which also were 
 to see the establishment of his Kingdom. (2) James 
 and John were ambitious for exalted places in his 
 Kingdom. (3) He told them they could suffer with 
 him, but that he was not dispensing places of worldly 
 honor. (4) The rest of the apostles, equally ambi- 
 tious, were angry with their two companions. (5) 
 Jesus assured them that there was no reason for 
 envy or rivalry because, in his Kingdom, chieftaincy 
 would come through service, which was the only 
 chieftaincy that he himself sought. 
 
 3. The Blind Men near Jericho (Mark 10: 46-52; 
 
 125 
 
A STUDY OF THE 
 
 Matt. 20; 29-34; Luke 18: 35-43). Near Jericho he 
 healed two blind beggars. 
 
 4. His Visit to ZacchcBUS (Luke 19: i-io). (i) 
 As he was passing through Jericho, he became a 
 guest of a rich publican. (2) That Jesus should be 
 a guest of a social outcast disgusted the people. 
 (3) He declared that he came to save such as he. 
 
 5. The Parable of The Pounds (Luke 19: 11-28). 
 (i) As he was approaching Jerusalem the excitement 
 was increasing and many thought that the Kingdom 
 of God would appear at once. (2) By the parable of 
 the Pounds he endeavored to correct their false notions 
 about the Kingdom. (3) He continued his journey, 
 going before his Apostles and the multitude, in 
 solemn majesty. 
 
 6. The Excitement about Him at Jerusalem (John 
 11: 55-57). (i) In Jerusalem, especially among the 
 strangers, there was earnest questioning whether he 
 would come to the Passover. (2) The Pharisees had 
 issued orders for his arrest. 
 
 7. Jesus anointed at Bethany (John 12: i-ii; 
 Matt. 26: 6-13; Mark 14: 3-9). (i) Six days before 
 the'Passover, Jesus came to Bethany and was honored 
 with a public banquet. (2) Lazarus was also a guest. 
 
 (3) Mary took some precious nard and anointed him. 
 
 (4) Judas Iscariot, the treasurer of the Apostles, 
 criticized her act on account of his covetousness. 
 
 (5) Jesus said that Mary divined his approaching 
 death and had anointed him in anticipation of it. 
 
 (6) His commendation of her revealed his far look 
 and faith in his ultimate triumph. 
 
 126 
 
LIFE OF JESUS 
 
 Questions for Study and Discussion 
 
 I. Trace the journey in this lesson. 2. Picture the 
 appearance of the company. 3. Note the many 
 details in Mark 10: 33, 34. 4. Explain Luke 18: 
 34. 5. What did James and John think was about to 
 happen? What did they want? 6. Did Jesus mean 
 to teach in Matt. 20: 23 that worldly advancement 
 is a matter of providence? 7. What was the signifi- 
 cance of the phrase " Son of David " ? (Mark 10: 47.) 
 
 8. Explain Luke 19: 8; Luke 19: 9; Luke 19: 10. 
 
 9. What false views of the Kingdom did he correct 
 in the parable of the Pounds ? 10. Did Mary intend 
 to anoint him for his burial? (Mark 14: 8.) 
 
 Messages for Our Life 
 
 I. What should govern our conduct in the matter 
 of personal peril (Mark 10:33, 34)? 2. When, if 
 ever, is worldly ambition proper for a Christian? 
 3. May it be that our condemnation of wrong in 
 others is born of a wrong spirit in us (Mark 10: 41; 
 John 12: 6)? 4. Compare Mark 10:45 ^^^ Luke 
 19: 10 as two statements of the purpose of Jesus. 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. 11, pp. 344-360, 
 
STUDY OF THE 
 
 Lesson XXXVI 
 
 PASSION WEEK. THE DAY OF TRIUMPH 
 AND THE DAY OF AUTHORITY 
 
 The Lesson Facts 
 
 I. The Triumphal Entry (Luke 19: 29-44; Matt. 
 21: i-ii; Mark 11: i-ii; John 12: 12-19). (i) The 
 banquet in his honor at Bethany on our Saturday- 
 evening, after the close of the Jewish Sabbath, was 
 followed on Sunday by the triumphal entry into 
 Jerusalem. (2) This demonstration by the multi- 
 tudes was the expression of their conviction that 
 Jesus was the long-expected Messiah. (3) Jesus 
 accepted these Messianic honors, because he fully be- 
 lieved himself to be the Messiah. (4) He thus for- 
 mally at the capital of his nation offered himself as 
 the Messiah, coming in a manner befitting his high 
 office and as had been foretold. (5) His lament over 
 Jerusalem, while on his royal progress, revealed that 
 he knew that even this concession to the general notion 
 as to the manner of the Messiah's coming would 
 be unavailing, yet he would leave his enemies without 
 excuse. (6) The Pharisees understood the signifi- 
 cance of it all, but they were resolved upon his de- 
 struction, and refused to believe in him. (7) The 
 event goaded them to desperation and they felt almost 
 hopeless of accomplishing their purpose. (8) He 
 
 128 
 
LIFE OF JESUS 
 
 saw that Jerusalem's rejection of him would be its 
 destruction and it filled him with overwhelming 
 grief. 
 
 2. The Cursing of the Fig Tree (Mark ii: 12-14; 
 Matt. 21: 18, 19). (i) He spent Sunday night in 
 Bethany with his friends, and returned the next morn- 
 ing to the Temple. (2) This was to be a Day of 
 Authority. (3) This authority was shown in the 
 first instance by his cursing a fig tree which appeared 
 to have fruit, when it had none. (4) This act of his 
 revealed his uncompromising attitude toward mere 
 professions of religious faith, unsupported by the 
 real fruit of religious life. 
 
 3. Jesus in the Temple (Matt. 21: 12-17; Mark 
 11; 18, 19; Luke 19: 47, 48). (i) Having come to 
 the Temple he carried on his work of healing all who 
 sought him, as had been his custom. (2) The won- 
 ders that he did amazed the rulers and caused the 
 children to repeat the Messianic praises they had 
 heard the day previous. (3) Jesus accepted these 
 praises, notwithstanding the protests of the rulers. 
 (4) These rulers would have arrested him then, but 
 the people prevented them. 
 
 Questions for Study and Discussion 
 
 I. Trace on the map the journey of Jesus from 
 Bethany to Jerusalem. 2. Describe in your own 
 words and as graphically as you can the triumphal 
 entry. 3. Did Jesus design in this way to fulfil the 
 prophecy quoted by Matthew? 4. What was his 
 motive in this proceeding? 5. Was this proceeding, 
 
 129 
 
A STUDY OF THE 
 
 so unusual in him, in keeping with his uniform aim 
 in what he did? 6. What light do the various facts 
 connected with the sending for the colt cast upon his 
 character? Give your idea of the meaning of the 
 triumphal entry to Jesus; to the disciples; to the 
 people; to the rulers. 
 
 Messages for Our Life 
 
 I. How does the triumphal entry fit your notion 
 of the character of Jesus? 2. How does it fit his 
 teaching about receiving honor from men? 3. If 
 you had been present on that occasion, what part 
 do you suppose you would have taken in it ? 4. What 
 part do you have in the triumphs of Jesus to-day? 
 
 5. Do you understand that Jesus to-day makes con- 
 cessions to men that by some means, if possible, 
 he may win them? What concessions, for example? 
 
 6. What concessions does he refuse to make? 7. Do 
 you see in his lament over Jerusalem the pity of God ? 
 the helplessness of God to save wilful men ? 8. What 
 message in the cursing of the fig tree ? 9. What light 
 does this lesson cast upon the security of good men? 
 the impotence of evil men? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 363-379. Read in connection with the lessons on Passion Week, 
 " His Last Week," 7 cents. This is part of a larger book, " His Life," 
 price, 75 cents. 
 
LIFE OF JESUS 
 
 Lesson XXXVII 
 PASSION WEEK. THE DAY OF CONTROVERSY 
 
 The Lesson Facts 
 
 1. The Fig Tree withered (Mark ii: 20-25; Matt. 
 21: 20-22). Returning from Bethany to Jerusalem 
 on Tuesday morning, Jesus taught his disciples the 
 omnipotence of faith both for doing and for getting 
 things. 
 
 2. The Authority of Jesus challenged (Mark 11: 
 27-33; Matt. 21: 23-27; Luke 20: 1-8). (i) While 
 he was teaching the eager multitudes the glad tidings, 
 the rulers asked him for his authority for this teach- 
 ing. (2) They did not care for his authority, but 
 were only seeking to entrap him. (3) He exposed 
 their insincerity and refused to fall into their trap. 
 
 3. Three Parables of Warning (Matt. 21: 28 — 22: 
 14; Mark 12:1-12; Luke 20:9-19). (i) By the 
 parable of the Two Sons he taught that the outcasts, 
 who by repentance had shown a love for righteousness, 
 would enter the Kingdom rather than the Pharisees 
 who repented not. (2) By the parable of the Wicked 
 Husbandmen he showed that the attempt of the Phar- 
 isees to retain their power by sacrificing him would 
 fail, and would in fact be their destruction. They 
 saw that he knew their purpose, and but for the people 
 they would have at once executed it. (3) By the 
 
 131 
 
A STUDY OF THE 
 
 parable of the Marriage of the King's Son he showed 
 them that they would have no part in the Messiah's 
 Kingdom. 
 
 4. Three Hostile Questions asked of Jesus (Matt. 
 22 : 15-40; Mark 12: 13-34; Luke 20: 20-40). (i) 
 ** Shall we pay tribute to Caesar? " The Pharisees 
 and Herodians hoped to find ground on which to 
 accuse him to the governor. But he thwarted and 
 amazed them. (2) ** Is there a resurrection? " He 
 silenced the Sadducees who put this question, and 
 astonished the multitudes. (3) " Which is the 
 greatest commandment? " By his answer to this 
 he called forth high commendation from an honest 
 lawyer. 
 
 5. The Unanswerable Question of Jesus (Matt. 22: 
 41-46; Mark 12:35-37; Luke 20: 41-44). He silenced 
 his enemies and delighted the multitude by this 
 question. 
 
 6. The Discourse against the Scribes and Pharisees 
 (Matt. 23: 1-39; Mark 12: 38-40; Luke 20: 45-47). 
 He exposed the hypocrisy of the Pharisees, but 
 mourned the doom it has brought upon them and 
 Jerusalem. 
 
 7. The Widow's Two Mites (Mark 12: 41-44; Luke 
 21: 1-4). A pauper widow showed truer devotion 
 and larger humanity than the rich rulers. 
 
 8. The Gentiles seek Jesus (John 12: 20-36). 
 This incident brought to view Jesus' own interpreta- 
 tion of his life and mission, the Father's approval of 
 it, and his ultimate triumph over the evil of the world. 
 
 9 . The Jews reject Jesus (John 12:37-50). (i) While 
 
 132 
 
LIFE OF JESUS 
 
 some of the rulers even believed on him, yet the 
 mass of rulers and people rejected him. (2) He 
 closed his public ministry by declaring that the atti- 
 tude of men toward him was in effect their attitude 
 toward God. 
 
 Questions for Study and Discussion 
 
 I. Note the part the multitude took in this lesson. 
 
 2. Keep in mind that this lesson closes Jesus* public 
 teaching. 3. What of Jesus' ability as a debater? 
 4. Why did Jesus refuse to give the source of his 
 authority? 5. Why were the Pharisees unable to 
 answer his question (Matt. 22:45)? ^- Was his 
 denunciation of the Pharisees their sentence of doom ? 
 7. Why did the request of the Greeks lead him to say 
 ** the hour " had come? 8. What light does this 
 lesson cast on Jesus' opinion of himself? 
 
 Messages for Our Life 
 
 I. How can you apply the teaching of Jesus in 
 this lesson about the power of faith? 2. May it be 
 that some of the difficulty men have about the 
 authority of Jesus is due to their moral insincerity? 
 
 3. How would you apply to-day the parable of the 
 Two Sons? 4. Would you say that Jesus' Summary 
 of the Law is an epitome of its spirit rather than its 
 words? If so, what does it show about his view of 
 the Law? 5. Does Jesus' lament over Jerusalem 
 seem to be also the cry of a man who had tried and 
 failed? If he failed in so worthy a purpose, what 
 message is therefor you in your failures? 6, Do you 
 
 ^33 
 
A STUDY OF THE 
 
 concur with Jesus in the view of himself which this 
 lesson reveals? What obligation does this concur- 
 rence carry with it? 
 
 Reference. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 380-430. 
 
LIFE OF JESUS 
 
 Lesson XXXVIII 
 
 PASSION WEEK. THE NIGHT OF PROPHECY 
 AND THE DAY OF QUIET 
 
 The Lesson Facts 
 
 I. Discourse concerning the Future (Matt. 24 : i- 
 51; Mark 13: 1-37; Luke 21: 5-36). (i) After his 
 long day of controversy he withdrew with his dis- 
 ciples from the temple to the Mount of Olives, where 
 he conversed with them far into the night. The light 
 of the full moon in that atmosphere made " the 
 night almost as light as day." (2) In this conversa- 
 tion he dealt with the future of Jerusalem and of his 
 Kingdom in a way which puzzled them, and which 
 has not ceased to puzzle his disciples in subse- 
 quent generations. We may not hope to unravel 
 the mysteries of this teaching, but the following 
 general truths may be gathered: (a) He predicted 
 the destruction of the temple and of Jerusalem at an 
 undesignated date, {h) He warned his disciples 
 against false religious leaders, (c) He declared that 
 the physical catastrophes and civic and social com- 
 motions and even the defection of many disciples, 
 which were sure to come in the course of events, would 
 not prevent the ultimate triumph of his Kingdom. 
 {d) He said that he did not himself know when he 
 
 135 
 
A STUDY OF THE 
 
 would thus take his rightful place in the world as its 
 reigning King, (e) He commanded his disciples to 
 watch and pray for his coming in triumph. 
 
 2. The Parable of The Ten Virgins (Matt. 25: 1-13). 
 By this parable Jesus intimated to his disciples that 
 his triumph might be delayed longer than they antici- 
 pated, but that the wise ones among them would 
 watch for it at all times. 
 
 3. The Parable of The Talents (Matt. 25: 14-30). 
 By this parable Jesus taught his disciples that during 
 their separation from him they could not please him 
 better than by faithfully improving their several 
 opportunities to advance his interests. 
 
 4. The Judgment Scene (Matt. 25: 31-46). In 
 this picture of the judgment Jesus declares that 
 he is the Judge of all the nations and that he will 
 judge all men by their attitude toward him, which 
 will be best revealed in their treatment of their fellow 
 men. 
 
 5. The Conspiracy against Jesus (Luke 22: 1-6; 
 Matt. 26: 1-5, 14-16; Mark 14: i, 2, 10, 11). (i) At 
 the end of these teachings he told the disciples that 
 he would be crucified at the approaching Passover. 
 (2) The Jewish Council resolved to arrest him secretly, 
 but not during the Passover. (3) Judas resolved to 
 betray Jesus to his enemies, and for a satisfactory 
 sum of money agreed to deliver him to them secretly. 
 (4) He kept watch of Jesus in order to do this. 
 
 6. The Quiet of Wednesday. There is no record 
 of the events of this day. It is almost certain that 
 he spent the day with his friends in Bethany. 
 
 136 
 
LIFE OF JESUS 
 
 Questions for Study and Discussion 
 
 I. When were these predictions respecting Jerusa- 
 lem and the Temple fulfilled? 2. Why is it so diffi- 
 cult to interpret these predictions of Jesus ? 3. What 
 do you say to the statement that history is the best 
 interpreter of prophecy? 4. What light does this 
 lesson cast upon his confidence in his ultimate triumph? 
 5. What have you to say to his limitation of his own 
 knowledge of the future? 6. Would you say that 
 Jesus in this lesson was preparing his disciples for a 
 longer period of waiting for his triumph than they 
 anticipated? 7. Is the picture of the judgment 
 scene essentially a parable? 8. What were the mo- 
 tives of Judas in desiring to betray Jesus ? 
 
 Messages for Our Life 
 
 I. Should we expect the Lord's return in our day? 
 2. How are we to watch for his coming? 3. How 
 can we best hasten the triumph of Jesus in the world ? 
 
 4. What effect upon your religious thought and life 
 does the slow process of Christ's Kingdom have? 
 
 5. May we say that Christ is now reigning in the 
 world? 6. Does the modern emphasis upon social 
 service find a justification in Matt. 25: 31-46? 7. 
 May it not be that in this strenuous age we are missing 
 the moral and religious value of times of quiet and 
 retirement? If so, how may we get these times in 
 our busy life? 
 
 Reference, — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. n, pp. 431-478. 
 
 137 
 
STUDY OF THE 
 
 Lesson XXXIX 
 PASSION WEEK. THE UPPER ROOM 
 
 The Lesson Facts 
 
 1. Preparation for the Passover (Mark 14: 12-16; 
 Matt. 26: 17-19; Luke 22: 7-13). Under his in- 
 struction two of his disciples went on Thursday from 
 Bethany to Jerusalem and prepared the Passover in 
 a large upper room of a private house. 
 
 2. Strife Among the Apostles (Luke 22: 14, 24-30; 
 Matt. 26: 20; Mark 14: 17). In the evening, when 
 he and the Twelve were come to the Upper Room, 
 the old rivalry for the chief place appeared. 
 
 3. Jesus Washing the Disciples' Feet (John 13: 
 1-20). (i) Before the Passover, knowing that the 
 hour of his deepest suffering and sacrifice had come 
 and that he was on his way back to the throne of God, 
 which he had left, Jesus washed the disciples' feet. 
 (2) This was the duty of the most menial servant, and 
 he said that he did it as an example to them in service. 
 
 4. The Betrayer Pointed Out (John 13: 21, 22; 
 Matt. 26: 21-25; Mark 14: 18-21; Luke 22: 21-23). 
 (i) The presence of Judas gave him the keenest 
 anguish, and after a final effort to turn him from his 
 evil purpose, he advised him to go to his wicked work 
 at once. (2) Judas withdrew and his going was a 
 great relief to Jesus (John 13: 31, 32). 
 
 138 
 
LIFE OF JESUS 
 
 5. The Lord's Supper (Matt. 26: 26-29; Mark 14: 
 22-25; Luke 22: 15-20). (i) He said he had greatly 
 desired to live to eat this Passover with them. (2) 
 Then with the bread and the wine he gave them a 
 simple memorial, which he said they were to repeat 
 in remembrance of him until his return. 
 
 6. The Farewell Conversation (John 13: ^^ — 16: 
 ^^•, Matt. 26: 31-35; Mark 14: 27-31; Luke 22: 31- 
 38). This was of the nature of table-talk upon 
 high themes. Of these the following are the more 
 important for our purpose: (a) The badge his dis- 
 ciples were to wear was their love for one another. 
 (6) Jesus' interest in his disciples and service for them 
 would continue in heaven, (c) Love for Jesus will 
 show itself in obedience to his word, (d) His dis- 
 ciples were to do greater works than he. (e) He 
 will give his Spirit to his disciples. (/) He was going 
 to the Father, and his departure was for them the 
 beginning of a new and better experience. 
 
 7. The Intercessory Prayer (John 17: 1-26). (i) 
 The table-talk ended with a prayer by Jesus in which 
 he asked (a) that he might be able to glorify the 
 Father; (b) that the Twelve might be kept true to 
 the Father, to him, to one another; (c) that all 
 subsequent disciples might have the closest fellow- 
 ship with the Father, with him, with each other; 
 (d) that all of his disciples might eventually be with 
 him. (2) In this prayer Jesus makes clear (a) his 
 oneness with the Father, and his disciples; (b) his 
 love of the Father's will and his confidence that he 
 had perfectly performed it; (c) his conviction that 
 
 139 
 
A STUDY OF THE 
 
 he had revealed the Father and that he would con- 
 tinue to do this ; {d) his belief that his disciples were 
 distinguished from the rest of men in that they knew 
 he was from the Father. (3) After the prayer they 
 sang a hymn and went out into the Mount of Olives. 
 
 Questions for Study and Discussion 
 
 I. Why did the man in Jerusalem furnish the 
 room so readily? 2. Note and comment upon the 
 fact that there were no women at the Lord's Supper. 
 3. Did Jesus intend to institute an ordinance or to 
 set an example by the command in John 13: 14? 
 in Luke 22: 19, 20? 4. Why did he advise Judas to 
 be in haste? 5. Was Matt. 26: 24 his last desperate 
 effort to win Judas? 6. What other important 
 themes do you discover in the table-talk? in the in- 
 tercessory prayer? 7. Note and comment upon the 
 absence of a sense of sin in this prayer of Jesus. 
 
 Messages for Our Life 
 
 I. How extensive is the obedience to Christ's com- 
 mand in John 13: 14, 15? 2. How common is the 
 badge of discipleship referred to in John 13: 35? 
 3. Are the disciples doing greater works to-day than 
 Jesus did? What are they? 4. Has it been better 
 to have the Spirit of Jesus than the body of Jesus in 
 the world? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 479-533. Read Rev. John Watson's " The Upper Room." 
 
 X40 
 
LIFE OF JESUS 
 
 Lesson XL 
 PASSION WEEK. THE DAY OF SUFFERING 
 
 The Lesson Facts 
 
 1. The Agony in Gethsemane (Mark 14:32-42; 
 Matt. 26: 36-46; Luke 22: 39-46; John 18: i). (i) 
 Early Friday morning they left the Upper Room and 
 Jerusalem and went to the Garden of Gethsemane. 
 (2) Here in solitude, while his disciples slept, he 
 prayed. 
 
 2. The Betrayal and Arrest (John 18: i-ii; Matt. 
 26:47-56; Mark 14:43-52; Luke 22:47-53). (i) 
 Judas with a temple guard arrested him. (2) The 
 guard was frightened, Peter would have fought for 
 him, yet he allowed himself to be arrested. 
 
 3. The Trial before the Jewish Authorities (John 
 18: 12-24; Matt. 26: 57-68; Mark 14: 53-65; Luke 
 22: 54, 66-71). (i) He was led to Annas, the former 
 high priest, who vainly tried to get evidence against 
 him. (2) John and Peter were present, but Peter 
 denied that he knew Jesus. (3) Jesus was taken before 
 Caiaphas and the Council, who sought his condemna- 
 tion through false witness, but in vain. (4) Under 
 oath Jesus swore that he was " The Christ, the Son of 
 God." (5) He was condemned to death for the crime 
 of blasphemy, and was subjected to great personal 
 indignity. 
 
 141 
 
A STUDY OF THE 
 
 4. The Denial by Peter (Mark 14:66-72; Matt. 
 26:69-75; Luke 22: 54-62; John 18:25-27). Peter 
 in the high priest's palace twice denied his Lord, 
 but was brought to repentance by a look from 
 Jesus. 
 
 5. The Action of the Council (Matt. 27: i, 2; Mark 
 15: i). The Council decided to demand from Pilate 
 the execution of their sentence. 
 
 6. The Remorse of Judas (Matt. 27: 3-10). 
 
 7. The Trial before Pilate (John 18: 28-38; Mark 
 15: 1-15; Luke 23: 1-7). (i) The Council charged 
 Jesus with treason. (2) Pilate acquitted him, but 
 to get rid of a troublesome case he sent him to Herod. 
 
 8. Jesus before Herod (Luke 23: 8-12). Herod, 
 after subjecting him to personal indignities, sent him 
 back to Pilate. 
 
 9. The Trial before Pilate Resumed (Matt. 27: 
 11-31; Mark 15:6-11; Luke 23:13-25; John 18: 
 39 — 19:16). (i) Pilate several times pronounced 
 Jesus innocent, but being afraid of the Jewish rulers, 
 finally ordered his crucifixion. (2) Jesus was 
 scourged and shamefully abused by the Roman 
 soldiers. 
 
 10. The Sorrowful Way (Luke 23: 26-32; Matt. 
 27: 32; Mark 15: 21). One Simon bore his cross for 
 him and sorrowing women followed him. 
 
 11. The Crucifixion (Matt. 27: 33-56; Mark 15: 
 22-41; Luke 23:33-49; John 19:16-37). (i) The 
 crucifixion took place at Calvary, just outside the 
 northern gate of the city. (2) Every insult was 
 offered him. (3) Seven times he spoke from the cross, 
 
 143 
 
LIFE OF JESUS 
 
 words of forgiveness, hope, faith, love, desire, sub- 
 mission, triumph. 
 
 12. The Burial (Matt. 27: 57-61; Mark 15: 42-47; 
 Luke 23: 50-5 6a; John 19: 38-42). (i) Jesus was 
 buried by two of the Council, Joseph of Arimathea 
 and Nicodemus, who up to this time had been secretly 
 his disciples. (2) The interment was hasty, as the 
 Sabbath was at hand. (3) His mother and Mary 
 Magdalene planned to complete the burial after the 
 Sabbath. 
 
 Questions for Study and Discussion 
 
 I. Follow Jesus in the several journeys of this 
 lesson. 2. What evidences of Jesus' humanity ? of his 
 divinity? 3. In what respects was the Garden ex- 
 perience a preparation for what followed? 4. What 
 did Jesus mean in Luke 22: 53b? in Matt. 26: 
 64? 5. Note when Jesus spoke during his trial and 
 when he was notably silent. 6. Note the difference 
 in the charges on which Jesus was tried before the 
 Council and Pilate. 7. What is your judgment of 
 Pilate? 8. Do you understand that the Jews, before 
 the Council and Pilate, rejected Jesus as the Messiah? 
 
 Messages for Our Life 
 
 I. What lesson for those in trial in the words and 
 in the spirit of Jesus' Garden prayers? 2. Would 
 you say that Matt. 26: 45, 46 teaches that the past 
 is irreparable and the future is available for every 
 man? 3. Is there any denial of Jesus to-day corre- 
 sponding to Peter's? What? 4. ** What shall I do 
 
 143 
 
A STUDY OF THE 
 
 with Jesus, which is called Christ? " 5. What is 
 the meaning of Christ's death to the world? to 
 you? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 533-618; " His Life," pp. 199-214. 
 
LIFE OF JESUS 
 
 Lesson XLI 
 THE GREAT FORTY DAYS 
 
 The Lesson Facts 
 
 1. The Watch at the Tomb (Matt. 27: 62-66). 
 The Pharisees, on Saturday, made the tomb secure 
 against robbery. 
 
 2. The Earthquake (Matt. 28: 2-4). Early on 
 Sunday morning there was an earthquake and the 
 watch at the grave saw an angel roll away its stone. 
 
 3. The Empty Tomb (John 20: i-io). (i) While 
 it was yet dark on that same day Mary Magdalene, 
 with other women, came to the tomb. (2) Finding 
 it empty she ran and told John and Peter. (3) They 
 went to the tomb, and saw that it was empty. 
 
 4. Jesus appeared to Mary Magdalene (John 20: 
 11-18; Mark 16: 9-1 1). (i) To Mary, who lingered 
 at the tomb, Jesus appeared. (2) He told her to 
 announce to his brethren that he was going to the 
 Father. 
 
 5. Jesus appeared to the Women (Matt 28: i, 5-10; 
 Mark 16: i-ii; Luke 24: 1-12). (i) As the other 
 women left the tomb, they were met by Jesus. (2) 
 He gave them a message to his disciples to meet him 
 in Galilee. 
 
 6. The Report of the Watch (Matt. 28: 11-15). 
 (i) The guard reported the events to the chief priests 
 
 US 
 
A STUDY OF THE 
 
 and were bribed by the Council to give a false account 
 of them. (2) This account found general acceptance 
 among the Jews. 
 
 7. Jesus appeared to Two Disciples at Emmaus 
 (Luke 24: 13-35). (i) Two unnamed disciples, on 
 their way the same day to Emmaus, had an inter- 
 esting experience with Jesus. (2) Returning to 
 Jerusalem, they found the Eleven assembled and 
 were told that Jesus had appeared to Simon. 
 
 8. Jesus appeared to the Disciples, Thomas being 
 absent (John 20: 19-25; Luke 24: 36-43; Mark 16: 
 14). (i) To the disciples Jesus appeared that same 
 evening. (2) He gave them his blessing and bade 
 them receive his Spirit. (3) Thomas was absent and 
 refused to believe their story. 
 
 9. Jesus appeared to the Disciples, Thomas being 
 present (John 20: 26-29). (i) This was on the next 
 Sunday evening. (2) Thomas was convinced. 
 
 10. Jesus appeared to Seven Disciples by the Sea 
 of Galilee (John 21: 1-24). (i) While Peter and six 
 others were engaged in their business of fishing, Jesus 
 appeared. (2) He took command of Peter's life. 
 
 11. Jesus appeared to the Eleven on the Mountain 
 in Galilee (Matt. 28: 16-20; Mark 16: 15-18). (i) 
 Jesus met the Eleven at the unnamed mountain in 
 Galilee which he had appointed. (2) They worshiped 
 him. (3) He gave them his Great Commission (a) to 
 make disciples of all the nations, (h) to baptize them, 
 (c) to teach what he had taught. (4) He claimed to 
 have all authority, and promised always to be with 
 them. 
 
 146 
 
LIFE OF JESUS 
 
 12. The Ascension of Jesus (Luke 24: 44-53; Mark 
 16: 19, 20). (i) Forty days after his resurrection, on 
 the Mount of Olives, Jesus appeared to his disciples 
 and showed them how he was the Messiah of the 
 Scriptures. (2) He told them to remain in Jerusalem 
 until they received the promised baptism of the Spirit. 
 (3) While he blessed them, he was carried into 
 heaven. (4) They returned to Jerusalem, and, full of 
 joy, remained there. 
 
 Questions for Study and Discussion 
 
 I. Why did the Pharisees remember, and his dis- 
 ciples forget, his teaching about his resurrection? 
 2. Did anybody see Jesus rise? 3. What is the evi- 
 dence of his resurrection? 4. What do you think of 
 it? 5. Explain John 20: 17 and Matt. 28: 9. 6. Was 
 there any change in the feeling of the disciples toward 
 him after the crucifixion? (Matt. 28: 9; Luke 24: 34; 
 John 20: 28.) 7. What is your explanation of the 
 different effect upon the disciples of the death and 
 of the ascension of Jesus? (Luke 24: 17, 52, 53.) 
 8. What was Jesus' resurrection body? 
 
 Messages for Our Life 
 
 I . What promise of our resurrection have we in the 
 resurrection of Jesus? 2. Does John 20: 29 apply 
 to us? 3. In view of Matt. 28 : 16-20 what is the 
 Church's duty toward the world ? What is your duty ? 
 
 References. — Edersheim's " Life and Times of Jesus the Messiah," 
 Vol. II, pp. 619-652; " His Life," pp. 215-226. 
 
 M7 
 
STUDY OF THE 
 
 Lesson XLII 
 REVIEW 
 
 The Lesson Facts 
 
 1. Recall the Titles of the Lessons since the previ- 
 ous review: (i) Days on the Borders of Galilee; 
 (2) Great Events and Teaching near Caesarea Phi- 
 lippi ; (3) From Capernaum to Jerusalem ; (4) Ministry 
 in Pereaand Jerusalem; (5) Warnings against Wrong 
 Views and Conduct; (6) Jesus, a Revealer of Moral 
 Laws; (7) The Jerusalem Crisis; (8) In Retirement 
 near the Wilderness ; (9) The Last Journey to Jerusa- 
 lem; (10) Passion Week, The Day of Triumph and 
 the Day of Authority; (11) Passion Week, The Day 
 of Controversy; (12) Passion Week, The Night of 
 Prophecy and the Day of Quiet; (13) Passion Week, 
 The Upper Room; (14) Passion Week, The Day of 
 Suffering; (15) The Great Forty Days. 
 
 2. Make a List of the Events given in the Lesson 
 Facts of each lesson in their proper order, and go 
 over the list until you are able to repeat with reason- 
 able fluency these events, especially the events of the 
 last week. 
 
 3. Note the Following Characteristics of this period: 
 (i) The places in which Jesus successively labored. 
 (2) The increased attention he gave to the training 
 of the Twelve. (3) The growing hostility of the 
 
 148 
 
LIFE OF JESUS 
 
 rulers. (4) The light that events at the Feast of 
 Tabernacles, the Feast of Dedication, the Raising 
 of Lazarus, and the Ministry in Perea near Jerusa- 
 lem throw upon this growing hostility. (5) The in- 
 creasing clearness of Jesus' claims to Messiahship. 
 (6) The light these lessons throw upon the conscious- 
 ness of -Jfe^ ; upon his personal magnetism ; upon 
 the stabiir^f' of the apostles' faith in him, even when 
 they co^wl^hot understand him; upon the growing 
 emphasil 5f Jesus on moral and spiritual, as against 
 ceremonial or merely formal religion. 
 
 4. Note carefully the Events of Passion Week, and 
 comment upon the part the people took in them, 
 especially on Sunday and Friday ; upon the mastery 
 Jesus had over the men and events, so that everything 
 and every one seemed to be under his control ; upon 
 the desperateness of the situation in the eyes of 
 Pharisees, Sadducees and Herodians, which led them 
 to combine against Jesus and resort to every device 
 to destroy him. 
 
 5. Note the Significance of the Death, Resurrection 
 and Ascension of Jesus, and the light each cast upon 
 his mission. 
 
 6. Starting with the Capernaum Crisis, think 
 through the Events of this Last Year of our Lord's 
 life, and try to discover its unity and mark the prog- 
 ress of events toward the consummation. 
 
 Questions for Test 
 
 I. Trace upon the map the travels of Jesus during 
 this year. 2. What light does this year cast upon the 
 
 149 
 
A STUDY OF THE 
 
 relation of Jesus to the Gentiles? (Mark 7: 24-30; 
 John 10:16; 12:20-33; Matt. 28:16-20.) 3. Do 
 you detect any one among his contemporaries who 
 understood Jesus? 4. Who, in your judgment, most 
 nearly understood him? (John 12: 7; 20: 16.) 5. 
 What was Jesus' attitude toward his d^a^h in the 
 prospect of which he lived throughout th^^.^ear? 6. 
 In view of this year, what have you to s^y^{9f Jesus* 
 life? Was it a complete success, completef^^ure, or 
 partly both? 7. Does this year show Jesus to be the 
 Perfect Man? More than man? Divine? 8. Refer 
 to the " Preview " in Lesson 26, and in the light of 
 this year answer the questions there asked. 
 
 Preview 
 
 During the remaining lessons we must endeavor 
 to gather up some of the results of this wonderful life 
 and the impression it has made upon the world. 
 The portraits of Jesus to be found in the four Gospels, 
 The Acts, the Epistles of Paul, Hebrews, and the 
 other epistles will be studied, each in its turn, and 
 then the verdict of the ages will be asked. We shall 
 discover that all these witnesses tell substantially the 
 same story, but each tells his story in his own way and 
 with interesting variations. The total impression 
 of all these accounts will be that Jesus was the most 
 wonderful man who has lived, the divine-human 
 Person whom we love, obey and worship, as our 
 Saviour and Lord. 
 
 ISO 
 
LIFE OF JESUS 
 
 Lesson XLIII 
 THE LIFE OF JESUS BY MATTHEW 
 
 The Lesson Facts 
 
 1. Read the Gospel according to Matthew through 
 at a single sitting. It ought to be done in two and a 
 half hours by even a slow reader. If it can be read 
 in Ballantine's " The American Bible," or Moulton's 
 " Modern Reader's Bible," all the better, because in 
 these the Gospel enjoys the rare luxury of being 
 printed as other books. 
 
 2. Matthew aims to show that Jesus is the long- 
 expected Messiah, the King of the Jews. 
 
 3. The section 1:1 — 4: 11 is introductory to the 
 Messiah's public ministry. Jesus was descended from 
 Abraham, the founder of the nation, and from the 
 Davidic dynasty; he was the child of promise; even 
 Gentiles recognized him as King of the Jews; John 
 the Baptist was his forerunner; his baptism re- 
 vealed his Messiahship and his temptation showed 
 its spiritual character. 
 
 4. The First Period of His Ministry (4: 12 — 9* 34) 
 shows Jesus as teaching the good tidings of the king- 
 dom of heaven and healing the sick. 
 
 5. The Second Period of His Ministry (9: 35 — 16: 
 20) shows Jesus profoundly impressed by the need of 
 
 151 
 
A STUDY OF THE 
 
 his people, and offering himself and his gospel to 
 meet their need. 
 
 6. The Third Period of His Ministry (16:21 — 28: 
 15) shows Jesus in conflict with the leaders of his 
 people, their growing hostility to him, their apparent 
 victory over him in his death, the vindication of his 
 claims in his resurrection. Four times (16: 21; 17: 
 22, 23; 20: 17-19; 26: I, 2) does he predict his death 
 and resurrection — his apparent defeat and failure, 
 his real victory. 
 
 7. The Gospel closes (28: 16-20) with the great 
 commission of the omnipotent King for the winning 
 of a world-wide kingdom. 
 
 8. Matthew teaches that the Old Testament Found 
 its Fulfilment in Jesus {e. g., 4: 14; 13: 14; 26: 54; 
 1:22; 2:15; 7:17; 12:18-21; 21:4; 27:9). 
 
 9. Much of Jesus' teaching is about his Kingdom. 
 There are twelve parables of the Kingdom peculiar 
 to this Gospel (13: 24-50; 18: 23-35; 20: 1-16; 
 21:28-32; 22:1-14; 25:1-30). 
 
 10. Probably the most striking passage is (26: 63, 
 64) where Jesus under legal oath before the highest 
 court of his nation swears he is the Messiah. 
 
 11. To Matthew, Jesus is of the Royal Line, the line 
 of Promise; the Messiah the prophets expected; the 
 One in whom the Old Testament finds its fulfilment 
 and the old dispensation its culmination. Matthew 
 shows him opposed from his infancy by heartless 
 rulers, religious formalists, perverse people, who 
 gained a transitory victory, only to go down in a 
 final defeat. Jesus, from first to last in this Gospel, 
 
 152 
 
LIFE OF JESUS 
 
 is the King, the Messiah, and his Kingdom is not the 
 temporal domain of a son of David but the world 
 Kingdom of the Son of God. 
 
 Questions for Study and Discussion 
 
 I. Why four Gospels? Why not at least four? 
 2. Are we richer with four Gospels than if we had 
 all the facts in one Gospel? Why? 3. It has been 
 suggested that Matthew wrote for the Jews; what 
 do you think about it? 4. Why are the first three 
 Gospels called "Synoptic Gospels"? 5. What is 
 the probable date of this Gospel? 6. Try to describe 
 Jesus in your own words as this Gospel presents him 
 to you. 
 
 Messages for Our Life 
 
 I . Is there for you the note of authority in the voice 
 of Jesus? (7: 29.) 2. In what respects is Jesus a 
 King in the world to-day? 3. Is there a kingdom 
 of heaven here and now? 4. Does this Gospel in 
 its doctrine of the kingdom of heaven teach the 
 salvation of society as well as of the individual? 5. 
 What are some of the social virtues honored in this 
 Gospel? {e. g., 26: 31-46). 
 
 References. — The books are many. Farrar's " Messages of the Books "; 
 Bernard's " Progress of Doctrine in the New Testament "; Dods' " Intro- 
 duction to the New Testament," may be mentioned. But nothing can be 
 more helpful than reading the Gospel itself as a whole, with the purpose to 
 see Jesus as Matthew saw him. 
 
 IS3 
 
STUDY OF THE 
 
 Lesson XLIV 
 THE LIFE OF JESUS BY MARK 
 
 The Lesson Facts 
 
 1. Mark aims to show that Jesus Christ is the Son 
 of God. (i) The introduction (i: 1-13) gives briefly 
 the ministry of John the Baptist, the baptism of 
 Jesus and his temptation. (2) The first period of 
 the public ministry (1:14 — 7:23) is his work in 
 Galilee. (3) The second period (7: 24 — 9: 50) is his 
 work in the regions around Galilee. (4) The third 
 period (10: 1-3 1) is his work in Judea and beyond 
 Jordan. (5) The fourth period (10:32 — 11: 11) 
 is his work while on his way to Jerusalem. (6) The 
 fifth period (11:12 — 1 5 : 47) is his work in Jerusalem. 
 (7) The reference (16: 1-8) to the resurrection is 
 brief. (8) The section 16: 9-20 is commonly re- 
 garded as an appendix, not a part of the original 
 Gospel. 
 
 2. Mark presents Jesus in the setting of time, place, 
 and circumstance. He gives his very words, his 
 look, his manner (i: 28, 35, 45; 2: 1-4, 15; 3: 10-12; 
 6:32, 33; 10: 32). 
 
 3. He presents Jesus as a man of action. He 
 frequently tells of Jesus' teaching, but does not give 
 much of the teaching. He gives only four of the 
 
 IS4 
 
LIFE OF JESUS 
 
 fifteen parables found in Matthew, and in the briefest 
 possible form. He gives large space to the deeds 
 and movements of Jesus. He records eighteen 
 miracles. Jesus is always busy. He has no leisure 
 to eat (6: 31). His friends fear he will break down 
 from his incessant toil (3: 20, 21). 
 
 4. He presents Jesus as a man of power. The 
 demons are subject to him. The winds and sea obey 
 him. Disease is banished by him. Power seems 
 to flow from him, so that his very garments are 
 charged with it. He is always master of the situa- 
 tion. The crowds press upon him. The authorities 
 fear him. He causes strong emotions in men, such 
 as fear, amazement, admiration (1:23-26, 39); 
 (4:39; 6:51); (5:28; 6:56); (8:1-10.11-13). 
 
 5. He presents Jesus as immensely popular with 
 the people from first to last, and as criticized by the 
 ruling classes alone. Crowds always wait upon him 
 (i: 37, 45; 2: 2; 6: 31; 8: i). 
 
 6. Among the characteristic sections of the Gospel 
 may be mentioned a typical, busy day (i: 21-39) 
 and the frank exclamation of the centurion (15: 
 
 39)- 
 
 7. He shows Jesus to be a man of the present, 
 
 leading a strenuous life; a man of marvelous power; 
 one who moves with celerity, is keen, alert, myste- 
 rious, awe-inspiring; a man who is recognized by 
 demons and men, by heaven at his baptism and by 
 the Roman centurion at his death, as the Son of God. 
 He is of the heroic, rather than the regal type. He 
 is a man of colossal proportions. 
 
 IS5 
 
A STUDY OF THE 
 
 Questions for Study and Discussion 
 
 I. What is the probable date of this Gospel? 
 2. Note the number of verses that begin with " and " 
 and the frequency of the word " straightway " and 
 feel the sense of movement they give. 3. What do 
 you think of the theory that this Gospel was written 
 for the Romans? 4. Would you say that some of 
 the points of contrast between Matthew's and Mark's 
 portraits are: To Matthew Jesus is a man of the past, 
 a teacher, a God-anointed King; to Mark a man of 
 the present, a doer of deeds, a man of marvelous 
 power and presence, thus showing himself through 
 his great nature to be the Son of God? What other 
 contrasts do you note? 5. Think through the Gospel 
 and make a mental picture of Jesus as Mark thought 
 of him. 
 
 Messages for Our Life 
 
 I. Should men hold their power as a trust for the 
 use of their fellow men, as Jesus did according to this 
 Gospel? Apply this to present-day life. 2. What 
 encouragements do you find in this Gospel to the 
 strenuous life? 3. Do you think that the Jesus of 
 Mark fits the bustle of Occidental life and the hurry 
 of the twentieth century better than the leisurely 
 ways of the Orient? 4. Does the Jesus of Mark 
 ** find " you? at what points? 
 
 References. — See " References " in Lesson 43. 
 
 156 
 
LIFE OF JESUS 
 
 LfissoN XLV 
 THE LIFE OF JESUS BY LUKE 
 
 The Lesson Facts 
 
 1. Luke's theme is Jesus, the Man for all men. 
 
 2. In his preface (i: 1-4) he says that he has con- 
 sulted many oral and written narratives of Jesus, 
 and has endeavored to set forth in this book only 
 the authentic facts about him. 
 
 3. He gives (i: 5 — 2: 52) many interesting facts 
 regarding the infancy and boyhood of Jesus, espe- 
 cially emphasizing his normal life and development. 
 
 4. He tells (3:1 — 4-13) of his baptism and 
 temptation, and traces his genealogy back to Adam 
 and God, thus making him a member of the human 
 race, in whose divine origin he shared. 
 
 5. He treats his ministry under three dixnsions: 
 (i) In Galilee (4:14 — 9- 50). (2) From the time 
 Jesus determined to go to Jerusalem until his arrival 
 there (9: 51 — 19: 28). (3) In Jerusalem (19: 29 — 
 
 24:53)- 
 
 6. He presents Jesus, the man. It is the human 
 side of Jesus that is everywhere shown. There is 
 nothing more characteristic of man, as mati, than 
 prayer. Six times Jesus is said to have prayed 
 (3:21; 5:16; 6:12; 9:28; 23:34,46). 
 
 IS7 
 
A STUDY OF THE 
 
 7. He shows him as a gentle man, a gentleman 
 (7: 11-15, 36-50; 10: 41, 42). 
 
 8. He shows him as a tolerant man (9: 49, 50, 51- 
 56). He alone gives the parable of the Good Samari- 
 tan in which Jesus chose a Samaritan rather than a 
 priest or Levite, as a type of himself (10: 25-37). 
 
 9. He shows him as a man of wide sympathies. 
 Jesus was interested in the poor, the outcasts, the 
 suffering, the little children, Samaritans, Gentiles, 
 publicans (6:20; 7:36-50; 5:12, 13; 7:11-17; 
 18: 16; 17: 16-19; 4* 25-30; 19: i-io). His wide 
 human sympathies are shown in his teaching, espe- 
 cially his sympathy for the poor and the unfortunate 
 (12:16-21; 14:12-14; 16:19-22). 
 
 10. Luke shows that Jesus was attractive to women. 
 Practical Martha, poetical Mary, the outcast woman, 
 Joanna of high social position, delighted to be with 
 him. Women are the only ones who are said to have 
 ministered to him (10: 38-42; 7: 44-50; 8: 2, 3). 
 
 11. This portrait from the pen of Luke reveals a 
 man; a humane man; a gentleman; one whom little 
 babes nestled against, and pure women loved and 
 vile women in simple reverence worshiped; a man 
 of broad sympathies, tender heart, large vision, who 
 was interested in all that is human and was ever 
 ready to extend the helping hand to the man who 
 needed him. To him the future belongs, when all 
 middle walls of partition are broken down, and all 
 men on the simple basis of their manhood will, 
 through him, be brought back to God, from whom 
 he and they are come. 
 
 158 
 
LIFE OF JESUS 
 
 Questions for Study and Discussion 
 
 I. What do you think of the theory that Luke 
 wrote for the Greeks? 2. What are the four hymns 
 in the first two chapters? (i: 46, 68; 2: 14, 29.) 
 3. What differences between Matthew's genealogy 
 of Jesus and Luke's? 4. When was this Gospel 
 written? 5. Who was Luke? 6. What are some 
 of the principal passages found only in Luke? 
 7. Try to reproduce before your own mind Jesus as 
 Luke understood him, to think of him as Luke thought 
 of him. 
 
 Messages for Our Life 
 
 I. Does it seem to you that this Gospel is the 
 " glad tidings " of salvation to all men from all the 
 ills of life? Support your position by reference to 
 the Gospel. 2. Why are women to-day so much 
 more interested in Jesus than are men? 3. To what 
 degree do you think the Church succeeds in imitating 
 the Jesus of Luke in interest in the poor? in sympathy 
 with the vile and the unfortunate? in love for social 
 inferiors ? in tolerance toward those who hold different 
 religious views? 4. What is your success in these 
 directions ? 
 
 Referencbs, — See " References " in Lesson 43. Be careful to read the 
 Gospel throiigh, and that at one sitting, if possible. 
 
STUDY OF THE 
 
 Lesson XLVI 
 THE LIFE OF JESUS BY JOHN 
 
 The Lesson Facts 
 
 1. John's purpose was to prove that Jesus was 
 the Christ, the Son of God, in order that men may- 
 have Hfe through him (20: 30, 31). 
 
 2. He had a wealth of material bearing upon the 
 life of Jesus, far more than he could use, from which 
 he made selection in order to accomplish his purpose 
 in writing (20: 30, 31; 21:25). 
 
 3. The prologue (i: 1-18) is a summary of the 
 book, and contains its main teaching. The eternal, 
 divine " Word," the Creator of all things, the life 
 and light of men, shone in the darkness, but was not 
 recognized by it. He came into the world, was 
 rejected by " his own," but was received by others, 
 whom he made his children. He dwelt among men, 
 and revealed to them the Father. 
 
 4. The First Main Division (i: 19 — 12: 50) treats 
 of the revelation to men of Jesus as the Christ, the 
 Son of God. The second main division (13: i — 
 20: 31) treats of the issues of the revelation. In the 
 first Jesus showed himself to the world, and won 
 disciples; in the second he was with his friends, 
 training and instructing them, or with his foes, 
 submitting to their deadly power. In his resurrec- 
 
 160 
 
LIFE OF JESUS 
 
 tion he finally triumphed over the hostility of the 
 latter and perfected the faith of the former. 
 
 5. The Appendix (21: 1-25) is an incident of the 
 Great Forty Days, added by John or some other 
 writer. 
 
 6. This book gives the inner life of Jesus, while 
 the other Gospels may be said to give his external 
 life. It is his self-revelation. It is the Gospel of 
 the Person of Jesus, as distinct from his life (6: 48; 
 7:37; 8:12,58; 10:9,11; 11:25; 15:1). 
 
 7. John has certain master -words, which stand 
 for great ideas and facts in religious thought and life, 
 e. g., Light, Life, Love, Faith. 
 
 8. John traces the growth of the faith of some and 
 the unbelief of others, until they come to their full 
 issue at his death and resurrection. The reason for 
 the unbelief is shown to be not lack of evidence but 
 moral blindness (3: 19-21; 5: 39, 40; 9: 39-41). 
 
 9. From John we learn of Jesus' early Judean and 
 Samarian ministry (2: 13 — 4: 42), of certain visits 
 to Jerusalem (5: 1-47; 7:1 — 8:59; 9:1 — 10:42), 
 of his discourses in the Upper Room (13: i — 17: 26), 
 besides other events and teaching. 
 
 10. It is the Gospel of Discourses. There are few 
 events and few miracles given, and they are used as 
 nails upon which to hang teaching: e. g., 3: 1-15; 
 5: 1-47; 6: 1-65. 
 
 Questions for Study and Discussion 
 
 I. What do you think of the theory that John 
 intended to supplement the other Gospels ? 2, What 
 
 161 
 
A STUDY OF THE 
 
 do you think of the suggestion that John wrote for 
 Christians? 3. What seven witnesses to Jesus? (i: 
 15; 5:39; 8: 14; 8: 18; 10:25; 15: 26; 15:27.) 
 
 4. The miracles are treated as " signs "; are they? 
 
 5. Note the various instances in which Jesus preaches 
 himself ; would it be tolerated in any other preacher ? 
 Why is it tolerated in him? 6. Is this the Gospel of 
 the divinity of Jesus? 7. Try to make a picture of 
 Jesus, as John paints him. 8. Try to get before your 
 mind each of the four portraits: Jesus, the King of 
 the Jews; Jesus, the heroic man; Jesus, the human 
 man; Jesus, the divine man. 
 
 Messages for Our Life 
 
 I. What is Jesus' chief message about God? 2. Do 
 you believe [men get a better idea of God through 
 Jesus than otherwise? (i: 18.) 3. Which of the 
 four portraits of Jesus interests you the most? 
 
 4. Meditate long and much upon John's portrait. 
 
 5. Does it seem to you that the writer accomplishes 
 his purpose (20: 30, 31)? 6. Do you agree with Peter 
 in 6: 68? 7. Are you a friend of Jesus ? (15:14.) 
 
 References. — See " References " in Lesson 43. 
 
LIFE OF JESUS 
 
 Lesson XLVII 
 THE LIFE OF JESUS IN THE ACTS 
 
 The Lesson Facts 
 
 I. The Facts in the Life of Jesus given in The Acts. 
 (i) His name was Jesus (i: i; 2: 22). (2) He was 
 the son of Mary (i: 14). (3) He was of the seed of 
 David (13: 22, 2;^). (4) The preceding ministry of 
 John the Baptist (19: 4). (5) His ministry in Gali- 
 lee began as John's w^as about closing (10: 36, 37). 
 (6) He was " of Nazareth " (3: 6). (7) He wrought 
 miracles (10: ^8). (8) He taught (i: 1-8). (9) He 
 had a ministry in Judea and Jerusalem (10: 37, 39). 
 (10) He had companions, who were known by name 
 (i: 13, 23). (11) Judas, one of his companions, be- 
 trayed him (i: 16). (12) He was not understood, 
 was betrayed, was delivered by his own people and 
 their rulers to the Gentiles, was tried before Pilate 
 and Herod, was condemned though innocent, was 
 exchanged for a murderer, was crucified, died (2: 2^; 
 3:13-15; 4:10,27; 5:30; 7:52; 10:39). (13) He 
 was buried in a tomb (13: 29). (14) God raised 
 him from the dead (2: 24; 3: 15; 4: 10, 33; 5: 30; 
 10: 40; 13: 30; 17: 18; 26: 23). (15) He was seen 
 alive after his resurrection (1:2, 3; 2:32; 9:5, 17; 
 10:40, 41; 13:31; 22:8,14). (16) He ascended 
 (1:1,9-11,22; 2:33; 5:31; 7:55,56). 
 
 163 
 
A STUDY OF THE 
 
 2. The Teachings of Jesus given in The Acts, (i) 
 He spoke of the kingdom of God (1:3). (2) He gave 
 commissions to his apostles (1:4, 8; 10: 42). (3) He 
 distinguished his mission from John's, promised 
 the Holy Spirit to his disciples, had a vision of a world- 
 wide power, claimed to be the Judge of the living and 
 dead (1:5, 8; 10: 42). (4) He is the stone rejected 
 by the builders (4:11). (5) It is more blessed to give 
 than to receive (20: 35). 
 
 3. Teaching in The Acts concerning Jesus, (i) His 
 disciples bore witness to the above facts and teachings 
 (10: 39-42). (2) He was the Christ (2: 36; 5: 42); 
 man (17: 31); Saviour (4: 12; 13: 23); Lord (2: 36); 
 Son of God (9: 20); Judge of living and dead (10: 
 42). (3) He continues to be a living power in the 
 world (11: 21); is coming again (i: 11); is the hope 
 of Israel and the Light of the world (26: 23; 28: 23, 
 
 31). 
 
 4. The Influence of Jesus as shown in The Acts. 
 (i) The book is designed to show what Jesus did after 
 his Ascension (i: i, 2). (2) Through his disciples 
 and the Holy Spirit he continued his work (i: 8; 5: 
 32). (3) The wonderful events of Pentecost were 
 due to him (2: 33). (4) His disciples were trans- 
 formed by him (4:13); wrought miracles by his 
 power (4: 10); won other disciples by his power (5: 
 14); rejected other religious teachers for him (4: 19, 
 20); abandoned idolatry (19:26); hazarded their 
 lives for him (15 : 26; 21 : 13); were comforted, 
 cheered, helped by him (7:55-60; 23:11); were 
 called by his name (11: 26; 24: 5). (5) Through him 
 
 164 
 
LIFE OF JESUS 
 
 sinners were forgiven (16:31; 20: 21); churches were 
 formed (4: 32-37; 11: 26; 20: 17, 28, 29). (6) His 
 name was magnified (19: 17). 
 
 Questions for Study and Discussion 
 
 I. Read The Acts through, putting in your note- 
 book, under the four heads given in Lesson Facts, 
 everything, whether given above or not, you find 
 relating to Jesus. 2. What do you think of the 
 view that Luke held, that after his ascension Jesus act- 
 ively and personally continued to influence the world 
 quite as really as before his ascension? (1:1, 2.) 
 3. What impression does The Acts make upon you 
 concerning Jesus? Wherein does it differ from the 
 impression of the Gospels, if at all? 4. Do you note 
 any omission of important facts in his life? 5. Do 
 you note any facts not given in the Gospels? Any 
 teaching ? 
 
 Messages for Our Life 
 
 I. Is Jesus a living force in the world to-day as he 
 was before his death? Give illustrations. 2. Is his 
 influence that of a man who once lived, or of one who 
 now lives? Give your reasons. 3. May every dis- 
 ciple perpetuate the influence of Jesus? If so, how? 
 
 References. — See " References " in Lesson 43. Stifler's '* An Intro- 
 duction to the Book of Acts " is an interesting book on The Acts. 
 
STUDY OF THE 
 
 Lesson XLVIII 
 THE LIFE OF CHRIST IN PAUL'S EPISTLES 
 
 The Lesson Facts 
 
 1. Names of Jesus. Jesus (i Thess. i: lo); Christ 
 (Gal. i:6); Jesus Christ (Gal. 2: 16); Christ Jesus 
 (i Thess. 2:14); the Lord (i Thess. 1:6); Lord 
 Jesus (i Thess. 2: 15); Lord Jesus Christ (i Thess. 
 1:3); Son of God (Rom. 1:4); Son of his love (Col. 
 i: 13); Lord of glory (i Cor. 2: 8); Saviour (Tit. i: 
 4); Beloved (Eph. i: 6). 
 
 2. Facts in the Life of Jesus, (i) He was born 
 (Gal. 4: 4) ; (2) was of the seed of David (Rom. 1:3); 
 (3) was sent of God (Gal. 4:4); (4) was man (i Tim. 
 2-5); (5) was in likeness of sinful flesh (Rom. 8: 3); 
 (6) had brothers (i Cor. 9:5); (7) had apostles (Gal. 
 i: 18, 19) ; (8) was sinless, meek, gentle and unselfish 
 (2 Cor. 5: 21; 10: I ; Rom. 15: 3); (9) in him God 
 dwelt (Col. 2:9); (10) instituted the Lord's Supper 
 (i Cor. 11: 23-26); (11) was delivered up (Rom. 4: 
 25); (12) died for sinners (Gal. 1 : 4; 2:20); (13) was 
 buried, was raised on the third day, appeared to 
 many (i Cor. 15: 4-8); (14) ascended (Rom. 8: 34); 
 (15) is now exalted (i Tim. 3: 16); (16) is coming 
 again (i Thess. 5: 2, 23). 
 
 3. Teaching about Jesus. In addition to the above 
 we note the following as part of Paul's teaching about 
 
 166 
 
LIFE OF JESUS 
 
 Jesus: (i) About his person and work, (a) He re- 
 veals God (2 Cor. 4: 4). (b) His God and Father is 
 God (Eph. 1:3). (c) He has a glorious body (Phil. 
 3: 21). (J) He is faithful and loving (2 Thess. 3: 3; 
 2 Cor. 5: 14). (e) He has a wonderful life history 
 as Jesus Christ (Phil. 2: 6-1 1). (/) He reconciles the 
 world to God (2 Cor. 5: 18-20). (g) He unites men 
 (Gal. 3: 28). Qi) He gives eternal life (2 Tim. i: 
 10). (i) He assures man's resurrection (i Cor. 15: 
 12-19). (2) About his relation to his disciples and 
 his Church, (a) He is in them and they are in him 
 (Col. 1:27, 28). (b) He gives them liberty (Gal. 
 5: i). (c) He is their hope (i Tim. 1:1). (d) He 
 is their life (Col. 3:4). (e) He commands their life 
 (Gal. 2: 20). (/) They offer prayer and thanks to 
 him (i Cor. 1:2; Rom. 1:8). (3) About his relation 
 to the world, (a) He is in human affairs (i Thess. 
 3: 11; I Cor. 4: 19). (b) He is the gospel (Rom. 
 15: 16-19). (c) In him all things find completeness 
 (Eph. i: 10). (d) He is the Judge of men (2 Cor. 5: 
 10). (e) He is supreme (Col. i: 13-18). (/) His 
 work will end in triumph (i Cor. 15: 24-28). 
 
 Questions for Study and Discussion 
 
 I. Note the details of Christ's life which Paul omits 
 but which you think important. 2. Would you say 
 that in his earlier epistles he emphasizes the return 
 of Christ more than in his later epistles? What 
 significance do you attach to this fact? 3. What in- 
 ference do you draw from the fact that Paul has more 
 to say about the death and resurrection of Jesus than 
 
 167 
 
A STUDY OF THE 
 
 about other facts of his life? 4. Paul did not know- 
 Jesus until after his ascension; what influence did 
 this have upon his thought about Jesus? 5. What 
 did Paul know about the life of Jesus? 6. Give in 
 your own words Paul's conception of Jesus, and what 
 he thought Jesus was t6 the world. 
 
 Messages for Our Life 
 
 I . Does the death and resurrection of Jesus have the 
 same significance in the thought of men to-day as 
 they did to Paul? Do they have the same to you? 
 2. How closely does Paul's interpretation of Jesus 
 coincide with yours? 3. Paul's relation to Jesus 
 affected his whole life; is it so with all men to whom 
 the knowledge of Jesus comes? Is it so with you? 
 
 References. — The thirteen epistles of Paul. A most profitable study, 
 to which much or little time may be given, is to read with reference to this 
 lesson the epistles in their chronological order, which is as follows: i Thess., 
 A.D. 52; 2 Thess., S3: Gal., i Cor., 2 Cor., 57; Rom.,.s8; Col., Eph., Philem., 
 Phil., 62; I Tim., Tit., 67; 2 Tim,, 68. 
 
LIFE OF JESUS 
 
 Lesson XLIX 
 LIFE OF CHRIST IN THE HEBREWS 
 
 The Lesson Facts 
 
 1. Names and Titles of Jesus. Jesus (6: 20) ; Christ 
 (5:5); Jesus Christ^io: 10); Son of God (4: 14); 
 our Lord (7: 14); author of salvation (2: 10); high 
 priest (2: 17); Apostle (3: i) ; our forerunner (6: 20); 
 mediator (8 : 6) ; author and perf ecter of our faith 
 (12: 2); great shepherd of the sheep (13: 20). "High 
 priest " is the writer's favorite term. 
 
 2. Facts in the Life of Jesus, (i) He came into the 
 world (10: 5). (2) He was a man (2: 14). (3) He 
 was of the tribe of Judah (7: 14). (4) He was 
 tempted (4: 15). (5) He was sinless (4: 15; 9: 14). 
 (6) He was compassed with infirmity (5: 2). (7) He 
 prayed (5: 7). (8) He suffered in Gethsemane 
 (5- 7)- (9) He endured insults (12: 3). (10) He 
 learned obedience through suffering (5:8). (11) He 
 was made perfect through suffering (2: 10). (12) 
 He gave himself to death (7: 27). (13) He was 
 crucified (12: 2). (14) He died outside of Jerusalem 
 (13: 12, cf. John 19: 17). (15) He was raised from 
 the dead (13: 20). (16) He ascended (9: 24). (17) He 
 is exalted (1:3). (18) He will come again (9: 28). 
 
 3. Teaching about Jesus. The writer of this epistle 
 aims to show the superiority of Jesus Christ to all 
 
 169 
 
A STUDY OF THE 
 
 other mediators, and of his revelation of God to all 
 other revelations, and hence its finality, (i) He is 
 God's full and final revelation (i: 1-3). (2) He is 
 greater than the angels, through whom the law was 
 supposed by the Jews to have been given (i : 4 — 2: 4). 
 (3) He is greater than Moses (3: 1-6). (4) He is 
 greater than Joshua (4: i-io). (5) He is our High 
 Priest and as such is greater than the Aaronic and 
 Levitic high priests (5:1 — 10: 18). (a) He has the 
 two qualifications of a high priest, ability to sympa- 
 thize, and appointment by God (5: 1-4). (b) He 
 is a priest after the order of Melchizedek and not 
 after that of Aaron and as such he is priest-king, and 
 an eternal priest (6: 20 — 7: 3, 17-25). (c) He is 
 a sinless priest (7: 26-28). (d) He is mediator of 
 a better covenant (8: 6, 7). (e) He ministers in a 
 better tabernacle (9: 11). (/) He offers a better 
 sacrifice, — himself, the one perfect and sufficient 
 sacrifice (9: 24-28). (g) His mediation is complete 
 and ample in all respects (10: 1-18). (6) He inspires 
 us to holy living and rewards us for it (12: 1-3). (7) 
 He is unchangeable (13: 8). (8) Through him we 
 offer praise to God (13: 15). (9) To him shall be 
 eternal glory (13: 20). 
 
 Questions for Study and Discussion 
 
 I. This epistle is variously ascribed to Paul, to 
 Barnabas, to Apollos, to Clement of Rome, to a woman. 
 Can you give some reasons for thinking Paul did not 
 write it? 2. When was it written ? To whom? For 
 what purpose? 3. What is the chief significance of 
 
 170 
 
LIFE OF JESUS 
 
 Jesus to the world in the mind of this writer? 4. 
 What would you say to the statement that Paul shows 
 how Jesus makes valid the ethical law of the Jews by 
 fulfilling all that was essential in it; and that the 
 writer of the Hebrews does the same for the ceremo- 
 nial law? 
 
 Messages for Our Life 
 
 I. Do you understand that according to this epistle 
 the old sacrifices and priests are abolished? 2. In 
 what respects is the present dispensation superior 
 to the old? 3. Men have always sought access to 
 God; why is access to God through Jesus superior 
 to other ways of approach to him? 4. If Jesus 
 was made perfect through suffering (2: 10), in what 
 sense? What light does this cast upon suffering? 
 
 5. In view of what Jesus was and has done, what 
 should we be and do ? Give answers from the epistle. 
 
 6. Since the gospel of Jesus is so much better than 
 the best of other ways of salvation, what is the 
 responsibility for neglecting it? 
 
 References. — Read the epistle through at one sitting and endeavor 
 to get the writer's point of view regarding Jesus. For information about 
 authorship of the epistle see Dods' " Introduction to the New Testament." 
 
STUDY OF THE 
 
 Lesson L 
 
 THE LIFE OF CHRIST IN THE CATHOLIC 
 EPISTLES AND APOCALYPSE 
 
 The Lesson Facts 
 
 1. In James, (i) He is called " the Lord Jesus 
 Christ " (i: i); " the Lord of glory " (2:1); " the 
 Lord " (5: 7). (2) No fact of his life is referred to. 
 A second coming is spoken of (5: 7, 8). (3) Hints of 
 his teaching are to be found in i: 22-25 (cf- Matt. 7: 
 24-27); 5: 9 (cf. Matt. 24:33); 5:12 (cf. Matt. 5: 
 
 34-37)- 
 
 2. In I and 2 Peter, (i) In i Peter he is called 
 Jesus Christ (i:i); Christ (i:ii); Shepherd and 
 Bishop (2:25); Lord (3:15); chief Shepherd (5: 
 4). In 2 Peter he is called Jesus Christ (i: i); Sav- 
 iour (1:1); Jesus our Lord (1:2); Lord Jesus 
 Christ (i: 8); Lord and Saviour Jesus Christ (i: 11); 
 the Master (2: i). (2) Facts in the life of Christ. In 
 I Peter are his sinlessness (2: 22); meekness (2: 23); 
 sufferings (i:ii); crucifixion and death (2: 24; i: 18, 
 19); resurrection (1:3); ascension and exaltation 
 (1:21; 3:22). A second coming is spoken of (i: 
 13; 4: 13). In 2 Peter are his power, presence, 
 majesty and the transfiguration (1:16-18); death 
 (2: i). (3) Teachings of Jesus. In i Peter there are 
 two (a, 2: 7; cf. Matt. 21: 42; 6, 2: 21; cf. Matt. 11: 
 
 172 
 
LIFE OF JESUS 
 
 29; 16: 24); in 2 Peter there is one (i: 14; cf. John 
 21: 19). (4) Teaching about Jesus. In i Peter 
 God is his God and Father (1:3); his resurrection is 
 essential (i 13) ; he is Saviour (1:8,9); he was foretold 
 (i: 11); his life had its roots in the past (1:20); he 
 glorified God (4: 11); his disciples suffered for him 
 and will be glorified with him (4: 13, 14). In 2 Peter 
 to know him and to enter into his eternal Kingdom 
 are goals for our life (2: 20; 3: 18). 
 
 3. In I, 2, J John, (i) In I John he is called Jesus 
 (i: 7); the Christ (2: 22); Jesus Christ (4: 2); Son 
 of God (3: 8); God's only begotten Son (4: 9); his 
 Son Jesus Christ (3: 23); Saviour (4: 14); Advocate 
 (2: i) ; Word of life (i: i); Holy One (2: 20). In 2 
 John he is called Christ (v. 9) ; Jesus Christ (v. 7) ; 
 Son (v. 9) ; Son of the Father (v. 3). In 3 John he is 
 mentioned but once, the Name (v. 7). (2) Facts in 
 his life. In i John he was man (4: 2); he lived 
 among men (2:6); John knew him (1:1-3); he 
 was baptized (5: 6); he gave commandments (2: 3); 
 he gave the Spirit (2: 20; 3: 24); he died (3: 16). 
 In 2 John he is a man (v. 7); a teacher (v. 9). (3) 
 Teaching about him. We have fellowship with him 
 (1:3); he saves (i: 7); he is one with God (2: 22-24); 
 he is the Christ (2: 22); he came to destroy evil 
 (3: 8); he loves men (3: 16); he commands love (3: 
 23); faith in him is vital (5: i); he gives eternal 
 
 life (s: II). 
 
 4. In J tide, (i) He is Jesus Christ (v. i) ; Master 
 and Lord (v. 4). (2) No facts of his life are men- 
 tioned. (3) The only teaching about him is that he 
 
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A STUDY OF THE 
 
 is merciful (v. 21) and that salvation is through him 
 (v. 25). 
 
 5. In Revelation, (i) Names and titles. Jesus 
 (1:9); Christ (11:15); Lord (11:8); Jesus ChrivSt 
 (1:1); Lord Jesus (22:20); Son of God (2:18); 
 faithful witness, first-bom from the dead, ruler of 
 the kings of the earth (i: 5); the first and the last, 
 the living one (i: 17, 18); he that is true, that hath 
 the key of David (3: 7); Lion of the tribe of Judah 
 (S- 5) J root and offspring of David, the morning star 
 (22:16); Lamb (5:6); shepherd (7:17); Word of 
 God (19: 13); King of kings and Lord of lords 
 (19: 16). (2) Facts in his life. His crucifixion (11: 
 8); his death and resurrection (1:5); his second 
 coming (22: 20). (3) Teaching about him. He is 
 the Saviour, God his God and Father (i: 5, 6); he 
 is worshiped in heaven (5: 9-14); his heavenly 
 activity results in great earthly events (6: 1-17); he 
 is to establish his Kingdom throughout the whole 
 world (11: 15; 17:14; 21:9,22). 
 
 Questions for Study and Discussion 
 
 I. Compare these several books and note their 
 points of difference and of similarity in what they 
 say about Jesus. 2. What in Jesus' life and work 
 was of the most interest to each writer? 3. Were 
 these writers familiar with the critical facts in Jesus' 
 
 life? 
 
 Messages for Our Life 
 
 I. Which one of these several messages about 
 
 Jesus is of the most value to this age? 2. These 
 
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LIFE OF JESUS 
 
 writers place emphasis upon his death; would you 
 place the emphasis there and there alone? 3. The 
 Revelation represents Jesus as now engaged in a 
 struggle with evil in the world and as ultimately 
 triumphant; what evidence do you see of this con- 
 flict? What promise of the coming triumph? 
 
 References. — Commentaries and Introductions to these books may 
 be used with profit, but study most the books themselves. 
 
STUDY OF THE 
 
 Lesson LI 
 THE VERDICT OF THE AGES 
 
 The Lesson Facts 
 
 What have the past nineteen centuries to say about 
 Jesus? We can only make brief reference to the 
 vast amount of testimony about him. 
 
 1. About the Life of Jesus, (i) There lived a Jesus 
 of Nazareth about the beginning of this era. The 
 calendar of the modern world is based upon this 
 undisputed fact. (2) The essential facts and teach- 
 ings in the four Gospels have not been successfully 
 denied although many have questioned the miracu- 
 lous element in them. (3) The one unique event, 
 the physical resurrection, is so well attested as a 
 historic event, that even those who have assailed it 
 have been compelled by the evidence to admit that 
 there was an event to be explained or explained away. 
 
 2. About the Person of Jesus, (i) Discussion has 
 gone on through the centuries as to whether Jesus 
 was a mere man; or, a man at all; or, God with a 
 mere human body; or, God with a human body and 
 a human spirit; or, a being so perfect as to be above 
 men and angels, but not equal to God; or, both God 
 and man. (2) The Church says he is " very God of 
 very God and very man of very man.** 
 
 3. About his Character. The purity of his motives, 
 
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LIFE OF JESUS 
 
 the unselfishness of his labors, the nobility of his 
 service, the sinlessness of his life have been uniformly 
 accepted. 
 
 4. About His Mission, (i) That it was to men in 
 every age and clime, i. e., universal. (2) That it 
 was to bring men into living union with God, i. e., 
 spiritual. (3) That it was to secure the expression 
 of that living union in every relation, i. e., moral and 
 social. 
 
 5. About His Teaching, (i) That he is the greatest 
 teacher of spiritual truth the world has heard. (2) 
 That his doctrine is not mere abstract truth to be 
 simply intellectually acknowledged, but is practical 
 truth to be vitally accepted, i. e., obeyed. (3) That 
 all of his moral teaching is essentially spiritual, i. e., 
 demands dependence upon God. 
 
 6. About His Method, (i) Sometimes Jesus has 
 been classed among the great reformers of the world, 
 the greatest of them. (2) His method through the 
 centuries has been to change the heart of a man and 
 thus to change his life, and, therefore, he is not a 
 mere reformer, he is a regenerator. (3) This method 
 of changing the world is slow, but it is sure. 
 
 7. About His Influence, (i) There has never been 
 a day in the history of the world since he lived that 
 men have not had to reckon with him. (2) He has 
 been not a mere memory, nor a man who started 
 forces which have been active since his death, but a 
 living, present, personal power in the lives of individ- 
 uals and in communities. (3) An increasing mul- 
 titude in every generation have acknowledged and 
 
 177 
 
A STUDY OF THE 
 
 obeyed him as their Lord and Saviour. (4) Many 
 evils have been corrected by him; e. g., the position 
 of women and children in the home and society, 
 relations of buyer and seller, governor and governed, 
 employer and employee have been improved, and 
 slavery has been abolished. (5) This civilization 
 has many elements in it that are far from Christian, 
 but the best and mightiest elements in it, those that 
 have lifted it above all other civilizations, are Chris- 
 tian. (6) Whatever other causes have been at work 
 for the uplifting of mankind, it is clear that Jesus 
 Christ is the new and potent spiritual force in the 
 history of these centuries. 
 
 Questions for Study and Discussion 
 
 I. Make a list of the most notable evidences of 
 human progress in domestic life, personal purity, 
 civil government, human freedom, humaneness, 
 commercial morality, international diplomacy during 
 the last nineteen centuries. 2. Try to determine 
 how much Jesus has had to do with this progress. 
 3. What do you regard as the most convincing 
 evidence of the divine origin of Christianity? 4. 
 What have you to say about the testimony the 
 Church has given in her life, doctrine and worship 
 to Jesus Christ? 
 
 Messages for Our Life 
 
 I. How does the influence of Jesus to-day compare 
 with his influence in other periods of the world's 
 history, e. g., the apostolic age, the middle ages, the 
 
 178 
 
LIFE OF JESUS 
 
 Reformation period? 2. What do you think of the 
 statement often made that working men to-day curse 
 the Church but applaud Jesus Christ? 
 
 References. — Mention may be made of " Gesta Christi," by Brace; 
 " The Divine Origin of Christianity," by Storrs; " The Beginnings of Chris- 
 tianity," by Fisher; " Jesus Christ and the Social Question," by Peabody; 
 " Jesus Christ and the Christian Character," by Peabody. 
 
STUDY OF THE 
 
 Lesson LII 
 REVIEW 
 
 The Lesson Facts 
 
 I. Review the Titles of all the Lessons and note that the 
 Course has covered (i) the prophetic anticipations 
 of the Messiah recorded in the Old Testament; (2) 
 the anticipations of him in the period between the 
 Old and New Testaments; (3) the preparedness of 
 the world for his advent ; (4) the Messianic hopes of 
 the people at that time; (5) the physical features 
 of the land and the social conditions into which he 
 came; (6) the religious parties among the Jews at 
 this time with whom he had to deal; (7) the person 
 and work of John the Baptist, who was his forerunner, 
 announcing his advent and preparing the people for 
 it ; (8) the progress of his life from his birth through 
 his infancy, youth, baptism, public ministry, death 
 and resurrection to his ascension and final departure 
 from the world; (9) the pen-portraits of him by 
 Matthew, Mark, Luke and John; (10) the activity 
 of his disciples in telling the world about his life and 
 work, and their interpretation of the meaning of 
 these, as recorded in The Acts, the epistles of Paul, 
 the Hebrews, the catholic epistles and The Revela- 
 tion; (11) the testimony of subsequent history to 
 the present time regarding Jesus. A large amount 
 
 180 
 
LIFE OF JESUS 
 
 of material has been covered in a hurried way, but 
 endeavor to reproduce it before your mind in order to 
 get a complete picture of Jesus, the Christ, as he was 
 in the minds of men before he came, while he was 
 here in the flesh, and since he has withdrawn from 
 their view. 
 
 2. Note the Following Facts that have appeared in 
 this Study: (i) That Jesus came as the divinely 
 appointed Saviour of the world. (2) That, as such, 
 he fulfilled the highest hopes of his people, and more 
 than fulfilled them. (3) That while he was a his- 
 toric person, and therefore was in a real sense a prod- 
 uct of historic conditions and environment, yet he 
 was more than a product of his times and cannot be 
 explained by them. (4) That he lived a normal life 
 among his contemporaries, yet a life of such spiritual 
 power, moral purity and self-sacrificing service, that 
 he was a great Teacher, a great Benefactor, a great 
 Exemplar. (5) That because of his sinless life, 
 sacrificial death, triumph over the grave and gift of 
 life through his exaltation to glory, he is the Saviour 
 of the world. (6) That men were divided in their 
 attitude toward him, some of them not believing in 
 him and hating him, though even they did not con- 
 vict him of sin; and others believing in and loving 
 him. This division has continued through the cen- 
 turies to the present. (7) That he claimed, and his 
 disciples and Church have ever since claimed, and 
 the history of the world confirms the claim, that 
 the attitude men take toward him determines their 
 attitude toward God. (8) That, as a promise and 
 
 181 
 
A STUDY OF THE 
 
 a hope before his advent, as Jesus of Nazareth in 
 the days of his flesh, as the crucified and risen Christ 
 ever since, he has been from the earliest times to the 
 present a Hving, active, personal spiritual power in 
 the world, influencing an increasing multitude of 
 lives and molding the most important features of 
 the world's history. (9) That he meets the deepest 
 spiritual needs and the highest spiritual aspirations 
 of men and of races, and brings to the world a king- 
 dom of heaven (Rev. 21:1 — 22:5), which is a 
 kingdom of universal righteousness, truth and peace. 
 (10) That his mediatorial work for us men and for 
 our salvation, which began in " the beginning " 
 (John i: 1-18), is to come to a glorious consumma- 
 tion, when as a finished work, he yields his perfected 
 Kingdom to God (i Cor. 15: 24-28). 
 
 Test Questions 
 
 I. What were some of the characteristics that the 
 prophets expected in their Messiah? 2. What were 
 some of the prevailing Messianic notions at the time 
 of the advent? 3. In what important respects was 
 the world prepared for the advent ? 4. Why did the 
 Pharisees, who were the religious leaders of the time, 
 hate Jesus? 5. What were the reasons for his popu- 
 larity with the common people? 6. What in your 
 judgment were the most notable results of Jesus' 
 life in his own day? 7. What are some of the most 
 notable results of his life in subsequent history? 8. 
 What do you think is to be the influence of Jesus in 
 the future? 9. Do you think that his religion will 
 
 182 
 
LIFE OF JESUS 
 
 be able to solve the problems of darkest Africa? Of 
 darkest London and New York ? Of our complicated 
 civilization? Why? lo. What do you regard as 
 the most important lessons you have learned from 
 these studies? 
 
iliii 
 

 BS2420 .S847 
 
 A study of the life of Jesus, his words 
 
 innrTn^*"" Theological Semmary-Speer Library 
 
 1012 00013 0973