YALE UNIVERSITY
LIBRARY

THE
COLLEGE OF MISSIONS LIBRARY
at the
YALE DIVINITi' SCHOOL

TPhk Holy Book

AND

TThk Sacrbd Day

A SERIES OF LECTURES
ON OLD AND NEW TESTAMENT ANALYSIS, THE
JEWISH SABBATH, AND THE LORD'S DAY

ELY Y. ZpLLARS, LL.D.
President and Professor of Moral Science and Biblical
Literature, Hiram College

cincinnati
The Standard Publishing Company
Publishers of Christian Literature.

CDUU -zi75Vu

TO THE WIFE OF MY YOUTH,
THE COMPANION AND HELPMEET OP MY
MATURER YEARS,
THE SHARER OF MY ASPIRATIONS,
HOPES AND JOYS,
THIS VOLUME IS LOVINGLY DEDICATED.

INTRODUCTION.

Having long entertained the idea that a certain amount of
Bible knowledge ought to enter into the education of every young
person, when I assumed the duties of President of Hiram College,
in 1888, I undertook to give Bible instruction to every student, in
the form of graded courses of lectures. These, continuing with
more or less frequency during a period of five years, have cov
ered a wide range of topics, such, as in my judgment, were best
adapted to the object in view, and to the method of instruction
which I was compelled by circumstances to adopt. I have dealt
with the broad general features of the Bible, such, for instance, as
its divisions, languages, authors, books, literature, history, types,
prophecy, principal characters, and striking peculiarities; in short,
I have aimed to give such a knowledge of the book as I felt
ought to be possessed by every one laying claim to a liberal edu
cation. A great mass of scriptural facts and Bible information
is presented in an analytic and classified form, thus making the
knowledge available at the smallest possible sacrifice of time.
While there is necessarily a lack of close connection, and a seem
ing want of continuity between the different series, yet they are
in some sense united by the general purpose running through the
whole, and the necessary relation of all Bible themes.
It is my plan to publish full notes of these lectures in small
volumes for the use of our students, and of any others who may
feel interested in such study. In some of the series the lectures
will be given in full. I only regret that, in the multitude of
cares incident to my position, I have not had the time to give the
subjects treated that exhaustive study that their importance de
mands.

In the preparation of these addresses I have drawn from vari
ous sources, having placed under tribute some of the best minds
with which I am acquainted. I do not burden the lectures with
references to authorities. Direct quotations are properly indi
cated. At the close of the volume a list is given of the works
that I have found especially helpful.
With the earnest hope that this little volume will prove help
ful to preachers, Sunday-school teachers, and Bible students gen
erally, we send it forth upon its mission.

Old Testament Analysis.

FIRST SERIES.

Lecture I. Introductory.

THE IMPORTANCE AND DIGNITY OF BIBLE STUDY.
Introduction: i. When man comes with reverent and re
ceptive mind to the study of God's word it is impossible to exag
gerate the dignity and importance of the occasion.
When Moses came to the burning bush God said, "Put off
thy shoes from off thy feet, for the place whereon thou standest
is holy ground."
So when we approach this flame of Divine lighting let it be
with the feeling that we are about to tread on holy ground.
2. Earnest seriousness is the mental condition necessary to
the reception of great truth.
This holds good in every field of knowledge. Frivolousness
withers the most beautiful plants that flourish in the soil of the
human mind, like a frost in June withers the tender vegetation of
spring. This is peculiarly true in the study of the higher sacred truth.
Every spiritual blessing has its own condition on which it must
be received. Jesus said, "Blessed are the pure in heart, for they
shall see God." Purity of heart is, therefore, the necessary con
dition of seeing God. So here, earnest seriousness is a necessity
to him who would see the higher spiritual truth.
3. We shall never be the same after this study that we are
now or would have been without it.
The reading of any book is a very serious question. It will
leave its mark; it will change the mental tone and, color. The

8 BIBLE LECTURES.
question of what to read or what not to read demands serious
consideration. The forming of companionships a very grave question. It
affects the whole course of life.
The body is affected by everything eaten. Wholesome food
is absolutely essential in order to maintain a Sound body. The
same law holds good in the mental domain.
It therefore follows that no one can be the same after this
study. All future life will be influenced by it, and even eternity
will be affected.
It is with a deep sense of responsibility that I approach this
task, and I would have every student come with very earnest and
serious purposes.
The importance and dignity of Bible study appears: —
I. Because the Bible is the only text=book on God.
I. Astronomy has its text-books; geology has its books of
authority; the same is true of all the sciences. It should be noted,
however, that: ( I ) Works on astronomy do not deal with geol
ogy or botany. The scientific method demands that every scien
tific treatise shall confine itself to its peculiar domain. (2) Books
on science do not deal with God directly. To do so would be a vio
lation of scientific principles. Some have objected to the Bible
because it does not treat of scientific topics. The Bible confines
itself to its own proper field. In this it is scientific in method.
2. In the Bible God reveals himself to man. ( i ) We learn
the attributes of God: omnipotence, omniscience, omnipresence,
eternity, goodness, etc. (2) We learn the character of God:
pure, merciful, kind, loving, long-suffering. (3) We learn the
will of God. Since God is the Creator of all things, he is the
proprietor of the universe. His will is supreme. (4) We learn
the purposes of God. God's will and purposes are always in per
fect harmony with his attributes and character.
3. This Bible is as much greater than any other book as the
Creator is greater than the creature, the Infinite greater than the
finite. A study is important in proportion to the greatness of its

OLD TESTAMENT ANALYSIS. 9
subject matter, and hence Bible study necessarily occupies the
supreme place.
It is strange that any one should grow impatient when study
ing this book. Some can devote hours every day to science,
mathematics, philosophy, or history, but begrudge even one hour
per week to the study of God's word; and yet no hour can be so
well spent if judged by the practical results depending upon it.
II. Because of the historic relation of the Bible to human
progress and civilization.
I. Christianity exists as a mighty force; it holds under its
sway the greatest nations of earth. The measure of a nation's
Christianity to-day is the measure of its civilization. Whence,,
when, and how did it come? What is it? Where is its power?
These are questions no educated man can afford to ignore, and
the answers to these questions the Bible reveals.
2. This book has had more to do with shaping the destiny
of nations than any other book. ( i ) God's dealings with na
tions are here disclosed. Here we have recorded an account of
the molding and modifying influences that have operated to
change the great currents of the world's histoiy. As the history
of the race is here unfolded in its mighty comprehensive sweep,
we are enabled to see that,
" » * * Behind the dim unknown,
Standeth God within the shadow keeping watch above his own."
(2) It also descends to the particular and shows us how
God deals with individuals. This feature adds a peculiar value
and charm. In short, it shows us the consequences of both sin
and righteousness as they are revealed in the history of individ
uals and nations.
111. Because of the intrinsic value of the Bible as a book
of history. I. It antedates all profane history. It takes up its record
with creation.
2. It gives us a succinct and reliable historic account of a
nation that has had more influence on the world than any other
single nation, namely, the Jewish.

10 BIBLE LECTURES.
3. It gives us the historic development of three great relig
ions and shows their relations to each other: ( i ) The
Patriarchal religion, extending over a period of 2,500 years. (2)
The Jewish religion, extending over a period of 1,500 years. (3)
Christianity, extending from the first Pentecost after Christ's res
urrection onward.
Each dispensation is distinct, and, yet they are all closely re
lated, being successive steps in a great development. Christian
ity is the final and complete system to which the others pointed
by type and prophecy and for which they served as a prepara
tion in many ways. The Bible, therefore, furnishes us the his
toric basis and development of the best religious system the
world has seen, — God's great plan of salvation complete.
IV. Because the Bible covers the entire scope of human
history and destiny.
I. It reveals to man his origin. He is God's creature. He
is the child of the. King of the universe.
2. It reveals his present condition, that of sinfulness and
helplessness without Divine aid.
3. It reveals to man his destiny. It tells us what we may
expect in the land beyond the grave. The condition of both the
righteous and the wicked is disclosed.
V. Because the Bible is wonderful as a book of literature.
I. Prose: It contains the best examples of classic prose.
The English Bible is the English classic.
2. Poetry: It contains the most beautiful gems of poetiy
anywhere to be found. David and Isaiah as poets have never
been surpassed.
3. Oratoiy: It gives us the best examples of oratory to be
found in any language. In many portions its eloquence is sub
lime and its rhetoric incomparable. The finest specimens of im
passioned eloquence to be found in any language are seen in the
Bible. It abounds in glowing description and striking imagery.
In short, for classic composition, the Bible stands alone and
unapproachable.

OLD TESTAMENT ANALYSIS. 11
VI. Because the Bible is incomparable as a book of ethics.
Its morality is faultless when properly understood. Judge
it by its practical results, which is the only fair test.
I. The duties man owes himself are clearly defined and
forcibly elaborated.
2. The duties man owes to others are also clearly set forth.
Here are prescribed the mutual duties of, ( I ) husband and wife,
(2) parents and children, (3) neighbors, (4) citizens, (5) man
kind as a whole.
3. The duties man owes to God are specifically enjoined.
It is the great text-book on social, civil, and religious law.
The best codes of laws we have to-day are founded on the Bible-
VII. Because it is pre-eminently a modern book, — a book
always abreast of the age.
I. True it is a record of events that happened hundreds of
years ago, but we do wrong to place a long period between us
and the Bible. It is a book of the present. It is a history of
this very time. Any other view is superficial and inadequate.
Here, in a certain sense, I can find my own biography written.
Here are the characters all around us. Judas, Pilate, and Caia-
phas; nay more, Adam, Abel, Cain, Noah, and Abraham; in
short, all the Bible characters are reproduced in the men of to
day. , Though dead, they not only speak from out the pages of
sacred history, but by the mouths of their living representatives.
2. Its thoughts and teachings the world has never outgrown.
Its principles are as applicable now as when they were uttered.
They are vital, not only in the sense of being transcendently im
portant, but because they are as fresh as man's latest want.
Whatever rules living men must be living. Hence the
words of the inspired writer, "The word of God is living and
powerful." VIII. Because it reveals God's plan of human redemption.
I. Man might have learned that he is sick, but he could not
have learned the nature and consequences of his disease. God's
revelation comes to reveal man to himself. Jesus said, "When
He (the Holy Spirit) is come He will convince the world of sin."

12 BIBLE LECTURES.
This is a very necessary thing for at least two reasons: ( i ) It is
the fundamental malady, the fruitful source of all other evil. (2)
Until this is understood, man will not desire an escape from sin.
2. The way of escape, or the antidote for sin, is clearly
pointed out in the Bible, and it can be learned nowhere else.
IX. The Bible is the only book that takes a large and
ennobling view of man.
I. Various standards of human greatness have been set up,
such as riches, wisdom, power. By these standards human great
ness is regarded simply as an accident that may or may not
attach itself to the individual. This view of man has always
tended to his debasement.
2. The Bible makes human greatness an intrinsic, inherent
quality. Man is great because he is man, and not by virtue of
the accident of wealth or power. The Bible dignifies man in his
origin, nature, and destiny. This view of man has always tended
to his elevation. It must necessarily always do so.
X. Because it discloses the only practical way of teach=
ing men. I. Man cannot learn by simple abstract statement. We
must have truth in the concrete before we comprehend it fully.
The Bible is a book that presents truth in the concrete. It shows
us what sin is by giving us a view of sinful men; what righteous
ness is by causing righteous men to pass in review before us.
The great central figure in the Bible is a divine incarnation. God
gives us an understanding of himself by incarnating himself.
2. As teachers we must observe the same great and, neces
sary law. No man is a strong teacher who does not incarnate
his teaching. He must be a concrete representation of his doc
trine. 3. As Christians we must observe the same rule. Incarnate
Christianity will convert the world: theoretic Christianity alone
never can. The dogmatism of word must be accompanied by
the dogmatism of action.

OLD TESTAMENT ANALYSIS, 13
XI. Because the Bible is the only telescope that re=
veals the world beyond the grave.
I. More than a hundred generations have gone. No voice
has come back to tell us of what lies beyond. Nature may give
hints; the spring, the butterfly, the plant springing from the seed,
— all this may be beautifully suggestive, but it amounts to no
more than a probability. Even the yearning for a future life is
only a hint.
2. Jesus speaks with assurance, "I am the resurrection and
the life." "I go to prepare a place for you." "I will come again
and receive you unto myself." He raises the dead, and finally
overcomes death in a personal encounter and triumphantly rises
from the grave. This enables us to say, "O death, where is thy
sting? O grave, where is thy victory?"
3. In the book of Revelation we have a picture of man re
deemed. "These which are arrayed in the white robes, who are
they, and whence came they? * * These are they which came
out of great tribulation, and they washed their robes, and made
them white in the blood of the Lamb."

Lecture II. The Bible as a Whole.

Introduction: i. There must be a starting point in every
investigation. In this study of the Scriptures we begin with God
for two reasons: (i) This is the easiest beginning place. It is
much easier to believe in God than to explain existing condi
tions without God. (2) It is the most satisfactory beginning
place: God is a sufficient explanation of all existing phenomena.
We do not get rid of mystery, but we practically exchange all
mysteries for one mysteiy. Without God the simplest things in
nature are mysteries; with God we have an adequate explana
tion of all things.

14 BIBLE LECTURES.
2. The existence of God being assumed (by this we do not
mean that his existence can not be proven, but that, for the
present, we do not enter upon the investigation), it is antecedent
ly probable that he has spoken to man. If God exists he is cer
tainly the Creator of all things, and consequently man is his
creature, having powers of thought and speech. God can not be
inferior to his creature, and hence he can speak. It is therefore
probable that God has spoken. To deny that God has spoken,
logically leads to a denial of God. Atheism is the necessary
goal of all who deny the possibility of a Divine revelation.
3. We accordingly are not surprised to find that the Bible
claims Divine authorship. Paul says, "All scripture is given by
inspiration of God." Two facts are worthy of note just here:
( I ) There is nothing in the book, when properly understood,
to invalidate this claim. There is no incongruity between the
claim and the book itself. (2) There is everything in the book
to justify this claim. Its language, its purpose, its facts, its
thought, are worthy of God.
In studying the book as a whole: —
I. We consider the names given to the sacred writings.
I. "The Bible:" This means. The Book. It is the book
of books. It is not, however, a single book, but a collection of
writings usually bound together in one volume.
2. "The word of God:" So called because it contains God's
word. It is a revelation of God's will. Sometimes God speaks
directly to man, sometimes through men, sometimes through
angels. We also have recorded in the Bible, words of God, of
men, of angels, and even of Satan.
3. "The Scriptures," or "The Sacred Scriptures:" The
original documents from which our translations are made were
written with a pen or stylus; hence they are called scriptures,
from the Latin smio, 1 write. They are called sacred because
they are of Divine origin.
4. "The Canon" or "Sacred Canon:" The books that are
decided to be of Divine origin, and hence inspired, constitute
what is called the Canon. This word is used to distinguish the

OLD TESTAMENT ANALYSIS. 15
inspired writings from certain apocryphal writings which are not
inspired; also to distinguish them from all profane or secular
writings. Other names, such as "the sacred writings," "the inspired
writings," etc., are used, but all mean substantially the saine as
the foregoing names.
II. We consider some of its important peculiarities.
I . There is a marvelous unity notwithstanding the wonderful
variety that characterizes the book. This variety is shown in two
principal ways: (i) Variety in authorship. Between thirty
and forty different authors have contributed to the Bible, differ
ing in the widest possible extremes in circumstances, condition,
culture, etc. Kings, emperors, princes, poets, sages, philoso
phers, fishermen, statesmen, herdsmen, tax-gatherers, rich men,
poor men, exiles, captains, legislators, and judges have all con
tributed words, or written portions of this book. These men
were of different stations, different habits of thought and feeling,
different surroundings, different education, and living in widely
different ages. Each writer has maintained his own individuality
and peculiarity of style. (2) Variety in subject matter. We
have in the Bible, marvelously blended, history, narrative, gene
alogy, ethnology, law, ethics, sanitary science, political economy,
prophecy, proverbs, parables, letters, confessions, prayers, weak
nesses disclosed, falls, recoveries, inward experiences, chronicles,
military records, portraits of God, of angels, of good men, of bad
men, visions, dreams, counsels, maxims of life, judgments of
God, threatenings, punishments, sacred songs, patriotic songs,
private life, social life, national life, domestic life in every station
from the peasant to the king: in short, the Bible is a perfect
storehouse of knowledge in almost infinite variety. Notwith
standing this there is a substantial unity and harinony running
through the whole. It is, in fact, one book. This alone is suffi
cient to substantiate the claim of Divine authorship.
2. There is an orderly development in revelation. God's
message is adapted to the people and the age. In order to under
stand it we must know: (i) Who speaks. (2) To whom the Ian-

16 BIBLE LECTURES.
guage is addressed. (3) The subject under consideration. (4)
The circumstances calling forth the language. By taking God's
dealings with men as exemplified in law and providence, out of
their proper setting as to time and place, great injustice has been
done to the revelation.
3. There is remarkable accuracy of statement. All late dis
coveries tend to corroborate Bible statement. The errors that
have been cited are chiefly verbal, and do not impair the trust
worthy character of the scriptures.
4. The candor and truthfulness of the sacred writers is a
conspicuous fact. They are true to facts, no matter who may suf
fer. There is no attempt to cover up the faults of the Bible
heroes. In this characteristic the Bible is unique.
5. The high ethical purpose and standard is verj' noticeable.
There is a lofty moral purpose eveiywhere apparent, and a ma
jestic upward movement toward the highest standards of char
acter. Consequently, the Bible has always been an elevatii\g
force. 6. The superhuman character of many of its utterances and
facts can not be successfully contested. It enters boldly the
region that lies beyond the ken of human knowledge. It speaks
with perfect assurance of spiritual things. Many of the facts
with which it deals are clearly miraculous. The miraculous ele
ment in the Bible can not be eliminated without destroying the
Book. To apologize for this element is always an evidence of
weakness and lack of faith. Jesus Christ, the great central figure
of the Bible, is a stupendous miracle. He is "God manifest in the
flesh." This is the most satisfactory explanation that has ever
been given of him. In fact, no other adequate explanation
has ever been offered, and we may safely conclude that it can
not be done.
HI. We consider the analysis that results in its two
great divisions.
I. The meaning of the term "Analysis."
(a) According to definition, "Analysis is a resolution of

OLD^ TESTAMENT ANAL YSIS. 17
anything, whether an object of the senses or of the intellect, into
its first elements or component parts." It follows from this
definition that only things of composite character can be logic
ally analyzed. For example, water, being a compound, can be
separated into its elements, hydrogen and oxygen. A tree, be
ing complex, can be separated according to its physical parts
into roots, trunk, branches; or the wood might be separated into
its chemical elements. An essay may be divided according to
its elementary thought parts, into paragraphs and sentences; or it
may be divided according to its larger thought parts, into intro
duction, argument and conclusion; or according to the manner
of expression, into literal and figurative language.
(b) It will be seen that analysis is accomplished by a series
of divisions and subdivisions made according to some principle,
the same principle continuing throughout each analysis. Ele
ments and even compounds may be divided into physical parts
when no particular principle is employed, but this is not analysis,
properly speaking; it is simply physical division or partition.
Logical analysis is a mental process. Soine principle of division
must be employed, and there will be as many analyses as there
are different principles of division employed.
(c) The same principle must be maintained throughout any
given analysis. To change the principle would lead to incon
gruous and bewildering results. Mankind may be divided ac
cording to race, nationality, religion, color, condition, etc., but no
two principles can be used in the same analysis without confu
sion. It would be illogical to say mankind is composed of
Americans, Jews, and white men, for the reason that the divis
ions are not accomplished according to one principle.
(d) A perfect knowledge of any given object of sense or
thought would demand that every possible logical principle be
used as a principle division, but our investigations usually stop
short of the possible limit of analysis. We continue the divisions
and subdivisions until the object we have in view is attained.
2. The Bible as a book furnishes a large field for the appli
cation of this process. By its nature it is peculiarly adapted to
2

13 BIBLE LECTURES.
the work of analysis. It is pre-eminently a composite book.
There are many authors, and many subjects. The differ
ent portions show much difference in style and literary character.
Although there is one great general purpose in the whole, yet the
subordinate purposes of the various books, and even of different
parts of the same book, in many cases show great variety. Hence
it is that Bible analysis is a very large subject. He who
thoroughly masters it must necessarily become a profound Bible
.-iCholar. We shall proceed by adopting a few of the many pos-
•sible principles of djvision until we have gone as far as our time
and space will permit.
3. "WiU" or "Testament" being taken as the principle of
andiysis, two grand divisions are obtained.
(a) A clear idea of the meaning of the word "Testament"
V. ot great importance. In many cases Will and Testament are
i!:>cj as synonyms. More critically, however, the "Testament"
is the formal expression of the "Will." The formal expression of
God's will, or the declaration of the plan or conditions on which
God proposes certain blessings, is called a "Testament.'' The
word rendered "Testament" is also rendered "Covenant," and
these are often used interchangeably without any real distinction
in meaning. (b) A consideration ofthe number, subjects, and relation,
of the various covenants contributes directly to an understanding
of this question. Alexander Campbell remarks that "man is a
¦covenant creature;" that "covenants have gone hand in hand
with man from from tlie beginning;" that "God's plan has been
to grant to man a charter from time to time, setting forth His
xeLation to his creature and the obligations due from man." The
number of the covenants is variously given: some say eight,
some nine, some more. This difference arises from the fact that
certain covenants are omitted by some on the ground that they
di ci mere repetitions, and ethers on the ground that they are
.'iierely elaborative of a more comprehensive covenant. The
.:o\'enants may be enumerated as follo\\s: —

OLD TESTAMENT ANALYSIS. 19
(i) Covenant with Adam, guaranteeing life and dominion:
Gen. 1:28, 29,
(2) Covenant with Noah, guaranteeing day and night, seed
time and harvest, without a universal deluge: Gen. 8:21-9:17.
(3) Three covenants with Abraham: One concerning a
fleshly posterity; one concerning a temporal or earthly inheritance;
one concerning a spiritual posterity and the blessing to all na
tions and families through his seed. The covenant of circumcision
was a seal or sign of the accomplishment of the other
Abrahamic covenants, and, consequently, we do not give it a sep
arate place. These are developed with more or less of repetition
in the following scriptures: Gen. 12:1-3, 15:5, 17:1-9, i8:i8, 22:15-
18, 26:2-4, 17:9-1^.
(4) Covenant with Isaac: A repetition of the covenants
with Abraham: Gen. 26:2-5.
(5) Covenant with Jacob: A repetition of the Abrahamic
covenants and also guaranteeing a special providence: Gen.
28:13-15. (6) The Sinaitic Covenant: The constitution of a temporal
kingdom on which the Jewish commonwealth was founded: Ex.
19, 20, 21, 22, 23. This government was both political and
ecclesiastical. Its laws were moral and ceremonial.
(7) Covenant guaranteeing the office of Priesthood to
Aaron and his sons: Ex. 40:13-15, and 28:1-4.
(8) Covenant guaranteeing the scepter and throne to David
and his seed forever: II. Sam. 7:12, 13.
The last two covenants are the outgrowth of the Sinaitic
covenant. (9) The new covenant which is developed in the Apostolic
records, guaranteeing the blessing to all nations which was prom
ised in one of the covenants with Abraham. This is prophesied of
in Jer. 31:34; and referred to in Heb. 8:8-13.
Treating the three covenants with Abraham as separate and
distinct from each other we would have eleven covenants in all.
Leaving out of the account the two repeated and the two
post-Sinaitic covenants on account of their subordinate character.

20 BIBLE LECTURES,
we have the covenant with Adam, the covenant with Noah, the
three covenants with Abraham, the Sinaitic covenant, and the
new covenant; in all seven. It will be seen that the others stand
related to these in such a way that they can scarcely be regarded
as separate covenants.
(c) Two of these covenants surpass the others in relative
dignity and importance, (i) The Sinaitic covenant: To this
the preceding covenants seem to lead. (2) The new covenant:
The Sinaitic finally gave place to this. Hence Christ becomes
the all in all. This covenant is the climax of God's grace and
wisdom. In this is realized all spiritual blessing. The promises
to Abraham are here fulfilled. The seed is Christ, the posterity
Christians. Davids son and David's throne are realized in Christ
the King. The Bible way of speaking of these is seen in Jer.
31:31: "Behold the days come, saith the Lord, that I will make
a new covenant with the house of Israel and with the house of
Judah." Heb. 8:13: "In that he saith a new covenant he hath
made the first old."
Finally there came to be an enlargement of the terms. The
old and new covenants came to mean the body of the sacred
writings wherein they were developed. The sacred writings of
the Jews were called the Old Covenant or Old Testament; those
of the Apostles and their inspired contemporaries, the New
Covenant or New Testament, hence the two great divisions of
the Bible — The Old and The New Testament.

OLD TESTAMENT ANALYSIS. 21

Lecture III. Divisions of the Old and New
Testaments.

By Analytic process the Old Testament may be divided: —
I. According to Literary Character.
This principle of division gives us five groups composed re
spectively of the following number of books: 5, 12, 5, 5, 12. -
I. The first group, known as the Pentateuch or the five
books of Moses, is largely historical. It is also called "The Law"
(Torah), or "The Law of Moses," owing to the fact that it con
tains the legislation that God gave to Israel through Moses as a
mediator. The books composing this group are Genesis, Exo
dus, Leviticus, Numbers, and Deuteronomy. The word Penta
teuch is from two Greek words "pente," five and "teuchos," book:
hence the name literally means five books.
2. The second group is also historical and for the sake of
memory it may be subdivided as follows:
Single three: Joshua, Judges, Ruth.
Double three: I. and II. Samuel, I. and II. Kings, I. and II.
Chronicles. Single three: Ezra, Nehemiah, Esther.
This makes in all seventeen books of history.
3. The next group is composed of the wisdom and devo
tional books. They are Job, Psalms, Proverbs, Ecclesiastes, and
Song of Solomon. Sometimes they are all grouped under the
general name, "wisdom books," and again they are designated
by the term "devotional books." Strictly speaking, however,
Psalms and the Song of Solomon constitute the devotional books,
because they are expressive of devotional sentiments; the Psalms,

22 BIBLE LECTURES.
of the gratitude and adoration of man toward God; the Song of
Solomon (according to the allegorical interpretation), of the ten
derness and love of God toward his elect nation. The other
books of this group may with more propriety be termed wisdom
books because they are books of philosophy or wisdom. They
deal with great truths and problems of life, and state rules and
maxims pertaining to life and conduct.
4. Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel con
stitute the next group. These are all prophetical books and
their authors are called Major prophets, not because their proph
ecies are more important than the writings of other prophets,
but simply because they wrote more extensively. Lamentations
was written by Jeremiah.
5. The last twelve books are also prophetical in character
and consist of the writings of the twelve minor prophets. They
are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habak
kuk, Zephaniah, Haggai, Zechariah, Malachi.
It will be seen that there are in all seventeen prophetical
books. Disregarding the subdivisions of the historical and prophet
ical books we have three groups, composed respectively of the
following number of books: 17, 5, I7-
Another convenient division separates the Old Testament
into history, law, and prophecy, but the writings considered as
integral books can not be so classified since these three forms of
literature appear sometimes in the same book and are more or
less interspersed throughout the Old Testament scriptures.
It is highly important that every Bible student should be able
to repeat the books of the Bible in order, and yet very few can
do it with any facility. This should be one of the first acquisi
tions with persons who profess to believe and study the Bible,
and it can be had at such a small sacrifice of time that failure at
this point is utterly without excuse. Sunday school teachers
should require every student to be able to repeat the books of
both Testaments from beginning to end without mistake or hesi
tation.

OLD TESTAMENT ANALYSIS, 23
II. According to Literary Form.
I. Prose writings composed of: (i) The Historical botiks,
written almost wholly in prose. (2) The Prophetic books,
written partly, perhaps I may say mainly, in prose.
2. Poetic writings composed of: (I) The wisdom books.
(2) The devotional books. (3) Portions of the prophetic
writings. (4) Short bits of poetiy found in other portions
of the scriptures.
III. According to the Scriptural Method.
Here each group is named after its chief or characteristic
feature. We have: —
I. A three-fold division as follows: (i) "The Law." Thisin-
cludes the five books of Moses and the following twelve historicai
books. God's law to Israel stands in the center. This became
the civil and religious constitution of the nation. All that pre
ceded led up to this, and all that followed was the outgrowth
directly or indirectly of this. (2) "The Prophets." This includes
the seventeen books of the major and minor prophets. Predic
tive prophecy is a characteristic feature of these books. (3) "The
Psalms." This division includes the wisdom and devotional
books and is consequently entirely poetic.
2. A two-fold division called "Moses and the Prophets.'*
Jesus used this division, and in its common acceptation it compre
hended the entire Old Testament scriptures.
In the foregoing divisions it is well to keep in mind certain
things: (i) That poetry is not confined to the poetic books,
but is more or less intermingled with the prose in all portiorjs of
the Old Testament, and especially in the prophetical writings.
(2) That prophecy is not strictly confined to the prophetical
books. It is also found in the historical books and in the Psalm;;.
(3) That it is possible to classify some books in different divis
ions. For instance Lamentations may be classed among the
prophetical books because written by Jeremiah, or among the
devotional books because of its character. Isaia'i may be classed
among the poetical books.

24 BIBLE LECTURES.
The meaning of the names of the different books is a matter
both of interest and importance.
(i) Genesis: The book of generations. The name was
first applied in the Septuagint, a Greek version of the Old Tes
tament made about 280 B. C. It is a Greek word meaning origin,
generation or creation. The book was probably called Genesis
because it contained the genealogy of the patriarchs from Adam
to the sons of Jacob. It is really a book of beginnings. We
have an account of the beginning of the creation, the beginning
of vegetable life, the beginning of animal life, the beginning of
humanity, the beginning of family life, the beginning of proba
tion, the beginning of sin, the beginning of fear, the beginning of
sacrifice, the beginning of punishment, the beginning of death, the
beginning of redemption, and the beginning of judgment.
(2) Exodus: From the Gieek "exodus," a going out. It
describes the going out, or the departure, of the Israelites from
the Egyptian bondage, under Moses as a leader.
(3) Leviticus: So called because it contained the laws and
regulations pertaining to Levites, who were the descendants of
Levi and constituted the priestly tribe among the Israelites.
(4) Numbers: Named from the numbering of the children
of Israel, of which it gives an account.
(5) Deuteronomy: From the Greek "deuteros," second,
and "nomos," law. It means a second law and was so called be
cause it contains a repetition of the law of Moses.
(6) Joshua: Called after Joshua the successor of Moses,
either because he was regarded as the author, or because it gives
an account of the wars of the Israelites in the subjugation of
Canaan in which Joshua was commander.
(7) Judges: So called because it gives a histoiy of Israel
during the time it was ruled by Judges.
(8) Ruth: Called after Ruth, a Moabitish woman, who be
came the wife of Boaz. She was an ancestress of David and
Christ. The book is largely occupied with her histoiy.
(9 and 10) I. and II. Samuel: In the original manuscript

OLD TESTAMENT ANALYSIS. 25
these books are not separated. They constitute one book, called
Samuel because it treats of the birth and life of Samuel.
(ii and 13) I. and II Kings: Originally one book. It re
ceived its name from the fact that it deals with the histoiy of
Israel under the Kings. The books of Samuel and Kings have
the appearance of being but one book. I. and II. Kings have
sometimes been called the third and fourth books of Kings.
(13 and 14) I. and II. Chronicles: So called because they
are the chronicles or histories made as a sort of supplement to
the book of Kings.
(15) Ezra; Named from Ezra its author. It is really a
continuation of Chronicles, and Ezra is probably the author of
both. There may be portions of these books written by some
other hand.
(16) Nehemiah: Called from Nehemiah who wrote the
greater part of the book. It is the latest of all the historical
books of the Old Testament.
(17) Esther: Called from Esther, a Jewish woman who
became the wife of Ahasuerus, King of Persia. The book is, in
a measure, occupied with her histoiy.
(18) Job: Called from Job, the hero of the stor}'. It is a
poem, based no doubt on real histoiy. It partakes of the nature
of an epic.
(19) Psalms: So called because the book consists of
Psalms or songs. It is the hymn-book of the Jewish church.
When arranged for the services of the church it is sometimes
called the Psalter.
(20) Proverbs: So called because the book consists, in
large measure, of short pithy sayings or proverbs, — truths uttered
in a short, striking form. Solomon is probably the author of
the greater portion of the book.
(21) Ecclesiastes: Called from the name by which the
author calls himself. It is generally conceded to mean one who
speaks in a public assembly.
(22) Song of Solomon: Its authorship is ascribed to
Solomon, hence the name. It is also called Canticles.

26 BIBLE LECTURES.
(23-39) The seventeen prophetic books are all named, with
a single exception, for the prophets whose utterances they
record. Lamentations receives its name from its character. It
is a book of lamentations. Jeremiah pours out his sorrows and
lamentations over the sins and sad fate of his nation.
Applying the same process to the New Testament we
divide it: —
I. According to Literary Character.
There are four divisions resulting from this analysis consist
ing respectively of the following number of books: 4, i, 21, i.
The first two divisions are historic, the third is epistolary, and the
fourth is prophetic.
I. The histoiy consists of: (i) The four biographies of
Christ designated by the names, Matthew, Mark, Luke, and John.
(2) The account of the labors of the Apostles, as they went
forth under the commission of Christ for the establishment of
the Kingdom of God or Church of Christ, or in other words, for
the conquest of the world. This is given in a single book known
as Acts of Apostles.
2. The Epistles, twenty-one in number, are divided up
among the following authors: (i) Letters of Paul, consisting of
Romans, I. and II. Corinthians, Galatians, Ephesians, Philippians,
Colossians, I. and II. Thessalonians, I. and II. Timothy, Titus,
Philemon, Hebrews. (2) Letter of James. (3) Letters of
Peter known as I. and II. Peter. (4) Letters of John called I.
II. III. John. (5) Letter of Jude.
3. Prophecy is more or less scattered throughout the New
Testament, but the closing book called Revelation or the Apoc
alypse is, in large measure, a book of prophecy.
In a broad and general way the New Testament may be
divided, like the Old Testament, into history, law, and prophecy.
Summing up we have:
(i) Total number of books in the New Testament  27
(2) Total number of books in the Old Testament  39
(3) Total number of books in the Bible  66

OLD TES TA MENT ANAL YSIS, 27
II. According to Purpose.
I. The first four boolfs of the New Testament serve the
great purpose of producing faith in Christ. In this general de
sign they all agree. In their nature they are all calculated to
produce this result. John says, "many other signs truly did Jesus
in the presence of his disciples that -are not written in this book,
but these are written that ye might believe that Jesus is the
Christ the son of God, and that believing ye might have life
through His name." Since they are all very similar in character,
it follows that the general purpose of all is to cause men to be
lieve that Jesus Christ is the son of God.
2. The Acts of the Apostles serves to show how the Apos
tles worked under the great commission in the establishment of
the church. It is the one book that deals with the history of the
founding of the church. It is an account of the labors of the
Apostles of Jesus Christ as they went out under His commission to
preach the Gospel. All who are engaged in the attempt to spread
the Kingdom of God in the world should study this book. It is in
reality the first book in the New Testament. The law of Moses
was in force till the death of Christ, and consequently all that
transpired up to that time is properly included under the old dis
pensation. The book of Acts records the first history that was
made under the new dispensation, and therefore, in a certain sense,
it may be regarded as the first New Testament book. In this view
of the case Matthew, Mark, Luke, and John are transition or
preparatory books. They record the history of the closing days
of the old dispensation and also lay down the principles of the
new and give a history of the preparatory work.
In this book we learn what the Apostles preached, and the
steps they required persons to take in becoming Christians.
3. The next great purpose discoverable in the New Testa
ment writings is that of developing Christian life and character,
both individual and collective. The Epistolary writings have
this general end in view. They are divided into: (i) Letters
to individual churches containing instructions, warnings, admoni
tions, and exhortations. The general object is the perfecting of

28 BIBLE LECTURES.
the saints. These letters are Romans, I. and II. Corinthians,
Ephesians, Philippians, Colossians, I. and II. Thessalonians.
Each letter deals to some extent with matters pertaining to the
local church to which it was addressed, but yet it is of general
interest and is always applicable under conditions and circum
stances similar to those that called it forth. (2) Letters of
more general character. These are Galatians, Hebrews, James,
I. and II. Peter, I. John, Jude. They are encyclical, designed
for the church universal, or for the churches of a particular dis
trict. 4. The great purpose of the closing book is to disclose the
fates and fortunes of the church and the final destiny of saints
and sinners. As Moses from the summit of Nebo, beyond Jor
dan, was permitted to behold the promised land, so we, before
we pass down to the Jordan of death are permitted to see the
spiritual Canaan.

OLD TESTAMENT ANALYSIS. 29'

Lecture IV- The Early Periods of Old Testa
ment Literature.

Introduction: The writings of the Old Testament may very
properly be grouped into five distinct and clearly marked periods..
Each group has certain peculiarities and characteristics by
which it is distinguished. The consecutive groups, however, are
not separated by any very considerable intervals of time. Chron
ologically they shade into each other very closely.
The first period is known as:
THE ORAL PERIOD.
I. The leading facts relating to the history of the period.
I. The time covered was from the eariiest ages, or the begin
ning of humanity, down to the exodus of Israel, usually said to
be 2,500 years but probably much longer.
2. This period covers the time during which the divine
revelation and the important historical events were transmitted
mainly by tradition. Perhaps a few dei;ached documents existed.
Traces of such are found in the earlier scriptures.
3. During this time the Patriarchal form of government.
prevailed. The head of the family embodied in himself the
three great offices of Prophet (teacher). Priest (religious function
ary), and King (ruler).
II. The grounds for confidence in the authenticity of the
history of the period.
I. Tradition is a much more rehable form of history than
many suppose. Experience has shown that facts, although
somewhat corrupted and distorted, may in their essential features
be long preserved in the form of traditions, and the element of
corruption is generally quite easily eliminated.

30 BIBLE LECTURES,
2. During this period conditions were very favorable for
the traditional form of history. ( I ) Adam was 687 years old
when Methuselah was born, and consequently lived contempo
rary with him for 243 years. (2) Methuselah was 369 years old
when Noah was born, and consequently he and Noah lived con
temporary for 600 years. Methuselah lived contemporary with
Shem for 99 years. ( 3 ) Shem was 454 years old when Abraham
was born, and consequently he lived contemporary with him
for 146 years and with Isaac for 46 years. (4) Isaac was
59 years old when Jacob was born, and consequently he
lived contemporary with him for 121 years and could have known
all of his children.
Thus it will be seen that a chain of four persons covers a
period of over two thousand years, — Adam, Methuselah, Shem
and Isaac. Joseph and one of his sons added to this list would
transmit the history to Moses.
This argument is based on the commonly accepted Chron
ology. In a general way we may conclude, without relying solely
on dates, that the longevity of the patriarchs was veiy favorable
to the traditional form of history.
THE MOSAIC PERIOD.
1. Important facts relating to the literature of the period.
I. This period was quite brief, covering not more than lOO
years, from about 1500 to 1400 B. C.
2. The materials of the writings were probably derived from
three sources: (i) tradition; (2) ancient documents consisting
probably of notes and memoranda, and possibly somewhat con
nected and consecutive annals preserved in some family line; (3)
direct divine revelation supplementary to these two forms of
histoiy. II. Authors of the period.
I. Moses, to whom the authorship of the Pentateuch is
ascribed, was one of the most important of Bible characters.
His genealogical line stands as follows: Abraham, Isaac, Jacob,

OLD TESTAMENT ANALYSIS, ^ 31
Levi, Kohath, Amram, Moses. His mother's name was Jochebed.
He had a brother Aaron, and a sister Miriam.
His life readily divides itself into three parts.
(a) Moses as an Egyptian: For forty years he was essen
tially an Egyptian, having been reared by the King's daughter.
He was learned in all the wisdom of the Egyptians, and mighty
in word and deed.
(b) Moses as an Arabian: At the age of forty, being com
pelled to flee from Egypt, he took refuge in the land of Midian.
He was received into the family of Jethro and married his
daughter Zipporah. For forty years he was a servant acting in
the capacity of a shepherd. This life was well suited as a prepa
ration for the work that was to follow.
(c) Moses as an Israelite: At the end of the forty years
spent in the wilderness, he was miraculously arrested by the voice
of God and sent in company with his brother Aaron to Egypt to
lead his people out of bondage. He performed many wonders,
finally succeeding in delivering his people. He gave them God's
law from Sinai and transformed them, during a period of forty
years spent in the wilderness march, from Egyptian serfs into a
mighty nation. He was a man of wonderful gifts and acquire
ments, being (i) a prophet, (2) a poet, (3) a general, (4) a
statesman, and (5) a patriot. Patriotism has ever been char
acteristic of great souls. In all these directions he was mighty,
easily ranking among the greatest historic characters of the race.
2. Joshua, to whom the authorship of the book of Joshua is
ascribed, both by Jewish writers and the Christian fathers, was
the successor of Moses. He was born in Egypt forty years be
fore the exodus, and hence he was eighty years old when he suc
ceeded Moses. He is first mentioned in the battle with Amalek
at Rephidim. He was one of the twelve spies sent by Moses to
spy out Canaan. He and Caleb, alone of the twelve, brought
back a favorable report, but their counsel did not prevail. Many
years afterward, under him as leader, Israel subdued Canaan.
III. Books of the Period.
I. Genesis, or the book of beginnings.

32 BIBLE LECTURES.
(a) The character of the book. It is one of the oldest
trustworthy books in the world, containing all we know of the
race for more than 2,000 years. It is far superior to the sacred
books of all other nations. The "Vedas" of the Hindoos isa
collection of hymns more or less sublime mingled with legendary
tales. The "Zendavesta" is a kind of philosophic speculation on
the origin of things; these were the sacred writings of the Persian
fire worshipers. The Chinese "Yih-King" is an unintelligible
jumble which can be twisted by its expounders to mean anything.
The book of Genesis, however, is a veritable history of a religious
kind; a carefully arranged narrative with entire unity of purpose
and plan. (b) The design of the book, (i) To set forth God's rela
tions to Israel. (2) To give a history of the chosen seed, who
were to be the heirs of the promise. (3) To show how the
Theocratic institution of the Israelites was rendered possible and
necessary. (c) The manner in which it was produced, (i) It is not
necessary to the integrity of the book to claim that Moses had
access to no sources of information from which to draw some of
his material. The earlier chapters of Genesis give evidences of
being made up of selections from ancient documents which were
probably written by different authors at different periods. Two
documents seem to be prominent, which have been called the
Elohistic and Jehovistic. Moses may have acted in part as a
compiler under the Divine guidance. He need not slavishly fol
low these ancient documents to which he had access. He could
adorn, expand, curtail, complete, and virtually make the produc
tion his own, being guarded from error and mistake by inspiration.
(2) Direct revelation no doubt supplemented these documents.
(3) It is probable also that Moses' work may have been revised
by a later author, probably Ezra, and here and there a comment
added. The material used by Moses may have been in part the
property of the Hebrew people, and in part the property of the

OLD TESTAMENT ANALYSIS, 33
human race in common obtained from Egyptian and Arabian
sources. There seems to be greater unity of style after the history of
Joseph is reached.
(d) The divisions of the book, (i) The first eleven chap
ters are a history af the world. (2) The remainder of the book
is a history of the fathers of the Jewish nation.
2. Exodus, or the book of "the going out."
(a) Character: It has every mark of authentic history. It
gives evidence of having been written by one who was an eye
witness of the scenes and events described, while Genesis deals
with events that transpired prior to the time of the writer.
(b) The divisions of the book, (i) The historical por
tion consists of the first eighteen chapters, in which we have an
account of the preparation for the deliverance of Israel from
Egypt and the accomplishment of that deliverance. (2) The
legislative portion gives an account of the establishment of the
Theocracy by the promulgation of the law from Sinai. This law
seems to have been a constitution or charter granted by God to
the nation. (c) The design of the book, (i) To preserve the memo
rial of the great facts of the national history of Israel. This is
done by setting forth three stages of national history, viz., the
nation enslaved; the nation redeemed; the nation set apart,.
through the blending of its religious and poHtical life, and conse
crated to the service of God. (2) This book has also a moral
purpose. Paul says, "All these things happened to them for
ensamples." Its typical bearing is of great importance. (3) The
larger design seems to be to show the relations of Israel to
Jehovah as embraced both in his direct and indirect pur
poses, or rather, in his immediate and remote plans.
(d) How connected with Genesis, (i) In historic matter:
A long period intervened from Jacob's death to Moses' birth.
There are two main opinions as to the time, viz., 215 years and 430
years. The latter is probably nearer the truth. (2) In the nature of
the subject matter: Genesis in its beginning shows how God,formed

34 BIBLE LECTURES.
the world. Exodus, in its beginning, tells how God formed
Israel for himself. In one we have the creation of the world in
history; in the other the redemption of the world in type.
(e) Its credibility: (i) Its historic facts have been
vigorously assailed, but all recent investigation has tended to
strengthen the claim of veracity. (2) Many allusions in ancient
profane histoiy point to a connection between Egypt and the
Israelites. Manetho speaks of a foreign dynasty. This agrees
with Moses' account which mentions "a king who knew not
Joseph." He also speaks of an Eastern people occupying the
lower Eastern Egypt, and says they became numerous.
3. Leviticus, or the book of the Levites.
(a) The manner of its composition: (i) It exhibits the
historical progress of the legislation supplementary to that re
corded in Exodus and intimately connected with it. (2) There
is no pretension to systematic arrangement. It was not all
written at one time, as appears from the repetitions that occur.
(3) The fragmentary nature of the book, taken in connection
with the harmony shown in its spirit and details, tends to confirm
the unity of its authorship and also the inspiration of the law
giver. (b) The divisions of the book, (i) Concerning sacrifices:
quality, — bloody and unbloody; aim, — sin offerings, thank offer
ings; time, place, and manner. (2) Consecration of priests:
how Aaron and his sons were set apart. (3) The institution
of grand national festivals, — Passover, Pentecost, Tabernacles.
(4) A variety of other ecclesiastical matter.
The lesson that God will bless those who keep his law and
curse those who despise him and transgress his law, is clearly
taught. (c) The design of the book. In Exodus there are two
great themes: Israel brought out of bondage, and God descending
to meet his people. Leviticus aimed to teach the chosen people
how they may draw near to God with acceptance. It had also a
prophetic purpose. The law of Moses had an ideal tendency; it
looked to the future as well as to the present. All of its sacri-

OLD TESTAMENT ANALYSIS. 35
fices were typical, and consequently the book that records them
is truly prophetic.
We study mythology in order to understand many allusions in
classic literature, yet how little time is spent in studying the
modes of Jewish worship, which is so necessary in order to an
understanding of much of the Bible literature, both in the Old
and New Testaments. The importance of this study is very
great if we would clearly understand the Bible writers.
(d) Its relations: It is a continuation of Exodus. In
Exodus the sanctuary is described; in Leviticus the worship
belonging to this comes out.
(e) Its credibility. The evidences on which it rests are as
follows: (l) There is constant reference to the tabernacle and to
no other place of worship. (2) Everything has reference to camp
life, and that camp was commanded by Moses. A later writer
could not have transplanted himself thus. (3) The laws fit the
Mosaic period and would need modification to suit a later time,
therefore they could not be the product of the usages of the
people. (4) There is much to strongly remind one of Egypt.
The law-giver must have been familiar with Egyptian customs.
4. Numbers, or the book of numbering.
(a) The contents of the book, (i) The preparation for
the departure from Sinai, — the numbering and arrangement of the
army, service of the priestly tribe, etc. (2) The march upon
Canaan; sending out of the spies and their report. (3) History
of rebellious murmurings, — discontent with food, defection of
Miriam and Aaron, condemnation of the people to death. (4)
History of the thirty-seven years' wanderings, together with
notices of additional laws given. (5) Events of the fortieth year,
after the people arrive the second time at Kadesh — death of Miriam,
water procured from the rock. Death of Aaron at Mount Hor.
(6) Struggles of the Israelites with the kings of the Amorites and
of Bashan, — their successes; alarm of the king of Moab; Balaam
sent to curse the Israelites. (7) Recapitulation of the various
encampments; command to destroy the Canaanites; arrange
ments for dividing the promised land; appointing the cities of

36 BIBLE LECTURES.
the Levites and the cities of refuge; directions respecting heir
esses. (b) Its relations: (i) The object of the encampment at
Sinai had been accomplished, — the law had been given; a sanctu
ary had been erected; the service had been established; Jehovah
now dwelt with the people. (2) The object for which they
started out must now be pursued. The book of Numbers treats
of the journey. It is the logical sequence of the other books.
(c) Its credibility: (i) The attempt to show it to be a
late compilation from different documents, some early and some
late, is a signal failure. It may have been subjected to one or
more revisions, but it is essentially the product of Moses. (2)
References to Egypt show a knowledge of the land, customs, etc.
(3) The lists of stations on the journey could not have been
imagined. (4) The nations mentioned in Balaam's prophecy
are such as existed in Moses' time. (5) There are many ves
tiges of antiquity.
(d) The purpose accomplished by this sojourn in the
wilderness: Some say it is unreasonable to regard this thirty-
seven years of wilderness life as a punishment. Others say that
Moses would not so readily have given up the enterprise and
have turned back when the spies reported adversely. Moses was,
however, an eminently practical man. A new generation must
be raised up. Independence had been eaten out of the nation
by generations of servitude. The wilderness experience was the
school needed, and it accomplished its purpose.
5. Deuteronomy, or the second law.
J^) Contents: The book is occupied with the history of
five weeks just prior to the death of Moses. In respect to the
time covered it stands in marked contrast with Numbers. It
consists of three speeches of Moses, and an added portion giv
ing the song and blessing of Moses and the story of his death,
the latter being doubtless added by Joshua.
The subject matter consists of: ( i ) An address, chaps.
1-4, which is hortatory; (2) An address, chaps. 5-26, which is an
exposition of the law; (3) An address, chaps. 27-30, which sets

OLD TESTAMENT ANALYSIS. 37
before the people the blessings and cursings following obedience
and disobedience; (4) A song of Moses, chaps. 31-34.
(b) Purpose of the book: (i) Moses was about to de
part this life, after a long and most important service to the na
tion. This was a most natural and most sublime way to close
his work. (2) A new generation had arisen. It was well to re
fresh their minds concerning the history and laws of the nation.
(3 ) Canaan was about to be occupied. It was important to
have God's dealings fresh in mind.
(c) The relations of the book: In it we have the essence
of Exodus, Leviticus and Numbers. It is a kind of summary. Its
allusions substantiate the veracity of the other books. There
are also some important additions to the subject matter.
(d) Its veracity: (i) It bears witness to its own author
ship. (2) It is cited in the New Testament (Matt. 19:7, 8; Mark
10:3-5, Acts 3:22 and 7:37, Rom. 10:5) as the work of Moses.
(3) Deuteronomy was used more by some of the prophets than
any other book. Jeremiah, Isaiah, Micah, Hosea and Amos refer
to it. (e) Style of the book: (i) There is great freedom and
power in the flow of the narrative. (2) The style is suited to
oral delivery, being hortatory in character. (3) It is more
rhetorical in language than the other books, and is calculated to
strongly impress the prophets, who were warm exhorters.
In addition to these five books the authorship of the 90th
Psalm is ascribed by many to Moses. Also, some have thought
that Moses may have been the author of the book of Job, but the
argument is not conclusive.
6. The book of Joshu.\.
(a) Author: That Joshua wrote this book can not reason
ably be doubted for the following reasons: (i) It is distinctly
stated in chap. 24:26 that Joshua wrote certain words in "the
book of the law of God." (2) Joshua's communions with God
are given in several places which he alone could have known.
(3) Joshua was best qualified for such a work, — he had all the
facts in his possession. (4) As the successor of Moses he

38 BIBLE LECTURES.
would naturally be led to follow his example in recording God's
dealings with Israel.
(b) Character: It is not a part of the Pentateuch, but a
distinct whole consisting of three parts: (i) The conquest of
Canaan; (2) The partition of Canaan; (3) Joshua's farewell.
The first twelve chapters are a narrative of conquest. Chap
ters 13-22 give an account of the dividing of the land among the
tribes, the establishing of the cities of refuge, and the ap
pointing of the cities of the Levites. Chapters 23 and 24 record
Joshua's farewell address. The last few verses of chapter 24 is
an appended obituary notice of Joshua, an account of the
burial of Joseph's bones and a notice of Eleazar's death.
(c) Style: The descriptions are minute and vivid, and the
narrative is smooth and uninterrupted. The style indicates that
the book was written by an eye-witness of the events recorded.
7. The book of Job.
(a) The author is unknown. Some infer from the intro
duction that he lived many years after Job's death. There are
some indications that the book was written before the law was
promulgated from Sinai.
(b) Character of the book. This subject is sufficient for a
lecture in itself. I can only mention here the three principal
theories. ( i ) By some it is regarded as a veritable history.
The objection to this is that it is too mechanical in its make-up.
It seems to be a product of art rather than a record of facts.
(2) Others regard it as a pure fiction, — a sort of dramatic writing
in some respects resembling an epic poern. (3) A third class
regard it as a dramatic poem based on facts. The facts recorded
seem to have an air of truth closely resembling history, while the
relation in time into which the facts are brought and the general
plan of the book, strongly savor of fiction. To my mind, the lat
ter view seems most likely to be the true one.
It is highly poetic in form, and it has furnished the model
for much of our dramatic composition.

OLD TESTAMENT ANALYSIS. 39

Lecture V. The Davidic Period, or the Golden
Age.

I. Important general facts relating to the literature of
the period. I. Time covered: iioo to 950 B. C.
2. Character of the literature.
(a) Politically it was the golden age of the nation. The
promise that God made to Abraham centuries before concern
ing land was realized under David and Solomon. The nation
controlled the country from the Euphrates on the north to the
river of Egypt or Nile on the south, in area about 60,000 square
miles. (b) It was also the golden age of Hebrew literature.
The writings of this period sustain a relation to the national
literature similar to that which the writings of the Elizabethan
age sustain to the literature of the English nation. They are
peculiarly rich in both the historical and poetical forms of com
position. 3. The necessary background for this literature.
(a) National literature has its infancy, its period of greatest
development, and its decay. At least this rule seems to hold
good in the histoiy of all the nations of the past that have pro
duced a literature. In other words every national literature has
had its golden age. It was so in Greece and Rome and the rule
has held good among modern nations. This golden age has had
roots running back sometimes for centuries. Out of small be
ginnings great things have come by a gradual process of growth
or development. The golden age of English literature, — that
splendid outburst of the i6th century to which Lily, Bacon,

40 BIBLE LECTURES.
Hooker, Spenser, Shakespeare, Ben Johnson, and a host of
others contributed, has roots running back more than eight hun
dred years, to Caedmon in poetry and to Baeda in prose. Thence
onward through Aelfred, Aelfric, Gower, Mandeville, Wyclif and
Chaucer the stream of literature (to change the figure) flows with
constantly increasing volume until the majestic current of the
Elizabethan age is reached.
(b) The question arises (and it is a highly important and
interesting one), where are the roots of the golden age of He
brew literature ? There can be but one answer. The Pentateuch
is the natural and necessaiy background. Without this, the litera
ture of the Davidic age is a great tree without roots, a mighty
streani without source or tributaries. Here, to my mind, is an
unanswerable argument in favor of the early date of the Penta
teuch. II. The books of the Period.
I. Judges: Israel, for a certain period, was ruled by judges,
who were men raised up to meet the demands of the time, and
doubtless they were chosen largely on account of their personal
character and influence. Each ruled over a limited portion of
the people and it is probable that more than one exercised
authority at the same time, each however in his own dis
trict. They were called forth by invasions from without, or up
risings of the conquered native peoples. This book is primarily
a history of these judges, and is consequently, in a secondary way,
the histoiy of the nation during this period.
(a) The author is unknown. By Ewald the book is regarded
as a part of a larger history extending down to more than a cen-
tuiy beyond Solomon. If this view be correct it was probably
written by some of the Prophets. There are some indications,
however, that point to a much earlier date. The language in
chapter I:2i would indicate that it was written before Jerusalem
was captured by the Israelites.
(b) There are two main divisions of the book, (i) Chap
ters i-i6 are devoted to the wars of deliverance. Thirteen

OLD TESTAMENT ANALYSIS. 41
judges are mentioned, the account concerning six of them being
quite full. The other seven are merely alluded to. (2) Chap
ters 17-21 have no formal connection with the preceding portion.
This part seems to be a kind of appendix.
(c) The manner of its composition seems to be peculiar.
It is, in part at least, a compilation, as is shown by the fact that
it contains the Song of Debora, Jonathan's parable, Sampson's
riddle, and other quotations.
(d) It is closely related to the book of Joshua since it sup
plements the histoiy in many ways. It begins with a reference
to Joshua's death.
(e) The period covered by the history is variously esti
mated, ranging from 299 to 410 years. The dates given in the
book, if reckoned consecutively, amount to 410 years, but some
of the historic periods may have been contemporaiy and hence
they should not be added together.
2. RuTH: This is a kind of sequel to the book of Judges,
and an introduction to the book of Samuel.
(a) Its author is unknown. Kitto says the current of
authority is in favor of Samuel. Chap. 4:7 would indicate that
it was written at a time somewhat removed from the events it
records. The concluding verse refers to David and hence must
have been written after David's birth, and probably, after his
anointing as king.
(b) It is the history of Ruth, a poor Moabitish woman who
married Boaz, the great-grandfather of David. The lessons of
the book are very valuable. The attachment between Ruth and
Naomi, her mother-in-law, is very touching and beautiful.
(c) A very important fact is suggested by this history.
Ruth, the Moabitish woman, finds a place in the genealogy of
, Christ. May this not be an intimation of the final acceptance of
the Gentile nations into the church of Christ? Whether the
book has such intention or not the suggestion is very inspiring,
and in beautiful accord with the great purpose unfolded in the
Bible. 3. The Books of Samuel. These were originally one book.

42 BIBLE LECTURES.
The division was first made in the Septuagint, a Greek trans
lation of the Jewish Scriptures made about 280 B. C.
(a) The authorship is unknown. The claim made by the
Jews at a late date, A. D. 1508, that Samuel wrote the book is
clearly untenable, since his death is recorded in Chap. 25 of the
first book. This is not an obituary notice appended by some
subsequent writer, but evidently a fact embodied in the history
by the writer of the book.
(b) The date of the book is quite uncertain. References
to Moses are fewer than in any other historical book of the Old
Testament. This would indicate that it was written at a time
when the laws of the Pentateuch were not very fully understood,
and hence probably before the reformation of Josiah, B. C. 622.
After that time Moses came into great prominence and his name
appears frequently in the later writings. Moreover, it was proba
bly written subsequent to the dividing of the Kingdom. The
date therefore would seem to lie between 975 and 622 B. C.
The very pure Hebrew found in the book is a fact that points to
an early date. It is regarded as one of the best specimens of
Hebrew prose to be found in the Bible.
(c) In character it seems to be a compilation. The book
of Joshua is quoted, and besides, compositions of a poetic kind
from the pen of David are introduced. The Song of Hannah is
also incorporated.(d) The book treats in the earlier part of the birth and life
of Samuel. This is followed by the history of Saul and David.
4. The Psalms: This book is a compilation of songs writ
ten by several different authors. The book as a whole does not,
therefore, belong to the Davidic age, but, inasmuch as a con
siderable number of the earlier Psalms were composed by David,
the book may properly be placed in the Davidic period. The
name "Psalms," or rather the Greek name "Psalmoi," was given
to the book in tlie Septuagint. It was the liturgical hymn-book
of the Jewish church used regularly in the temple \^orship.
(a) Authors, (i) David was the largest contributor to
this bookf having written probably fully one-half of the entire

OLD TESTAMENT ANALYSIS. 43
collection of songs. He is called "the sweet psalmist of Israel.'
He was the son of Jesse, perhaps the youngest child. His early
life was spent as a shepherd. He first comes into prominent
notice in his duel with Goliath. He was introduced into the royal
court by Saul, but jealousy soon led the King to persecute him.
He was anointed as King by Samuel, and after the death of Saul
he succeeded to the throne. His reign was long and prosperous.
He took great delight in poetiy, and deservedly ranks as one of
the greatest poets the world has ever produced. He may justly
be called "the father of Hebrew melody and music." "His com
positions are generally distinguished by sweetness, softness and
grace; but sometimes, as in Ps. i8, they exhibit in a marked de
gree the element of sublimity. His prevailing strain was plaint
ive, owing to his multiplied and sore trials both before and after
his occupation of the throne." — Kitto.
(2) The authorship of twelve Psalms is ascribed to Asaph,
who was one of David's chief musicians. Psalms 50> 73 and 78
show him to have been a great master of didactic poetry. (3)
A family of choristers called the sons of Korah is credited with
the authorship of eleven Psalms. (4) Another chief singer
called Heman probably wrote Psalm 88. (5) Solomon is
credited with Psalms 72 and 127. (6) Moses probably wrote
the' ninetieth Psalm. (7) Ethan, another chief musician, is the
reputed author of Psalm 89, but this is considered doubtful.
(8) Hezekiah, Josiah, Zerubbabel, and others of David's pos
terity, probably wrote some of the later Psalms that bear David's
superscription. (b) Divisions: The book is divided into five parts both in
the Hebrew and in the Septuagint version.
3ook I. — Psalms 1-41, is wholly Davidic.
Book II. — Psalms 42-72, is partly Davidic. The sons of
Korah contributed a large part.
Book III. — Psalms 73-89, was composed chiefly by Asaph.
Book: IV. — Psalms 90-106. The psalms of this division are
chiefly anonymous. Probably they were composed mainly for
the services in the second temple.

44 BIBLE LECTURES.
Book v.— Psalms 107-150. These like the psalms of the
preceding book are mainly anonymous, and were probably com
posed for the same purpose.
(c) Classification according to sentiment is difficult, since
the contents of many are diversified and somewhat uncertain in
meaning. The following divisions have been suggested by Tho-
luck: (i) Songs of praise, (2) Songs of thanksgiving, (3)
Songs of complaint, (4) Songs of instruction. Dewitte gives:
(i) Hymns, (2) National Psalms, (3) Psalms of Zion
and the Temple, (4) Psalms respecting the King, (5)
Psalms of complaint, (6) Religious Psalms.
(d) The chief moral and religious duties taught: (i)
Communion with God. (2) Faith in God. (3) Praises to
God for his power, goodness, love, holiness, etc. (4) Outward
rites, such as sacrifice, etc. (5) Duty of instructing others in
the ways of righteousness. (6) Deep conviction of sin. (7)
Belief in a just recompense.
(e) Prophetical element: Five of the psalms are general
ly regarded as Messianic, viz., 2, 24, 45, 72, and no.
5. Proverbs. This book consists of short, pithy sayings,
embodying rules and maxims of life. It is a great storehouse
of practical wisdom.
(a) Solomon, the youngest son of David and successor to
his throne, was without doubt the author of this book.
(b) Characteristics of the style: (i) Brevity. (2) An
tithesis. (3) Sententiousness. (4) Obscurity (in some places),
growing out of the brevity and sententiousness. (5) Usually
great beauty. (6) Figurative dress. (7) Epigrammatic quality.
(c) Divisions, (i) Chapters 1-8; A didactic poem in
praise of wisdom. (2) Chapters 10-24; Containing lessons of
prudence and precepts of righteousness. (3) Chapters 25-29;
Containing general and diversified maxims and reflections. Fol
lowing these there are too appendices, — one in Chap. 30 called
"the words of Agur," and another in Chap. 31, a part of which is
called "the words of King Lemuel," the remaining part being
an acrostic in praise of a virtuous woman,

OLD TESTAMENT ANALYSIS. 45
6. The Song OF Solomon. It is a dramatic love poem of great
beauty. Some contend that it is made up of a number of idyls
but such a division seems somewhat mechanical and forced.
(a) Solomon was doubtless the author. In fact this has
scarcely been called in question until in quite recent years.
(b) There are three interpretations. (i) The literal.
This regards the poem as a description of a nuptial scene in
which Solomon is the groom and Pharaoh's daughter the bride.
According to another view the bride is a Shulamite shepherdess,
who, in spite of the fascinations of Solomon's splendid gourt,
pines for her shepherd lover from whom she has been separated.
(2) The allegorical. In this view, one party spoken of repre
sents God, and the bride referred to represents the Jewish nation
primarily, but in a secondary and prophetic sense she represents
the Church of Christ. (3) The mystical, an offshoot or
modification of the allegorical. It is of no special importance.
7. Ecclesiastes. It is by no means certain that this book
should be assigned to the Davidic age. It may have been writ
ten much later. It abounds in Aramaic forms, which would
seem to indicate that the book was written after the ancient
Hebrew had begun to be corrupted. This, however, is not con
clusive as will presently appear. .
(a) Solomon was long regarded as the author but this has
more recently been questioned. The Aramaic forms, some think,
point to a later author. It is urged, however, that Solomon
may have picked up these words from his foreign wives or from
visitors at his court.
(b) The book in its leading thought treats of the vanity of
all earthly things as contrasted with the heavenly realities.
(c) The purpose is very forcibly set forth by Kitto: "What
is incumbent upon man since everything else is nought? What
real good remains for us after the appearance in every seeming
good has been destroyed? The answer is, man shall not gain by
cunning and grasping; shall not consume himself in vain medita
tions, nor in hurried activity; he shall not murmur about the loss
of that which is nought; he shall not by means of self-made

46 BIBLE LECTURES.
righteousness constrain God to grant him salvation; but he shall
instead fear God and be mindful of his Creator; he shall do good
as much as he is able."

Lecture VI. The Prophetic Period.

Introduction: I. There has always been a peculiar fasci
nation about the prophetic literature of the O. T. This is
accounted for in several ways. (l) The -predictive feature is
very interesting, embodying, as it does very forcibly, the fact of
inspiration. (2) The events foretold are many of them of thrilling
interest and far-reaching importance. (3) The language is often
very beautiful, abounding "in striking similes and bold metaphors,
and the diction is frequently most sublime. (4) The prophets
themselves are striking and interesting characters, looming
above the common level, both in moral grandeur and intellectual
elevation, like lofty mountain peaks above the plain. They
appear as mighty reformers raised up by God for special exi
gencies. 2. It must not be supposed, however, that the predicting of
future events exhausts the prophetic function or the prophetic
writings. Exhortation, warning, threatening, promises, prayers,
songs of victory, in short, persuasions in almost every form
abound. I. Important general facts relating to the period.
I. The time covered by the prophetic writings was about
300 years, from 850 to 550 B. C. By this it is not meant that all
prophecies fall within^ this period. On the contrary the pro
phetic element enters more or less into nearly all of the- O. T.
literature. It means that the wonderful galaxy of reformers
known as prophets wrote within the period named, with few
exceptions.

OLD TESTAMENT ANALYSIS. 47
2. The conditions that gave birth to the prophetic writings
were peculiar, (i) There was a widespread apostasy in the
nation. (2) The two kingdoms, Israel and Judah, were declin
ing in power. (3) The hope of the empire was weakening. (4)
Through foreign aUiances, idolatry was creeping in.
3. This prepares us to understand the purpose of the pro
phetic writings.
(a) To the Jews: (i) To give instruction. This is always
characteristic of the divine dealing. God always seeks to enlight
en and instruct. (2) To rebuke sin. (3) To declare God's
judgments. (4) To unfold God's pardoning mercy to the peni
tent. (b) To the world at large: (i) To kindle spiritual aspi
rations. (2) To foretell the coming Saviour, — his work, character,
and kingdom, and thus in a measure prepare the way for him.
(3) To furnish a strong line of evidence for the inspiration of
the scriptures and the divinity of Christ.
4. Its relations to the other scriptures, (i) It is the very
heart of O. T. history. Much of God's deahng with the Jews
would be wholly unintelligible without the prophecies. (2) It
throws over the whole volume an atmosphere of serious truthful
ness that is most charming.
5. The style of the writings may be gathered from the fore
going. Briefly it may be summed up as follows: —
It is; (i) vigorous,— tropes, similes, metaphors abound;
(2) poetic, — some of the finest poetry extant is found in the writ
ings of the Hebrew prophets; (3) vague: this grows partly out of
the fact that the language is often highly figurative. Doubtless
the meaning was sometimes purposely concealed, intended only
to be understood when fulfilled. Predictive prophecy given for
the purpose of evidence usually has its meaning veiled until
after its fulfilment, when it becomes plain.
II. The writings of the period.
Books of the 9th century before Christ.
I. Joel: This book, like all the prophetic books, with a
single exception, was written by the person wHose name it bears.

48 BIBLE LECTURES.
He was probably the first prophet to Judah. Nothing is known
of his early history.
(a) Contents: He gives a kind of general picture of the
whole judgment about to fall on the nation, which was more fully
elaborated by subsequent prophets. A public calamity of a two
fold nature and nearer at hand is pointed out; viz., want of
water, and a plague of locusts. He exhorts the people to turn to
God and says joyful times would follow such reform.
(b) Style: Kitto says, (i) in strength he resembles Micah,
(2) i.i tenderness Jeremiah, (3) in vividness of description he
rivals Nahum, (4) in sublimity and majesty he is scarcely inferior
to Isaiah and Habakkuk.
2. The Book of Amos: The author, a native of Judah,
was a shepherd called by God to be a prophet to the kingdom ;
of Israel. (a) Contents: He predicted that Israel and other neigh
boring nations would be punished by certain conquerors from the
north. Israel was in the height of its power and glory, but the
poor were oppressed, and the ordinances of religion were consid-'
ered burdensome. Idolatry was a source of great evils. Calf
worship was practiced. Jeroboam ordered the prophet to be
expelled from the kingdom, and he was consequently compelled
to return to Judah. In the closing part of his prophecy, he
speaks exultingly of Messiah's coming reign.
(b) The allusions are many and various, referring to, (i)'
natural objects, (2) historic events, (3) agricultural and pasto
ral employments, (4) national institutions and customs.
(c) This book furnishes an important item of testimony
bearing on the Pentateuch. It gives evidence that the then exist
ing institutions of both Israel and Judah were formed according
to the laws of the Pentateuch. In this day of "higher criticism,"
when the Mosaic authorship of the Pentateuch is being so vigor
ously assailed, this evidence is of great value. At one single
bound the date of the Pentateuch is carried back nearly a thou
sand years beyond the beginning of the Christian era.

OLD TESTAMENT ANALYSIS. 49
Books of the eighth century before Christ.
I. The Book of Jonah: Jonah, the author, had a peculiar
history. Although he was a prophet of Israel, his work was not
confined to the Israelites.
(a) Contents: The book contains an account of, (i)
Jonah's commission, (2) his refusal to obey, (3) his flight, (4)
the disaster that resulted, (5) his final fulfilment qf God's com
mand. (b) Theories as to the character of the book: It is held
that it is, (i) a true history, (2) a myth with a historic basis, (3)
a dream produced in sleep, (4) an allegory, (5) a fiction with a
moral design. All except the first are framed for the pur
pose of avoiding the miraculous element in the story, which is
a wholly unnecessary effort. There is no reason why this story
of Jonah may not be accepted. Jesus, in his reference to it,
gives it his indorsement, and, strange to say, the very incident to
which rationalistic critics object he specifically mentions, and
makes it typical of his own burial.
(c) Historic accuracy: Jonah's description of Nineveh
agrees with ancient accounts. He calls it a city of three days'
journey. This probably refers to the circumference, which,
according to Diodorous, was 69 miles.
(d) The style is vivid, graphic and poetic, and the lan
guage is pure.
(e) The great moral purpose seems to be to show the value
of repentance. 2. The Book of Hosea. Hosea was a prophet of Israel.
His prophecies extend over a period of nearly seventy years.
He must have been contemporaiy with Isaiah, Amos, Jonah, Joel
and Nahum.
(a) Character of the period: The time was one of great
corruption. Kings ruled, if by God's permission, certainly not
by God's appointment. The promise to Jehu that his seed
should rule to the fourth generation had been fulfilled. Anarchy
and misrule prevailed. Kings were assassinated. Idolatry was
4

50 BIBLE LECTURES.
common. The licentious worship of Baal and Ashteroth pre
vailed. (b) Contents: The captivity of the nation is foretold.
God's dealings with Judah and Israel are contrasted, and the dis
crimination against the latter is referred to the cause of idolatry.
(c) His style has been characterized as follows: "Abrupt,
unrounded, ebullient; the rhythm hard, leaping and violent; the
language peculiar and difficult."
3. The Book of Micah : Micah was a prophet of Judah
contemporary with Hosea and Jonah in Israel and with Isaiah in
Judah. His name signifies "who is like the Lord," or "who as
Jehovah." A prophet of the same name lived in Elijah's time
and prophesied concerning Ahab's death.
(a) The period was characterized by a contest between
true and false prophets, the true declaring God's judgments, the
false winning popular favor by prophesying good and pleasant
things. (b) Divisions of the Book: His work has three parts,
each consisting of three divisions; (i) upbraidings for sin, (2)
threatenings of judgment, (3) promises of future mercy in Christ.
The first division is addressed to the people, the second to the
princes and heads of the people; the threatenings are succeeded
by promise of restoration, and the glories of Messiah's kingdom
are foretold. In the last section Jehovah is represented as hold
ing a controversy with his people and pleading with them in jus
tification of his conduct. In conclusion there is a triumphal song
of joy at the great deliverance.
(c) The subjects embraced are, (1) the invasion of Sen
nacherib and Shalmaneser, (2) the destruction of Jerusalem,
(3) the captivity, (4) the return and establishment in Jerusa
lem, (5) the Messianic ruler who would come from Bethlehem.
This is intensely interesting.
(d) Style: His language is vigorous, bold, forcible, abound
ing in beautiful figures borrowed from country life. He seems
to be fond of rapid transitions.
(4) The Book of Isaiah: Isaiah, a prophet of Judah,

OLD TESTAMENT ANALYSIS. 51
stands as a most majestic figure among the many splendid
prophets of the nation. In poetic genius he deserves to rank
among the greatest poets of the world. He lived contemporary
with Micah and resided in Jerusalem. His writings cover a
period of probably 50 years, formerly supposed to extend from
763 to 713 B. C, but according to later opinions from about
750 to 700 B. C. Besides the book that bears his name two his
torical works are ascribed to him, called "Acts of Uzziah" and
"Biography of Hezekiah."
(a) Contents: (i) He prophesied concerning Cyrus,
and, according to Josephus, this fact induced Cyrus to allow the
return of the Jews. As tending to corroborate this statement it
may be said that Cyrus was certainly favorable to the Jews, and
in his edict granting the return he says that he was commanded
by Jehovah to build a temple in Jerusalem. (2) Like all
prophetic writings his prophecy abovnids in rebukes, threatenings,
admonitions, exhortations and promises. (3) The Messianic
prophecies are wonderfully clear and minute. Christ is presented
with a vividness that is almost startling. On this account he has
been called evangelist as well as prophet. (4) The divine wis
dom and power are exalted; and the folly of seeking aid on earth
against Heaven, and, on the other hand, of fearing man if God be
our friend, is shown.
(b) Fulfillment: It is a fact worthy of note that some
of his prophecies were fulfilled during his life; viz., the overthrow
of Syria and of Israel, the invasions of the Assyrians, and the
prolongation of Hezekiah's life.
(c) His influence: (i) The striking fulfillment of his
prophecies gave him wonderful power and influence among the
masses of the people. (2) Among later Bible writers he was
greatly honored, as is shown by the references made to him, and
especially in the New Testament, where he is more frequently
quoted than any other prophet. (3) Among Bible students in
all succeeding ages he has been highly esteemed and greatly
admired. (d) The integrity of the book as a whole: By a certain

52 BIBLE LECTURES.
school of critics the book has been divided, the last twenty-seven
chapters being regarded as a separate distinct work from the
pen of a different author. The arguments pro and con are too
intricate and voluminous to be introduced here. Concerning
this last portion, however, it may be said that it is coherent in
structure, and seems to be united to the first part by unity of
design. That it was inspired is proven by the wonderful Mes
sianic predictions that have been so minutely and strikingly ful
filled. (e) The style of the whole book is quite diversified,
differing according to the subjects treated, and it may be
characterized by the one word majestic. Kitto says, "Of Isaiah,
above all we might say what Fichte wrote in a letter to a friend
in Kcenigsberg, 'strictly speaking I have no style because I have
all styles.' * * * The style does not so much differ accord
ing to the so-called genuineness or spuriousness as rather accord
ing to the subjects of the first and second parts." Is it not
characteristic of men of intense feeling that their style changes
according to the subject that excites their feelings? If so we
might expect in the productions of Isaiah just such peculiarities
of style as the book shows.
5. The Book OF Nahum : Nahum prophesied towards the
close of Hezekiah's reign, after the departure of the ten tribes.
(a) Contents: "The burden of Nineveh" is the general
theme, (i) The first part is introductory, declaring the charac
ter of Jehovah as an avenging God. (2) He then depicts the
overthrow of the Assyrian hosts, and the destruction of Nineveh
is foretold in minute detail.
(b) The style has been generally admired for its beauty,
clearness and elegance. The oratorical element is very pro
nounced. (c) His position as an author is very exalted. He was a
poet of high rank, as is shown by his wonderfully poetic and
vivid description of Nineveh. He gives us some of the finest
specimens of oratory to be found in any language.

OLD TESTAMENT ANALYSIS. 53

Lecture VII. The Prophetic Period Continued.

Books of the seventh century before Christ.
I. The Book OF Habakkuk: This prophet is supposed by
some to have lived in the seventh century before Christ.
According to others he fled when Jerusalem was sacked but re
turned after the invading army had left, and died in 538 B. C,
two years before the return from Babylon. His prophecies in
part may have been uttered early in the sixth century B. C, but
he is classed as a prophet of the seventh century.
(a) Personal characteristics: He is regarded ag a man of
strong faith, insomuch that he marvels greatly at the lack of faith
among his people. He also seems to be filled with reverential
awe inspired by the wonderful divine judgments impending.
(b) Contents of the book: He predicts the awful retribu
tion that was just at hand, and foretells the doom awaiting the
Chaldeans. The last chapter is a beautiful psalm, "unrivalled,"
says Smith, "for boldness of conception, sublimity of thought,
and majesty of diction."
(c) Form and characteristics of the composition: (i) It
takes the form of a colloquy between the prophet and God.
(2) The thought is sublime in the extreme. (3) The diction
is stately and majestic. (4) The conception is bold and strik
ing. (5) His denunciations are very terrible, and he some
times speaks in most bitter derision.
2. The Book of Zephaniah covers in its scope much the
same period as that of Habakkuk. The subject and purpose are
also quite similar. Both prophets spoke rather for individuals
who would flee the wrath to come than for the nation whose

54 BIBLE LECTURES.
doom at this time seemed to be unalterably fixed. This must
not be regarded, however, as resulting from an arbitrary decree
on the part of God, but as a necessary consequence growing out
of the hard-hearted impenitent condition of the people. There
is a point, both in individual and national sin, beyond which refor
mation seems impossible except after the most extreme chastise
ments, and possibly even this in many cases would not be effica
cious. The Jewish nation finally reached that point. To cure
them of their awful idolatry and corruption, nothing but the most
heroic measures was of any avail. Accordingly God permitted
them to be carried captive. Looking back upon this from our
point of vision, two leading purposes are discoverable; one puni
tive, for the sake of correction, one missionary, for the purpose
of disseminating the Messianic idea and in some measure pre
paring the world for the coming spiritual kingdom.
(a) Contents of the book: The sins of the Jewish nation
are severely reprimanded, and the retribution is foretold. The
prophet then passes to the neighboring states, declaring their
doom. The spiritual reign of Christ in even the isles of the sea
is foretold. (b) Style: There is much grace and dignity and some
degree of energy in the style, but it lacks the sublimity of Isaiah.
The transitions from threats to promises are rapid and striking.
Books of the sixthcentury before Christ.
I. The Book of Jeremiah: The writings of Jeremiah are
placed in this list because they were for the most part \\rittcn in
the early part of the si.xth century.
(a) History of the prophet: He became a prophet when
very young while living at Anathoth, three miles from Jerusalem.
He was contemporary with Zephaniah in early life, and in later life
with Habukkuk, Ezekiel, and Daniel, or, perhaps it is safe to
class the five as contemporary. In character and disposition he
seems to have been mild, retiring, sensitive, and susceptible to
sorrowful emotions. For this reason he is called "the weepinc:^
prophet." He was, notwithstanding this, a man of courage and

OLD TESTAMENT ANALYSIS. 55
great force of character. Neither insult, nor punishment, nor
even the prospect of death, could intimidate him or turn him
aside from his divine message. It was his sad misfortune to see
his people carried away captive, and there seemed to be little
more for him to do than to bemoan their bitter lot. At least he
recognized that their doom could not be averted.
(b) His style: He is exceedingly pathetic, delighting in
expressions of tender emotion. He seems to pour forth his
veiy soul in a flood of sympathy and tenderness. His imagery
is chosen for the purpose of expressing sorrow, and it shows
wonderful skill. Suffering seems to appeal to him in a most for
cible manner, arousing in him profoundest feelings of pity and
compassion,- which he expresses in such a realistic way that kin
dred feelings are awakened in the reader.
(c) Divisions of his prophecies: There seems to be a lack
of order and arrangement, which fact harmonizes with the char
acteristics of the prophet. They may in a general way be di
vided into two parts: (i) Prophecies delivered to Judah; (2)
Prophecies relating to other nations. A message of comfort to
the exiles is delivered, and a striking prediction against Babylon
is uttered. He says, "Babylon shall become heaps, and dwell
ing places for jackals, an astonishment and an hissing, without
an inhabitant," CJer. 51:37).
2. The Book of Lamentations.
(a) The whole purpose of .this book seems to be to express
deep sorrow for the forlorn condition of the nation. These emo
tions of sorrow are expressed in the most wonderful variety.
There is a plaintive strain running through the whole that is both
touching and fascinating. This book alone is sufficient to dem
onstrate the undying patriotism of its author. How deep must
have been that love of country that could inspire such .strains as
these. Cold indifference could never give birth to such a wail of
sorrow. It has been remarked that "Every letter is written
with a tear, and every word is the sound of a broken heart."
(b) The structure and contents. The book is made up of
five elegies as follows: (i) The solitude of the city of Jerusalem

56 BIBLE LECTURES,
and the cause, (chap. i). (2) The destruction of the city and
the awful horrors and desolations witnessed, (chap. 2). (3) The
personal grief and affliction of the prophet, (chap. 3). (4) The,
woes of Zion, (chap. 4). (5) Prayer to Jehovah to consider the
reproach of the nation and to remember it in mercy, (chap. 5).
3. The Books of Kings: Originally these constituted a
single book.
(a) Period covered: It is a histoiy of events from the
death of Da\'id, 1015 B. C, to the destruction of the kingdom of
Judah and burning of the temple, 586 B. C. — a period of 429
years. In other words it covers the whole period of the mon
archy except the reigns of Saul and Da\id.
(b) Credibility: The latest additions to our knowledge
from oriental researches tend to corroborate the historic exact
ness of the book, as does also all profane history so far as it
touches the period and subjects at all. The most that can be
said by way of criticism is that the chronology appears to be
confused in some instances.
(c) Authorship: Jewish tradition and internal evidence
unite in ascribing this writing to Jeremiah. In style and spirit it
is thought to resemble the book of Jeremiah. It was written by
some one not carried into captivity; also the events singled out
for mention are such as Jeremiah knew.
(d) Relation to Chronicles: It is far older than Chronicles
and the language is free from the Persicisms of that book. The
subject embraces the kingdoms of Israel and Judah. There is
no reference to Samaritan prejudice as in Chronicles.
(e) General Character: (1) Great prominence is gi\en
to the prophetic office. (2) The agency of God is constantly
recognized in the events recorded; Kings are raised up and de
posed by God. (3) The Mosaic law is frequently mentioned.
(4) It is a politico-religious histoiy: King, Church, and State,
each receive due attention. The religious element is quite promi
nent, probably the predominating factor.
4. The Book Of Obadiah : (a) The date of the writing is
quite uncertain, but perhaps the most probable time is 599-583

OLD TESTAMENT ANALYSIS. 57
B. C. Kitto gives 599 as the probable date, while others place
him in the reign of Ahaz, 728-699, but this last date seems to be
improbable. (b) Subject: His prophecies are directed against the
Edomites. He declares their destruction, and attributes it to
their hostility to Judah and their insulting conduct toward the
nation in the time of its great affliction. This would seem to in
dicate that the book was written subsequent to the destruction
of the city and temple, which took place in 586 B. C. He also
consoles the Jews by promises of deliverance.
According to Rabbinical interpretation, the Edomites in the
prophecy represent Christians, and Edom represents Rome; and
hence in this prophecy are read the fortunes of Christianity. It
is a very popular book with the Jews.
(c) Style: The language is pure and the figures are strik
ing. The interrogative form of expression prevails. Some
passages are so similar to passages in Jeremiah as to suggest
that one probably copied from the other, and some critics have
been disposed to regard Jeremiah as the copyist.
5. The Book of Ezekiel. '
(a) History of the prophet: He first comes into notice
by the river Chebar in Mesopotamia. Here a colony was planted
by Nebuchadnezzar, composed of captives from Jerusalem, and
among these the prophet's lot was cast and here he spent his
life. He records the death of his wife in the ninth year of the
captivity. The prophetic call came to him in the fifth year of
Jehoiachin's captivity, which took place eleven years before Jeru
salem was destroyed, and the last date mentioned in the prophecy
is the twenty-seventh year of the captivity. His prophecies
accordingly cover a period of twenty-two years. He seems to
have been characterized by wqnderful vigor and energy, and his
influence with the people was very great. As a poet he occupies
a high place, but it is in the subject matter rather than in the
form that his superiority is shown. Perhaps this is attributable
to the fact that the classic purity of the Hebrew language was
now rapidly being lost. The period of decay had come. He

58 BIBLE LECTURES.
was contemporary with Jeremiah and Daniel. The former, how
ever, prophesied at least thirty years before Ezekiel began, and
the latter delivered the bulk of his prophecies after the work of
Ezekiel had closed.
(b) Character of his writings: There is great variety in
the matter. Visions, symbolic actions, similitudes, parables,
proverbs, poems and allegories are mingled together.
(c) Contents: There are two main divisions of the book,
the destruction of Jerusalem being the great central fact. Before
this event he warns his people against expecting deliverance,
assuring them of the destruction of their city. After this took
place he spea'ics words of consolation and hope, promising future
deliverance. Predictions uttered against seven foreign nations
stand in an intermediate place between these two divisions.
There are some things in the latter part of the book very obscure.
6. The Book of Daniel.
(a) Personal history: The prophet Daniel was descended
from a noble family. He was carried captive in the reign of
Jehoiakim when he was quite young. When a mere lad he was
put to service in the royal court in Babylon, receiving the Chal
dean name of Belteshazzar. For three years he was under
special training to fit him for his station. He was thoroughly
educated, as far as the education of the time went, and doubtless
was accomplished in all the graces of manner that characterized
persons of his rank and position. He was, however, distin
guished for his frugal, temperate habits and unswerving integrity.
Even the prospect of death could not induce him to perform an
act that his conscience did not approve. On two occasions he
interpreted dreams for the King, which brought him into special
notice. After the fall of Babylon he occupied a still higher
position and was able to materially assist in bringing about the
return of his people from bondage, which auspicious event he
lived to see, although he himself was too far advanced in years
to accompany them in the return. He was not only miraculously
endowed, as is shown by his power to interpret and by his
prophetic visions, but also miraculously preserved when cast into

OLD TESTAMENT ANALYSIS. 59
a den of lions for disobedience to a royal decree. In his visions
the minutest details concerning the future of his nation were re
vealed to him, and the fates of four of the most powerful King
doms of the world were disclosed; viz., the Babylonian, the
Medo-Persian, the Greek, and the Roman. The Kingdom of
God is ushered in during the last.
(b) The language of the book is somewhat mixed, a part
being pure Hebrew, and a part a corrupt form of the Aramaic.
These portions alternate in a remarkable way. This might be
expected, since the book belongs to the transition period.
(c) The divisions are generally considered to be two in
number, one being historic, and the other apocalyptic. The his
toric portion gives a progressive histoiy of earthly powers and
the principles of the Divine government as exemplified in
Daniel's life. The second portion unfolds distant future events
of great importance connected with the Messiah, and even the
final resurrection at the end of time is declared. The minute
ness of detail is wonderful. Dates are given with great exact
ness. Seventy prophetic weeks are given as the exact time until
Messiah should come, and perform his work, and be cut off, and
his kingdom be ushered in. This was exactly fulfilled in the
coming of Christ.
(d) The style is not so poetic as that of the prophets
generally; however, the rhetorical character is very pronounced.
It is the first specimen of apocalyptic literature we have, and it
seems to have been taken as a model for the later writings of the
same kind. It exercised a wonderful influence on the New
Testament writers.
111. Points of special interest and importance relating to
the prophetic books.
I. The marvelous agreement existing between the prophets
and the unity of sentiment pervading the whole of the prophetic
literature. (a) There is nev'fer any contradiction. If different prophets
prophesy concerning the same events, which they sometimes do.

60 BIBLE LECTURES.
there is never any disagreement. This can only be accounted
for on the supposition that all were guided by the same mind,
or, in other words, upon the hypothesis of inspiration.
(b) The same high ethical standard and lofty morality per
vades the whole. The prophets themselves were men of steriing
integrity and great purity of life, and their writings are all char
acterized by the same high moral tone. Virtue and righteous
ness are uniformly exalted and magnified, and wickedness is con
demned. (c) There is a kind of similarity in style that is noticeable.
While each prophet has certain peculiarities, and maintains his
own personality in a marked degree, yet there is a certain state-
liness of diction and sublimity of thought and expression com
mon to all. There is also a strong poetic element running
thoroughout the entire body of the prophetic writings.
(d) The Messianic idea enters largely into these writings.
By this hope all were inspired. This thought was potent to fire
their souls as no other thought, and to call forth their sublimest
and most thrilling utterances. Nor is this idea confined to the
prophets. On the contrary it pervades the whole of the Old
Testament literature. There are abundant references to the
coming Messiah and the gloiy and extent of his kingdom. Can
any one ask for stronger evidence of one guiding, controlling
master mind?
2. The credibiHty that necessarily attaches to the prophetic
writings. This is shown, (i) by the high moral tone of the
books, (2) by the sterling characters of the prophets and the
evident spirit of honesty and candor, and, (3) by the minuteness
of detail in which the writers often indulge.
The objector says, "ft requires no inspiration to foretell future
events, as, for instance, the overthrow of a city in an age of
violence when such things were the rule and not the exception."
How little weight this has is seen when we consider that the
prophets not only foretold great calamities about to follow, but
gave the minute details and made numerous specifications, all of
which were rigidly fulfilled.

OLD TESTAMENT ANALYSIS. 61
3. The intense patriotism of the prophets as a whole. The
patriotic spirit is most remarkable. Not a single exception is
found. Patriotic expressions are very abundant and the general
spirit of the books expresses the feeling even more forcibly than
specific words could do.

Lecture VIII. The Completion of the Old
Testament Canon.

THE PERIOD OF RESTORATION.
I. Important facts affecting the literature of the period.
I. The general condition of the countiy as resulting from
the captivity. The time covered was about 130 years — from 530 to 400
B. C. It was the period of the re-establishment of the nation
in Palestine after the return from the Babylonish captivity, and
consequently ill-suited to the production of a literature, being
practically an infantile age in the national life. Although the
nation was old and had a long and wonderful history and a still
more wonderful literature, yet the captivity was such a complete
breaking up of the national life that the period immediately
following the return resembled in all respects the establishment
of a new nation. Flomes had to be rebuilt, cities founded, and
the country reclaimed from its devastated and decaying condition.
It must necessarily have been a period of privation and arduous
toil, and therefore wholly unfavorable to learning and literature.
2. The quarrel with the Samaritans and its results.
In 534 B. C, two years after the return from bondage, the
second temple was commenced. The Jews refused the help
offered by the Samaritans and consequently incurred their hos
tility. Smarting under the insult, the Samaritans succeeded in
inducing the Persian king to prohibit the Jews from proceeding

62 BIBLE LECTURES.
further with the enterprise undertaken. The work thus inter
rupted was not resumed until 520 B. C, and the temple was not
completed until about 516 B. C. Jeremiah had predicted that
the captivity would last seventy years. Prideaux dates the
beginning of the captivity at 606 B. C. The captivity did not all
take place at one time. There were successive deportations, and
it is probable that certain ones were carried captive at this time,
which m:iy therefore be properly regarded as the beginning of
the captivity. The seventy years expired 536 B. C, which is the
date of the return. Others date the beginning of the captivity
in 586 13. C, when the city and temple were destroyed. Seventy
years from that date brings us to 516 B. C, which was the time
the second temple was completed, which may be regarded as
the complete re-establishmcnt of the nation. The former view
is probably the correct one, or we may regard the first period as
the captivity in the civil sense, and the latter period as the cap
tivity in the ecclesiastical sense. The point of special significance
in this connection is the fact that after the rebuilding of the sec
ond temple had been commenced the work was interrupted for
a period of years. This fact has a special bearing on the ques
tion of the literature of the period, as will appear below.
II. The writings of the period.
A. THE prophetical BOOKS OF THE PERIOD.
I. The Book of Haggai: Date 520 B. C.
(a) The author: But little is known concerning this man.
He was probably one of the exiles that returned with Zerubbabel,
and the first to prophes)' after the return. He, together with
Zechariah, urged the resumption of work on the temple, which
had been so long interrupted, and obtained the royal permission
to complete the building.
(b) Contents of the book: The book divides itself into
four parts, each part being a separate discourse, (i) The first
discourse predicts a brighter day for the nation as soon as the
temple should be completed. This speech had the desired effect,
as is shown by a notice appended. The people determined to

OLD TESTAMENT ANALYSIS. 63
resume the work and complete the temple. (2) The second
discourse predicts that the glory of the new temple would be
greater than that of the first. The prophet foretells that the
gifts of the gentiles, growing out of a great revolution, would
contribute to this end. (3) The next discourse promises the
commencement of the divine blessing at the time when the
materials shall have been collected and the work shall have been
resumed. (4) The last discourse is addressed to Zerubbabel, the
political leader, who, it seems, had been perplexed by the second
discourse. The prediction contained in that discourse referring
to revolution is referred to a quite distant future period.
(c) Style: There is a certain brevity of statement or poverty
of expression, that has led some to conclude that the prophecy
in its present form is a mere outline or summary of the original.
There is, however, harmony between the style and subject mat
ter. The exhortation is pathetic; reproof is energetic; prediction
is lofty, as* is characteristic generally of predictive writings in the
Old Testament. 2. The Book OF Zechariah: 520-510 B. C.
(a) Author: Zechariah is called son of Berechiah; also,
son of Iddo. He was probably son of the former and grandson
of the latter. The name signifies "One whom Jehovah remem
bers." It is likely that he was born in Babylon and returned
with the first caravan under Zerubbabel. He entered upon his
office when quite young, only a few months later than Haggai.
(b) Contents: The book consists of five divisions: (i)
An introductory discourse is found in the first chapter. (2) Fol
lowing this discourse there is a series of remarkable visions,
eight in number, and following these an oracle connected with
the visions. (3) Following this, there is a collection of oracles
delivered in the fourth year of Darius. (4) Then follows a
division containing a variety of prophecies unfolding the fortunes
of the people, and their safety amidst future wars and commo
tions, and also future victories. (5) The book concludes with
a graphic portrayal of the condition of the people in Messianic
times.

64 BIBLE LECtURES.
(c) Purpose: The general purpose seems to be much the
same as that of Haggai. The aim is probably more religious,
looking to a religious revival in connection with the reconstruc
tion of the temple. The prophecy also served to awaken and
sustain an enthusiasm for the rebuilding.
3. The Book of Malachi: 420-397 B. C.
(a) Author: He was the last of the minor prophets and
his book completes the O. T. Canon. Nothing is known concern
ing his personal history. That he wrote considerably later than
Zechariah is shown by the fact that in his time the second tem
ple was in existence; and judging from the character of the
prophecy it must have been completed long before. The name
means "my angel" or, "angel of Jehovah." Tradition claims
that the name was given on account of personal beauty and
unblemished life.
(b) Contents: (i) He censures the priests for their ava
rice. (2) The people are condemned for their many . divorces
and for their frequent intermarriages with idolatrous peoples. (3)
Punishments are threatened, and warnings and exhortations
delivered, and obedience to God's law enjoined. (4) There is
a striking Messianic element. The sudden coming of the Lord
to his temple, preceded by his harbinger, doubtless refers to his
coming in the person of Christ. The salvation through the com
ing "Son of Righteousness" is strikingly and poetically pictured.
It is a significant fact that Malachi closes the O. T. prophecy
with beautiful reference to the coming Messiah and his harbinger,
the histoiy of whom opens the volume of the New Testament.
Thus the new begins where the old leaves off.
(c) Style: He preserves many of the characteristics of
the older prophetical writers, but there are no remarkable points
of excellence. From a literary standpoint his work shares in the
decadence discoverable in the writings that were produced after
the captivity. B. THE historical BOOKS OF THE PERIOD.
I. Chronicles: Written after the exile.
(a) Author: According to the great mass of commenta-

#jB W TESTAMENT ANAL YSIS. 65
tors, both Jewish and Christian, this book was written by Ezra
and forms a part of the book of Ezra, or rather both form one
work. This Ezra was not the one who went up with Zerubbabel
in 536 B. C. He lived considerably later and led a second expe
dition of Jews back to Palestine about 458 B. C. He carried up
great treasures of silver and gold, which the king offered as a
free-will offering to the God of Israel. He was empowered to
appoint magistrates and judges; to exercise the power of life and
death; to collect free-will offerings from the people for the house
of the Lord; and to secure whatever was needful for the offerings
according to the law of Moses, including the vessels for the house
of the Lord. If funds were lacking he was empowered to take
the amount from the king's treasure-house. He was of high
priestly origin and must have exerted great influence with the
king. Artaxerxes Longimanus was king at this time, and he
seems to have given the treasure lest the wrath of God should be
visited upon his kingdom. After a journey of more than four
months, Ezra arrived safe in Jerusalem.
(b) Contents: It is clearly supplementary to the histori
cal books of Samuel and Kings. It may be analyzed as follows:
(l) Genealogical tables interspersed with history. (2) History
of David. (3) History of Solomon. (4) History of Judah
while Israel still remained. (5) History of Judah after the
downfall of Israel. It coincides in its statements with the other
historical books but makes some important additions.
(c) Purpose: The design seems to be to stir up the patri
otic spirit by showing the wonderful prosperity of David's king
dom and the sins that led to its ruin. Another purpose appears
to be to keep up the proper distinction between the tribes and
families of the returning Jews, that the Messiah's hne of descent
might appear.
(d) Language: Like all the writings that were produced
after the exile its language is impure, being full of foreign words
and forms which crept into the Hebrew during the captivity.
2. The Book of Ezra: A continuation of Chronicles.
(a) Period covered: From the first year of Cyrus, 536 B. C,
5

66 BIBLE LECTURES.
to the eighth year of Artaxerxes, 456 B. C, in all about eighty
years. (b) Character: It is evidently a continuation of Chroni
cles, and consists of historical journals covering the period
named. Accounts are given of the events occurring about the
close of the captivity, of the favors bestowed upon the Jews by
the Persian kings, of the rebuilding of the temple, and of Ezra's
mission to Jerusalem and the reforms he instituted.
(c) Divisions: There are two main divisions of the work;
the first, consisting of chapters 1-6, contains a history of the first
return under the decree of Cyrus and the construction of the tem
ple; the second section, consisting of chapters 7-10, gives the
account of the migration under Ezra and some of his reforms,
especially those of a domestic nature in which he causes the Jew
ish husbands to put away their foreign wives. Between the two
sections there is an interval of fifty-eight years in the histoiy.
3. The Book of Nehemiah: Closely related to the book
of Ezra and written about 413 B. C.
(a) Author: Nehemiah was beyond doubt the author of
the book. The name means "Comforted of Jehovah." Little
is known concerning his descent. He was a cup-bearer in the
royal palace at Shushan in the 20th year of Artaxerxes, B. C,
444. Having learned the pitiable condition of the returned
exiles, he was filled with great sorrow, and obtained permission
to go up to Jerusalem and undertake the work of bettering the
condition of the people. He was occupied twelve years in this
labor. He succeeded in rebuilding the wall and in effecting
other needed reforms in conjunction vi'ith Ezra.
(b) Character: It consists in part of a compilation. The
greater part, however, was doubtless written by Nehemiah. It
gives an account of the restoration of the city of Jerusalem; the
institution of a public reading of the law and of religious feasts
by Ezra; and other social, political, and religious reforms. It
also furnishes an account of the hostility engendered between
the Jews and Samaritans. The histoiy is contemporaneous and
consequently somewhat interwoven with that given in Ezra,

OLD TESTAMENT ANALYSIS. 67
although it is clearly an independent work from the hand of a
different author.
4. The Book of Esther; The date of the writing is uncer
tain. Some put it in the reign of Artaxerxes, 464-425 B. C.
Others place it as late as 325 B. C.
(a) The author is unknown. It has been ascribed to
Mordecai, one of the principal characters of the book; to Joiakim,
the high priest, and to Ezra. Concerning authorship, all is mere
conjecture. (b) Contents: The book describes a peculiar piece of his
tory that took place during the reign of Ahasuerus. According
to the story Vashti the queen was deposed from her station, owing
to the displeasure of the king, and Esther, a beautiful Jewish
maiden, was elevated to her place. Her position gave her great
influence with the king, by which she was enabled to defeat a
plan concocted by Haman, the prime minister, to have all the
Jews in the realm massacred. Mordecai, Esther's uncle, had
incurred Haman's displeasure, and the massacre was planned as
a means of gratifying personal spite. Flaman was hung on the
gallows erected for Mordecai, and the latter was elevated to the
place of prime minister.
(c) Authenticity: There is no sufficient ground for calling
in question the authenticity of the book. The allusions to Per
sian manners are regarded as accurate; the capricious character
given to Xerxes is entirely in harmony with his character
as gathered from profane history; besides, an unanswerable
argument for the truth of the narrative is furnished in the Jewish
feast of Purim, which commemorates this great deliverance
accomplished through Esther.
THE PERIOD OF ARRANGEMENT: 400-150 B. C.
The book of Esther closes the canon. Following this came
the work of editing and arranging.
I. The work of Ezra: That Ezra was well qualified for the
work of editing and arranging the canon cannot be doubted.
Certainly no one was more zealous for the law than he, and no

68 BIBLE LECTURES.
one aroused more interest in the Hebrew Scriptures. He \\'as
the originator of the synagogue as a means of teaching the law.
Tradition, with apparent good reason, assigns to him the work of
restoring, collecting, settling and arranging the canon. His zeal
for the law, his acquaintance with the scriptures, and his promi
nence as a teacher of the law, give him a place second only to
Moses, and by some of the rationalistic school of critics he is
accredited with the authorship of a large share of the Pentateuch.
This view, howc\-er, is extreme and unwarranted, but he ma)'
safely be regarded as the author of the canon.
2. The work of Nehemiah: The patriotism and zeal of
Nehemiah are conspicuous, as is also his sterling character in
other respects. Being in part contemporaiy with P'zra, he could
have rendered him material help in the work of arranging the
canon. The tradition that he formed a library of at least part of
the recognized books is not at all improbable, although his labors
were devoted more to the civil affairs of the nation than to the
religious. His work and that of Ezra were consequently comple-
mentaiy, the former pertaining largely to civil matters, the latter
more to priestly functions. The close relation of the civil and
religious elements in the Jewish state makes it probable that he
had a hand in the work of arrangement.
3. The final work: Under the Maccab^ean princes the
work of revision was taken up and completed. From that time
the Old Testament appears in its present form.
APOCRYPHA.
In addition to the canonical books of the Old Testament, a con
siderable number of books and writings appeared (in all about
sixteen) that have been grouped under the head "Apocrypha."
These are of obscure origin; and, while they have a certain historic
value, they in no respect compare favorably with the canonical
books. As compared with the accepted books they are light
and frivolous. In the early, uncritical ages, it is true that some
of them were included among the canonical books, but no one
can read them without feeling their immense inferiority in

OLD TESTAMENT ANALYSIS. 69
every respect. Owing to their character, if for no other reason,
the}- can never hold a place in the canon.
Conclusion: It may safely be said that no nation ever pro
duced so wonderful a literature as the Hebrew nation. It has
elements that are unique and peculiar, causing it to stand out
separate and distinct from all the literatures of the world; and
it is a remarkable fact that the higher the culture of men is, the
more it is appreciated by them. Of almost every high form of
literar}' composition it furnishes examples of marvelous beauty.

BIBLE LECTURES.

New Testament Analysis.

SECOND SERIES.

Lecture I. The Beginnings of New Testament
Literature.

Introduction: i. In the study of the Bible we should
ne\'er, for a moment, lose sight of the fact that \\e are studying
the most marvelous book e\'er produced. As respects the char
acter and importance of its subject matter it stands alone and
unapproachable; and it e.\cites thewondcr, admiration, reverence,
and love of every earnest student.
2. Four great facts serve to increase our interest in a
marked degree: (i) Its variety, as shown in authorship, liter
ary form, literary character, time of composition, and special
purpose of each book. (2) Its harmony, although composed
by so many different authors, scattered through almost two
millenniums. Any set of books b)- uninspired writers, on any
subject whate\'er, produced under such conditions, \\'ould show
niimbefless contradictions and discre'pancies. Here, l!o\ve\'er,
there is a harmony that is as complete as it is wonderful. (3)
Its unity underlying all this variety. Oae gre-it subject, — the
theme of redemption — like a golden thread, runs through all the
writings, from the first chapter in the Pentateuch of Moses to the
last chiptcr of the Re\elation of John. This great redemption

NEW TESTAMENT ANALYSIS. 71
is realized in one Supreme Person, — the Lord Jesus Christ — who
fills the volume from first to last. (4) Its progressiveness.
Each successive stage rises to a higher plane of knowledge.
although in accord with all previously written portions. Each
great character that figures in the wondrous unfolding represents
an upward step, until man, redeemed and clothed in white, unites
with the glorified spirits in ascriptions of praise unto him that
sitteth on the throne.
3. Four great claims serve to increase our admiration and
strengthen our confidence: (i) Its genuineness: There is no
reasonable doubt that we have the books substantially as they
were written. (2) Its authenticity: It is a record of facts. Its
history is true, its biography reliable, its prophecies genuine, its
character sketches true to actual life. (3) Its inspiration: We
may not know who some of the authors are, nor exactly when
some of the books were wjilten, but the claim of inspiration is
substantiated by the character of the writings, by the practical
effects of the book as a whole upon individual and collective life,
by the unity and harmony pervading the entire volume, and by
the elevating tendency of its doctrines and the purity of its moral
standards. (4) Its authority: This is not assumed, nor con
ferred, but inherent. It is native to the book. We instinctively
feel, as we read it, that it is the voice of God to man, and conse
quently that it is authoritative.
4. We reach the highest moral level of this wonderful book
in the New Testament literature- Here new words are intro
duced into the heavenly speech, new chords into the divine melody,
and we are conscious that the clirriax has been reached. Before
this time we felt that the last word had not been spoken, but as
this closes we feel that no other word need be or can be spoken.
The last great question has been answered. To add anything
would be in the nature of an anti-climax.
We have seen that the Old Testament literature exhibits five
clearly marked periods, exclusive of the period of arrangement.
In striking contrast with the Old Testament writings, the litera
ture of the New Testament appeared in a literary age, yet it

72 BIBLE LECTURES.
passed through very similar stages of development. As in the
Old Testament there is —
THE ORAL PERIOD.
I. The reasons for such a period.
I. Christ did not come to give the world a new philosophy.
Great philosophers had preceded him, and had given the world
many true and beautiful lessons, but Christ did not enter this
field as a rival of any of these teachers. Neither did he come
as a mere verbal exponent of truth, although he promulgated
the most wonderful truths the world has ever had. As a teacher
he stands alone and unapproachable, and yet verbal instruction
was not the chief function of Christ. His fundamental mission
was io do. He came primarily to live a life, and it is said, "his life
was the light of men." His doing was in fact the highest form of
teaching. His great aim was to incarnate truth; therefore he
said, "I am the truth." He also said, "The father worketh
hitherto, and I work." "Believe me for the very works' sake."
"I am come down from heaven not to do mine own will, but the
will of him that sent me.'' "If I had not done among them the
works that none other man did they had not had sin." Such
expressions show the emphasis he laid upon the doing side of
his life. He did not hope to save the world by the promulga
tion of abstract doctrines. He did not spend his time in writing
essays on ethics, but he lived a life in which the highest ethical
principleswere embodied. He did not write a book on miracles,
but he demonstrated the fact that all divine power resided in
him. He did not write a treatise on the divine philanthropy,
but he acted out that philanthropy before the eyes of men. He
did not write an elaborate argument in proof of immortality, but
he went down into the grave and came back a conqueror, thus
enabling us to exclaim, "O death, where is thy sting; O grave,
where is thy victory!" This suggests the wonderful meaning in
the words, "Believe me for the veiy works' sake." Not on
account of the rhetoric or the logic; not on account of the subtle
philosophy or the comprehensive ethical doctrines; but, "believe

NEW TESTAMENT ANALYSIS. 73
me for the very works' sake." Whenever Christianity consents
to take its place as a philosophy, or system of ethics, or a formu
lated list of doctrines, its distinctive mission is ended. Herein
we are able to discover the nature of real faith. It is trust in a
person based on a life lived. It consequently follows that the
life and personality of Christ are essential to the Christian
system. This is not true of any philosophical system. There,
the essential thing is the doctrine. Bacon was called "the
wisest, meanest of mankind," and yet his philosophy is inde
pendent of his personality. In such cases the 7vriting of the
founder — the book — is the essential thing, but in Christianity the
personality of the founder is the essential thing. Here then we
find the real explanation of the oral period. Christ came to live
a life and not to write a book. The incidents of Christ's life were
witnessed by a competent band of chosen men who were with
him constantly. These sayings and doings of Christ were
pondered over, talked of, passed from mouth to mouth. The
apostles, when they went out, did not go to teach a philosophy,
but to testify to certain facts which they had witnessed. It was
necessarily an oral period. Notes or memoranda may have been
kept by the apostles and others as aids to memory, but there
were no written histories, or formulated systems, produced.
The burden of apostolic preaching is expressed by John as
follows: "That which was from the beginning, which we have
heard, which we have seen with our eyes, which we have looked
upon, and our hands have handled, of the word of life, * * *
declare we unto you."
2. Another fact should also be kept in mind. The
apostles were not literary men. They were not accustomed to
writing, and hence they would naturally be slow to write out a
history. In these coi)ditions we find an explanation of the individual
peculiarities of the synoptists. Each wrote the things with which
he was most deeply impressed, and as they occurred to him,
without close adherence to chronological order. Each saw
things from his own angle of vision. No two were impressed in

74 BIBLE LECTURES.
exactly the same way, and consequently the records of each
show individual marks and peculiarities.
II. The Natural Limitations of the Oral Period.
I. While the original witnesses preached the facts of which
they were cognizant, yet it soon became necessaiy to have
additional preachers, and especially was this true as the original
witnesses passed away. This called for a record of the facts
from which the new preachers could gain their information.
2. As the years passed by, the eye witnesses, realizing the
uncertainty of life, were naturally led to commit to writing
what they had seen and heard, and, in fact, it was incum
bent on some of them to do so.
3. As churches multiplied, and persons were brought into
them who had not been witnesses of the facts, and as these
could not be visited by the original witnesses except at rare
intervals, the demand for a record of the facts would necessarily
increase. It will, therefore, be seen that the oral period had its neces
sary limitations. It could not last more than a few years, and
we find that it did not. The oldest writings were produced prior
to A. D. 50, taking no account of the probable memoranda
referred to above. !
THE JEWISH PERIOD: 37-50, A. D.
I. The Book of Matthew.
I. The author: That Matthew was the author has never
been serioush,' called in question. He is called Levi the son of
Alph,ieus, and consequently had two names, or, for some reason,
his name was changed. He was one of the twelve apostles.
His call to the o.ffice is given by himself, and also by Mark and
Luke in almost the same language. The incident gives us an
insi_:^ht into the character of the man. Being a tax collector,
he was sitting at the receipt of custom. Jesus, in passing by,
.said to him, "Follow me." His obedience was prompt, for the
record adds, "and he arOse and followed him." In this incident

NEW TESTAMENT ANALYSIS. 75
the sterling worth of the man is shown. There was no tempor
izing, no driving a bargain with dutj^, but instant and prompt
obedience to its call. He is mentioned but once in the book of
Acts, and consequently little or nothing is positi\ely known con
cerning his work. According to tradition, as recorded by
Eusebius and others, he preached in India and then went to
other nations. As to the exact field tradition varies: Ethiopia,
Persia, Macedonia and Partliia are mentioned. According to
some accounts he died a natural death; according to others he
was martyred. All is, however, vague and uncertain.
2. The time: It is generally conceded that it was the
earliest book written. The exact time is doubtlul, but it likely
falls between 37 and 50, A. D., although some place it later.
3. The language: One of the oldest traditions is to the
effect that Matthew wrote his gospel in Hebrew, or rather in the
Aramaic tongue. Papias, Irenjeus, Origen and others bear such
testimony; but, notwithstanding this, not a few able Bible critics
have advocated the theory of a Greek original. Others have
held to the opinion that the original w as w ritten in Hebrew, that
this was corrupted by changes and apocryphal additions made
by Judaizing Christians, and that, consequently, Matthew after
ward wrote it in Greek or had it translated under his own super
vision. The most probable theory seems to be that an original
Hebrew gospel did exist, and that our Greek gospel is a repro
duction, either by Matthew or some veiy early writer. The fact
that the Gospel ^^^ls primarily intended for Jews dwelling in
Palestine would go to support, \ciy strongly, the idea that the
original Gospel w.as written in Hebrew .
4. The purpose: (i) Tlie general purpose is the same
as that of the other P>,'angelisLS, which John states in the follow
ing words: ".A.nd many other signs truly did Jesus in the
presence of his disciples, which are not written in this book; but
these are written, that }'e might believe that Jesus is tlie Christ,
the Son of God, and th it believing ye might hive life through
his name." (2) The more immediate and specific purpose
w:i,s to convince the ,Je.vs that Jesus was the true Me?.>iah for

76 BIBLE LECTURES.
whom they were looking. There are about seventy references
to the Old Testament scriptures, mostly to prophecies concern
ing the Messiah, and their fulfillment in Christ's life is shown-
The genealogy of Christ is traced through David to Abraham.
5- The Divisions: There are evidently three main divis
ions: (i) Christ's early history; (2) His work in Galilee;
(3) His work in Judjea, ending with an account of his death
and resurrection. II. The Epistle of James.
I- The author: The author calls himself "James, a servant
of Jesus Christ." There are several persons called by this name
three of whom are conspicuous; — James the son of Zebedee,
James the son of Alphasus, and James the Just, who was a brother
of Christ after the flesh. The two former were apostles, and the
latter was an early disciple and the writer of this epistle. At
least this view is supported by strong reasons. He was quite
prominent and but little distinguished from the apostles, he
being regarded as a just and holy man. He soon came to occupy
a high place in the church at Jerusalem. This probably arose
out of the circumstance of his near relation to Jesus. He
belonged to the conservative Jewish party. It would seem to
have been his special work to win over the covenant people to
Christianity, but this failed of accomplishment in a national sense.
According to Josephus he was stoned to death by the Sadducees
in 62 or 63, but there is also a tradition to the effect that he
suffered martyrdom in 69 by being thrown from the pinnacle of
the temple by the Pharisees. The destruction of the nation fol
lowed very soon after this event is said to have occurred.
2. The date: It must have been written prior to 65 or 66,
since the first epistle of Peter, written not later than that time,
makes use of it. How long before we can not certainly deter
mine. It may have been written as early as 45, as some good
authorities hold, and we have consequently placed it in the Jew
ish period. 3. To whom addressed: To Jewish Christians scattered

NEW TESTAMENT ANALYSIS. 77
abroad, — those dwelling in foreign lands generally. It was
intended as a kind of circular letter.
4- The purpose: The great object of the epistle seems to
be a moral one, and to understand it we must take into account
the peculiar sins into which Jewish Christians were liable to fall.
There was a tendency to divide the heart between God and the
world, owing to the trials to which they were subjected, and to
the apparent delay in Christ's second coming, for which they
evidently had been looking. This manifested itself in preference
for the rich over the poor, anxiety for the means with
which to gratify lust, and a tendency to substitute out
ward professions for true piety. The religion of Christ was fast
becoming a matter of doctrine rather than life. Two factors are
discoverable in the letter: (i) To warn these severely tried
and tempted ones against the errors and sins which specially
threatened them or had overtaken them; (2) To console,
comfort, and exhort them amidst their grievous trials and suffer
ings. 5. A striking peculiarity: He takes a more legalistic view
of Christianity than the other New Testament writers, or rather
he lays more stress on its legal aspect. However, he clearly
recognizes the distinction between the Jewish law and the gospel.
He calls the latter "the law of liberty."
6. An apparent contradiction between James and Paul:
Many have held the view that these writers contradict each
other, among whom may be mentioned no less a personage than
Martin Luther, who at one time decided against the canonicity of
James on this ground, but afterward he decided in its favor. There
is, however, no contradiction. Paul opposed the doctrine of
justification by good works, whether those of the Jewish law or
those of the natural man. He had no reference to the good
works that belong to Christian life as an outgrowth of faith.
James insists on the good works of the gospel, as opposed to
those that held the works of faith to be unnecessary, or who con
tended that goodness was not necessary if the belief was right.

78 BIBLE JLECTURES.
He therefore says, "Though a man have faith and have not
works, can faith save him?"
7. The style: Figures and similitudes are used with force.
The style may be characterized as vigorous, and there is also
discoverable something of the poetic element. The logical con
nection is not close, and in this respect the letter presents a
striking contrast to the letters of Paul. One speeial excellence
to be commended is the rapidity with which the writer rushes
into the midst of the subject, thus complying with the maxim
of Horace, "Rush at once into the midst of affairs."

Lecture II. The Golden Age of New Testa
ment Literature-

Introduction: I. It seems to be a universal rule that all
distinct literatures shall have a golden age. We saw that the
Davidic age was such a period in Old Testament literature. The
New Testament writings follow the rule in this regard. This
period is characterized as: —
THE PAULINE PERIOD.
I. The Book of flark.
I. The author: That Mark was the author seems to be
certainly established by two weighty considerations: (i) The
almost universal agreement among ancient and modern scholars;
(2) The improbability, if not the impossibility, of attributing
the gospel to a wrong person. If it were a mere matter of guess
work one of the apostles would most certainly have been named,
Peter in all probability, as he, according to ancient Jewish tra
dition, superintended the writing, or at least furnished to Mark his
facts. His Jewish name was John. He was the son of a Jewish
woman called Mary, who had a home in Jerusalem where the
apostles resorted (Acts 12:12-17). It is quite probable that
he was converted by Peter, since he is called "my son" by that

NE W TESTAMENT ANAL YSIS. 79
apostle (I Peter 5:13). He was a cousin of Barnabas (Col. 4:10),
and accompanied him and Paul on a missionary tour. For some
reason he returned to Jerusalem contrary to their wishes, and
consequently Paul refused to take him on a second tour. This
caused a separation between Paul and Barnabas, the former
choosing Silas as a companion, the latter taking Mark.
Between Paul and Mark a reconciliation must have been
effected, since they are associated together in friendly relations
in Rome, Paul calling him his fellow-laborer (Philemon 24). He
is last mentioned, in connection with Peter, as being at Babylon
(i Pet. 5:i'3)- The relation between Mark and Peter appears to
have been very intimate. Papias says, "Mark was the interpreter
of Peter, and wrote down accurately what he remembered; * * *
for he neither heard the Lord himself nor followed him, but at a
later time he followed Peter." His sources of information con
cerning the life of Christ were very abundant. He no doubt
often met the apostles at his mother's house, and as the com
panion of Paul and Peter he would have the means of acquiring
the most reliable information.
2. The time: Irenasus says it was written after the death
of Peter and Paul, and hence after A. D. 63. It must have been
written before 70 A. D., or some reference would most certainly
have been made to the striking fulfillment of Christ's predictions
concerning the destruction of Jerusalem. This same argument
holds good with reference to the first three gospels.
3. The place: Most of the ancient writers cite Rome as the
place, but this is not certain.
4. The language: The overwhelming testimony of antiqui
ty is to the effect that Mark wrote in Greek. There is no other
theory that has sufficient basis to demand any notice.
5. For whom written: There are abundant indications that
Mark's gospel was intended for the Romans. ( i ) All genealogi
cal notices of Christ's descent are omitted. (2) There is a
conspicuous absence of Old Testament citations. This fact
stands in marked contrast with Matthew's gospel, which was
written primarily for the Jews. (3) Jewish customs are

80 BIBLE LECTURES.
explained (Mark 7:3, 4). (4) There are certain insertions and
omissions that distinguish it from Matthew. There is no men
tion of Jewish law. The limited commission of the apostles,
authorizing them to go to the lost sheep of Israel, is omitted.
In chapter 11:17 he records the words, "My house shall be
called of all nations the house of prayer, but you have made it a
den of thieves;" this language is omitted by Matthew. (5) In
the emphasis given to a certain line of thought calculated
especially to impress the Roman mind, a strong proof is found.
The Roman nation embodied in a marked degree the idea of
civil law or government. The nation had crystallized around the
idea of power. Universal empire must of necessity be the fruit
of this idea. Gradually the idea of state, empire, dominion,
assumed greater and greater proportions, until it completely
dominated the Roman mind. The gospel for the Roman must
present Jesus in a way to meet, or answer, the Roman idea of
power, law, dominion. Jesus, in his mission, work, and power
must be presented in a way to answer the Roman expectation.
There must be no narrowness in the scope of his mission, no
impotency in his work, no limit to his power. We accordingly
find in the book of Mark just what the case demands. The life
of Jesus, as here portrayed, meets the Roman ideal. Power,
empire, dominion, — these are the emphatic thoughts brought
out. Much more prominence is given to Christ's works than to
his teachings. The latter were not calculated to impress the
Roman mind so much as powerful miraculous works. The dis
courses of Christ are not ignored, but he does not give more
than one-fifth as much space to them as does Matthew. The
powerful aspect of Christ's life, as manifested in wonderful
superhuman deeds, is most prominently presented. This will
appear froln a thoughtful reading of the book.
6. The divisions of the book:* (i) The advent of the
King. Jesus is introduced in his Divine Person, and is displayed
in his exercise of the Divine prerogatives (chap. i:i to 2:12).
*Tlils outline is taken from Butler's Bible Work, as is al.so the one given of
Luke on a subsequent page.

NEW TESTAMENT ANALYSIS. 81
(2) The conflict of the King with various opposing powers ^nd
evil forces: wonderful are the manifestations of power here pre
sented (chaps. 2:13 to 8:23). (3) In the next section we have
Jesus' claim to the kingdom set forth. The dominion is won
through suffering, as all true dominion must be won (chaps. 8:27
to 13:37)- (4) The sacrifice of the King and the preparation
for setting up his kingdom (chaps. 14 to 15:47). (5) The
universal commission given, his ministers assured of his help,
and the preparatory work completed in the ascension and
coronation of the King (chap. 16).
Thus two of the great peoples of antiquity are met with a
gospel exactly adapted to their peculiar mental temper and
distinctive national thoughts.
II. The Writings of Luke.
THE GOSPEL OF LUKE.
I- Its author: That Luke was the author cannot reason
ably be doubted. Such is the unanimous voice of antiquity.
(a) The name Luke is the anglicized form of Loukas
which is a shortened form of Loukanos. We would infer from
this name two things: (i) That he was descended from heathen
ancestors; (2) That he was either a slave or a freedman, since
the termination "anos" was frequently contracted into "51s" in
names given to slaves. (See reference made by Kitto). This
fact is shown by another circumstance. Paul designates him in
three different ways, viz., "fellow worker," "companion," and
"beloved physician." This last designation would indicate his
humble origin, since persons of the higher classes among the
Romans seldom, if ever, practiced medicine, this calling being
left to the freedmen.
(b) He was evidently a man of learning, as only the edu
cated were taught the liberal arts. His education is also shown
by' his classical style, and by the explicit and learned details
which he gives on various subjects, historical and geographical-
(c) We find him with Paul at Troas during his second
missionary tour, and he went with him to Macedonia. He
6

S2 BIBLE LECTURES.
travelled much with him, being his companion in Asia, Jerusalem,
and finally at Rome almost up to the time of his martyrdom.
(d) His sources of information are clearly stated in Acts
1:1-4. He was not an eye witness, but he claims to have
received his information from those "who were eye witnesses and
ministers of the word." He certainly must have had excellent
opportunities for learning the things whereof he wrote, probably
much the same as Mark had. There are indications that he had
access to documentary evidence not possessed by the other
evangelists, since his gospel gives us some important things that
are peculiar to it; as for instance, much concerning the childhood
of Jesus, some important parables, and certain facts subsequent
to the resurrection. In point of completeness Luke's gospel
ranks first, beginning, as he does, with John the harbinger of
Christ, and ending with the ascension.
2. The time: The argument concerning the date is some
what lengthy and need not be repeated here. It was probably
written about A. D. 63. Reference is made to the book of Acts.
which must have been written not long before that time. The
date may safely be placed between 62 and 64 A. D.
3. The language: That Luke wrote in Greek does not
admit of any doubt. He is familiar with Greek terms and
idioms, although there are not a few Herbraisms.
4. For whom written: (a) Primarily it is addressed to
Theophilus, who was doubtless a personal friend of Luke, but we
must not think that it had no wider purpose. All of God's great
treasures of truth are first given to the one, or to the very few,
but the broader purpose includes the many. Or perhaps we may
properly regard Theophilus as representative of a class.
(b) This leads us to inquire concerning the larger class for
whom Luke wrote. It should be remembered that in the New
Testament times the civilized world was largely composed of
three great representative peoples — the Jew, the Roman, and the
Greek. Josiah Strong, in "The New Era", points out the fact
very clearly and forcibly that these three peoples are the only
nations of antiquity that have contributed to any considerable

NEW TESTAMENT ANALYSIS. 83
extent to modern civilization. Each of these had its own great
national idea by which it was moulded, and its own peculiar
sphere of activity in which it was supreme, (i ) The Jew's idea
was "One true and living God." His life was dominated by the
religious factor that entered into it. (2) The Roman idea was
power. He magnified the state as the repository of law, and as
the best expression of power. This idea led the Romans to do
much in the way of supplying the physical conditions necessary
for universal empire. (3) The Greek idea was wisdom- The
Greeks were an intellectual people, and their activities manifested
themselves in channels determined by their great dominant
thought. They came into greater sympathy with man than any
other ancient nation, and set a higher value on man as such. They
sought perfection along all lines in which their activities mani
fested themselves. They produced the most perfectly developed
human form, the most wonderful philosophy, the most perfect
language, and the highest art. Paul said, "The Greeks seek after
wisdom," and in this he pointed out the dominant thought of
that grtat people. Under the inspiration of his idea the Greek
did more for man than any other ancient nation. He reached a
high point in mAn's physical and intellectual development, and
had these factors exhausted man's nature his work would have
been complete; but just here is where he failed. He sought lo
produce the perfect man, but in his analysis of man he over
looked the most important factor entering into his being. How
true the words of the apostle, "The world by wisdom knew not
God;" and consequently the world by wisdom could not provide
for the highest element in the nature of man, because a knowledge
of God is necessary to an understanding of this element.
Socrates felt his impotency when he said, "We must of necessity
wait till some one, from him who careth for us, shall come and
instruct us."
(c) We have already seen that two of these great peoples,
the Hebrew and the Roman, have gospels exactly adapted to
, their peculiar mental temper and national characteristic thought.
May we not, therefore, expect a gospel for the other great race?

84 BIBLE LECTURES.
If such a gospel be wanting there would seem to be an incom
pleteness in the Divine provision. This raises a strong pre
sumption in favor of a gospel for the Greek. This gospel must
be harmonious with the Greek idea. It must present its Saviour
to answer the Greek conception of the perfect man; nay more,
it must supply that wherein the Greek conception was lacking-
Intellectuality, beauty, and truth must shine in refulgent splendor;
wisdom tar beyond that of the proudest philosopher must be dis
played. The great questions that the philosophers felt them
selves powerless to grapple with must be answered. Divine
sympathy and tenderness for man must be shown. Not only
must the highest earthly destiny be pointed out, but the curtain
must be pulled aside and the future world must be laid bare to
the gaze of man. Only thus could the longings of a Socrates be
answered, and the mists that beclouded his vision be dispelled.
(d) All these conditions are fully met in the gospel of
Luke. He fully reveals the perfect man, his perfection being
accomplished by the indwelling presence of God's Spirit. It is
thus that the longed for model of the Greek is provided. No
longer need he worship "the unknown God:" hence Paul said to
the cultured Athenian, "whom ye ignorantly worship, him
declare I unto you." He had longed for perfection and now
behold here it is. The perfect man is portrayed in all his match
less symmetiy. This perfect Divine Person is also "Son of
Man," and hence brother of the race, v As the gospel of Luke
proceeds, little by little the Divine model grows, like the marble
image under the chisel of the great master, until it at last stands
forth in its sublime perfection. The great answers that Socrates
yearned to hear are given by one wlio came from heaven, as
Socrates declared must be the case. The hiatus in the Greek
conception of man is filled by one who embodied in himself all
the excellences of the Greek conception, to which he added, as
the crowning glory, the highest spirituality. By this means the
Grecian culture is lifted out of its moral degradation and placed
on the high plane of spiritual perfection.
(e) This argument is strengthened by considering the quali-

NE W TESTAMENT ANAL YSIS. 85
fications of Luke for such a work. Four things conspired to make
Luke the proper man to write such a Gospel, (i) He was
doubtless of Greek origin immediately if not remotely. He
would therefore have a better understanding of the spirit and
temper of the Greek mind and a fuller comprehension of the
national conceptions. (2) Antioch was doubtless the place of
his birth and residence. This is the city where the first great
missionary impulse was given. While Christianity was mission
ary in purpose from the very beginning, yet the Jewish converts
were slow to imbibe this great characteristic spirit. At Antioch
the breadth and depth of the Christian purpose first manifested
itself. (3) He was the companion of the apostle Paul, as has
been seen. This must have been an excellent preparation for
writing just such a Gospel, not only for the opportunity it
afforded of gathering necessary facts, but because of the oppor
tunity it offered for a correct understanding of the world-wide
philanthropy of the system. Paul was the great apostle to
the Gentiles, and he entered more fully into sympathy with
mankind as a whole than any other apostle. Furthermore,
Paul was an educated man and could understand the Grecian
mind. Such a companionship could not fail to be very helpful.
(4) He was a physician and doubtless accustomed to close and
accurate observation.
(f) The claim is also sustained by the peculiarity of the
genealogy given by Luke. It traces Christ's descent, not simply
from Abraham the father of a nation, but back to Adam the
father of the race. Christ's relations to humanity thus become
apparent. Matthew, who wrote for the Jews, traced the gene
alogy no further than to Abraham.
(g) An analysis of the book is conclusive on this point.*
We have; (i) The advent of the Divinely Perfect Man
(chaps. 1:1 to 4:13). The origin, birth, development, and prepa
ration of the Saviour of all men are here brought out. (2) The
work of the Perfect Man for the Jewish world (chaps. 4:14 to
9:50). Christ's attitude toward the elect nation is here shown,
*Se» Note at bottom of page 7?.

86 BIBLE LECTURES.
(3) The work of the Perfect Man for the gentile world (chaps.
9:51 to 18:30)- Here the relations of Christ to mankind in gen
eral are revealed. His broad human sympathies are made
manifest- (4) The sacrifice of the Perfect Man for all man
kind (chaps. 18:31 to 23:49). The sufferings and death of
Christ for a lost world, and his tenderness and love for all classes
of men are presented in a most winning way. (5) The Perfect
Man, Saviour of all nations (chaps. 23:50 to 24:53.)
We can conceive of nothing more impressive to the Greek
cast of mind than this must have been. Each of the three great
ancient peoples is now supplied with a Gospel in which the
great national idea finds its embodiment.
THE ACTS OF THE APOSTLES.
I. The author: The unanimous testimony of the ancient
church ascribes this book to Luke. This agrees with the open
ing sentence of the book, in which reference is made by the
author to a "former treatise" which he had written and dedicated
to Theophilus. This was the Gospel of Luke, and the reference
establishes the fact that the book of Acts was written by the
same person.
2. The time and place of the writing, and the period cov
ered: (a) The time may be fixed with considerable certainty at
A. D. 62-63. Conservative critics generally fix the date prior to
A. D. 70. The book closes without recording Paul's release
from imprisonment at Rome, which must have occurred very
soon after the book was written.
(b) The place was Rome. Luke was Paul's companion
at Rome and probably wrote the book under his oversight; cer
tainly we are warranted in supposing with his knowledge.
(c) The history covers a period of about thirty-three years.
Beginning with Christ's resurrection and ascension, it proceeds
at once to the foundation of the church, tracing its history on
ward to Paul's imprisonment.

NEW TESTAMENT ANALYSIS. 87
3- The sources of information: It seems to be the Divine
method always to exhaust the ordinary or natural before intro
ducing the extraordinary or supernatural. God does not provide
in special miraculous ways that which man can gain through the
ordinary channels. This view of the case does not do away with
the idea or necessity of inspiration. The spirit, according to
Christ's promise to his disciples before he left the earth, (i)
stimulates memory and (2) guides the agent of divine com
munication into all truth. This latter item of the spirit's work
may be done in two ways: first, by directing to the proper
sources of information, and second by revealing truths unknown
to man, and undiscoverable by the ordinaiy human powers. In
the recording of historic truth the agent might need to have his
memory stimulated, both in respect to matters that had come
under his own observation and in respect to those things which
he had learned from others. In any event, access to reliable
sources of information would be of great value. Luke, in writing
the historic treatise called the "Acts of the Apostles," could
record much from his own personal knowledge. He also had
access to the apostles and apostolic men, and could have
learned from them the other facts of which he had no personal
knowledge. His companionship with Paul would afford him
splendid opportunities for gathering many of the facts which he
records. 4. The name "Acts of the Apostles": This title is liable
to be misleading. It ought scarcely to be called by so general a
name as "Acts of Apostles," since the history is confined
chiefly to the acts of two apostles, viz., Peter and Paul, and only
a part of their acts is recorded. It is not, therefore, a complete
exhaustive history in any sense, but it nevertheless accomplishes
a great purpose, as we shall see.
5. The division of the book: Various analyses might be
made, varying according to the standpoint from which the book
is viewed; or better, perhaps, according to the principle of
division adopted. Historically \iewed, there are two closely
marked currents: First, the Jewish current, following the track

88 BIBLE LECTURES.
of the eleven apostles, central and chief among whom stands
Peter: Second, the Gentile current, following the track of Paul.
As subdivisions of the former we have: (i) Pentecost, and
the events preceding it; (2) The work in Jerusalem, Judea,
and Samaria, including the stoning of Stephen and the work of
Philip the Evangelist; (3) The acts in Caesarea, including the
conversion of Saul and the opening of the Kingdom to the
Gentiles by Peter at the household of Cornelius, who had also
opened the Kingdom to the Jews on the first Pentecost after
Christ's resurrection. The Gentile current, beginning with
chapter 13, may be subdivided as follows: (i) The first jour
ney of Paul and Barnabas among the Gentiles; (2) The depu
tation to the council at Jerusalem to inquire concerning the
vexed question as to what should be required of the Gentiles as
touching the Jewish law; (3) The second missionary journey
of Paul; (4) Paul's third journey, ending with an account of
his voyage to Rome under arrest, and an account of his subse
quent preaching in that city while living in his own hired house.
6- The relation of the book to the Gospels: As we con
clude the reading of the gospel records, we are left with the
impression that something more, nay, rather that much more must
be said. The most wonderful person that the world has ever seen
has passed in review before us. In his life and character we ha\e
witnessed matchless perfection. He has won our confidence and
enlisted our love. He has, by his words, kindled the most glow
ing hopes and awakened the largest expectations. He has
finally hung on the cross, gone to the gra\ e, conic forth, and
ascended to God. What can it all mean? If it all stop here,
wherein ha\'e we been materially helped? So far, man's relations
to man or to God have not been actually changed. Surely the
work is not yet complete: something more must follow. Some
thing farther must be said and done in the very nature of the
case; and this expectation is in perfect accord with Christ's own
language, "Go, preach the gospel to every creature," "But tarry
ye in Jerusalem until ye are endued with power from on high."
Here, at exactly the right time, comes the "Acts of the

NEW TESTAMENT ANALYSIS. 89
Apostles," to speak the unspoken word and meet the unsatisfied
expectation. 7- Its purpose: Many and varied opinions have been put
forth concerning the question. Rationalists have taken certain
views, and Christian students of the book have taken other
views. In fact, whatever may be said concerning the great
central purpose of the writer, the book serves important ends as
history. In this respect its value cannot be over estimated, (i)
It gives the account of the founding of a spiritual kingdom which
is world-wide in its purpose, and which is to continue to the end of
time, when the everlasting kingdom is to be ushered in. (2) It
shows how the apostles acted as they went out under the great
commission: at least it shows how some of them acted, and we
may reasonably conclude that the others acted in substantially
the same way. It tells what they preached, how they preached,
and what they required men to do- (3) It tells of the breaking
down of the great middle wall of partition between Jew and
Gentile. (4) /it records the early triumphs of the Christian
faith. It shows how men, acting under the inspiration of a great
thought and an all absorbing love, can work and suffer for truth's
sake. (5) It is a book of conx'ersions. No one can read the
book continuously, so as to get the impression that the book as
a whole is calculated to produce, without being impressed with
the fact that conversion occupies a most prominent and impor
tant if not the central place in the book. The steps in conver
sion arc here clearly revealed, and the agencies at work in the
accomplishment of this radical and all embracing change are
clearly shown. In bhort, here is the place where we find the
answer to the most important question that man ever propounded,
"What must I do to be saved?" It is much to be regretted that
this book, that shows so clearly just how men were made Chris
tians under the apostolic ministiy, has been so little used by
many modern evangelists. The apostolic preaching and
methods of conversion, as gathered from this book, present a
striking contrast to much of the revivalism of the present day.
It may be noted: (i) That the burden of apostolic preachirig

90 BIBLE XECTURES.
was Christ, and him crucified. Into nearly eveiy sermon the
subject of Christ's resurrection was introduced, and the claims of
Christ were substantiated by confident appeals to prophecy.
(2) That no efforts were made to induce God to look with pity
and compassion on the sinner. It was always assumed that God
was ready to save. (3) That when men, convicted of sin, cried
out "what must I do?" they were always told just what to do, in
a clear, definite, and pointed way. (4) That no inquiring sinner
ever sought pardon and failed to find it under the apostolic
ministry. (5) That God was never called upon to convert
sinners by an immediate operation of the Holy Spirit, but in
every instance the Holy Spirit did his work in conversion through
the preaching of the word. (6) That the promise of the Holy
Spirit as an in-dwelling presence was given to the converted.
(7) That, when the work of conversion was complete, the saved
persons had heard the gospel, had believed on Christ, had re
pented of their sins, and had been baptized. (8) That all saved
persons were in the church. There was no such thing as being
saved and afterwards "joining the church." Coming into salva
tion and coming into the church meant exactly the same thing,
and the steps that secured the former resulted in the latter.
"The Lord added to them day by day those that were being
saved." These constituted his church.
Conclusion: In the history up to this point certain great
fundamental ideas are unfolded.
I. The great fact of incarnation is first of all prominent.
The Word was made flesh and dwelt among us, thus meeting a
great want of man.
2. Restrrreition: The vanquishing of man's greatest enemy
— death, is accomplished.
3. We next are brought face to face with the idea of alone-
nuhl — oneness with God, resting on a sufficient basis.
4. .Sonship by adoption, by which special privileges are
guaranteed. 5. Spiritua' gifts; both the special and temporaiy, and the
general and abiding.

NEW TESTAMENT ANALYSIS. 91
6. Immortality; in which the completion of the divine
purpose is seen.
7. The home of the soul — the everlasting inheritance, in
which the immortal life progresses ever onward under happiest
conditions. As all this dawns upon us in its thrilling reality we begin to
appreciate the words of the Apostle, "Eye hath not seen, nor
ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him."

Lecture III. The Golden Age Continued.

THE WRITINGS OF THE APOSTLE PETER.
I. The First Epistle.
I. Personal history of the writer: That Peter wrote this
epistle is generally conceded- The book is classed among those
of undisputed authorship. In chapter i:i, the author calls him
self "Peter, an apostle of Jesus Christ.''
(a) His father, John or Jonah, resided at Bethsaida. Here
Peter was born, and here his early life was spent. His original
name was Simon or Simeon. After his marriage he resided at
Capernaum- He and his younger brother Andrew were fisher
men by occupation, and at one time they were associated with
James and John in the business. His worldly circumstances
were at least moderately good, since he did not live in a hut, as
fishermen commonly did, but in a house of considerable size, as
is shown by the fact that it served as a kind of common meeting
place for the disciples, and at times multitudes resorted to it to
hear the teaching of Christ.
(b) Jesus had been pointed out to Andrew by John the
Baptist in the very striking words, "Behold the Lamb of God!"
He at once found his brother Simon and brought him to Jesus

92 BIBLE LECTURES.
who thus addressed him: "Thou art Simon the son of John; thou
shalt be called Cephas." This word means "stone," and its
Greek translation Petros (Peter) seems to have entirely displaced
Simon's original name. After this meeting he continued for a
time in his usual employment as a fisherman until he received
anodier call, when he left all and followed Jesus and thencefor
ward became his constant companion.
(c) He was naturally active and impulsive, and this charac
teristic sometimes involved him in difficulties and strange incon
sistencies, as, for instance, his vehement denial of Chri.^t on the
night of the betra}'al; but, notwithstanding this, he had in him
the elements of noble m mhood. The sterling, stable character
of the man is indicated by the name Jesus ga\e him; and his
subsequent life, especialh- after the resurrection of Jesus, justifies
the estimate that had been placed upon him.
(d) He was not wholly illiterate, as is sometimes supposed.
His epistles display a considerable knowledge of Greek, and we
may infer that he could speak in the Greek tongue fiom the fact
that he probably used it in his conversation with Cornelius when
he visited him with the gospel message.
(e) He was greatly honored by Christ. To him were
given the keys of the kingdom, or the authority to declare the
terms of admission into the church. And we lia\c seen that
he opened the door of the Kingdom of i.kid, first to the Jews on
the Pentecost following Christ's resurrection, and afterward to
the Gentiles at the household of Cornelius.
(f) His work seems to ha\'e been chiefly among tliose of
the circumcision. In his early ministiy he evidently shared in
the general feeling among the apostles that the blessings of
Christ's sahation belonged primarily, if not exclusively, to the
Jewish people; and God had to broaden his conceptions of the
great parpose of the gospel by means of a miraculous vision.
There is an apparently well authenticated tradition to the effect
that he suffered mart\-rdom at Rome under the persecution of
Nero, but his sojourn there must ha\ e been very brief, and it
can not be positively affirmed that he was there at all. Had lie

NEW TESTAMENT ANALYSIS. 93
been in Rome in A. D. 61-63, v.'hen Paul wrote the epistles of his
captivity, he certainly would have been mentioned, and his death
could not have occurred later than A. D. 68, which was the year
of Nero's death, and it may have been as early as A. D. 64,
during the great persecution of Christians that followed the
burning of the city. There is no foundation for the Roman
Catholic claim that Peter was Bishop of Rome for twenty-five
years. According to tradition he was crucified with his head down
ward, at his own request, because he felt unworthy to be crucified
after the manner of the Saviour's crucifixion.
2. The place of writing: In chap. 5:13 we. find this
language: "She in Babylon saluteth you." Two suppositions
have been made concerning this pronoun "she;" one refers it to
Peter's wife; the other refers it to the Church. The latter would
seem to be the more probable explanation. If this expression
be taken as literal, it fixes the place of writing at Babylon; but
owing to the very great improbability that Peter was at Babylon,
which at this time was almost entirely a heap of ruins, the most
reasonable explanation is that Babylon is used as a symbolic
name for Rome. It is certain that the name is so used in the
Book of Revelation, written somewhat later. If this explanation
be correct, the book was written at Rome.
3. To whom written: This is clearly expressed in the
beginning of the Epistle in the following language: "Peter, an
apostle of Jesus Christ, to the elect who are sojourners of the
Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia."
From the contents of the epistle we are led to infer that these
"elect" were for the most part. Gentile Christians. He speaks of
them as having formerly lived in ignorance and in the lusts of the
flesh, and of having been in time past no people. The most
natural explanation of such language is that it was addressed
to those who formerly were heathen. It is probable however,
that the congregations were of a somewhat mixed character, such
as resulted from the missionary labors of Paul and others. This
would account for the phrase, "sojourners of the Dispersion."

94 BIBLE LECTURES.
4. The purpose of the Epistle: This may be summarized
as follows: (i) To comfort and strengthen these Christians in
time of trial- Their minds are directed to the near future when
trials will cease- Reference is made to their sufferings, and to the
false charges brought against them, and the philosophy of such
things is shown- (2) To enforce the duties involved in the
Christian calling. Instructions are given concerning Christian
conduct in the various relations of life. (3) To give warning
against special temptations. (4) To strengthen faith by remov
ing all doubt as to the soundness of the Christian system." (5)
To show the source of spiritual blessing. The risen Lord is mag
nified and held up as the ground of faith and the guarantee of
perfect salvation. He is regarded as the source of all good.
Briefly we may say the object is consolation and practical Chris
tian life.
5. The time of the writing: The writer uses the Epistles
of Paul, and hence it is safe to say that it could not have been
written earlier than 63 or 64, and probably not later than 65 or
66 A. D- If Peter was put to death in the last year of Nero's
reign, the latter date is the more probable.
II. The Second Epistle.
I. Its author: This is a point that is much in dispute.
The book is classed among the antilegomena, or those of doubt
ful authorship. The chief arguments against the genuineness of
the Epistle are briefly as follows: (i) There appears to be a
similiarity in certain parts to the Epistle of Jude. If this simi
larity exists, and it seems to be quite evident, Jude's letter has
been claimed as the original by certain critics, since it shows
greater simplicity and uniformity of style thoroughout. There
are certain linguistic peculiarities in that portion of II. Peter that
corresponds most closely with Jude that do not appear elsewhere.
(2) It also presents a marked contrast to I. Peter in style as
well as in subject matter.
Without attempting to outline the argument at length, it may
be said that it is rejected by many critics. However, there are

NEW TESTAMENT ANALYSIS. 95
many others who believe in the Petrine origin of the Epistle for
the following reasons: (i) The evident moral earnestness of
the Epistle; (2) The difficulty of assigning it to any other
period; (3) The declaration in chap, i-i that the writer is
Simon Peter; (4) The declaration in chap, i: 18 that the writer
was with Christ on the mount of transfiguration. It is hard to
reconcile these declarations, if false, with the evident earnest and
sincere moral purpose of the letter. It was declared to be
canonical by the Council of Laodicea, 366 A. D- Prior to this
time opinions differed^ as to its genuineness, and indeed these
differences of opinion have continued to the present time.
2. To whom written: In chap. i:i, we read, "Simon Peter,
a servant and an apostle of Jesus Christ, to them that have
obtained like precious faith with us." Who these persons were
is indicated in chap. 3:1. "This second epistle, t)eloved, I now
write unto you; in both of which I stir up your pure minds by
way of remembrance." This makes it clear that the first and
second epistles were addressed to the same persons.
3. The object of the Epistle: Believers are warned against
the errors of false teachers, who seem to have been of two kinds:
( I ) Those who taught unlawful indulgencies and insubordination
to authority; (2) Those who denied Christ's second coming.
These false teachers are vividly described, and their future
punishment is declared. Several Biblical illustrations are given
in a very impressive way. This letter of warning against false
teachers is a very fitting and natural supplement to the First
Epistle, and, in a general way, it is calculated to beget patience
and the spirit of endurance amidst trials and suffering- This fact
stands as an argument of some strength for the Petrine author-
ship-
THE WRITINGS OF THE APOSTLE PAUL.
LETTERS TO PARTICULAR CHURCHES.
I. The Epistle to the Romans.
I. The author: That Paul was the writer is shown by the
Salutation in chap. 1:1-17. "Paul a servant of Jesus Christ,

96 BIBLE LECTURES.
called to be an apostle, *«*#*•. To all that be in Rome,
beloved of God, called to be saints." The Pauline authorship
has never been considered a matter of doubt.
2. This passage also shows clearly who were addressed.
The church at Rome was founded at an early date, by whom we
do not know; probably by some of the Pentecostal converts. It
was of a mixed character, being composed of Jews and Gentiles
belonging for the most part to the middle and lower classes, as
is indicated by the proper names found in the letter.
3. Personal history of the author; His life is veiy naturally
divided into three periods.
(a) The period prior to his conversion to Christianity. (l)
He was of pure Jewish blood. He describes himself in the
following language (Phil. 3:5); "Circumcised the eighth day, of
the stock of Israel, of the tribe of Benjamin, an Hebrew of the
Hebrews; as touching the law, a Pharisee." (2) He was born
at Tarsus in Cilicia, a flourishing city of considerable importance,
and a center of learning and art. He seems to ha\-e inherited
citizenship under the Roman government. His original name
was Saul. Just why it was changed to Paul has not been satis
factorily determined, but various conjectures have been made.
Some have thought that the name was given on account of his
diminutive stature, the word Paul meaning little; others have
supposed that he assumed the name as an expression of humility;
and still others account for the name on the ground of his
citizenship, it being common for Jews who were Roman citizens
to have a Jewish and a Latin name. The date of his birth is
unknown, and, with the exception of the sister mentioned in
Acts 23:16, we know nothing concerning his relatives. (3) The
references to his youth are by no means abundant. In the city
of his birth he must have enjoyed good educational advantages,
which he doubtless improved very fully. He was a master of
Greek, both in speaking and in writing. In harmony with the
custom of Jewish parents he was taught a trade, that of tent
making, and at intervals during life he engaged in the business
as a means of support. In Acts 22:3 he says, "I verily am a

NEW TESTAMENT ANALYSIS. 97
man which am a Jew, born in Tarsus, a city in Cilicia, yet brought
up in this city (Jerusalem) at the feet of Gamaliel, and taught
according to the perfect manner of the law of the fathers, and
was zealous toward God as ye all are this day." From this
language we conclude that he was sent to Jerusalem when quite
young, for the purpose of having his education completed in the
orthodox Jewish manner under the training of a Jew ish Rabbi-
Some have contended that Paul was married, basing the opinion
on his use of the word "yoke-fellow " in Phil. 4:3, on the fact of
his holding membership in the Sanhedrin as may be inferred
from Acts 26:10, and on his accurate description of domestic
life. It is hard to reconcile this theoiy with the following
language: I. Cor. 7:8, "I say therefore to the unmarried and
widows, it is good for them if they abide even as I." I- Cor. 9:5,
"Have we not power to lead about a sister, a wife, as well as
other apostles?" However, the arguments on neither side seem
to be absolutely conclusive, and the question is therefore left in
doubt. (4) His early attitude toward Christianity was hostile.
When Stephen was stoned, he was a consenting witness. That
he was an active and violent persecutor of Christians is shown
by his own words (Acts 22:4), "And I persecuted this Way unto
death, binding and delivering into prisons both men and women."
(5) Suddenly, however, his career as a persecutor was cut sliort-
Wlien on his way to Damascus, as he neared the city, the Lord
Jesus Christ appeared to him, which resulted in his radical con
version. The purpose of this appearance is manifest from
Christ's words to Paul (Acts 26:16), "For I ha\e appeared unto
thee for this purpose, to make thee a minister and a witness both
of those things which thou hast seen, and of those things in which
I will appear unto thee; delivering thee from the people, and
from the Gentiles, unto whom I now send thee, to open their
eyes, and to turn them from darkness to light, and from the power
of Satan unto God." Paul consequently claimed apostleship and
placed himself among the witnesses of the resurrection. The
date of his conversion was probably A. D. 34.
(b) The second period of Paul's life extends from his con-
7

98 BIBLE JLECTURES.
version to his imprisonment at Rome- The events of this period
are so numerous that the greater part of them must be passed
over without even a casual mention. A summaiy of the more
prominent events may be given as follows: (i) Sojourn in
Arabia for a period of three years immediately after his conver.
sion, doubtless for the purpose of meditation and study. Return
to Damascus. (2) Visit to Jerusalem for the purpose of be
coming acquainted with the apostles and disciples, and with
Peter in particular. (3) Return to his native city Tarsus;
sojourn in Antioch and successful work there. (4) First mis-
sionaiy journey, — to Cyprus, Antioch in Pisidia, Iconium, Lystra
and Derbe, and the return to Antioch after an absence of about
two years- (5) The dispute concerning the circumcision of
Gentile Christians and the keeping of the law, leading to Paul's
visit to Jerusalem to consult the apostles and elders. (6) The
second missionary journey, — taking in Syria and other provinces
until he arrived at Tarsus; thence to Philippi where he was
thrown into prison; thence to Thessalonica, Berea, Athens, and
finally to Corinth, where he gathered a large congregation- He
abode there a year and six months- Finally, the return to
Antioch by way of Jerusalem. (7) The third missionary jour
ney,— through Galatia and Phrygia to Ephesus, where he abode
three years; thence to Macedonia, Illyria, and finally to Achaia.
He afterward returned to Jerusalem where he met with bitter
opposition on the part of the Jewish Christians. All of his efforts
to preserve peace were in vain, and he barely escaped death at
the hands of a mob- In order to protect him he was conveyed
to Caesarea and placed under the protection of Felix the Roman
procurator. For two years he remained a prisoner, until Festus
succeeded Felix, when another trial was granted him. He would
have been set at liberty had he not appealed to Csesar, but owing
to this fact he was sent to Rome. On the way he was ship
wrecked, but he finally reached Rome in safety in the spring of
A. D. 61.
(c) The third period begins with the imprisonment at
Rome- His reception at Rome by the Christians was cordial.

NEW TESTAMENT ANALYSIS. 99
Here Paul remained two years, dwelling in his own hired house
under a Roman guard. Whether Paul was ever liberated from
this imprisonment is a disputed question. Some contend that he
enjoyed a period of freedom, during which time he preached the
Gospel in Spain. Others deny this. It is certain that Paul con
templated a journey into Spain, as is shown by his reference to
it in Rom. 15:24, 28. On the whole, the theory of a second im
prisonment at Rome seems quite probable. He suffered martyr
dom under Nero in A. D. 64 according to some, in A. D. 67-68
according to the opinion of others. The leading characteristics
of the man may be summarized as follows: (l) Wonderful
energy and zeal. (2) Unswerving honesty. (3) Undaunted
purpose. (4) Great courage. (5) Untiring perseverance.
(6) Supreme unselfishness. (7) Towering mental abilities.
He stands as one of the most majestic characters in all history.
With the exception of the master whom he delighted to serve, it
may well be doubted whether the world has ever seen his equal.
To him, more than to any other man, Christianity was indebted
for its marvelous success during the apostolic age, and in him
the church in all the ages since has had a priceless legacy.
4. Time and place of the writing: It was doubtless written
at Corinth during Paul's visit to Greece in his third missionary
journey. The letter was sent by Phoebe, a deaconess of the
church at Cenchrasa, the eastern seaport of Corinth. Gains, at
whose house Paul was lodged, was one of the principal members
of the Corinthian church, who had been baptized by Paul during
his first visit to Corinth- These data fix Corinth as the place and
A. D. 58 as the date of the writing.
5. The reason for the letter: Paul had long desired to visit
Spain and to take in Rome on his way, no doubt desiring to give
the church the benefit of his personal instructions. Being pre
vented from carrying out this purpose for a time, on account of
the duty he felt to be resting upon him to carry the alms of the
gentile Christians up to Jerusalem, he addressed a letter to the
Roman church, that by this means he might, in a measure, make
good the lack of personal teaching.

100 BIBLE JLECTURES.
6. The purpose of the letter: This will appear best from
the contents, which may be embraced under three heads: (i)
Salutation and personal explanations. (2) The doctrinal por
tion: The Gospel is presented as the salvation of both Jews and
Gentiles. All are alike under condemnation by reason of sin.
Faith is presented as the condition of salvation as contrasted
with justification by the law. The righteousness which is of
faith, distinct from the righteousness of the law, is shown to be
universal. The moral effects of the abolition of the law are
shown to be, not moral license, but rather the introduction of a
higher morality, and the enjoyment of a freedom from sin before
unknown. The rejection of the Jews is lamented, but it is shown
to have resulted from their failure to seek justification by faith,
on which condition it was promised to all. This rejection is held
to be, not final, but rather an occasion for the enriching of the
world: but when "the fullness of the Gentiles be come in" the
blindness is to pass away, "and so all Israel shall be saved; as it
is written. There shall come out of Zion the deliverer, and shall
turn away ungodliness from Jacob" (Rom. 11). (3) Exhor
tations to holy living, and caution against offense to the weak.
(4) Matters of a personal character, such as his motives for
writing, his mission of charity to Jerusalem, his proposed visit,
his commendation of Phoebe the bearer of the letter, and his
personal greetings.
7. General character of the letter: It is a most profound
and philosophical treatment of the great Gospel principles. The
reasoning is subtle, masterly, and convincing. One can not fail
to admire the delicate manner in which the difficult question
concerning the rejection of the Jewish people is handled. The
letter is certainly a great masterpiece of religious philosophy
logically presented from the Christian standpoint, and it places
the writer in the first rank among the great intellects of the
world. II. The Corinthian Letters.
THE FIRST EPISTLE.
' I. Author, place, and time of the writing: According to

NEW TESTAMENT ANALYSIS. 101
chap. I : I Paul was the writer. Concerning this question there is
no dispute. Internal and external testimou)- concur in establish
ing this point. From chap. i6:S we learn that Ephesus was the
place. It was doubtless w ritten near tlie close of Paul's three
years' stay in that city, about A. D. 57 or 58.
2. The occasion of the letter: Paul had learned from
members of Chloe's household that the Corintliian church was
divided into contentious parties, each crystallizing around some
great religious teacher. It seems that four great antagonistic
parties had been formed, three of them being named after the
three great teachers, Paul, Apollos, and Cephas (Peter), and one
taking the name of Christ; the latter probably originating as a
protest against these divisions, but finally, through opposition,
becoming as sectarian as tlie others. This fact presents an
object lesson which all advocates of union should study. He
had also learned of a case of incest in the church, and of the lax
morals of many of the members, resulting, as it seems, from a
lack of discipline and defective religious knowledge- In addition
to these things there were other irregularities in the church such
as disorder at the celebration of the Lord's supper, and conten
tions concerning the relative value of tlie various miraculous
gifts enjoyed by different ones in the church. The church
had also addressed certain inquiries to him relating to practical
Christian life; such as the eating of meats offered to idols, tlie
uncovering of the head b>- tlie women in tlie public assembly,
the moral aspect of marriage and the gi\ing in marriage of \"ir-
gin daughters. Also a doctrinal question concerning the resur
rection had been raised. With these matters before the mind the
reason for the letter is perfectly clear.
3. The purpose and divisions of the F.pi^tle are necessarilj-
determined by the foregoing facts. The design was to correct
the abuses into which the church had fallen, and the reasoning
tends direct!)- to accomplish this result- Di\ isions are declared
to be an evidence of carnalit}'. Christ is magnified and pre
sented as the onl\- foundation, and human teachers a:e shown to
be only servants. Purit},' is insisted i jon, and directions are

102 BIBLE LECTURES.
given on many points pertaining to practical living, chief among
which may be mentioned instructions concerning, (i) mar
riage in a time of persecution, (2) the duty of supporting
ministers, (3) the eating of meat offered to idols, (4) the
course to be pursued by the women in the matter of praying and
prophesying, (5) the celebrating of the Lord's supper, (6)
the exercise of spiritual gifts, charity being exalted to the
supreme place, (7) speaking in the church, (8) collection
for the saints.
The fifteenth chapter deals with the resurrection of the dead,
the argument being based on the resurrection of Christ.
THE SECOND EPISTLE.
I. To whom written: In chap. i:i we read, "Paul, an
apostle of Jesus Christ by the will of God, and Timothy our
brother, unto the church of God which is in Corinth, with all
the saints which are in all Achaia." This shows that, in addition
to the Corinthian church, the epistle contemplated a wider con
stituency, including of course the little church at Cenchrea.
2. Time and place of the writing: But a short time inter
vened between the writing of the first and the second Epistle-
Paul left Ephesus soon after the first Epistle was written and
went over to Troas, where he expected to meet Titus, who had
been sent to Corinth. Being disappointed in this, after a short
period of waiting he -continued his journey into Macedonia.
Here he found Titus, and from some place in this territory, prob
ably Philippi, the second Epistle was written.
3. The circumstances that led to the writing of the letter:
Paul would naturally be anxious to hear what the effect of the
first letter had been, and he had probably sent Titus to Corinth
as his personal messenger to strengthen the influence of the
letter, and to bring back to him a report of the result. It would
seem from the contents of the second letter that the word
brought back by Titus was mainly favorable. The majority of
the church had been moved to repentance by Paul's letter, the
incestuous person had been excommunicated, and the collection

NEW TESTAMENT ANALYSIS. 103
for the poor saints had been taken. However, there was a por
tion, composed very likely of the Judaizing faction, that seemed
to be the more embittered against Paul, owing no doubt to the
effect of his letter. They denied his claim to the apostleship,
charged him with selfishness, vanity, and weakness, declaring
that he threatened but did not execute, promised but did not
perform. 4. Character of the letter. As might be expected from
the circumstances, the letter has a two-fold character. Toward
the repentant portion of the church expressions of love and
regard abound; for the incorrigible portion there is warning and
threatening. These opposite expressions of encouragement and
rebuke follow each other very closely, and occasionally there are
passages containing important general truths of world-wide
application. 5. The contents of the letter may be broadly summarized
as follows: (i) Account of Paul's labors, sufferings and afflic
tions. (2) References to the effects of the first letter. (3)
Exhortation to liberality. (4) Vindication of his apostolic
authority. We learn from chap. 13:1 that Paul had made two visits to
Corinth before this letter was written. He certainly made a
subsequent visit, making three in all, but we have an account of
but two visits in the book of Acts. It seems most probable that the
second visit was made some time during his sojourn of three years
at Ephesus. III. The Epistle to the Ephesians.
I. Author, time, place, of the writing: That Paul wrote
this letter admits of no dispute. Not only does Paul claim
authorship in chap, i :I, but the letter is intensely Pauline in form
and subject matter. It was written during Paul's first capti\ity
at Rome, probably in the year A. D. 62, or possibly 63. Its
genuineness is universally admitted.
2. To whom written: This is a question that has been
much discussed, although in the opening passage in the common

104 BIBLE LECTURES.
version the letter is addressed to the Ephesians. This ordinarily
would be considered conclusive, but, for the following reasons.
doubts have been entertained by some- ( i ) Certain very ancient
authorities omit the phrase "at Ephesus" in verse i. (2) There
is an absence of personal greetings to the members of a church
where he had spent three years. (3) There are no special con
ditions known to have existed at Ephesus that would call for a
special letter. (4) The letter itself presents great truths that
are of general importance but of no special application. (5) In
Col. 4: 16 Paul says, "and when this epistle hath been read
among you, cause that it be read also in the church of the
Laodiceans, and that ye also read the epistle from Laodicea."
There being no epistle of Paul to the Laodiceans, it is assumed
that the Epistle to the Ephesians is meant, and the inference is
drawn that it was intended for a circle of (jhurches of which
Ephesus was the most important- It must be confessed that
these considerations have some weight, and hence it is a matter
of no surprise that many eminent critics have held the letter to
be encyclical. This view, however, is confronted with many
difficulties, (i) The words "at Ephesus" in chap. i:i, occur
in the very ancient manuscripts- (2) There is no intimation
that the letter is encyclical, as in the other letters of that kind.
(3) It is hardly supposable that Paul would fail to write to a
church where he had spent three years. (4) No such view was
entertained by the early church; the encyclical theory is com
paratively modern. (5) Some of the alleged facts which the
theory attempts to account for are doubtful, and others can be
accounted for on a different hypothesis. (6) While there are
no personal greetings, yet the general tone of the letter suggests
personal acquaintanceship: there is much warmth of feeling
expressed. (7) There is such a close agreement between this
letter and the Epistle to the Colossians that we can hardly sup
pose the author of the letters would suggest an interchange.
From these considerations it seems best to adhere to the ancient
theory and consider the letter addressed to the Ephesians.
3. Divisions and contents: There are clearly two divisions;

NEW TESTAMENT ANALYSIS. 105
one doctrinal, ending with the beautiful doxology at the close of
the third chapter; one hortatory and practical, comprising the
remainder of the chapter. In the first division three great themes
are introduced: (i) The ground or foundation of the church in
the purpose of God. (2) The development of the church,
or the realization of the Divine purpose through Christ. (3)
The consummation of the blessing embraced in God's purpose.
In the practical portion are exhortations, ( i ) to unity, (2)
to truthfulness, (3) to purity, (4) to love, (5j to the observance
of the mutual duties of children and parents.
4. Points of peculiar interest. ( i ) The style is very lofty.
It may be regarded as a model of sublimity. (2) It is peculiarly
adapted in spirit to a cosmopolitan church, such as was the
church at Ephesus. The scope of the Divine purpose as includ
ing the Gentiles is emphasized. (3) The church is treated of
as a unit, and its magnificent proportions are revealed. (4)
In the conception, development, and end of the church, the
work of the Father, Son, and Holy Spirit is set forth.
IV. The Epistle to the Philippians.
I. Paul was the author: Both internal and external evi
dence concur in establishing this point.
2. Rome was the place of writing, as the epistle clearly
shows- 3. The time was near the close of his first imprisonment,
as is shown from several considerations, (i) He had been
removed from his hired house to the custody of the palace
guards, consequently, at least two years had elapsed since his
imprisonment. (2 J He was expecting his case to be decided
soon. (3) He had been so long in custody that the fact was
widely known, and it had resulted in furthering the gospel. (4)
The Philippians had heard of his imprisonment, and had sent
Epaphroditus as a messenger. He had passed through a severe
spell of sickness and the news had reached Philippi, and this
fact had in turn been reported to Epaphroditus. The date may
be safely placed as late as A. D. 63.

106 BIBLE LECTURES.
4. The persons addressed: All the saints at Philippi are
mentioned, but the bishops and deacons are specially singled
out. These constitute the only orders of officers recognized in
the apostolic local church. Here is the first place in which the
gospel was preached in Europe. Here Paul suffered "persecution
and imprisonment, which he met with great courage and even
cheerfulness. The beginning of the church was very small, but
it grew to be a large influential congregation. Great affection
for Paul was entertained, which was manifested by deeds of
kindness. To show this love and sympathy they sent him, at
different times, sums of money. Having heard of his imprison
ment at Rome, they sent Epaphroditus with contributions for his
necessities. 5. The object of the letter: To thank them for the help
received through Epaphroditus, and to relieve their anxiety con
cerning him. He also embraced the opportunity to give such
instructions as were suited to their needs. They are especially
cautioned against Judaizing teachers. There is a precious and
tender vein of paternal sympathy, counsel, and consolation run
ning through the letter, that is exceedingly beautiful and refresh
ing. V. The Epistles to the Colossians.
I. Author, place, and time: It was written by Paul during
his first imprisonment at Rome, before the epistle to the Philip
pians was written, probably in A. D. 62.
2. The church addressed: Colosse was an ancient city
of Phrygia, situated on the highway between Ephesus and the
East. The church was planted here by Epaphras, which is a
shorter form for the name Epaphroditus. He is thought to be a
different person from the one mentioned in connection with the
Philippian church, the latter seems to have been a local elder,
while the former was probably an evangelist. Paul had never
seen the persons addressed in this letter, yet he took as deep an
interest in them, apparently, as he did in the churches of his own
planting.

NEW TESTAMENT ANALYSIS. 107
3. The occasion for the letter: Epaphras, it seems, paid a
visit to Paul in Rome, reporting to him the faithfulness and love
of the Colossian church. We may infer that he also desired to
consult Paul concerning certain evils with which the church was
threatened. The Judaizing teachers, were at work here
as elsewhere, and were disturbing the people over the questions
of meats, drinks, holy days, new moons, and the Sabbath.
(Judaizing teachers still continue to disturb the churches over
some of these questions.) There was also a tendency to mix
gnostic philosophy and mysticism with the principles of the doc
trine of Christ.
4. The object of the letter, in the light of the foregoing
facts, becomes clear. It may be concisely stated in these words —
To counteract false doctrine. Christ is shown to be the "All in
all," by whom all things were made. He is declared to be the
head of the body, in whom dwelt all fullness, and in whom alone
there is redemption. The completeness to be found in Christ
renders every other system unnecessary, and hence they are
warned against philosophy, (consisting doubtless of mysticism
and worshiping of angels) and also against being brought under
bondage to the law. In connection with this there are admoni
tions to truthfulness, purity, and love; and instructions to
husbands, wives, children, servants, and masters. The Epistle
ends with various salutations.
VI. The Thessalonian Letters.
Both of these letters were written by Paul during his sojourn
of a year and a half at Corinth. The second was written very
soon after the first, and they are among the earliest, if not the
first, of Paul's epistles. The probable d.ate is A. D. 51
or 52. THE FIRST EPISTLE.
I. The church to which it was addressed was founded by
Paul. After Paul and Silas were delivered from prison at
Philippi they went by way of Amphipolis and Apollonia to
Thessalonica, where a church was planted consisting of both

108. BIBLE LECTURES.
Jews and Gentiles. Soon, however, a tumult was raised by
the unbelieving Jews and certain of the baser sort of inhabitants,
and Paul and Silas were sent by night to Berea for safety. Paul
afterward went on to Athens, leaving Silas and Timothy at
Berea, but soon he sent for them to come to him with all speed.
On their arrival Timothy was sent to Thessalonica to establish
them in the faith. Silas was also sent into Macedonia, and Paul
went over to Corinth, where Silas and Timothy again met him.
Timothy brought very favorable news concerning the church at
Thessalonica, reporting their growth in faith and works, and their
love for Paul. There were, however, certain things troubling the
church that needed to be corrected. They were perplexed about
the Lord's second coming, doubtless expecting it to happen very
soon, and they feared that those who had died would be
excluded from the glories and blessings incident to the second
advent. 2. The purpose of the letter: (i) There is an expression
of gratitude for the good news brought by Timothy. Paul re
joices that by his preaching he had succeeded in establishing
them in the faith, and in persuading them to good works. (2)
He disabuses their minds of the notion that death would inter
fere with the enjoyment of the blessings attendant upon Christ's
second coming. (3) He gives consolation and encouragement
to sustain them amidst persecutions. (4) He closes with words
of exhortation, and admonitions relative to numerous Christian
duties.
THE SECOND EPISTLE.
I. The condition calling for the letter: It seems that the
expectation concerning Christ's second coming had increased
and was causing undue anxiety. Possibly some things said in
Paul's first letter may have been construed to mean that Christ
would come veiy soon. The church was also undergoing more
or less of persecution from the outside, and within there were
some walking disorderly, although in the main the condition of
the church was very satisfactory.

NEW TESTAMENT ANALYSIS. 100
2. The purpose, in the light of the foregoing facts,
becomes clear, (i) There is rejoicing expressed for the faith
and charity that exists. (2) Those that trouble the church are
threatened with an everlasting destruction when the Lord shall
come. (3) The mistake of supposing the second coming of
Christ to be very near at hand is pointed out, as certain inter
mediate events foretold by prophets were yet to be fulfilled,
more specifically the falling away incident to the great apostasy,
which, for a time, was being hindered in its development. (4)
The disorderly — those who would not work but were busy bodies
— are exhorted to industry and quietness.

Lecture IV. The Golden Age Concluded.

THE WRITINGS OF THE APOSTLE PAUL CON
TINUED.
LETTERS OF A MORE GENERAL CHARACTER.
II. Corinthians and, according to some, Ephesians might
be classed among the general or encyclical letters, but for reasons
assigned we have preferred to treat them as special. Under the
head of general letters we take up —
I. The Epistle to the Qalatians.
I. The author: That Paul was the author is shown, (i)
by the heading of the epistle, (2) by the allusions to himself
in the first person, and by the references to his personal history,
(3) by the style, which of itself would be sufficient to establish
the Pauline authorship.
2. Time and place: Opinions have differed widely as to
the time, but from expressions in the letter some conclude that

110 BIBLE LECTURES.
it was written soon aft^r Paul's second visit to Galatia, probably
while he was staying at Ephesus, about A. D. 55 or 56. Others
think that it was written during Paul's visit to Corinth which he
was contemplating when he wrote the second letter to that
church. This would make the date of the Epistle A. D. 58.
3. The persons addressed: The letter was written to the
churches of the province of Galatia. This people are described
as being "frank, impetuous, impressible, eminently intelligent
but extremely inconstant, fond of show, perpetually quarreling,
the fruit of excessive vanity." They are of the same stock as
the Gauls of western Europe, whom Csesar described as
follows: "The infirmity ofthe Gauls is, they are fickle in their
resolves, fond of change, and not to be trusted." Paul founded
the first churches among this people. Being detained among
them by sickness, he embraced the opportunity to preach the
gospel to them. Hence he says (Gal. 4:13), "ye know that
because of an infirmity of the flesh I preached the gospel unto
you the first time." He visited them a second time and
strengthened them in the faith.
4. The occasion of the letter: While Paul was with them
he was beloved and respected; but, being a fickle people, they
were soon drawn aside from their love and respect both for Paul
and his gospel. Judaizing teachers were a great curse to the
primitive church, as indeed they have been to the church in later
ages, and even in modern times. Their aim has ever been to
mingle Judaism and Christianity. In the apostolic day these
teachers made a constant effort to join the observance of the law
of Moses with the faith of Christ. They seemed to make Paul
the especial target of criticism, even going so far as to deny his
apostleship. If they stopped short of this, they at least taught
that he was greatly inferior to Peter, James, and John, whose
followers they generally claimed to be. These false teachers
easily succeeded in turning the Galatian churches from the sim
plicity of their faith, and in belittling Paul in their estimation.
Two facts would contribute to this end: (i) The fickle charac
ter of the Galatians would make them an easy prey to false

NEW TESTAMENT ANALYSIS. Ill
teachers. (2) Their previous religious training, accustomed as
they had been to the heathen worship of Cybele and the mystic
doctrines and rites connected therewith, would predispose them
favorably to the ceremonies of the Jewish law. We can thus
readily understand and account for the condition of the Galatian
churches. 5. The design: The epistle may be readily divided into
three parts: (i) Paul maintains his apostolic authority, claim
ing to be the directly authorized embassador of Christ to men,
and especially to the Gentiles. He declared his gospel to be
the only gospel, and pronounces a curse upon any who should
dare to preach any other. He censures the Galatians for being
so soon turned aside, and denounces the false teachers. (2)
He seeks to counteract the effect of the Judaizing teachers by
magnifying the faith of Christ. He shows that the law was
powerless to remove the curse of sin, which could only be
removed through the work of Christ. He further argues that-
the law could not set aside the covenant with Abraham, although
it came after, and that it should be regarded as a temporary
arrangement, the real design of which was to assist in fulfilling
the great promise.
This epistle has been called the "Magna Charta*' of religious
liberty." It is the emancipation proclamation from the bondage
of the Jewish law as a whole. Paul lays the ax at the root of the
tree. There is no compromise; no dividing of the law, and hold
ing on to one part, and rejection of the other, but he tears up the
Jewish tree, root and branch. The tendency of the whole argu
ment is to magnify the gospel. (3) He aims to strengthen
believers by admonition and exhortation. Steadfastness and firm
adherence to the doctrine of Christ is insisted upon.
6. The style: There are three elements that are discover
able, (l) Sternness is very noticeable, and there is great need
of this quality. (2) A vein of tenderness runs through all,
that could not fail to make an impression on people of an
emotional nature, such as these were. (3) A feeling of sadness
is discoverable, which is very natural under the circumstances.

112 BIBLE LECTURES.
It is always a hard thing to see one's work being overthrown,
and especially to see those whom we have influenced for good
corrupted and led astray.
II. The Epistle to the Hebrews.
I. Its canonical authority: (i) Clement of Rome, in the
first century, refers to this epistle very frequently. (2) There
are some allusions to this letter by Barnabas, Hernias, Polycarp,
and Ignatius. (3) Justin Martyr, in the second century, received
it. (4) Clement of Alexandria referred it to Paul. (5) The
Greek church, and eastern churches generally, accepted it as
canonical- (6) In spirit and matter it is certainly apostolic.
2. The author: Concerning this question it may be posi
tively asserted that no definite conclusion can be reached- In
the authorized version it is ascribed to Paul. The superscription,
which is generally considered strong evidence in regard to
authorship, is wanting in this epistle, although present in all
of the undoubted Pauline epistles, and consequently some hold
this fact to be strong evidence against the Pauline authorship.
Clement of Alexandria, who believed that Paul was the author
suggests that the superscription was probably omitted because
the letter was addressed to Hebrews, who were, as a class,
strongly prejudiced against Paul. This is certainly a plausible
suggestion, to say the least. It may be said in general that the
eastern or Greek churches ascribed the epistle to Paul, but that
the western, or Latin churches of North Africa and Rome, until
the beginning of the fourth century, denied the Pauline author
ship and ascribed it to Barnabas- Luther and others held
Apollos to be the author, but this view seems to be purely
conjectural. The internal evidence in favor of the Pauline authorship
may be briefly sutiimed up as follows: (i) The doctrines are
such as are characteristic of Paul in his acknowledged epistles-
(2) The figures and allusions are strongly Pauline. (3) It is
confidently asserted that certain characteristics of the Pauline
style are clearly distinguishable in this epistle. (4) The way

NEW TESTAMENT ANALYSIS. 113
in which the writer of this epistle uses the Old Testament
corresponds closely with Paul's method. (5) The personal
allusions found in the epistle harmonize with the idea of the
the Pauline authorship.
To this it may be added that all the direct external testimony
favors the theory that Paul wrote the letter, and there is nothing
in the letter incompatible with this idea.
The chief anti-Pauline arguments are briefly as follows: (i)
Lack of a superscription ascribing it to Paul, which is not true of
the other Pauline epistles. (2) Disbelief of the western church in
the Pauline authorship for a long period. (3) The alleged Alex-
andrinetone. (4) Similarityof the language to that of "Acts." (5)
Certain alleged peculiarities of style not found in the undoubted
epistles. Some of these claims are, to say the least, poorly sup
ported, and on the whole the weight of testimony inclines to the
Pauline authorship, although as eminent an authority as F. W.
Farrar asserts positively that the letter was not written by Paul
or by any apostle. He regards it as furnishing a "specimen of
Alexandrine Christianity; a profound and original attempt to
co-ordinate the relations between the new and old dispensation."
3. Thought, style and language: In thought, and in many
peculiar forms of expression, it closely resembles the Pauline
epistles. The style resembles that of the book of "Acts," as has
been said, and Clement of Alexandria accounts for this on the
supposition that it was originally written in Hebrew, but trans
lated into the Greek by Luke, the author of "Acts." This
peculiarity of style may, however, be accounted for in another
way. Luke was a companion and pupil of Paul, and it would be
very natural for him to imitate his teacher. Furthermore, it
may be safely said that the weight of authority inclines to the
theory of a Greek original. The following considerations sup
port the same idea: (i) The easy flow ofthe Greek. (2) The
use of Greek words not capable of direct translation into Hebrew.
(3) The use of the Septuagint in references and quotations. (4)
The periodic style.
8

114 BIBLE LECTURES.
4. For whom written: Doubtless the epistle is addressed to
Jewish Christians. The whole trend of the argument shows this.
No one can read the book and fail to be impressed with that
fact. The question however arises, was the letter intended for
Jewish Christians generally, or for those of some particular
locality or place? The argument is of such a nature as to be
peculiarly applicable to a church, or to churches, composed
entirely of Jews, or at least to churches in which this element
was largely in the ascendency- The ' particular region can not
be determined definitely, but some approximation may be
made, (i) The Jerusalem Jews can scarcely be meant, for
in chap. 5:12 we read, "For when for the time ye ought
to be teachers, ye have need that one teach you again which
be the first principles of the oracles of God." Now the
Jerusalem church had from the beginning been a teacher of
others. Again in chap. 6: 10 we read, "For God is not unright
eous to forget your work and labor of love, which ye have
showed toward his name, in that ye have ministered to the
saints, and do minister." This was not characteristic of the
Jerusalem church. It had been the recipient but was not the dis
penser of charity. (2) It can scarcely have been addressed to
the Hebrews in the Church of Rome, for in chap. 13:24 we read,
"They of Italy salute you." This language does not appear
natural if we suppose the letter to have been written to Roman
Jews. On the whole it seems likely that the epistle was intended
for Hebrews in the churches in Asia Minor, Greece, Alexandria,
and possibly Palestine, the Jerusalem church being excepted.
Some, however, hold that the letter was intended for a single church
or locality, but the advocates of this view are divided in opinion as
to the particular church meant. Some contend for Rome, others
for Alexandria, and still others for Antioch.
5. Date of the writing: On the supposition that Paul was
the author, the date must have been prior to 68 A. D., as this is
certainly the latest date that can be assigned to his martyrdom,
and probably it was written as early as 63 or 64. That it alludes
frequently to the temple service as being still in existence cannot

NEW TESTAMENT ANALYSIS. 115
be fairly questioned. This certainly brings the date prior to
A. D. 70, no matter who the author may have been.
6- The design: The superiority of the gospel of Christ to
Judaism seems to be the leading thought. In order to bring this
out the following points are made: (i) Christ is superior to
angels, and consequently to Moses. (2) His priesthood is
superior. (3) The sacrifices of the law were imperfect, while the
sacrifice of Christ was perfect securing actual remission. (4)
Christ is the substance of which the things pertaining to the law
were but the shadow. (5) The condemnation of those who
were unfaithful under the law contrasted with the greater con
demnation of those who reject the greater salvation of Christ.
(6) The Old Testament's patterns of faith are held up as an
in-spiration to those living under the perfect system. The epistle
closes with an exhortation to faith and godliness and an admo
nition to steadfastness.
It would seem that the Hebrews addressed were in danger
of having the foundations of their faith swept away either by
persecutions or the false teachings of Judaizers, and the writer of
the epistle seeks to avoid the misfortune by magnifying the
Christian institution.
7. The doctrine: This may be divided into three parts:
(i) Christ a priest after the order of Melchizedek. (2) Christ
the true antitype of Aaron in his person and work. (3) His
offering through the eternal spirit secures everlasting benefits.
The doctrine is made the basis of practical exhortations.
Letters to Individuals.
There are three pastoral epistles, I. Tim., II. Tim., and
Titus. The authorship of these cannot properly be regarded as
a matter of doubt. The points of resemblance are so numerous
and striking that a common authorship can not reasonably be
questioned, and that Paul was the author is shown, (i) from
the superscription; (2) from the testimony of the earliest
ecclesiastical writers, such as Barnabas, Clement of Rome, Poly
carp, and Ignatius; (3) from the style of expression and mode
of thought.

116 BIBLE XECTURES.
However, the Pauline authorship of each of these epistles
has been denied by various critics in quite recent times upon
literary, doctrinal, or other grounds. The leading arguments are
here noted. ( i ) It is claimed that certain phrases occur that
are not usual in the unquestioned Pauline writings. While this
may be true yet the \'ery phrases cited do occur, although it may
be rarel)', and consequent!),' tlie argument has but little weight.
(2) It is also claimed that Timothy and Titus are warned
against gnosticism, which did not make its appearance until after
Paul's death. To this it may be replied that wc ha\'e no e\'i-
dcnce that gnosticism, or at least kindred errors, did not appear
beiore Paul's death. Prominent errors are generally a develop
ment, and they exist in incipient forms before they crystallize
into formulated doctrines. (3) It is furthermore urged that
these letters indicate an advanced stage of church organization
which was not developed during Paul's life. This, liowc\cr, is a
claim wholly without foundation. According to the history fur
nished in "Acts" concerning the planting of churches, we may
assuredly gather that churches were organized, even in their first
establishment, as fully as is indicated in these letters- (4) It is
also asserted that no place in the life of Paul can be found for the
incidents referred to in these letters. The main force of this
objection lies in the assumption that Paul suffered but one
imprisonment at Rome, which is contrary to the strong proba
bility in the case. On the theoiy of a second imprisonment,
which is supported by very strong evidence, there is no difficulty
in finding a place for tlie events of these epistles between the
first and second imprisonment-
Upon the whole we may safely conclude that the Pauline
authorship of the pastoral epistles is well established-
I. The First Letter to Timothy.
I. Time and place: This letter was written during the
interval between Paul's first and second imprisonment at Rome.
Of course, those who deny that Paul was twice imprisoned
must find some other date for the epistle or deny the Pauline

NEW TESTAMENT ANALYSIS. 117
authorship. As to the place, we can reach no certain conclusion.
Hcihad left Timothy at Ephesus- on his departure into Macedonia
when the letter was written. In chap. 1:3 we read, "As I
besought thee to abide still at Ephesus when I went into
Macedonia, etc." This is scarcely the form tlie language would
take if he were still in Macedonia.
The design is not" hai'd to discover. Timothy, a young
evangelist, had been left in charge of affairs at Ephesus, not to
organize a church, since tliis had been done before, but to per
form certain otlier important service for the church. The pur
pose of tlie letter was three-fold; ( i ) To instruct Timotliy to
restrain false teachers. (2) To give information concerning
tlie orderly way of conducting worship, the qualifications of
officers and manner of treating them, the duties of women,
tlieconductof widows and their treatment. (3) To give Timothy
certain personal directions ahd warnings.
In short, the letter deals with such questions as one having
special oversiglit of a church must inevitably meet.
II. The Second Letter to Timothy.
I. Time and place: This letter was written from tlie
Roman prison just before Paul's martyrdom. He was in very
trying circumstances and had given up all hope of release.
2. The design: The most immediate and direct purpose
seems to be to urge Timothy to come unto him and to bring
Mark witli him; but other purposes ai-e served. He utters warn
ings concerning the false teachings and delusions tliat were
disturbing tlie churches, and exhorts to zeal for sound doctrine,
patience amidst trials, and boldness in tlie cause of ti'utli. His
solemn personal charge in tlic last chapter is wonderfully
imprcssixc, coiuprohonsive, instructive, and touching. It is a
volume condensed into a few- sentences. History does not
record a sublimer triumph of faitli tlian is rcxcaled in tlie words,
"I am now ready to be offered, and tlie time of my departure is
at hand. I have fought a good fight, I ha\ c finished my course,
I have kept Uie faitli: Hencefortli there is laid up for me a

118 BIBLE LECTURES.
crown of righteousness, which the Lord, the righteous judge, shall
give me at that day."
3. The style: Some characteristics are discoverable that
are not found in the other epistles. There is a peculiar abrupt
ness and a lack of settled plan which is suggestive of strong
emotion. How natural this under the circumstances. There is,
however, a confidence in God's goodness and mercy that is as
beautiful as it is touching.
III. The Letter to Titus.
I- Time and place: Paul was on his way to Xicopolis,
where he had determined to winfer- This letter must have been
written very shortly after the first epistle to Timothy, and proba
bly from the same place, but this cannot be definitely determined.
2. The purpose: Titus had been left as an evangelist in
Crete, to set in order the things wanting, and to ordain elders in
every city. The main object is to instiaict him in his work.
The qualifications of church officers are set forth and this instruc
tion is followed by directions of a personal character.
Three great doctrines characteristic of Paul are set forth:
(i) Salvation by Grace through the atonement of Christ; (2)
Justification resulting in holiness of life; (3) Christ's second
coming. IV. The Letter to Philemon.
I. Author: According to the superscription Paul was the
author, and there is no ground whatever for any doubt on this
subject. 2. Place and time: It was written at Rome during Paul's
imprisonment. Onesimus was the bearer of this epistle and also
of the Colossian letter. Tychicus was his companion, as appears
from Col. 4:7. At the time of the writing Paul was anticipating
a speedy release.
3. Purpose: Onesimus was the slave of Philemon, who
lived at Colosse. He had defrauded his master and had fled to
Rome. Either by accident or design he found Paul and was

NEW TESTAMENT ANALYSIS. 119
converted- Afterward he was persuaded to return to his master.
The real purpose of rtiis letter was to secure the pardon of the
runaway and cause him to be kindly received- The skill with
which Paul introduces the name of Onesimus is admirable: "I
beseech thee for my son whom I begat in my bonds, Onesimus."
4. Interesting points, (i) The deep affection of Paul for
a poor slave. (2) The wonderful conscientiousness of Paul in
not being willing to retain the services of Onesimus without the
consent of his master- (3) The Christian method of righting
wrong, — not by disregarding or breaking existing laws, even
though they be unjust, but by inculcating great principles that
will overcome the wrong-

Lecture V. The Closing Period.

I. The Book of Jude.
I. Author: The writer calls himself the brother of James,
¦who was, in all probability, the brother of Jesus and the head of
the church at Jerusalem. This view of the case is sustained by
the language in verse 17, in which the apostles are referred to in
a way to indicate that the writer was not one of them. We may
therefore safely conclude that he was not Judas Lebbaeus the
apostle, but the brother of JeBus and of James the Just, and
consequently the son of Mary.
2. Its canonical authority: The genuineness of the book
has been questioned by some even from the earliest times. It is
therefore placed among the antilegomena. This may be
accounted for by the fact that Jude was not an apostle, and that
he refers to a mysterious conflict between Satan and Michael the
archangel concerning the body of Moses, which is only referred

120 BIBLE LECTURES.
to in the apocryphal book of Enoch. He even quoted from this
book in verse 14. It may, however, be said that the majority
recognize the book of Jude as a canonical work. This does not
necessitate our accepting the book of Enoch as inspired, but it
does sanction as true the tradition concerning the dispute of
Michael and Satan over the body of Moses.
3. Time and place: Some fix the date prior to the
destruction of Jerusalem, since that event is not mentioned
among the examples of retributive justice which are cited, but
this is by no means conclusive. The language in verses 17 and
18 seems to indicate that the writer had a knowledge of II. Peter,
which, if true, certainly places the date of the letter but little
before, and possibly after, the destruction of Jerusalem. In that
event Peter could not have copied from Jude but Jude must have
been the copyist, notwithstanding the fact that his letter shows
greater uniformity of' style than II. Peter.
We have chosen to adopt this view of the case, and conse
quently we haA'e placed this book in the closing period- The
place of the writing can not be definitely determined, but from
the tone of the letter it has been conjectured that it was written
from some point in Palestine-
4. For whom intended: It is one of the catholic epistles,
and there is nothing to limit its application to any particular
locality. 5. The purpose: Verses 3 and 4 indicate this very clearly.
"Beloved, when I gave all diligence to write unto you of the
common salvation, it was needful for me to write unto you, and
exhort you that ye should earnestly contend for the faith which
was once delivered unto the saints. For there are certain men
crept in unawares, who were before of old ordained to this con
demnation; ungodly men, turning the grace of our God into
lasciviousness, and denying the only Lord God, and our Lord
Jesus Christ." It is therefore a message of exhortation and
warning to the saints, and a most fearful arraignment and con
demnation of evil doers and heretics.

NEW TESTAMENT ANALYSIS. J21
II. The Qospel of John.
I. The author: No doubt has ever been entertained that
John, the apostle, wrote this book. «
(a) Incidents of his life: He was the son of Zebedee and
Salome, who, in the opinion of some, was the sister of Mary, the
mother of Jesus. He was born probably at Bethsaida. His
parents were doubtless in easy circumstances, since his father
had hired servants (Mark i:20). From this it may be inferred
that he had better educational advantages than the children of
the poor generally enjoyed. He was brought up a fisherman,
after the occupation of his father. He, together with his brother
James, was at one time a partner of Peter and Andrew in the
fishing business. He was chosen by Jesus to be one of his apos
tles, and followed him during his personal ministry in a very inti
mate and close fellowship- Jesus entertained for him a very es
pecial affection, and this may account for the fact that, when about
to expire on the cross, he committed to his keeping his mother
Mary. He was one of the three who were chosen by Jesus to
•witness his transfiguration. He and Peter seem to have been
quite intimate. They were together in a boat, close to the shore
of the Sea of Galilee, when Christ appeared to them after the
resurrection. John first recognized him, and Peter, in his impetu
osity and eagerness to reach him, plunged into the water. They
entered the temple together immediately after Pentecost, at
which time Peter performed a miracle upop the lame man, and
afterward preached through Jesus the resurrection of the dead.
This led to their being cast temporarily into prison, from which,
however, they were speedily released. John remained at Jerusa
lem many years, no doubt fulfilling the charge given him by Jesus
to care for his mother Mary. According to old and authorative
historical testimonies, he finally went to Ephesus, probably about
A. D. 66, and became bishop of the church. During the
time of his residence in Asia Minor he was exiled to Patmos,
where he wrote the Apocalypse. This, according to Irena;us and
others, occurred in the reign of Domitian, near its close, about
the year 96 A. D. He was afterward released, and returned to

122 BIBLE LECTURES.
Ephesus, where he died. Tertullian relates that in the reign
of Domitian, John was carried to Rome and thrown into a cask of
boiling oil, from which he was miraculously saved and afterward
brought to Patmos. This tradition, however, is not considered
very reliable.
(b) His character: (i) In his early life he was rash and
impetuous, as is shown by the fact that he and his brother James
are called Boanerges (sons of thunder), and on one occasion he
wished to call down fire from heaven to consume the inhabitants
of a certain town who would not receive Jesus. This character
istic stands in strong contrast with his character in later life,
and it affords a striking illustration of the transforming power of
the gospel. (2) He was probably somewhat ambitious, as his
mother requested for him and his brother chief places in Christ's
kingdom. This can scarcely have been done without their con
sent and approval. (3) He was also quite self-confident, for
when Jesus said, in answer to the request of the mother, "Are
ye able to drink of the cup that I shall drink of, and to be
baptized with the baptism that I am baptized with?" the brothers
replied, "We are able." (4) We gather, however, from the
history of his later life, that he was faithful, fulfilling his trust to
Mary, loving and tender, as shown not only by his affectionate
conduct toward Jesus, but by the sweet, gentle, loving spirit
breathed in his epistles. (5) His writings show great modesty,
and an evident desire to keep himself in the background. Also
they reveal a degree of spirituality manifested by no other New
Testament writer, with the possible exception of Paul.
2. The date and place of the writing: It seems quite evi
dent that John wrote his gospel after the other three evangelists
wrote theirs, since he relates what they hid omitted, and he
seems to a certain extent to build upon them, reaching out more
th m they into the spiritual aspects of Christ's life and teachings.
It is also quite certain that it was written before the Apocalypse,
which was manifestly designed as a closing up of the canon of
Scripture. The date probably lies between 70 and 95.
3. The object: Jerome says that John wrote his gospel at

NEW TESTAMENT ANALYSIS. 123
Ephesus, at the request of the Asiatic bishops, to set forth more
profoundly Christ's divinity. John himself says, "Many other
signs truly did Jesus in the presence of his disciples that are not
written in this book, but these are written that ye might believe
that Jesus is the Christ, the Son of God, and that believing ye
might have life through his name." The question however
arises as to whether the gospel W'as intended for the world or for
professed Christians. To answer this, certain things have to
be kept in mind, (i) The Jewish party in the church, in their
failure to comprehend Christianity, continued to cling to the
forms of the old dispensation. They were legalistic, and looked
upon Christ merely as a lawgiver and a man. They were called
the sect of the Nazarenes or Ebionitcs and finall)' their system
was known as Ebionitism. (2) Gnosticism was beginning to
make its appearance- It was made up partly of heathen philoso
phy and pai-tly of Christian doctrine. It denied the divinity of
Jesus, representing him as the son of Joseph and Mary. At
Ephesus was the great center of eastern Christianity after the
destruction of Jerusalem. It was half Jew, half Greek, and
consequently here, of all places, the above mentioned errors
would be most likely to manifest themselves, and history
substantiates the fact that this was actually the case. It was
therefore a gospel primarily addressed to Christians to preserve
them from the current errors of Flbionitism and Gnosticism,
which were creeping into the church. This would be effectually
accomplished by presenting Jesus as the Son of God, or, in other
words by magnifying his Divinity.
4. The secondary results: By this phrase we do not mean
less important results, but simply that, in the accomplishment
of the immediate purpose, other great ends were served. In
order that this may become clearly apj) irent, we must keep in
mind the general results wrought out in the synoptic gospels.
(i) Matthew pictures the fulfillment of fhe Messianic idea in
Christ- Mence the Jew has his gospel. (2) Mark shows how
the idea of power or government is fulfilled in Christ the King.
Hence the Roman has his gospel.. (3) Luke shows the fulfill-

124 BIBLE LECTURES.
ment of the idea of wisdom or perfection in Christ, the perfect
man. Hence the Greek has his gospel.
Into these three classes the world is ever divided in its gen
eric phases of thought. There are those who are ever filled with
the expectancy of a coming One greater than all before. There
are also those who ever seem inclined to deify law. Finally,
there are those who, in broader sympathy with mankind, aspire
after, and struggle to reach, perfection. All these must ever find
satisfaction in the matchless redeemer, through whom, and in
whom, they all are welded into a fourth great class. Hence the
necessity of the case demands a fourth gospel, and this is fully
met in the Gospel of John, the Gospel of the church- It was
written late in the first century, after the fourth great class had
been created.
In its character it is fully adapted to the end it serves. It is a
lesson for those who have made some progress. It is intensely
spiritual, and hence suited to those in whom spiritual conceptions
have been developed. DaCosta says, "The fourth Gospel stands
in a sense isolated among the four; yet it only presents a richer
development, a deeper comprehension, a more heavenly mode
of contemplating the same truths and the same supernatural
facts." Bernard says, "As the other Gospels respectively make
prominent the ideas of law, of power and of Grace, so does this
present the glory of Christ. John begins, not like his prede
cessors from an earthly starting point, from the birth of the son
of Abraham, or the son of Adam, or the opening ministiy, but
in the depths of unmeasured eternity and the recesses of the
nature of God; and then, bringing the First-born into the world,
traces with adoring e},'e the course of \\ord and deed by which
he manifested forth his gloiy."
A reason is discoverable for the mysterious truth contained
in the sentence, "And the Word was made flesh and dwelt
among us." This was done in order that men clothed in flesh
may be at last transformed into spiritual likeness to God.
5. Analysis of the book: (i) The a^Vent and incarnation
of the Word, (i:i to 1:13). (2) The incarnate Word, the only

NEW TESTAMENT ANALYSIS. 125
life of the world, (1:14 to 6:71). (3) The incarnate Word, the
life and light, in conflict with the spiritual darkness, (7:1 to 11:54).
(4) The incarnate Word securing the life of the world through
his sacrificial death, (11:55 to 19:42). (5) The incarnate Word,
crucified and risen, the Saviour and Lord of all believers (20:i to
21:25).* 6. Conclusion: The world as it is found is met at once
with its appropriate gospel. As it goes onward and upward it
will always have its gospel. In these four books we have the
gospel for all men and for all time. John says, "It doth not yet
appear what we shall be;" but it matters not to what stage of
development we may reach, we shall never outgrow this gospel.
John will ever be able to say to us, "These are written that ye
might believe." Around this history of John an atmosphere of
Divinity lingers. Geike says, "He who walks before us is
instinctively felt to be Divine." Upon this foundation stone of
faith, laid by the apostle John, the waves of criticism will beat
in vain. This person here revealed will continue to stand forth the
most majestic figure of the ages, because, by this histoiy, his
Divinity is planted in the very depths of the consciousness of all
who open their hearts to it- From every conflict with infidelity
this gospel will come forth serene and bright as the morning star-
The son of righteousness, as here revealed to spiritual eyes, will
shine on in its effulgence and splendor, scattering the last frag
mentary clouds of doubt and unbelief from the firmament of the
soul, until the morning of time shall be swallowed up in the noon
tide glory of eternity.
III. The Epistles of John.
I. The first epistle: (a) The author: This is placed
among the acknowledged books, (homolegoumena). The strik
ing similarity to John's Gospel, which is seen in the introduction,
and in the style and thought as well, settles the question of
authorship beyond all doubt.
(b) Its character: It is an encyclical letter of exhortation
and encouragement, intended for the churches of Asia Minar.
*This is the analysis of Gregory, gfiveil by Butler in his Bible Work.

126 BIBLE LECTURES.
Its object seems clearly to be to nourish the Christian life, and
to warn the churches against moral aberrations and any mixture
of light with darkness. False teachers are denounced, especially
those that denied that Jesus was the Christ, and rules are laid
down whereby the spirits may be tried. The love of God and
of the brethren is prominent in the letter, and how beautifully
this harmonizes with the character of the gentle, loving John. ¦
(c) Time and place: Ephesus was undoubtedly the place,
and the time was beyond question subsequent to the writing of
his gospel. In chap, 2:12-14 he states no less than six times the
object for which he was writing and had written, in this doubtless
referring both to this epistle and to his gospel. It may there
fore be that this letter was intended as a kind of accompanying
circular to this Gospel-
(d) Conclusion: In John and his writings we have the
filling up of a hiatus — a sort of needed supplement to the writers
and the writings of the New Testament- The leading character
istic of Peter is fervor; of Paul, faith; of James, morality. John
adds the climax of love. This seems to bring the whole revela
tion into the most perfect harmony, and to cover it all over with
the glory of the greatest thing. "Love is the fulfilling of the law."
2. The second and third Epistles (a) The author: These
are classed among the disputed books, (antilegomena), but there
is considerable reason for regarding them as the productions of
John. There is a similarity in tone, sentiment and style. Ire-
n.Eus quotes from IL John, and Clement of Alexandria speaks
of John's larger epistle, which implies at least one smaller. Mill
points out the fact that eight out of the thirteen verses composing
the second epistle are found in the first epistle. John reters to
himself as "the Elder," which a forger would scarcely have done.
Their private nature is also an evidence of their genuineness, as
no apparent motive exists for a forgery.
(b) Persons addressed: (i) The second epistle is
addressed to the elect lady. Two hypotheses deserve mention.
One is, that the elect lady was a woman whom John warns
against encouraging the teachers of false doctrine by displaying

NEW TESTAMENT ANALYSIS. 127
undue kindness toward them. If the hypothesis be correct, it
shows the dignity placed upon woman by the gospel. Truly it
may be said in Christ Jesus, "there is neither male nor female."
The second hypothesis makes the phrase, "the elect lady," refer
to the church at Babylon. Kuria, translated lady, is the root of
the word Kuriake, translated church. The writer of I Peter in
chap. 1:1, 2, addresses the elect in Asia, and in chap. 5, verse 13 of
that epistle we read, "She that is in Babylon, elect together wi?h
you, saluteth you." In verse 13 of this epistle we read, "The
children of thy elect sister greet thee." According to this theory
Peter had sent a salutation from the elect church in Babylon to
her elect sister in Asia, and John in turn writes to the elect
church in Babylon.
(2) The third epistle was written to Gains, who was proba
bly a man of distinction -and wealth, and one of John's converts.
The purpose of the letter is to commend to his kindness and
hospitality certain Christians who were strangers in the place
where he lived.
(c) Time and place: They were probably written from
Ephesus soon after the first epistle.
IV. The Book of Revelation.
I. The author: (a) The argument against the commonly
assigned authorship.
In the first chapter the author three times declares his name
to be John. The natural inference is that the apostle John is
meant, but for certain reasons some have entertained the opinion
that some other John was the author. The reasons for this
opinion may be briefly summarized as follows: (l) In a
passage fram Papias, referred to by Eusebius, several of the
apostles are mentioned, and among them John. Immediately
afterward the presbyter John is mentioned in a way that would
seem to distinguish him from the apostle John. Dionysius also
speaks of the presbyter John. Many critics therefore believe
that there were two Johns, the apostle and the presbyter, and
for reasons that will appear below they assign the authorship of
this book to the presbyter. (2) The writer of the Revelation

128 BIBLE LECTURES.
calls himself John, while the apostle never mentions himself by
name. This instance stands as a solitary exception to his habit,
if he wrote this book. (3) We read in chap. 18:20, "Rejoice
over her, thou heaven, and ye saints, and ye holy apostles and
prophets; for God hath avenged you on her." Chap. 21:14,
"And the wall of the city had twelve foundations, and in them
the names of the twelve apostles, of the Lamb." It is thought
by some that the writer in these passages excludes himself from
the apostles. (4) It is claimed that the language of the book
is veiy different from that of John's gospel, being characterized
by Hebraisms, and grammatical inaccuracies, and an absence
of the apostle's favorite words, and that the style differs
from that of John's gospel and epistles, in that there is more
of lively creative power and an absence of calm, deep feel
ing. (5) It is also alleged that in the apostle's acknowledged
writings the doctrine of the Messianic reign of Christ on earth is
clearly taught, which is wanting in the Apocalypse; that the
views concerning spirits, demons, and angels are foreign to the
apostle; that a spirit of revenge is manifested, which is incom
patible with the mild, gentle spirit of the loving John of the
gospel and epistles.
To these arguments the reply is made: (i) That it is
quite improbable that an obscure John, concerning the existence
of whom there are even grave doubts, could have written such a
book, giving commands and instructions to the churches in the
name of Jesus; and if so, that it could have been attributed in
the first centuries to the apostle. (2) That, owing to the
wholly different character of the book, it being almost entirely
prophetic and necessarily different in language and style, John
may have thought best to clearly indicate the authorship lest it
be misunderstood. (3) That the passages which are thought
to exclude the writer from the number of the apostles do not do
so, since John would necessarily be compelled to write in just
this way if true to his vision. (4) That, while the language and
style are peculiar, yet they are perfectly consistent with the
subject matter of the book, and with the mental state that the

NEW TESTAMENT ANALYSIS, 129
writer may reasonably be supposed to have been in at the time
of writing. It would be most natural for the writer to clothe
his visions in the prophetic dress, which was Hebraic; in short,
to borrow, as far as possible, the style and language of Ezeki"el
and Daniel when describing visions so strikingly similar to
theirs. The inaccuracies may well have been the result of
peculiar excitement, resulting in a less studied and deliberative
mode of writing. (5) As to the doctrinal objections it
may be said that that symbolism in chapters iv. and v. may
be so interpreted as to teach the Messianic reign throughout
the earth- The writer makes the four living creatures and the
four and twenty elders say (chap. 5:9, 10), "For thou wast slain,
and hast redeemed us to God by thy blood out of every kindred,
and tongue, and people, and nation; and hast made us unto our
God kings and priests; and we shall reign on the earth." As to
the view concerning angels, spirits and demons, it must be
remembered that this book is an Apocalypse, and hence new
views may reasonably be expected.
(b) The argument in favor of the authorship of the apostle
John: (i) The external evidence is very strong. Justyn
Martyr (A. D. 139-161), Melito, bishop of Sardis (A. D. 170),
Theophilus, bishop of Antioch (A. D. 180), Irenasus (A. D. 195),
Appolonius of Asia Minor (A. D. 200), Clement of Alexandria
(A. D. 200), Tertullian (A. D. 220), (others might be cited), all
mention the Revelation of John, or quote from it, and there is no
intimation that they entertained any other idea than that the
apostle John was the author. Dionysius of Alexandria in the
third century assigned the authorship to John the presbyter. All
the external evidence in favor of this view rests upon him, which
amounts to saying that there is really no external evidence in
favor of this hypothesis. In other words, all external evidence
points to John, the apostle, as the author. (2) The internal
evidence is briefly as follows: The author calls himself John,
without qualification, which, as a candid man, he could scarcely
have done if another than the apostle were meant. The author's
description of himself as the servant of Christ, as one who had
9

130 BIBLE LECTURES.
borne testimony as an eye witness of the word of God, as one
who was in Patmos for the testimony of Jesus, as one through
whom the seven churches in Asia were addressed (John the
apostle was the special overseer of these churches), as a fellow
servant of angels, — all this harmonizes with the idea that the
apostle John was the author. This internal evidence, together
with the strength of the external testimony, seems to be con
clusive in favor of the authorship of John the apostle.
2. Time: We will first consider the arguments in favor
of the late date.
(a) The external testimony: (i) According to the uniform
testimony of the early church, the date must be fixed
between 94 and 97 A. D. The testimony of Irenseus would
seem to be well nigh, if not entirely, conclusive. He says, "It
(Revelation) was seen no very long time ago, but almost in our
own generation, at the close of Domitian's reign." Domitian's
reign closed A. D. 95. When we take into account that Irenasus
was brought up in Asia Minor, and was the pupil of Polycarp,
who was a pupil of the apostle John, we must see that his
testimony is of the weightiest kind, and that it should not be set
aside except for absolutely conclusive reasons on the other side.
It is scarcely conceivable that he could have been mistaken. In
this testimony, Irenseus is abundantly supported by Clement of
Alexandria, and other later writers. (2) Those who contend
for an earlier date place the banishment of John under Nero, but
banishment as a penalty accords not with Nero's practice, but
with that of Domitian; besides, all early writers, without
exception, assign John's banishment to the reign of Domitian.
The earliest direct statement referring the banishment of John to
the reign of Nero occurs in the Syriac version of the Apocalypse
of the sixth century- (3) Nero's persecution did not extend to
the provinces; hence the improbability that he banished John.
(4) The Nicolaitans did not exist at the time of Nero, but are
mentioned in this book.
(b) Internal evidence: (i) The churches of Asia are
addressed in a way that indicates personal acquaintance, yet

NEW TESTAMENT ANALYSIS, 131
prior to A. D. 70 they probably had never seen John, and he
could have known nothing of them personally- (2) John's
relations to the churches in Asia, as gathered from the second
and third chapters of Revelation, seem to have been of long
standing. This is utterly inconsistent with the early date claimed
by some. (3) The condition of the churches was different from
that described in the New Testament letters written prior to A.
D. 70. (4) These churches evidently had made an advance or
change in usages or practice, as is indicated by the use of the
term "Lord's Day,'' and the apparently settled practice of read
ing the Christian scriptures in the churches (Rev. 1:3). This
practice cannot be supposed to have existed so early as A. D. 70,
since many of the scriptures were written but a few years before.
We next consider the arguments for a date prior to A. D.
70. (i) If Peter and Paul suffered martyrdom under- Nero, it
is unreasonable to suppose that John could have escaped perse
cution. (2) The tradition concerning the Domitian origin of
the Apocalypse hangs on Irenseus alone. (3) In chapter 11
the temple is spoken of as still in existence, and the destruction
of the city is spoken of as still future. (4) Had the destruc
tion of Jerusalem already taken place, it would certainly have
been mentioned. (5) The difference in language and style
between the gospel of John and Revelation makes it necessary
to suppose that a long period intervened between the writing of
the two. To us, the following answers to the foregoing arguments
seem conclusive, (i) The persecutions of Nero did not extend
to the provinces- John, not being in Rome, would therefore
escape, while Paul, being in Rome, would naturally suffer- The
same holds true of Peter, if he were in Rome. (2) The testi
mony of Irensus is ample support for the claim of the late origin
of the book, if there were no other. (3) The claim that the
temple was still standing, and that the destruction of the city was
still future, is based upon a literal interpretation for which there is
no warrant. (4) John was not writing history, but prophecy, and
hence there is no reason for his mentioning an event of the past.

132 BIBLE LECTURES.
whose lesson had been learned. (5) The language and style of the
Apocalypse are peculiar, but perfectly consistent with the subject
in hand, and with the mental state of the writer. No ignorance
of Greek idiom is shown; besides, there are many resemblances
in style to the gospel of John. These are too numerous to be
cited here.
3. The contents: (a) The first portion of the book con
sists of separate epistles to the seven churches of Asia. There
were more than seven churches in Asia, but this definite sym
bolic number was chosen as indicative of universality, totality or
perfection; designed doubtless as representative of the church of
all ages and all places. These letters consist of warnings, com.-
mendations and exhortations.
(b) The second portion, beginning with chapter iv., is a
sublime prophecy. The fates and fortunes of the church are
disclosed in the most wonderful symbolic language. Christ's
advent, the final judgment, and the future glory of the saints are
revealed. The last picture of the final home of the redeemed is
one to thrill the heart, and fill the soul with bright, exultant
hope. Interspersed with all are warnings, exhortations and
consolations, in the most impressive way.
4. The structural plan: The number seven seems to play
a most importmt part in the artistic plan of the book. Students
of the book have pointed out the fact that the whole consists of
a seven-fold series of sevens. What more appropriate ending
could there be to the revelation of God than a book that, even
in its mechanical structure, indicates the perfection and hence
finality of revelation. The book, in harmony with this idea, after
the introduction (chap. i:i-8) has been divided as follows: (i)
The seven churches (1:9 to 3). (2) The seven seals (4:1 to
8:i), (3) The seven trumpets (8:2 to 11:19). (4) The seven
mystic figures (i2:i to 14:20). (5) The seven bowls (15:1 to
i6:2i). (6) The seven-fold judgment on the harlot (17:1 to
19:10). (7) The seven-fold triumph (19:11 to 22:5). From
22:5 to the end we have the final instructions of Jesus to John,
ending with the declaration of his coming, the final great invita-

NEW TESTAMENT ANALYSIS. 133
tion, and the curse pronounced upon any who should add to, or
subtract from, the book. Surely, a most solemn way to close,
not only this book, but the volume of revelation. Except in two
or three places the above seven-fold arrangement is very marked-
5- Its mystic numbers. It is characteristic of Bible writers
to represent certain fundamental ideas by numbers, (i) Seven
is the number indicating perfection. The prominence of this
number is shown above. (2) Three and a half, which is seven
broken asunder, seems to indicate judgment. We have a time
and times and half a time, which probably is three and a half
years (chap. 12:14). The same period in months, forty and
two months (chaps. ii:2 and 13:5). The period is given in days,
a thousand two hundred and three score (chaps. 11:3 and 12:6).
We also have three days and a half (chap. 11:9)- After these
periods comes either redemption or destruction from which fact
we are led to conclude that they indicate judgment. (3) The
number four is the symbol for universality- We have the four
living creatures (chap. 4:6). This probably indicates universal
humanity. We have the four angels standing on the four
corners of the earth holding the four winds (chap. 7:i). We
have the four angels bound in the river Euphrates (chap-
9:14). Also the four-fold enumeration, kindred, and tongue,
and people, and nation, thus including universal humanity
(chaps. 5:9, 10:11, 11:9), (4) The fractions third and fourth
parts indicate the opposite of universality (chaps. 6:8, 8:12,
etc). (5) The number six indicates preparation for judgment,
as for instance, sixth seal (chap. 6:12-17); sixth bowl
(chap. 16:12-16). (6) Twelve indicates perfection in Divine
things. It belongs to sacred matters. We have the twelve tribes
of Israel, the twelve apostles, twenty-four elders, doubtless
representing redeemed and glorified humanity (chap. 4:10), the
woman with the crown and twelve stars (chap. I2:i). We also
have twelve gates with twelve angels at the gates, and twelve
foundations to the New Jerusalem. Its wall was twelve times
twelve cubits long and twelve times twelve cubits high on each
of its four sides. The tree of life yielded twelve manner of

134 BIBLE LECTURES.
fruits. Finally, the number of the redeemed from the twelve
tribes were twelve times twelve thousand. Keeping in mind the
fact that this number indicates divine perfection and complete
ness, this language becomes wonderfully and thrillingly suggest
ive and inspiring.
6- The relations of the book to the other scriptures.
(i) In matter and form it stands in close relation to the
prophetic books of the Old Testament. Its symbolism is
strikingly similar to that of Ezekiel and Daniel; and in its
graphic, poetic style, also, it is closely related to the Old Testa
ment prophets. The burden of the Hebrew prophets was the
coming of the Messiah, while the burden of this book is Christ's
second coming.
(2) It is a fitting sequel to the epistles of the New Testa
ment. In those writings a mighty conflict is continually going
on. The apostles did not root out all evil. At most they only
gained a temporary victory. The forces of wrong, with a per
sistence in evil that is devilish, are ever rallying for new assaults.
Evil, overcome in one form, soon rises in another. This conflict
is destined to continue through the ages. The apostles, as they
passed away, foreseeing that the mighty battle was to last through
the centuries, uttered words of warning and exhortation. "Endure
hardness as a good soldier." "Earnestly contend for the faith
which was once delivered to the saints." Such are the words of
the great captains that fell in the battle. Here are the indica
tions of a stormy future. How fitting it is that we should have
a book in which these conflicts are foretold and the final issue
declared. Otherwise the soldiers of King Jesus might long since
have given up in despair. But with this telescope they have
been able to look down the vista of the future, and behold the
final victory of the church, and of every faithful Christian man.
(3) It is an appiopriate close to a most wonderful begin
ning. In Genesis we have humanity created. In Revelation we
have humanity redeemed. Between these extremes there is
continual progress from the lower to the higher, but Christ is in
all from first to last. In the beginning of the Old Testament his

NEW TESTAMENT ANALYSIS. 135
coming is obscurely announced- Thence onward in type, sym
bol, prophecy, he comes nearer and nearer, until he finally
appears in all his matchless perfection- Then we see "God
manifest in the flesh." We see, hear and know Him as a living
being, moving on our plane- He is both the source and sub
stance of saving truth. He is presented as the light, hope, and
salvation of the world. Men are saved in him and through him.
Finally, having passed into the heavens, his revelation continues
through his chosen inspired teachers until it is complete. This
Apocalyptic book completes the message, and hence in its
closing words we read, "If any man shall add unto these things,
God shall add unto him the plagues that are written in this book.
And if any man shall take away from the words of the book of
this prophecy, God shall take away his part out of the book of
life, and out of the holy city, and from the things which are
written in this book."
But there is one event to which the eyes of God's people
will ever turn. The King has not paid his final visit to this earth.
Once more he is to come to make up his Jewels and take his
ransomed people home. All along the ages his voice, through
his inspired teachers, has sounded in instruction and warning.
Again and again he has come in judgment and come in mercy.
He has come in the overthrow of superstition and idolatry, in
the emancipation of slaves, in the uplifting of woman, in the
liberating of nations, in the freedom of the church. But still we
need him. We need him to vindicate the cause of the laborer,
to equalize the burdens of citizens, to purify the church, to put
down the curse of intemperance; in short, to overthrow every
unjust and wicked thing that opposeth God or man; and, in view
of this, we may catch up the strain with which the book of
Revelation closes and exclaim, "Even so come. Lord Jesus."
Come in thy beneficent providences and in thy judgments, and
in thine own good time come to receive us unto thyself, that
where thou art, there we may be also.

136 BIBLE LECTURES.

The Sabbath and the Lord's Day.

THIRD SERIES.

Lecture I. The Sabbath: When given; to
whom given; for how long given.

Introduction, i. The Question stated. Concerning the
Sabbath question there are three principal phases of belief which
may be briefly stated as follows:
First: That the seventh day is God's Sabbath; that its
observance was imposed upon man at the time of his creation;
that the obligation to keep it has existed from the beginning and
will continue until the end of time. Those who hold this view
claim that early in the Christian era the Pope, without divine
sanction, changed the Sabbath to the first day of the week; that
those who observe this clay have no divine authority for so doing
and are in fact guilty of breaking the command of God.
Second: That the observance of the seventh day was im
posed by God upon man at the time of his creation; that this law
was re-affirmed by Moses and re-promulgated by God at Sinai
through Moses; that it continued binding upon all men until the
time of Christ when a change was made to the first day of the
week commonly called Sunday.
Third; That the observance of the seventh day was im
posed upon the children of Israel after their deliverance from
Egyptian bondage; that soon after, it was made a part of the
*Iii the preparation of this series of lectures I cheerfully acknowledg'e my indebted
ness to the writings of Pres. D. R. Dungan, J. C. Tiilly, and D. M. Canright. I have
read thuir valuable tracts ou the subject with much pleasure and profit.

TEE SABBATH. 137
covenant that God made with that people at Sinai; that its legal
observance was therefore binding upon this one nation; that this-
obligation continued until Jesus came and established the new
covenant, which included both Jews and Gentiles, when the
Sinaitic covenant expired by limitation, having served its purpose,
only such principles and precepts remaining in force as are found
incorporated in the new institution; that the observance of the
seventh day is no longer required since the law enjoining it was
not re-enacted under the new dispensation.
We regard the first two views as erroneous and hold the last
to be substantially correct.
2. Conclusions that we expect to establish.
( I ) That God has had different dispensations differing in
purpose, scope and legal enactments, of which the Christian is
the last, the final and the perfect dispensation, universal in its
purpose and character, to which the others led as preparatory
steps. (2) That all of the positive law found in former
covenants which is omitted from the new is not binding on us.
(3) That the law concerning the observance of the seventh
day, called the Sabbath, being omitted by Christ and his apostles,
is not now of force.
(4) That from the verj' beginning of the church, the fol
lowers of Christ the risen Lord, observed the first day of the
week, not simply as a Sabbath of physical rest but, in a much
higher way, as a day especially set apart by apostolic example
and precept and devoted to Christ and his service.
(5) That the first day of the week is of spiritual significance
and not merely a day of physical rest as was the Jewish Sabbath;
that it is the sign-day under the new dispensation as the
Sabbath was the sign-day under the old; that it commemorates
the new or spiritual creation as the Sabbath commemorated the
old or physical creation, and that it is the substance of which the
Sabbath was merely the shadow.
(6) That during the lifetime of the apostles the observance

138 BIBLE LECTURES.
of this day had become so common that it was known as the
"Lord's day."
(7) That this day comes down to us with all the force of
specific law because established by apostolic custom and referred
to by them in their admonitions to the churches, thus securing
their specific sanction.
(8) That from the death of the last apostle down to the
present time the first day has been observed among Christians,
and so tenacious have they been in their observance that even
the bitterest persecutions have not sufficed to drive. them from it-
3. The only possible grounds for Sabbath observance-
If we are now under the Sabbath law one of three alterna
tives must be true. Either, (i) the Sabbath law was at some
time given by God to all men to be observed for all time; or,
(2) the Sabbath law was a part of the Mosaic Economy and this
economy is still in force, or at least that part of it that embraces
the Sabbath law, and all men are under it; or, (3) this Sabbath
law has been enacted under the new dispensation and is binding
on us for that reason. If neither of these alternatives be true,
then the obligation to observe the seventh day does not exist.
4. An important distinction.
As we proceed with our investigation it will be helpful for
us to discriminate between moral and positive law, and it may be
well at this point to call attention to the difference that exists.
Moral command or precept is based on the necessary inherent
righteousness of the thing commanded- The reason for it is
found in the intrinsic quality of the act- Positive law rests solely
on the authority of the law-giver. "Thou shalt not kill," is a
moral precept. The reason for it is found in the intrinsic quality
of the act- Elisha's command to Naaman, the Syrian, to go and
dip himself seven times in Jordan, was positive- There is no
moral quality in the act. We cannot see why some other river
or some other act might not have been named. It is right
simply because commanded by one having authority.
If this distinction be just, and so far as I know it is univer
sally atknowledged, then the Sabbath law is a positive and not

THE SABBATH. 139
a moral law. We cannot discover why the observance of the
first, or second, or any other day might not be just as right and
proper as the observance of the seventh. If the observance of
the seventh day be right it is so because God has commanded it.
The reason for its observance rests solely on the authority of the
law-giver. We will now seek to ascertain to whom the Sabbath law was
given. I. The Sabbath was not given by Divine law at the
creation to all men or to any portion of mankind.
We have no evidence from the Bible that God instituted a
pre-Mosaic Sabbath. No mention is made in the scriptures of
God's having commanded anyone to keep the Sabbath prior to
the deliverance of the children of Israel from bondage, nor is
there any mention of any one keeping the Sabbath before that
thne. We will, however, examine certain texts upon which
Sabbatarians profess to rely.
I. Gen. 2:2, 3, "And on the seventh day God ended his
work which he had made, and rested on the seventh day from all
his work which he had made. And God blessed the seventh day
and sanctified it; because that in it he had rested from all his
work which God created and made."
Moses wrote this utterance in all probability after the
giving of the law and it was written, very likely, in view
of the fourth commandment which had then been given,
assigning as a reason for that command the fact that God
had rested on the seventh day. To use this text Sabbatarians
have to make at least three unwarranted assumptions for which
there is not even a shadow of foundation. They assume ( i )
that this language describes an event that took place at the
creation of man; (2) that the words blessed and sanctified
mean that God imposed it as a day of rest on all men; (3) that
even if this law had been given then it would be binding now.
Before Sabbatarians demand the observance of the seventh
day because God imposed it in the beginning it would be well to
bring at least some slight evidence to show that God did so

140 BIBLE LECTURES.
impose it. This has never been done, nor can it be done. These
words may mean, (i) something that God himself did, in
which man had no part at all; or they may mean, (2) that the
blessing and sanctifying took place when God imposed the day
on Israel. At least it will be observed that the sanctifying did
not take place immediately after the completion of creation, or
on the first seventh day. God blessed the seventh day and
sanctified it, because that in it he had rested from all his work.
The resting took place before the sanctifying and how long
before is not stated. Here is the first lame place in the .Sabba
tarian theory. If God set the day apart to be observed by man,
this language does not teach it. Some other passage must be
found that supports the doctrine or it must be confessed that the
theory has no scriptural basis.
2. It is claimed that time was divided by weeks prior to
the giving of the law, and that this indicates a Sabbath.
The following passages are cited as proof: Gen. 8:10-12.
"And he stayed yet another seven days; and again he sent forth
the dove out of the ark; and the dove came in to him in the
evening; and lo, in her mouth was an olive leaf plucked off, so
Noah knew that the waters were abated from the earth. And
he stayed yet other seven days; and sent forth the dove; which
returned not again unto him any more." Gen. 29:27, 28. "Fulfill
her week, and we will give thee this also for the service which
thou shalt serve with me yet seven other 3'ears. And Jacob did
so, and fulfilled her week: and he gave him Rachel his daughter,
to wife also."
It should be borne in mind that the week or seven days is a
division of time that may be secured without arbitrary law. The
phases of the moon closely mark the period of seven days. The
American Indians reckon time by the moon. Even if time had
been divided into weeks by divine authority, of which there is no
evidence, it does not follow that the seventh day had been set
apart as a holy day. In the second passage the week referred
to evidently means seven years. These passages, therefore,
afford no support to the Sabbatarian theory.

THE SABBATH. 14l
3. The argument based on Ex. 16:22-30.
"And it came to pass that on the sixth day they gathered
twice as much bread, two omers for one man; and all the rulers
of the congregation came and told .Moses. And he said unto
them, this is that which the Lord hath said, to-morrow is the
rest of the holy Sabbath unto the Lord. Bake that which ye
will bake to-day and seethe that ye will seethe; and that which
remaineth over lay up for you to be kept until the morning.
And they laid it up till the morning, as Moses bade, and it did
not .stink, neither was there any worm therein. And Moses said
cat that to-day, for to-day is a Sabbath unto the Lord; to-day ye
shall not find it in the field. Six days ye shall gather it, but on
the seventh day, which is the Sabbath, in it there shall be none.
And it came to pass that there went out some of the people on
the .seventh day for to gather, and they found none. And the
Lord said unto Moses, how long refuse ye to keep my command
ments and my laws? .See, for that the Lord hath given you the
Sabbath, therefore he giveth you on the sixth day the bread of
two days; abide yc every man in his place, let no man go out of
his place on the seventh day."
It ia claimed that this language indicates that the Sabbath
was an cxi.sting institution, but the following points should be
observed since they do not harmonize with such a supposition;
( I ) There is no intimation that the Israelites had previously
kept this day. (2; They are not admonished to renew their
faithfulness in keeping a neglected law. (3) The rulers were
.astonished that two portions were given on the sixth day, and
could not understand it until Moses explained. (4) Even then
some of them went out to gather manna on the seventh day.
(il) The form of language and the account as a whole are
entirely consistent with the first appointing of a Sabbath day,
but are not consistent with the idea of a previously existing
.Sabbath. 4. The argument based on the language of Christ. Mark
2:23-28. "And it came to pass that he went through the corn
fields on the Sabbath day, and his disciples began as they went

142 BIBLE LECTURES.
to pluck the ears of corn. And the Pharisees said unto him,
behold why do they on the Sabbath day that which is not lawful ?
And he said unto them, have ye never read what David did,
when he had need, and was an hungered, he, and they that were
with him? How he went into the house of God in the days of
Abiathar, the high priest, and did eat the shewbread, which is not
lawful to eat but for the priests, and gave also to them which
were with him? And he said unto them, the Sabbath was made
for man, and not man for the Sabbath. Therefore the Son of
man is Lord also of the Sabbath."
It is claimed that in this language Christ asserts the univer
sality of the Sabbath.' To make this passage serve such a pur
pose the following plain and self-evident rule of interpretation
has to be disregarded, viz: "No language should ever be applied
to a subject that is not in the mind of the person at the time he
uses the language." Jesus was not giving a lesson on the exten-
siveness of the Sabbath. This subject was not in his mind. He
was simply answering the charge made by the Pharisees that
his disciples had violated the Sabbath by plucking the ears of
corn. His argument was intended to show that the Pharisees,
by their application of the law in this case, were defeating the
very purpose of the law. Therefore he said, "The Sabbath was
made for man, and not man for the Sabbath." No matter to
how many or to how few the Sabbath was given, this statement
was true and teaches nothing as to the extensiveness of the
Sabbath, but was used for an entirely different purpose.
So far as I know, these are all the passages that are relied
upon to prove the existence of a pre-Mosaic Sabbath, and it is'
therefore clearly apparent that the doctrine has not a vestige
of scripture teaching to support it.
It may be well to add at this point that those who believe in
the observance of the first day of the week are not under the
necessity of disproving the doctrine of a pre-Mosaic Sabbath. I
have referred to this phase of the subject simply to show the
weakness of the Sabbatarian position. Even if it could be proven

THE SABBATH. 143
tliat a pre-Mosaic Sabbath existed, it would not follow that it was
imposed by God on all men and for all time.
I am aware tliat some incline to the belief tliat certain nations
observed one day in seven as a da\- of rest, basing tlieir opinion
on obscure traditions or on the cuneiform inscriptions, but
with this I do not C£u-e to desd farther than to say tliat the Bible
gives no intimation of such a tiling. It is therefore wholly irrele
vant to the question in hand since our appeal must necessarily be
to the teachings of God's word- If this binds the observance of
the seventh da\- upon us we are under obligation to keep it, but
if not, no such obligation exists.
II. I ^^ ish in the next place to show that the Sabbath
was imposed on the descendants of Abraham in the flesh;
that it was a part of the JVlosaic economy and consequently
no wider in its application than the ilosaic law.
I. Ex. 16:22-30 already quoted, givmg an account of the
first observance of tlie Sabbath, shows that the day was given to
Israel. 2. The preamble to tlie ten commandments shows to whom
the law was given, Ex. 20:i-2 "And God spake all these words
sa\-ing. I am the Lord tli}" God, which have brought thee out of
tlie Land of Eg^pt. out of the house of bondage." Following
this comes the law, "Thou shalt have no other gods before me,
etc." The fourtli commsmdment or Sabbatli law was a part of
this law and was tlierefore given to Israel.
3. This law containing tlie fourtli commandment was called
a covenant with Israel. Ex. 34:27-28. "And the Lord said unto
Moses, write thou tliese words: For after the tenor of these
words I have made a covenant widi thee and with Israel. And
he was there with the Lord fort\- days and fortj- nights; he did
neither eat bread nor drink water. And he wrote upon the
tables the words of the covenant the ten commandments."
4. The Sabbath was made a sign between God and Israel
throughout tlieir generations. Ex. 31:12-13. And tlie Lord
spake unto Moses, saj-ing, speak thou also to the children of

144 BIBLE LECTURES.
Israel, saying, verily my Sabbaths thou shalt keep: for it is a
sign between me and you throughout your generations; that ye
may know that I am the Lord that doth sanctify you." If this
was a sign between God and Israel, it could not have been given
to all nations.
' 5. God in substance says no other nation had this law.
Deut. 4:7-8. "For what nation is there so great, who hath God
so nigh unto them, as the Lord our God is in all things that we
call upon him for? And what nation is there so great, that hath
statutes and, judgments so righteous as all this law which I set
before you this day?" To make sure that the Lord refers to the
covenant given at Sinai we will read verses 10-13. "Specially
the day that thou stoodest before the Lord thy God in Horeb,
when the Lord said unto me, gather me the people together and
I will make them hear my words, that they may learn to fear me
all the days that they shall live upon the earth, and that they
may teach their children. And ye came near and stood under
the mountain; and the mountain burned with fire unto the midst
of heaven, with darkness, clouds, and thick darkness. And the
Lord spake unto you out of the midst of the fire; ye heard the
voice of the words, but saw no similitude; only ye heard a voice.
And he declared unto you his covenant, which he commanded
you to perform, even ten commandments; and he wrote them
upon two tables of stone."
By these passages, two points are settled, (i) That the deca
logue was given to Israel. (2) That it was not given to any
other nation.
6. God reminds the Israelites that not even their fathers
had this law or covenant. Deut. 5:2, 3, and 15. "The Lord our
God made a covenant with us in Horeb. The Lord made not
this covenant with our fathers, but with us, even us, who are all
of us here alive this day. And remember that thou wast a ser
vant 5n the land of Egypt and that the Lord thy God brought
thee out thence through a mighty hand and by a stretched-out
arm; therefore the Lord thy God commandeth thee to keep the
Sabbath day." Ought not this to settle the question? What

THE SABBATH. 145
shall we think of the assertion that this law was given to the
gentiles for all time?
7- God never punished t'ne gentiles for neglect of this law.
He did, however, punish them for other things, such as idolatry
and other gross forms of sin, in short for the violation of the law
written in the very nature of man. He punished violations of
the Sabbath law among the Israelites. Does not this show that
the gentiles did not have the Sabbath law? If this law was
universal why should he punish Israel for breaking it and neglect
to punish other nations for the same offense?
8. Its character limits it to a particular country. Ex. 20:I0,
"But the seventh day is a sabbath of the Lord thy God; in it
thou shalt not do any work, thou, nor thy son, nor thy daughter,
thy man-servant, nor thy maid-servant, nor thy cattle, nor thy
stranger that is within thy gates." Ex. 31:14, 15, "Ye shall keep
the sabbath therefore, for it is holy unto you; eveiy one that
defileth it shall surely be put to death, for whosoever doeth any
work therein, that soul shall be cut off from among his people.
Six days may work be done, but in the seventh is the sabbath of
rest, holy to the Lord; whosoever doeth any work in the sabbath
day, he shall surely be put to death." Ex. 35:3, "Ye shall kindle
no fire throughout your habitations upon the sabbath day.'' We
see, (i) that work of every kind was prohibited on this day
since it was not even permitted to kindle fire, (2) that every
person in the family, including servants, was prohibited from
work, and (3) that it was even unlawful to work an animal.
This law could not be kept in a cold climate- It would be
manifestly impossible to keep it even in such a climate as ours,
and, in fact, it is not done. It was never intended to be
universally kept. It was given to a single nation whose habita
tion was fixed in a warm climate where fire was not a necessity
every day in the week, and it was never intended for any other
nation. 9. Even Sabbatarian practice disproves their own theoiy
and shows that the Sabbath law was not given to all nations, (i)
They do not pretend to keep the law as laid down, because they
10

146 BIHLE lectures.
cannot do so. They violate its provisions in a large measure.
This fact shows that it cannot be a universal institution. (2)
They do not pretend to inflict the penalty. There is a penalty
attached to all law, and God's penalty for sabbath breaking was
death. This is shown in Ex. 31:14, 15, already read. We
learn that the Israelites inflicted the penalty by God's com
mand. Num. 15:32-36, "And while the children of Israel were
in the wilderness they found a man that gathered sticlvs on the
sabbath day. And they that found him gathering sticks brought
him to Moses and Aaron and unto all the congregation. And
they put him in ward, because it was not declared what should be
done to him. And the Lord said unto Moses, The man shall be
surely put to death. All the congregation shall stone him with
stones without the camp. And all the congregation brought him
without the camp and stoned him with stones, and he died; as the
Lord commanded Moses." If this law is still in force, when was
the penalty abrogated? By what authority is the penalty
omitted and the law retained? Sabbatarians, by their practice,
completely refute their own theory, since they do not keep the
law as it was given, and they make no effort to inflict the penalty
imposed for Sabbath breaking.
Summar)^ of results thus far reached.
(i) The Sabbath was given to the Israelites after the
exodus. (2) Their fathers did not have it. (3) No other
nation had it. (4) The Israelites were punished by death for
breaking it. (5) Gentile nations were neither punished nor
censured for not keeping it, which shows that they did not have
it. (6) It cannot be kept in cold climates and cannot therefore
be binding on all men. (7) Even those who profess to keep
it do not and cannot do it. (8) Those who proclaim the law
to be in force abrogate the penalty, which in effect annuls the
law. III. We will next show that the v/Iiole Mosaic economy,
having accomplished its purpose, passed away and was suc=
ceeded by the new dispensation of our Lord and Saviour Jesus

THE SABBATII, 147
Christ, and that consequently the Sabbath law, being a part
of the Mosaic code, is no longer in force.
On this point the New Testament teaching is clear and
explicit. I. Paul teaches that the Jews were liberated from the law
by its death.
In Rom. 7:1-6, we read, "Know ye not, brethren, (for I speak
to them that know the law,) how that the law hath dominion over
a man as long as he liveth? For the woman which hath an
husband is bound by the law' to her husband so long as he liveth ;
but if the husband be dead, she is loosed from the law of her
husband. So then, if, while her husband liveth, she be married to
another man, she shall be called an adulteress; but if her hus
band be dead, she is free from that law; she is no adulteress,
though she be married to another man. Wherefore, my brethren,
ye also are become dead to the law by the body of Christ; that ye
should be married to another, even to him who is raised from the
dead, that we should bring forth fruit unto God. For when we
were in the flesh, the motions of sins, which were by the law, did
work in our members to bring forth fruit unto death. But now
we are delivered from the law, that being dead wherein we were
held; that we should serve in newness of spirit and not in the old-
ness of the letter." The argument in brief is this: As the woman
is bound to the husband so long as he liveth, so the Jews were
bound to the law as long as it was alive or in force; but as the
woman is left free to marry another by the death of her husband,
so the Jews were made free from the law by its death, and hence
free to be married to the new law of Christ.
(a) To avoid the force of this, Sabbatarians divide the law,
admitting that one part, called the law of Moses, or the ceremo
nial law, has passed away, but claiming that another part, called
the moral law or law of God, still remains. This, they say, was
written on tables of stone to show its superior and unchangeable
character. (i) Paul seems to have anticipated this very error and pro
vided against it. In the verse immediately following the above

l48 BiBLE LECTURES.
quotation, he says: "What shall we say then? Is the law sin?
God forbid. Nay I had not known sin but by the law; for I had
not known lust except the law had said. Thou shalt not covet.''
Now that part of the law that says thou shalt not co\'et is in the
decalogue and was engraven on tables of stone- This is the law
to which, Paul says, these Jews had been subject but from which
they had been freed by its death.
(2.) In Rom. 8:2 Paul makes a similar statement: "For the
law of the spirit of life in Christ Jesus hath made me free from the
law of sin and death." Here Paul refers to two laws, one of which
he calls "the law of the spirit of life in Christ Jesus;" the other he
calls "the law of sin and death," and from the latter he claims
to have been made free- Was this the ceremonial law? Let
Paul himself explain. II Cor. 3:6-11, "Who also hath made us
able ministers of the new testament; not of the letter, but of the
spirit; for the letter killeth, but the spirit giveth life. But if the
ministration of death, written and engraven in stones, was
glorious, so that the children of Israel could not steadfastly
behold the face of Moses for the glory of his countenance;
which 'glory' " (this word glory does not occur in the original
but is supplied) was to be done away; how shall not the minis
tration of the spirit be rather glorious? For if the ministration
of condemnation be glory, much more doth the ministration of
righteousness exceed in glory. For even that which was made
glorious had no glory in this respect, by reason of the glory that
excelleth- For if that which is done away was glorious, much
more that which remaineth is glorious." Here Paul calls the
law which was written on tables of stone the ministration of
death, evidently referring to the same law which in Rom. 8:2 he
calls the law of sin and death- He goes on to say that this law,
although glorious, was to be done away- (verse 7-) If we omit
the supplied word "glory" the statement is clear and explicit
that the law written on tables of stone was to be done away; and
in verse 1 1 the same assertion is made.
(3) The history of the giving of the law and of the manner
of its preservation, will show how utterly impossible it is to divide

THE SABBATH. 149
it so as to do away vi'ith one part and hold on to the other,
as the Sabbatarian theory does. The circumstances of the giv
ing of this law were briefly as follows: Israei was assembled at
the side of Mt. Sin,ii within hearing distance. Flere God gave
them the law of the ten commandments. When the people
heird the \'oice and the thunderings and the sound of the trum
pet, they entreated that the word should not be spoken to them
any more, but requested that God would tallc with Moses and
Moses wdth them. And .Moses went up into the mountain with
the elders and Nadab and Abihu; and while they stood afar off
Moses went into the presence of God and the remainder of God's
instruction was given to Moses, and he gave it to the people-
It cannot be said that the part which God gave to Moses alone was
any less the law of God than that which -was spoken in the hear
ing of the people- The people requested that Moses should
speak to them- God respected their request and spake to Moses,
and Moses delivered the message to them. It was all the law
of God. Let us note further the scripture account. "And Moses
came and told the people all the words of the Lord, and the
judgments: and all the people answered with one voice and said.
All the words which the Lord hath said will we do. And Moses
wrote all the words of the Lord. And he took the book of the
co\'enant and read in the audience of the people: and they said.
All that the Lord hath said we will do and be obedient." Here
we learn that Moses wrote down the words of the law in a book
and read it in the hearing of the people. In following the
history of this book we shall see clearly that it is one law.
(4) I next cite a circumstance that occurred during the
reign of Josiah when he was repairing the temple, which is
recorded in II Chron. 34:14- "And when they brought out the
money that was brought into the house of the Lord, Hilkiah,
the priest, found a book of the law of the Lord given by Moses-"
In the 15th verse it is called "the book of the law." In the i6th
verse it is called "the book." In the 19th verse it is spoken of
as the "word's of the law." In the 21st verse we read, "For
great is the wrath of the Lord that is poured out upon us because

150 BIBLE LECTURES.
our fathers have not kept the word of the Lord to do after all
that is written in this book." In verse 25 we learn what their
fathers' sin consisted of. "Because they have forsaken me and
have burned incense unto other gods, that they might provoke
me to anger with all the works of their hands, therefore my
wrath shall be poured out upon this place and shall not be
quenched." They had broken the law written in the book by
burning incense to other gods. In other words, they had
\'iolated the first two commandments of the decalogue. There
fore the decalogue was written in that book of Moses and it was
called the book of the law. There is no way of avoiding this.
(5) It is very instructi\-e to study what the New Testament
says about that book. In John i :I7 we read, "The law was given by
Moses, but grace and truth came by Jesus Christ-" In Galatians
3:10, the same name, "book of the law," is used. "For as many as
are of the works of the law are under the curse: for it is written,
cursed is eveiy one that continueth not in all things which are
written in 'the book of the law' to do them." This was the same
"book of the law" referred to above, which contained the deca
logue written by Moses. Further on Paul says, "Wherefore
then serveth the law? It was added because of transgressions
until the seed should come." He also compares it to a school
master and says, "But after that faith has come, we are no longer
under the schoolmaster." So we see that these efforts to divide
up the law into two parts, and hold on to one part and reject
the other, finds no sanction at all in the word of God.
Paul calls it all "the book of the law," or "the law-." Moses
wrote in this book all things the Lord had commanded;
and Paul, referring to this book by name, says it \\'as all taken
out of the way through Christ.
(6) Attention is also call to the fact that the expressions,
"the law,'' "the lav.- '^f Moses,'' "the law of God," are used
iaterchiageably and rei-'er to the same thing. Neh. 8:i, "And
they spake unto Ezra, the scribe, to bring the book of the
Iaw of Moses which the Lord had commanded to Israel." Verse
2, "And Ezra, the priest, brought the law before the congrega-

THE SABBATH. 151
tion." Verses 7, 8, "Also Joshua and Bani, * * » * and the
Levites caused the people to understand the law; and the people
stood in their place. So they read in the book in the law of
God distiactly, and gave the sense, and caused them to under
stand ti-ie reading." These expressions evidently refer to the
same thing, and those who claim that the words, "The law of
God" refer to the decalogue, while th4 words, "The law of
Moses" refer to the ceremonial la-vv, show either an entire igno
rance or an utter disregard of Scripture usage.
(7) Christ taug'nt tint the law of Moses contained the
decalogue. John 7:19. "Did not Moses give you the law, and
yet none of you keepeth the law? Why go ye about to kill me?"
Thus we see that the law of Moses, according to Christ, con
tained the law against murder, or in other words it contained the
decalogue. (8) The writer of Hebrev/s taught the same thing. In Heb.
10:28 he says, "He that despiseth Moses' law died without mercy
under two or three witnesses." In Deut. 17:2-6, we find that
those guilty of idolatry were the ones -who died without mercy
under two or three witnesses. To be guilty of idolatry was to
despise ?,Ioses' law, therefore Moses' law contained the second
commandment in the decalogue.
(9) In John 8:4-5 the same fact is taught. "They say
unto him, Master, this woman was taken in adultery, in the very
act. Now Moses in the law commanded that such should be
stoned." (See Deut. 22:21). Moses' law therefore contained the
law against adultery.
(10) Finally, notice that the "Law of the Lord" contained
the ceremonial law. In Luke 2:22-27, the sacrifices and offerings
of the ceremonial lav/ are referred to and called the "Lav/ of the
Lord-" The case could not be made stronger against the Sab
batarian position- The sacred writers refer to the decalogue
and call it "the lav/ of Moses," and to the ceremonial portion of
the law and call it "The Law of the Lord."
It follows, therefore, that if we abolish the law of Moses we
abolish the decalogue, and if we retain the law of the Lord we

152 BIBLE LECTURES.
retain the ceremonial law. Which horn of the dilemma will
Sabbatarians choose?
(b) The claim is also put forth by the advocates of the
Sabbatarian theorj' that the Sabbath lav/ is a moral lav/ and
that a moral law cannot be changed. The declaration is made
that the law given from Sinai, written on stones, is a moral law
and the Sabbath law is a part of that. But we have seen that
the Sabbath law is not a moral law but a positive law. To
make the Sabbath law a moral law is to obliterate the dis
tinction between moral and positive law. If it be right to
keep the seventh day it is because it is commanded, and for no
other discoverable reason. Now, be it observed, t'nat a positive
law cannot pass from one dispensation to another without a
special act enabling it to pass, whatever may be true of moral
law. Sabbatarians have defeated their own claim by drawing
this line between moral and positive law. Positive la'w, to pass
from the Mosaic economy into the Christian dispensation, must
be carried over by a new command, just as circumcision was
carried over from the Patriarchal to the ilosaic dispensation
by a new command. No such command exists, and hence the
Sa'obath law has passed away with the dispensation to whicli it
belonged. 2. According to prophecy the new law was to go forth
from a different place. Micah 4:2, "And many nations shall
come and say, come and let us go up to the mountain of the
Lord, and to the house of the God of Jaco'o; and he will teach us
of his vva}'s, and we will walk in his paths; for the law shall go
forth from Zion and the word of the Lord from Jerusalem."
Paul says that this has been fulfilled. \\'e read in Heb. I2:i8, 19,
22, 23, "For ye are not come to the mount that might be touched,
and that burned with fire, nor unto blackness, and d.arkness, and
tempest and the sounl of a trumpet and the voice of words; which
voice they that heard entreated that the word should not be spoken
to them any more." This undoubtedly refers to the law given on
Mount Sinai. The Hebrew Christians are reminded that they had
not come to Sinai for their law. "But ye are come unto Mount

THE SABBATH. 153
Sion, and unto the city of the living God, the heavenly Jerusalem,
and to an innumerable company of angels, to the general
assembly and church of the first born." Here the heavenly
Zion is represented by the earthly Zion or Jerusalem, from which
the new law went forth, and the Hebrew Christians are reminded
that this is the law to which they had come- In the same con
nection they are admonished not to refuse him that speaketh
from heaven- This refers to the Lord Jesus Christ, the mediator
of the new covenant. We cannot conceive of a stronger or
clearer presentation of the subject. First, these Christians are
told that they had not come to Sinai, or the old covenant, and in
the next place they are reminded that they had come to Zion, or
the new covenant. If this does not teach the abolishment of the
old covenant and the establishment of the ne"w, then language
cannot do it. It is well also to note that the artificial division of
the law into two parts, one portion being called the "law of Moses"
and another portion the "law of God," is not recognized in this
passage or anyv/here else in the word of God. On the contrary,
that portion which Sabbatarians call "The law of God," is
especially mentioned in this passage as that to which these
Christians had not come. The passage stands as a remark
able confirmation of the prophecy of Micah quoted above, and is
a complete refutation of the whole Sabbatarian theory.
3. We next introduce a specific statement from Paul,
declaring the Sabbath to be abolished in so many words.
"Blotting out the handwriting of ordinances that was against
us, which was contrary to us, and took it out of the way, nailing
it to his cross. And having spoiled principalities and pov/ers,
he made a shev/ of them openly, triumphing over them in it.
Let no man judge you therefore in meat, or in drink, or in respect
of an holyday, or of the new moon, or of the sabbath days,
which are a shadow of things to come; but the body is of
Christ," (Col. 2:14-17).
(i) Along with this passage Sabbatarians usually group
the following: "Having abolished in his flesh the enmity, even
the law of commandments contained in ordinances," (Eph. 2:15).

154 BIBLE LECTURES.
They then claim that Paul could not have referred to the deca
logue in these passages, because, they say, commandments have
no ordinances. To this we reply that the Greek word "dogma,"
translated ordinances in these passages, occurs only five times in
the New Testament, and in three out of the fix e it is not trans
lated ordinance, but decree. It does not necessarily mean
ceremonies at all. It may mean any edict or enactment of a
sovereign. So this objection has no force whatever, since it is
based on a misunderstanding of the word translated "ordinances."
(2) Another effort is made to avoid the force of this
passage by claiming that the word Sabbath refers to the Jewish
festivals. Such a construction is, however, impossible, since it
would make Paul guilty of a very grave blunder. There is
another word in this passage used to designate the other Jewish
holidays. "Let no man therefore judge you in meat, or in drink,
or in respect of an holyday." The word here translated "holyday''
is "heortes," and as a term it is properly applied to the Jewish
festivals. To make the word Sabbatoon in this passage refer to
the Jewish holydays or feast days would be to make Paul use
two words in the same passage referring to exactly the same
thing. This is puerile nonsense that falls below the level of
candid exegesis.
(3) But it is still farther argued that the words "sabbath
days" in the original is plural, and that therefore the weekly
Sabbath cannot be referred to here but other festival days of the
Jews, probably the annual Sabbaths. We may reasonably ask,
would it be improper to use the plural for something occurring
every seven days? May not these periodically occurring days be
grouped together and called Sabbaths? Surely there is nothing
improper or unreasonable in that.
But those who make such an objection show that they have
not studied the subject critically. The singular "Sabbaton"
and the neuter plural "Sabbata" are both rendered "Sabbath."
The neuter plural is used interchangeably with the singular, and
the plural form in the sense of the singular is of very frequent
occurrence, as the following passages show. Matthew I2:i, "At

THE SABBATH, 155
that time Jesus went on the sabbath day through the corn." Here
the dative plural is used. Mark 2:23, "And it came to pass that
he went through the corn fields on the sabbath day." Here also
the dative plural is used. Matt. 12: 11, "And he said unto them,
what man shall there be among you that shall have one sheep,
aind if it fall into a pit on the sabbath day will he not lay hold
on it and lift it out?" Here again the plural form is employed.
Mark i:2i, "And they went into Capernaum; and straightway
on the sabbath he entered into the synagogue and taught."
Again we have the plural form. Mark 2:24, "And the Pharisees
said to him. Behold, "why do they on the sabbath day that which
is not lawful?" Pural again. Mark 3:4, "And he said unto them.
Is it lawful to do good on the sabbath day or to do evil?" Plural
form once m,ore. The man who says that because the v/ord
rendered "sabbath days" in Colossians 2:i6 is plural, it can not
therefore refer to the Sabbath day, shows that he has not studied
the New Testament usage of the word- In fact it might be
rendered Sabbath, and indeed is so rendered in the revised ver
sion. There are many places where the Sabbath day is repre
sented by a plural form.
Furthermore, to make the word Sabbatoon refer to the annual
Sabbaths is to violate all Greek usage. There is but one instance
in the whole Bible where this word is used to designate any other
day than the weekly Sabbath. In one place the day of atonement
is designated by this term, but it is never used to designate the
other annual holy days. Another term is uniformly employed
for this purpose.
Ill fifty-eight out of fifty-nine occurrences of the word in the
New Testament, Sabbatarians admit that it refers to the weekly
Sabbath, but a desperate effort is made to show that it refers to
something else in this fifty-ninth instance, because the salvation
of the Sabbatarian theory demands it. But it is all to no pur
pose. Here the word refers to the weekly Sabbath as it does in
the other fifty-eight instances. This does not admit of even the
shadow ot a doubt.
(4) Sabbatarians make a further effort to parry this blow

156 BIBLE LECTURES.
by saying that an institution cannot point two ways, and that
since the Sabbath points back to creation, it cannot be a shadow
of things to come as Paul here declares these Sabbaths to be.
This is answered by simply denying the truth of the assertion.
An institution can point both ways. The passover was such an
institution. It pointed back to the night when the angel of
death, that slew the first born of the Egyptians, passed over the
houses of the Israelites, and Paul says (Col. 5:i6, 17) that it
pointed forward to Christ. It is therefore simply impossible
to avoid the force of this passage. It is positively fatal to the
theory. 4. This prepares us the better to understand Paul's indif
ference to the Jewish law when he says, "Unto the Jews I became
a ]ew that I might gain the Jews; to them that are under the law,
as under the law, that I might gain them that are under the law;
to them that are without law, as without law, (being not without
law to God, but under law to Christ) that I might gain them that
are without the law."
Evidently this language means that Paul was perfectly indif
ferent to the keeping of the law, not regarding it as a system in
binding force. Many of its precepts he would obey or disregard
as the occasion might demand, because he regarded many of its
provisions harmless in themselves and he would not stir up
unnecessary prejudice either way. Vi^hen with the Jews, if
by observing their customs he could allay their prejudices,
he was willing to do so, because the Jewish law was
not of binding force at all. We accordingly find that when in a
community where prejudice ruled strongly, he took Timothy
and had him circumcised. Circumcision was nothing. It had no
further significance. He could do so much to allay prejudice.
To those without law he refrained from stirring up prejudice by
regarding Jewish customs, because the law was no longer bind
ing. By the Gospel of Christ he was placed under a much
higher system than mere external law or restraint. His law was
the higher law written on the heart. It is, therefore, not hard to
understand Paul's method.

THE SABBATH. 157
5- The allegoiy recorded in Gal. 4:21-31 is very conclusive
on this same point- "Tell me, ye that desire to be- under the law,
do ye not hear the law? For it is -ivritten that Abraham had two
sons, the one by a bondmaid, the other by a free woman. But he
who was of the bond-woman was born after the flesh; but he of the
free woman was by promise. Which things are an allegory; for
these are the two covenants, the one from Mount Sinai, which gen-
dereth to bondage, which is Agar. For this Agar is Mount Sinai
in Arabia, and answereth to Jerusalem, which now is, and is in
bondage with her children. But Jerusalem which is above is
free, which is the mother of us all. For it is written. Rejoice,
thou barren that barest not, break forth and cry, thou that
travailest not, for the desolate hath many more children than she
which hath an husband. Now we, brethren, as Isaac was, are
the children of promise. But as then he that was born after the
flesh persecuted him that was born after the spirit, even so it is
now. Nevertheless, what saith the scripture? Cast out the
bond-woman and her son; for the son of the bond-woman shall
not be heir with the son of the free-woman. So, then, brethren,
we are not childi-en of the bond-woman, but of the free." This
reasoning is wonderful and convincing. Paul sums up the old
Sinaitic covenant and represents it by Agar, and then he sums up
the new institution and represents it by Sarah, and concludes,
"v^'herefore cast out the bond-woman." He says in effect, "You
Galatians cannot mix Judaism and Christianity. Cast out the
bond-woman and her son, that ye may be children of the free
woman. All have not learned that lesson yet. Some are trying
to mix these systems, but Paul, after representing them in this
allegoric way, declares most emphatically, "cast out the bond
woman." 6. There is sometimes an effort made to break the force of
this argument by drawing a distinction between the words,
"made" and "commanded." We are told that a covenant is
made, but that a law is commanded; and that the made covenant
was done away, but that the commanded law still remains. An
examination of God's way of making covenants shows that

158 BIBLE LECTURES.
this distinction has no foundation in fact. When God gave
the covenant of circumcision he commanded it. That covenant
was confessedly done away, and hence a thing commanded can
be done away. In a covenant there are generally commands
and also certain promises suspended on condition of obe
dience. To say that a covenant involves no command is simply
to darken counsel by a careless use of words. I would also call
attention to the fact that God uses the word made in speaking
of the covenant of the ten commandments. Ex. 34:27-28,
"And the Lord said unto Moses, Write thou these words; for
after the tenor of these words have I made a covenant with thee
and with Israel. And he was there with the Lord forty days and
forty nights; he did neither eat bread nor drink water, and he
wrote upon the tables the words of the covenant, the ten com
mandments." Here the scripture says that the covenant, includ-
in"- the ten commandments, was a "made" covenant.
7. As a final argument I call attention to a decision
rendered by the apostles in a case in which this very
question was involved. In the time of the apostles there were
Judaizing teachers, who went about teaching the people that the
law of Moses was still in force, and advising them to be circum
cised and to conform to this law. These teachers made their
appearance in Antioch and were stirring up a great deal
of trouble, whereupon the brethren determined to send
Paul, B'arnabas and others to the church at Jerusalem, to the
elders and the apostles, for a decision as to whether this Juda
izing advice was right or not- Consider well the decision- "Then
pleased it the apostles and elders, with the whole church to send
chosen men of their own company to Antioch with Paul and
Barnabas, namely, Judas, surnamed Barsabas, and Silas, chief
men among the brethren. And they wrote letters by them after
this manner: The apostles and elders and brethren send greeting
unto the brethren which are of the gentiles in Antioch and Syria
and Cilicia; for as much as we have heard that certain which
went out from us have troubled you with words, subverting your
souls, saying Ye must be circumcised and keep the law: to whom

THE SABBATH. 159
we gave no such commandment; it seemed good unto us, being
assembled with one accord, to send chosen men unto you with
our beloved Barnabas and Paul, men that have hazarded their
lives for the name of our Lord Jesus Christ. We have sent
therefore Judas and Silas, who shall tell you the same things by
mouth. For it seemed good to the Holy Ghost, and to us, to lay
upon you no greater burden than these necessaiy things; that
ye abstain from meats offered to idols and from blood, and from
things strangled, and from fornication; from which if ye keep
yourselves ye shall do well. Fare ye well." The question was
whether the brethren of Antioch should be obedient to "the law,"
and the decision of the apostles and the Holy Ghost was that
there be laid upon them no greater burden than those necessary
things. Since the phrase "the law" is frequently used to designate
the whole Mosaic economy we have no authority for limiting its
application here. That the apostles had in mind the whole law,
moral and ceremonial, is shown by the fact that fornication is
mentioned along with the eating of meats. The whole law as a
system is thus set aside, and a few "necessary things" are men
tioned doubtless because in this instance they needed special
emphasis. The brethren at Antioch were under the "perfect law
of liberty," "the law of the spirit of life," with its pure morality;
and the authorities at Jerusalem did not propose to burden them
with special legal enactments, every moral principle of which
they already acknowledged. This sweeps away the last vestige
of ground for Sabbatarianism. It ought to be a final decision
with all candid, reasonable, fair-minded people.
Conclusion: Have we lost anything by the abolition of the
law? Some may feel alarmed lest some moral principle may
have been lost.
I. Be it observed that moral principles can never be lost;
they do not rest on legal enactment as their ultimate basis.
They may be embodied for certain reasons in formulated laws;
but, beyond this, they are written in the very constitution of the
soul, and will always assert themselves unless the soul is grossly

160 BIBLE LECTURES.
perverted by false and pernicious education. The legal expres
sion is helpful in overcoming this evil.
2. Every moral principle of the old dispensation has been
in substance re-enacted under the new.
(i) I. Cor. 8:3-6, "But if any man love God, the same is
known of him. As concerning therefore the eating of those
things that are offered in sacrifice unto idols, we know that an idol
is nothing in the world, and that there is none other God but one.
For though there be that are called gods, whether in heaven or
in earth, (as there be gods many, and lords many), but to us
there is but one God, the Father, of whom are all things, and we
in him; and one Lord Jesus Christ, by whom are all things, and
we by him." Here we find in substance commandments first
and second. (2) Jas. 5:12, "But above all things, my brethren, swear
not, neither by heaven, neither by the earth, neither by any
other oath; but let your yea be 5'ea, and j^our nay, nay, lest you
fall into condemnation." Here is commandment tliird.
(3) Eph. 6:1-4, "Children, obey your parents in the Lord,
for this is right. Plonor thy father and mother, which is the first
commandment with promise, that it may be well with thee and
that thou mayest live long on the earth- And, ye fathers, provoke
not your children to wrath; but bring them up in the nurture and
admoniton of the Lord." Plere is commandment fifth-
(4) Rom. 13:7-10, "Render therefore to all their dues;
tribute to whom tribute is due; custom to whom custom; fear to
whom fear; honor to whom honor. Owe no man anything but
to love one another, for he that loveth another fulfilleth the law.
For this Thou shalt not commit adultery. Thou shalt not kill. Thou
shalt not steal. Thou shalt not bear false witness. Thou shalt not
covet, and if there be any other commandment, it is briefly com
prehended in this saying, namely. Thou shalt love thy neighbor
as thyself. Love worketh no ill to his neighbor, therefore love
is the fulfilling of the law." Here we find in principle the last
five commandments.

THE SABBATH, 161
Note the fact that the fourth commandment is omitted:
therefore we have no Mosaic Sabbath under the new institution.
In a subsequent lecture we will see that Christians have a
different holy day, called by a different name, observed in a dif
ferent way, and commemorating a different event-

LectLire IL The place of the Sabbath as shown
by the gradual unfolding of God's Great
Purpose: Chri.'iJt's Attitude toward
the Jewish Sabbath.

Introduction. 1. In order to a clear and intelligent under
standing of Bible teaching on any question there are four very
important rules, mentioned in the second lecture of the first
series, that must always be observed. We must know (i)
Who speaks. (2) To whom the language is addressed.
(3) The subject in the mind of the writer or speaker. (4) Under
what circumstances the language is uttered.
The Bible records words of God, Christ, Angels, inspired
men, uninspired men (both good and bad), demons, and even
Satan. The messages of truth are addressed to different persons,
different classes, different peoples, living under different dispen
sations and at wholly different times. A great variety of subjects
are treated by as great a variety of authors. The messages deliv
ered are determined by the conditions and circumstances of the
persons addressed and the objects to be attained. The' absolute
necessity of the foregoing rules becomes therefore very apparent.
2. In order to apply these rules readily and certainly we
must keep the distinctions between the three great Divine
dispensations clearly in mind. Confusion at this point precludes
the possibility of a clear understanding of the Bible, or of human
duty. This whole Sabbatarian theory has resulted from the
II

162 BIBLE LECTURES,
confounding of things that are distinct and separate. The
distinctions and limitations belonging to the different covenants
and dispensations have been overlooked, and we ha-\'e as a result
Sabbatarianism, which is a cross between Judaism and Christian
ity. True, much of Judaism has been cast aside, but its legalis
tic spirit, and at least one of its positive precepts, have been
retained and engrafted upon the otherwise beautiful tree of
Christianity. I therefore deem it necessary in the beginning of
this lecture to dwell somewhat at length upon the nature and
purpose of the three great dispensations, and to point out the
distinctive characteristics and necessary limitations of each.
I. We will therefore study the out-working of God's
world-wide beneficent purpose through its three successive
stages of development.
By this means we hope to discover whether or not the
observance of the seventh day is now binding upon us. We
must remember that back of all dispensations or remedial
schemes lies the awful fact of sin. Man had sinned and come
short of the glory of God. He had departed from the line of
right living which alone leads to highest destiny. He had missed
the mark or true aim of life, and hence was involved in ruin, and
without hope. All human power and resources were unavailing
to undo the wrong. This being his condition it was the Divine
purpose to lend the help necessary to overcome the evif, but the
unfolding and realization of this purpose was a matter of pro
gressive development. Time had to be given for the unfolding
of the Divine plan and the perfecting of the Divine arrange
ments. Sin had to have time to develop and show its awful
results. Man must try his own remedial schemes. Different
races and nations must try to solve the problem. The best
thought of the greatest minds must be expended on the solution.
A foundation must be laid in type and symbol and prophecy in
order to substantiate the Divinity of the coming Redeemer and
his work. All this required time. 4,000 years were consumed

THE SABBATH, 163
in its accomplishment. During all this time God moved steadily
and majestically forward to the fulfillment of his great purpose.
I. The first step in the accomplishment of this purpose is
seen in the religion of the Patriarchs, commonl}- known as the
Patriarchal dispensation.
The first intimation we have of the Dix'ine purpose is found
soon after the fall of man, couched in the somew hat obscure
declaration that the seed of woman should bruise the head of the
serpent. This is almost uni\ ersalK- held to be a faint promise of
Christ as a redeemer, and the first one we have. This Patriarchal
or family religion was peculiarly fitted to the world's infancy. In
the simple conditions that obtained before society became very
complex in its character and relations, each father or head of the
family could officiate as teacher, priest and ruler. These offices
did not become separated until much later, when the duties of
each had become much more burdensome and complex. But
this religion, with its smoking altar and bloody victim, could not
take awa\- sin; but it could point forward, as it did, to one who
would come in the fullness of time, whose blood would be
efficacious for the cleansing of sin; and for this supreme e\-ent
the world waited in an expectancy that gradually increased as
time advanced. God, for the time being, accepted the animal
sacrifice as a temporary atonement which was simply t}-pical of
the true sin offering. In the meantime God was preparing to
take the second great step toward the accomplishment of his
beneficent purpose. He called Abraham to leave his countr)'
and kindred and go to a land that would be shown him, and made
him the recipient of two great promises — one of a temporal charac
ter, looking to the development of a great nation that should
become the peculiar chosen people; the other of a spiritual
character, invohing in its blessings the whole human family. The
temporal promise is recorded in Gen. I2:2, 3. "And I will make
of tliee a great nation, and I will bless thee and make thy name
great, and thou shalt be a blessing: and I will bless them that
bless thee, and him tliat curseth tliee will I curse." In tlie latter
pai't of verse 3 tlie second or spiritual promise is recorded. "In

164 BIBLE LECTURES,
thee shall all the families of the earth be blessed." After having
tried Abraham's faith in the offering of his son Isaac on the
altar, God repeats these promises in a somewhat enlarged form.
Especially the spiritual promise is made to include a promised
seed, "And in thy seed shall all the nations of the earth be
blessed." Gen. 22:18. Infulfillment of the first promise, and look
ing toward the fulfillment of the second, God chose the children of
Abraham as an elect nation, through whom he would work out his
great plan of salvation, involving in its scope the blessing of the
whole human family. He also gave to Abraham the covenant
of circumcision, which was a mark in the flesh by which the
children of Abraham should be kept as a separate and distinct
people, that through them he might carry forv/ard his gracious
plans, culminating in the advent of Christ and the establishment
of his Spiritual Kingdom. The descendants of Abraham, having
been enslaved in Egypt, were finally delivered by the hand of
Moses, their slavery and deliverance being made a type of the
slavery of the world under sin and the deliverance to be accom
plished through Christ. Moses thus became a type of the true
deliverer. During all this period there is no mention of the Sab
bath, nor even the slightest hint that such an institution was in
existence. We have no intimation that either Adam, or Abel, or
Seth, or Enoch, or Noah, or Abraham, or Isaac, or Jacob, ever
observed the Sabbath, or that they were ever required to do so;
or that any one during all this period was required to observe it,
or was ever punished for neglecting its observance. We have an
account of sacrifice, of prayer, of preaching, of circumcision, but
no hint of Sabbath observance. Is not this passing strange if all
these Patriarchs during these hundreds and thousands of years
were observing every seventh day by the command of God? It
is certainly strange that not the slightest allusion is made to the
observance or non-observance of such a day, or even to the exist
ence of a law requiring such observance. But the time is rapidly
approaching when God will take another step toward the accom
plishment of his final great purpose. Four hundred and thirty
years have passed since the promises were made to Abraham.

THE SABBATII. 165
Israel has been delivered from bondage and is now in the wilder
ness of Sinai, hard by the Mount where a covenant is soon to be
made with the chosen nation, to which the first promise to
Abraham looked, and t'nrough which the blessings of the second
or spiiitual promise are to be realized. Now, for the first time
in the sacred history, we find a mention of the Sabbath, when God
required the children of Israel to refrain from gathering manna
on the seventh day, thus setting it apart as a day of rest. After
a lapse of about thirty days, during which time the Sabbath was
doubtless observed, the next step in the majestic progress is
taken. 2. We now come to the giving of the law, or, as it is called,
the covenant that God made with Israel.
This took place at Sinai amidst thunderings and lightnings
and wonderful demonstrations of almighty power. In this
covenant Moses is the mediator, there again becoming a type
of Christ, who is the mediator of the New Testament. The pur
pose of this Sinaitic covenant was therefore preparatory, inter
mediate and temporaiy. It consisted of a civil and religious
code admirably adapted to a nation yet in its minority, and con
sequently that could be ruled most successfully by outward
restrictions, just as a boy "who is not sufficiently developed to be
governed on the high ground of principle must be governed on the
lower ground of pure authority. Circumcision, a positive law, is
carried over from the previous dispensation by re-enactment.
Henceforth it v/ill be observed, not because it was given to
Abraham, but because it is embodied in the new constitution.
The same is true of animal sacrifices. Flere we repeat a most
important principle. No positive law can pass from one dispensa
tion to another without re-enactment. But God had given the
Sabbath to Israel thirty days before the giving ofthe law, doubt
less to prepare them in some measure for its observance under the
dispensation soon to be inaugurated- Inasmuch as it is a positive
law it cannot become a part of the organic law of the succeeding
dispensation without re-enactment. Therefore we find in the
fourth commandment of the decalogue a re-enactment of the

166 BIBLE LECTURES,
Sabbath law- It thus became a part of the constitutional law of
the commonwealth of Israel, and would henceforth be observed
because embodied in the Sinaitic covenant-
Paul gives us clearly to understand the purpose of this
covenant and its relations to the spiritual promise made to
Abraham. God, as we have seen, had made a promise to
Abraham involving in its blessing all families of the eartl^- The
question naturally arose, did this covenant made at Sinai with a
single nation disannul the previous promise to Abraham? Paul
answers this question in Gal. 3:16-19. "Now to Abraham and his
seed were the promises made. He saith not. And to seeds, as of
many; but as of one, and to thy seed which is Christ- And this I
say, that the covenant that was confirmed before of God in Christ,
the law, which was four hundred and thirty years after, cannot dis
annul, that it should make the promise of none effect. For if the
inheritance be of the law, it is no more of promise: but God gave
it to Abraham by promise. Wlierefore then serveth the law?
It was added because of transgressions, till the seed should come
to whom the promise was made; and it was ordained by angels
in the hand of a mediator." Here Paul shows, (i) that the
seed referred to in the promise to Abraham was Christ; (2)
that the law which was given 430 years afterward (given at
Sinai) could not take the place of, or annul, the promise; (3)
that this law was given because of transgressions, or sin, as an
outward restraining influence on the nation through whom the
seed should come; (4) that this law, or restraint, was to con
tinue till the seed, or Christ, should come. Then this law
expired b)- natural limitation and was taken out of the way to
mal-cc room for the perfect law of liberty, called "the lav/ of the
spirit of life in Jesus Christ." Its moral precepts found full
expression in the great moral principles of the new dispensation,
and its positive precepts passed away, just as territorial law
passes away when a territory becomes a state unless embodied
in the state constitution.
The purposes served by this wonderful dispensation may be
briefly summed up as follows: (i) God made his dealings

THE SABBATH, 167
with his elect people typical. Consequently, in the development
of this plan there would be type pointing forward to something
in the next dispensation by which it could be corroborated
and established. Especially were the ceremonial portions of the
law that God gave to Israel wondrously and beautifully typical
of the final institution that God was preparing- The tabernacle,
with its outer court, holy place, and most holy place, was typical
of the three kingdoms — of nature, grace and glory, or the world,
the church and Heaven- The bloody victim was typical of the
slain Redeemer- The priests were types of Christians, and the
High Priest was a type of our High Priest, Jesus Christ. (2)
Another, purpose was the establishment of a nation through
which was developed the seed, so that when the seed should
come his lineage could be traced back through the genealogical
line to Abraham, to whom the promise was given. Accordingly,
Matthew sets out in his gospel with these -words: "The book of
the generations of Jesus Christ, the son of David, the son of
Abraham." (3) P"rom among this people God raised up
prophets to foretell both the coming King and the coming king
dom, so that when the complete dispensation should arrive and
the completed plan should be set in operation it could be estab
lished on prophetic grounds, and thus it would be enabled to gain
credence among men. (4) God demonstrated through this
people the impossibility of salvation by law. I read from Gal.
3:21, where Paul sets this forth: "Is the law then against the
promises of God? God forbid: for if there had been a law given
whicli could have given life, verily righteousness should have
been by the law." On the other hand, through the Gentile
nations God demonstrated the impossibility of attaining to life
without law. So these two things became established — the
impossibility of attaining life without law, and the impossibility
of attaining life by law. The world would, therefore, be prepared
to accept of salvation by grace through faith. (5) I might also
mention the fact that God by means of this nation stemmed the
tide of idolatry and kept alive in the world a knowledge of the
one true and living God, which great truth he designed to be the

168 BIBLE LECTURES.
final inheritance of all- (6) The children of Israel ser\'ed a
missionan.- purpose. Graduall}-, through their intercourse witli
other nations, they disseminated the ^^lessianic idea. A universal
expectancy of the great coming one was created, and it served
as a splendid preparation for Christ.
Centuries again rolled by while God continued his prepa
ration for the final realization of his great purpose. Prophets
arose foretelling the glories and greatness of the coming
King and kingdom. Finally the prophetic voice declared, Jer.
31:31-34, "Behold, the days come, saith the Lord, that I will
make a new covenant with the house of Israel, and witli tlie
house of Judah: Not according to the covenant I made with their
fathers in the day that I took them by the hand to bring
them out of the land of Egj-pt; which my covenant they brake,
although I was a husband unto them, saith the Lord: But this
shall be the covenant that I will make w-ith the house of Israel:
After those days, saith the Lord, I will put mv- law in their
inward parts, and -write it in their hearts; and will be their God,
and they shall be mj' people. And they shall teach no more
everj^ man his neighbor, and even- man his brother, saying. Know
the Lord; for thej' shall all know- me, from the least of tliem to
the greatest of them, saith the Lord: for I will forgive their
iniquity, and I will remember their sin no more." Here certain
contrasts are brought out. ( i ) The new- law was to be put in
the heart. The first w-as written on stone. The first was a
system of outward restraint, the new was an inward law-, govern
ing from the inside, out. (2) In the first, men had to be taught
after they came into covenant relation, since they were born
into the covenant- In the second, this would not be true, since
they would have to be taught in order to enter. (3) In the
second, sins would be actually and finally pardoned. In tlie
first, this was not the cr.se- There was no actual pardon under
the iMosaic economy. It was merely prospective. Sin was
remembered again ever}- year.
In Hebrews, chapters S-io, the foregoing passage is
referred to and the following conclusions reached: (i) Christ

THE SABBATH. 169
is the mediator of a better covenant. (2) The first had
grown old and vanished to make room for the second.
(3) Jesus became the mediator of the new testament, or
covenant, which came in force after his death. (4) The law
under the Mosaic institution was the shadow, but the Christian
institution is the substance. (5) Jesus came to take away the
first and establish the second. (6) Through Christ a new and
living way unto the Father is opened up.
John the Baptist finally appeared, saying, "The Kingdom of
Heaven is at hand." At last the angels' song is heard, "Glory to
God in the highest, and on earth peace, good will to men." The
infant Redeemer sleeps in his mother's arms in the Betlilehem
manger. The auspicious day so long ago promised to faithful
Abraham, foreshadowed in type and symbol, and foretold by
Jewish bard and prophet, is about to be ushered in. Jesus, now
grown to manhood, stands among his disciples and says, "Who do
men say that I, the Son of man, am?" They answer, "Some say
that thou art John the Baptist; some, Ellas; and others, Jeremias,
or one of the prophets. But who say ye that I am? And
Simon Peter answered and said. Thou art the Christ, the Son of
the living God. And Jesus answered and said unto him. Blessed
art thou, Simon, son of Jonah, for flesh and blood hath not
revealed this unto thee, but mj' father who is in heaven. And I
say also unto thee that thou art Peter, and on this rock I will
build my church and the gates of hell shall not prevail against
it" (Matt. 16:13-18). A little further along, (verse 28) he saj-s,
"There be some standing here that shall not taste of death till
they see the Son of man coming in his kingdom." But still the
Jewish law was in full force, with all of its requirements. The
old must remain until the new is inaugurated. A testament
cannot become of force so long as the testator liveth. Christ,
the testator, must therefore die before the new testament can
take effect. But this event rapidly approaches. Christ's per
sonal preparatory work is ne.aring completion. Christ is appre
hended, tried, unjustly condemned, put to de.ath on a Roman
cross, buried in Joseph's new tomb, and a guard of soldiers is

170 BIBLE LECTURES.
stationed to watch the sepulcher. On the first day of the week,
the third day after his crucifixion, the women came to embalm
his dead body, but, wonderful to tell, they found an empty
sepulcher. Glorious news! Death, the conqueror of all conquer
ors, is at last vanquished. This is Jesus' great victory day. He
has burst the bands of death asunder and brought life and
immortality to light. Here is the most stupendous event that
has ever happened since the fall of man; the most far reaching
event in its consequences that the world has ever witnessed.
Soon Jesus gives his great commission, "Go into all the world and
preach the gospel to eveiy creature." The promise to Abraham
is now to be fulfilled. Having imparted his last instructions he
takes his departure for the courts of glory. At his command
the gates of the Eternal City are lifted up, and the King of Glory
enters. Before adoring angels he is crowned King of kings.
God is now ready to take the final step for which he has been
preparing from the beginning, and to which every thing has
been tending.
3. The new institution, or covenant, is now inaugurated.
Jesus had instructed his disciples to tarry in Jerusalem until they
were endued with power from on high before entering on their
mission. They were waiting at Jerusalem for the fulfillment of
the promise. "And suddenly there came a sound as of a mighty
rushing wind, and it filled all the house where they were sitting.
And there appeared unto them cloven tongues like as of fire, and
it sat upon each of them. And they were all filled with the
Holy Ghost, and began to speak as the Spirit gave them utter
ance" (Acts 2:2, 3). Here, on the day of Pentecost, fifty days
after the death of Christ, who was the true pascal lamb, the new
institution was set up. We now hear the apostles speaking of
the new institution as actually in existence, John addresses the
seven churches in Asia as his companions in the kingdom and
patience of Jesus Christ; and we also hear Paul saying to the
Hebrews: "For ye are not come unto the mount that might be
touched and that burned with fire, nor unto blackness and dark
ness and tempest and the sound of a trumpet and the voice of

THE SABBATH. 171
words; which voice they that heard entreated that the words
should not be spoken to them any more; for they could not
endure that which was commanded, and if so much as a beast
touch the mountain it shall be stoned or thrust through with a
dart; and so terrible was the sight that Moses said, I exceedingly
fear and quake;" (this undoubtedly points to the giving of the
law on Sinai) "but ye are come unto Mount Sion and unto the
city of the living God, the heavenly Jerusalem, and to an
innumerable company of angels, to the general assembly and
church of the first born, which are written in heaven, and to
God, the Judge of all, and to the spirits of just men made perfect,
and to Jesus, the mediator of the new covenant, and to the blood
of sprinkling that speaketh better things than that of Abel."
(Former covenants were sealed by the blood of an animal, the
new by the blood of Christ.) "See that ye refuse not him that
speaketh; for if they escaped not who refused him that spake on
earth, much more shall not we escape if we turn away from him
that speaketh from heaven; whose voice then shook the earth;
but now he hath promised, saying: 'Yet once more I shake not
the earth only, but also heaven.' And this word, yet once more,
signifieth the removing of those things that are shaken, as of
things that are made, that those things which cannot be shaken
may remain. Wherefore, we receiving a kingdom which cannot
be moved," (this implies that the old had been moved or taken
away) "let us have grace whereby we may serve God acceptably
with reverence and godly fear; for our God is a consuming fire"
(Heb. 12:18-29). To misunderstand this language is impossible.
To the Colossians he says: "You have been translated into the
kindgom of God's dear Son."
We see from these quotations that the old dispensation had
expired. The authority of the covenant spoken from Mount
Sinai had ceased, and the law which went forth from Zion had
become paramount. Therefore we are admonished to see to it
that we refuse not Him who speaks from Heaven, and hence we
read that "the law came by Moses, but grace and truth by Jesus
Christ."

172 BIBLE LECTURES.
We will next consider,
II. The relation of Christ and his apostles to the flo^aic
Law, which involves a consideration of their attitude toward
the Jewish Sabbath.
I. The first four books of the New Testament record history
that transpired under the law, or the old dispensation. They
give us the history of the Messiah, who came in fulfillment of
the prophecies, and did his preparatory work under the Mosaic
economy. The new dispensation, Paul says, was not of force
until after the death of Christ; therefore these four books deal
with events that took place in the closing days of the old dispen
sation, although they record the preparatory work of the coming
kingdom. Christ therefore lived and died under the Mosaic
institution. He was obedient to the law in all of its requirements.
There was not one jot or one tittle of the law that Jesus Christ
did not obey and fulfill because he lived under it, nor did he
teach any man to violate it. In Matt. 5:17-18 he says, "Think
not that I am come to destroy, but to fulfill. For verily I say
unto you, till heaven and earth pass, one jot or one tittle shall in
no wise pass from the law, till all be fulfilled." Luke 16:16-17,
"The law and the prophets were until John; since that time the
kingdom of God is preached, and every man presseth into it-
And it is easier for heaven and earth to pass than for one tittle
of the law to fail." Sabbatarians claim that these two passages
prove that the Mosaic law will always remain in force- But
Christ did not so teach. He says, "I came not to destroy the
law or the prophets, but I came to fulfill, and not one jot or one
tittle shall pass away t/ntil all be fulfilled." Christ came to do a
certain thing — to fulfill the law. He says it shall not pass away
until a.11 be fulfilled; and the manifest deduction is that when all
should be fulfilled it would pass away. Did Christ do what he
came to do? If so, he fulfilled the law. But how did he fulfill
it? In the first place by being perfectly obedient to it. In the
second place, in his life and in his saci'ifice, and in the establish
ment of his church he fulfilled all of its types and symbols. In
the third place, by embodying every moral precept in the perfect

THE SABBATH. 173
system which he came to inaugurate. Thdre is not any part of
the law, therefore, but what was fulfilled in Christ, and not one
jot or tittle passed away or was violated or neglected.
Thus Christ fulfilled the law, to the letter, 'to the "jot and
tittle," and when he had paid it all, obeyed its commands, fulfilled
its symbolism, incorporated its moral principles in his spiritual
dispensation, then this institution called the law, which had been
the constitution of a peculi-ar people, intended as a preparatory
step in the great development of God's work among men, passed
away, and a brighter and fuller day was ushered in. This gives
a hint of the meaning of Christ's language on the cross, "It is
finished;" also of Paul's language, "The law was our school
master to bring us to Christ. But after that faith is come we are
no longer under a school-master." Before leaving this passage I
remark that if this language, "I came not to destroy but to ful
fill," means that the commandments of the decalogue are bind
ing on all men and for all time, it means also that every item of
the Jewish law is binding. Christ does not draw any distinction
here or refer to any particular part of the law, but he says he
came not to destroy "the law" but to fulfill it. We have no right
to assume that he meant less than the whole law. If this binds
the decalogue upon us, then the whole law is binding, circum
cision and all. There is a marvelously convenient form of argu
ment sometimes resorted to by the advocates of the 7th day
theory. By dividing the law into two parts they are enabled to
say, "this part means the moral haw and this means the ceremo
nial law," whichever may happen to suit the demands of the
theory, although there is nothing in the context to show that any
particular part of the law is meant. Here, it happens to suit the
theory to refer the words "the law" simply to the decalogue; in
other places it suits the theoiy better to refer these words to the
ceremonial law: and we are expected to pin our faith to these arbi-
traiy and dogmatic assertions. Take such liberty with God's
word, and it can be made to prove anything that may happen
to suit one's fancy. It is wrong to treat the holy word of God
in such a manner.

IH BIBLE lectures.
2. But we are told that Jesus was not a law-giver; that
"there is but one law-giver, that is God." This language is con
strued as a denial of Christ's authority to promulgate law or issue a
commandment. What a monstrous statement to make before the
world. It is equivalent to a denial of the Divinity of Jesus. Is
not Jesus a law-giver? Hear his own testimony and that of his
apostles: "Greatis the mystery of godliness; God was manifest in
the flesh; justified by the spirit; seen of angels; preached unto the
gentiles; believed on in the world; received up into glory."
Jesus was "God, manifest in the flesh." Again, "I and my father
are one." "He that hath seen me hath seen the Father." "I am
Alpha and Omega, the beginning and the end, the first and the
last, the Almighty." "In the beginning was the Word, and the
Word was with God, and the Word was God; the same was in the
beginning with God. And the Word was made flesh, and dwelt
among us." Therefore, when Jesus speaks, God speaks. This
theory would so construe the language, "therefore there is one
law-giver," as to take the crown away from Jesus and drag him
from his throne. Jesus is God, and when Jesus commands, God
commands. Note further how Jesus talked: "Ye have heard
that it was said to them of old time. Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment; but I
say unto you, that every one who is angry with his brother shall
be in danger of the judgment." "Ye have heard that it was said
thou shalt not commit adultery; but I say unto you, that every
one that looketh on a woman to lust after her, hath committed
adultery with her already in his heart." "Again, ye have heard
that it was said to them of old time. Thou shalt not forswear
thyself, but shall perform unto the Lord thine oaths: but I say
unto you, swear not at all." "He that heareth these sayings
of mine and doeth them, I will liken him unto a wise man
that built his house upon the rock." "Ye are my friends
it you do whatsoever I command you." In the face of all
this we are told that Jesus was not a law-giver. In Rev. 22:14
we read, "Blessed are they that do his commandments,
that they may have a right to the tree of life and may

THE SABBAfH. 1?5
enter in through the gates into the city." Hear him give his
commission: "All authority in heaven and earth is given unto
me; go ye therefore and teach all nations, baptizing them in the
name of the Father, Son and Holy Spirit, teaching them to
observe all things whatsoever I have commanded you." He did
not say, teaching them to obse?'ve the decalogue, but "Teach
ing them to observe all things whatsoever I have commanded
you." He, on one occasion, said, "If ye keep my command
ments ye shall abide in my love, even as I have kept my Father's
commandments and abide in his love." Consequently Paul says,
"I determined to know nothing among you but Jesus and him
crucified." God desired that we should thoroughly understand
the authority of Jesus. Accordingly he took him into a mountain,
together with Peter, James and John. Moses, who had given the
law from Sinai, and Elijah, who had been the great restorer of the
law, were summoned to be present. Moses and Elijah were
representatives from the other world; Peter, James and John,
were witnesses from this world. Then a voice came from heaven,
saying: "This is my beloved Son, in whom I am well pleased.
Hear ye him." Yet, strange to say, we are told that Jesus was no
law-giver. God said in effect. Ye have heard Moses and Elijah,
I now declare my Son to be the law-giver; "Hear ye him." We
are now, therefore, to hear Christ. He is our law-giver. Moses'
authority has cejised. His law was good and perfect for its time
and purpose, but as a final system it was not perfect. So Paul has
declared. Just as a boy may be perfect in his place but not per
fect as a man, so the law of Moses was perfect as an intermedi
ate step, to serve a preparatory purpose, but not perfect as a
complete and final system for all men and all time. Christ's
law is the perfect law of liberty by which men are made free,
while Moses' law tended to bondage, as all law not written in
the heart must inevitably do.
3. We pass next to a consideration of the numerical argu
ment on which Sabbatarians are wont to rely. We are told that
the word Sabbath occurs fifty-nine times in the New Testament
and that therefore it must be still in force. I find, however, that it

176 BIBLE LECTURES.
occurs forty-nine times in the four books, Matthew, Mark, Luke
and John, that record the sayings, and doings of Christ
while he lived, in obedience to the Jewish law, leaving but
ten occurrences of the word from the Acts of the Apostles to
the end of Revelation. I desire to call attention to these ten
passages. Acts I:I2, "Then returned they unto Jerusalem
from the Mount called Olivet, which is from Jerusalem, a Sab
bath dry's journey." It is very evident that this passage has no
reference to Sabbath keeping. Acts 13:14-15, "But when they
departed from Perga they came to Antioch in Pisidia, and went
into the synagogue on the Sabbath day. and sat down. And
after the reading of the law and the prophets the rulers of the
synagogue sent unto them, saying, 'Ye men and brethren, if ye
have any word or exhortation for the people, say on.' " There
other references are found in this chapter; verse 27, "For they
that dwell at Jerusalem, and their rulers, because they knew him
(Christ) not, nor yet the voices of the prophets which are read
eveiy Sabbath day, they have fulfilled them in condeming him."
Paul here condemns the Jews for condemning Christ, because they
ought to have known their own Scriptures which are read every
Sabbath day. Verse 42, "And when the Jews were gone out of the
synagogue, the Gentiles besought that these words might be
preached to them the next Sabbath," Verse 44, "And the next
Sabbath day came almost the whole city together to hear the
word of God." Here are four of the ten references in the 13th
chapter of Acts. The facts are these. Paul arrived at Antioch
and went into a Jewish synagogue, where the people met
together on the Sabbath to hear the law and the prophets read;
and they invited Paul to talk, as the custom was, and he embraced
a good opportunity to preach Christ to them. Simply because
Paul went into the Jewish synagogue on the Sabbath day when
the Jewish worship was in progress, and embraced the opportunity
offered to preach, did he therefore indorse the Jewish Sabbath?
Next I read. Acts 15:21, "For Moses of old time hath in every
city them that preach him, being read in the synagogues every
Sabbath day." This has no reference whatever to Christians

THE SABBATH. 177
worshipping on that day. Again, Acts. 16:13, "And on the Sab
bath we went out of the city by a river side, where prayer was
wont to be made, and we sat down; and spake unto the women
which resorted thither." The facts here are as follows: Paul had
come to Philippi, and on the Sabbath he went out by a riverside,
. where he had heard that pious people resorted — "where prayer
was wont to be made," evidently in order to get an opportunity
to talk to the people. These religous people were not Christians,
as is veiy evident, but they were probably Jews. The
people that came listened to him, and Lydia believed and was
baptized. She was a woman of Thyatira that was at Philippi
selling purple, evidently a devout Jewess. There is no proof in
this circumstance that Paul observed the Jews' day. He simply
embraced an opportunity to preach Christ. Again, Acts 17:2,
"And Paul, as his manner was, went in unto them, and three
Sabbath days reasoned with them out of the scriptures." This
was at Thessalonica. Paul is again preaching Christ in a Jewish
synagogue, and not to a Christian assembly met for worship.
Again, Acts 18:4, "And he reasoned in the synagogue every Sab
bath, and persuaded the Jews and the Greeks." Here Paul is at
Corinth, persuading the people in a Jewish synagogue.
When Paul went to Corinth there was no church there. Aquila
and Priscilla had fled hither from Rome, the Jews having been
driven out of Italy. Paul stayed with them because they, like
himself, were tent makers, and being a preacher of Christ he went
into the synagogue every Sabbath and embraced the opportunity
to preach the gospel. These are the passages that are relied upon
to prove that the apostles observed the Jewish Sabbath as a holy
day under the new dispensation. There is not even the
remotest reference that Paul was observing a religious
day under the new institution. He was simply going into the
Jewish synagogues on the Sabbath day because he had an oppor
tunity to carry out the great commission to preach Jesus to the
people. Sabbatarians preach now on the first day of the week for the
same reason that Paul preached on the Jewish Sabbath, simply
12

178 BIBLE LECTURES.
because they can get a better hearing on that day. We are not
so illogical as to claim that they thereby indorse the Christian's
"Lord's day." The tenth reference is found in Col. 2:i6 (Rev.
ver.), "Let no man judge you in meat, or in drink, or in respect
of a feast day, or a new moon, or a Sabbath day, which are a
shadow of things to come, but the body is Christ's." This, as we
have previously seen, is positively fatal to the Sabbatarian theory-
4- But we are told, finally, that Christ bound the Sabbath upon
his disciples. The following is the text cited: Matt. 24:15-21,
"When ye therefore shall see the abomination of desolation,
spoken of by Daniel the prophet, stand in the holy place, (whoso
readeth, let him understand) ; then let them which be in Judea
flee unto the mountains; let him which is on the housetop not
come down to take anything out of his house; neither let him
which is in the field return back to take his clothes. And woe
unto them that are with child, and to them that give suck in
those days. But pray ye that your flight be not in the winter,
neither on the Sabbath day; for then shall be great tribulation,
such as was not since the beginning of the world to this time, no,
nor ever shall be." The argument built upon this is as follows:
We are told, and I think correctly that this language refers to the
tribulation that would come upon the Jews at the destruction of
Jerusalem, and that Christ taught his disciples to pray that their
flight, or that occasion be not in the winter, neither on the Sab
bath day; but the conclusion is drawn that he, by this instruction,
indorsed the Sabbath of the Jews and made it binding on his
disciples- This, I think, is a deduction wholly unwarranted.
Now let us see what Christ does teach: He says, when
this great event comes there shall be such tribulation as was
never seen before and will never be seen again. History estab
lishes the fact that at that time the most awful sufferings were
experienced by the Jews; that they passed through the worst
persecution that any people ever suffered. The historian gives
us a heartrending picture of the awful punishment inflicted on
the inhabitants of Jerusalem by the Roman army under Titus.
What advice did Christ give? "Let them that be in Judea flee

THE SABBATH. 179
into the mountains." Why? Evidently because it would be
safer in the mountains than down in Judea. "Let him who is on
the housetop not come down to take anything out of his house."
Was it wrong for a man to take goods out of his house when
fleeing? No; but the persecution would be so severe and the
danger so imminent that it would not be safe. Flight would
thereby be encumbered. "Neither let him that is in the field re
turn back, to take his clothes-" Was it wrong for a man to return
from the field? No, but when the time for fleeing would come, by
returning from the field to his home he might lose time- There
fore they were told not to return from the field, but to flee for
life- "But pray ye that your flight be not in the winter." Was
it wrong to flee in the winter? No; but the winter is not a
propitious time for flight. Therefore pray that your flight be not
in the winter. "Neither on the Sabbath day." Was there any
thing wrong in fleeing for one's life on the Sabbath day? No.
Why then make such a prayer? Because the peculiar customs
of the Jews, their strict observance of the Sabbath, would make it
difficult for the disciples to flee on that day. That is manifestly
the plain argument. It has no reference whatever to the institu
tion of a holy day, or to perpetuating the Jewish Sabbath as a
Christian institution.
'Now, notice the inconsistency. Flee to the mountains!
Why? Because of the danger. Do not come down from the
house-top to take anything! Why? Because it would be more
dangerous. If in the field, do not go back! Why? Because it
would make the flight more dangerous. Pray that your flight be
not in the winter. Why? Because it would be more dangerous.
Pray that your flight be not on the Sabbath day. Why? Because
it is a holy day. Strange logic. It requires very little mental
acumen to see the fallacy.
I am constrained to refer in closing to two beautiful prophe
cies pointing out the lovely character and the glory of our King.
Micah 4:2, "And many nations shall come," and say. Come, and
let us go up to the mountain of the Lord, to the house of the
God of Jacob; and he will teach us of his ways, and we will walk

180 BIBLE LECTURES.
in his paths: for the law shall go forth of Zion and the word of
the Lord from Jerusalem." Wc have seen that this law did go
forth from Zion soon after Christ ascended to take his seat on
the throne "And he shall judge among many people, and
rebuke strong nations afar off; and they shall beat their swords
into plough-shares, and their spears into pruning hooks: nation
shall not lift up a sword against nation, neither shall they learn
war any more. But they shall sit every man under his vine and
under his fig tree; and none shall make them afraid: for the
mouth of the Lord hath spoken it." What a beautiful picture
is here given of the Prince of Peace! How beautifully it accords
with the song of the angels, "Glory to God in the highest; on
earth peace, good will to men!" Christ came to inaugurate the
reign of peace. He did not come to take up the sword, but he
came to establish a spiritual kingdom, by peaceable means; a
kingdom in which war and bloodshed -would become unknown;
whose citizens would be ruled by love to God and love to man.
In Isaiah 42:1-4 and 6-9, our souls are thrilled with the same
sweet sentiments descriptive of our blessed King.
"Behold my servant, whom I uphold; mine elect, in whom my
soul delighteth; I have put my spirit upon him: He shall bring
forth judgment to the Gentiles." That is in perfect accord with the
promise made to Abraham. He shall not cry, nor lift up, nor cause
his voice to be heard in the street. A bruised reed shall he not break,
and the smoking flax shall he not quench: he shall bring forth
judgment unto truth. He shall not fail nor be discouraged, till he
have set judgment in the earth : and the isles shall wait for his law."
Why wait for his law? Because it is a law for all men, and not
for a few. Because he will commission his disciples to carry the
gospel to all men, that the isles may have this law. O, how
beautiful is all this! God never commissioned Moses to go into
all the world and preach the law that was given on Sinai, because
it was not suited to all men nor to all times.
"I, the Lord, have called thee in righteousness, and will
hold thine hand, and will keep thee, and give thee for a covenant
of the people, for a light of the Gentiles; to open the blind eyes,

^HE SABBATH. 181
to bring out the prisoners from the prison, and them that sit in
darkness out of the prison house. I am the Lord: that is my
name: and my gloiy will I not give to another, neither my
praise to graven images. Behold, the former things are come to
pass, and new things do I declare; before they spring forth, I
tell you of them."
Note these words: "A bruised reed he will not break and
the smoking flax he will not quench." How characteristic of
the lovely and beneficent character of Jesus! "It has been said,
an eye for an eye, and a tooth for a tooth;" that was under a dis
pensation that has passed away, however. Under the new dis
pensation we hear, "But I say unto you, love your enemies, do
good to them that persecute you, and pray for them that despite-
fuUy use you." Under the old dispensation the leper was cast
out without the camp. The founder of the new dispensation
touched the leper and he was cleansed. Under the inspiration
of that example all the eleemosynary institutions of the world
have sprung up. Under the reign of this King of kings and
Lord of lords, this Prince of Peace for whom the isles have
waited, lepers are being cleansed to-day — moral lepers; and the
deaf, the blind, the sick, the halt and lame are being provided for.
The unfortunate are not cast without the camp as of old, but our
glorious King, in the fullness of his heart of love, stretches out
his arms to the whole world. The old dispensation has passed
away, nor need we repine, because we have Jesus, who
spake as never man spake, and of whom God has said, "This is
my beloved Son, in whom I am well pleased; hear ye Him."
We need not fear that we have lost anything in this. Nothing
has been lost except as the boy is lost in the full grown man;
nothing, only as the buds of spring are lost in the perfected fruit
of summer; nothing, only as the dawn is lost in the effulgent
light of noon; nothing, only as the shadow is lost in the
substance. May God help us to accept the King. May we not pine
after the old law, nor have a lingering, longing desire to go back to
Sinai, with its darkness and tempests, its thunderings and lightr

182 BIBLE LECTURES.
nings and voice of the trumpet; but let us come to the heavenly
Jerusalem, to the church of the First-Born, that our names may
be enrolled in heaven, and that Christ may rule over us as our
spiritual head.

The Lord's Day.

Lecture IM. The Scriptural and Historical
Grounds for the Observance of the
First Day of the Week-

Introduction. I. We have seen that the Jewish economy,
religious and civil, having served its purpose, was abolished by
the death of Christ and the introduction of the new institution
or covenant. Since the new covenent was introduced we
have no authority, either by precept or example, for the
observance of the seventh day of the week- To do so is
to mingle Judaism and Christianity, an error into which some of
the early Jewish Christians fell. It was difficult for them to
understand that the old dispensation, under which they had
lived, had passed away, and that a ne\v dispensation had come in
its place. The apOstles labored hard to correct this error, and
their instructions are abundant, clear, and pointed. Christ gave
a lesson on this very point when he said, "No man putteth a
piece of new cloth into an old garment," "Neither do men put
new wine into old bottles." These parables were called forth by
the question of John's disciples, "Why do we %nd the Pharisees
fast oft, but thy disciples fast not?" That was to say, why do

THE LORD'S DAY. 183
not your disciples observe the Jewish custom ? Jesus answered
in substance, you cannot put the new cloth of Christianity into
the old garment of Judaism, the new wine of Christianity into
the old bottles of Judaism. You cannot mingle things that are
distinct and separate. That the early Jewish Christians should
have made this mistake might have been expected, but that this
blunder should be repeated at this late day is a most surprising
thing. 2. The question that now logically demands consideration
is, what authority have we for observing one day in seven under
the Christian dispensation? There are some who regard this as
a question of minor importance, but surely those who so look
upon it have taken a very superficial view of the subject, not
having considered it in connection with other vital matters
associated with it in the new dispensation. It is manifestly our
duty to settle, if possible, what day Christians under the new
dispensation have scriptural warrant for observing, and also to
ascertain how this day ought to be kept.
In order that we may be able to grasp the full strength of
the argument it will be well for us to consider — ¦
I. Example as a means of communicating divine truth.
There are only three sources of scriptural information on
any subject: first, direct and positive precept; second, the exam
ple of inspired men; third, necessary inference. I know of no
way by which we can arrive at satisfactory conclusions except
through these channels.
I. The early churches, living under the eye of the apostles,
certainly lived according to the will of God in so far as their
life received apostolic sanction. I do not mean to say that we
may copy the errors of the early churches and live as God would
approve, but I mean to say that when we live as the early
churches lived when sanctioned by the inspired apostles, we
have the highest warrant for believing that we are living accord
ing to that which' is well pleasing to God. What the apostles
did, or the early churches did by apostolic sanction, is just as

184 BIBLE LECTURES.
authoritative for all our practices as what the apostles said.
Certainly this much will be conceded. If we can find out what
day the primitive churches, living under the direction of inspired
men, observed, and ascertain how they observed it, we have a
strong reason for observing the same day, in the same way.
God's dealings with, and teaching of, the world, proceed on
the same principle that we adopt in the teaching of children of
different ages and stages of development. Small children are
generally taught by direct precept, because that method is best
adapted to the child mind. The little child takes its instruction
purely on faith- We do not explain very much, because the
child is not developed enough in mind to understand the expla
nation- We give precept, and expect the child to obey. When
the child grows up, and the mind expands and becomes more
mature, we then proceed by a different method in giving instruc
tion. We expect the child to learn a great deal by example,
and to act from principle as well as from direct precept. God
observed this method in the education of his great family. The
manner of teaching which was proper and right in the infantile
age of the world, cannot be expected to last always. We could
not rationally expect God to continue to teach the world in the
same manner and on the same principle employed in the begin
ning, or even according to the method he adopted with his
chosen people immediately after their emancipation from a long
and abject slaveiy.
3. When the fullness of time came and the world's great
teacher made his appearance, God treated man as if He ex
pected him to learn not only by precept, but by example, and to
act not only in obedience to command but in harmony with great
principles- Certainly everyone must recognize the wisdom of
this- For the introduction of a dispensation in which men should
act in large measure on the high ground of principle, and not
simply upon rules and precepts, God had been preparing for
thousands of years. Therefore Paul says, "The law was our school
master to bring us unto Christ." IVow we are not to act simply
from precept, but also on the higher ground. A man who never

THE LORD'S DAY. 185
does anything in this dispensation unless he has a specific pre
cept for it is not a Christian at all. God did not intend to give
specific commands for all Christian duties, but there are great
underlying principles which constitute the soil in which the trees
of heavenly planting take root and produce the glorious fruitage
of Christian life and duty. Thus we act under the great law of
Christian liberty and not simply under the law of restraint. The
good citizen does not commit murder, not because there is a
command which says, "Thou shalt not kill," but because he is
governed by a principle that will not allow him to do so. He
has no desire to kill. This is what is meant by the "perfect law
of liberty" which we have in Christ Jesus. When we act from
principle we are free from the law. The man who is under
bondage to the law has not reached a high plain of living. He
is in fact an unsafe man.
Let us notice —
II. Qod's manner of meeting man's great wants.
I. Man's three great wants are instruction, pardon and rule
or government. He is cursed by ignorance, cursed by sin, and
cursed by selfish and unrighteous rule. God met these wants
under the Mosaic economy by three great offices of prophet,
priest and king: The prophet to teach, the priest to offer sacri
fice for sin, and the king to rule. All were God's agents; —
divinely appointed instrumentalities for the meeting of human
need. 2. God has met these wants under the new dispensation,
so far as spiritual matters are concerned, by centering all of these
offices in a single person who is the prophet, priest and king.
Jesus Christ is our teacher and law-giver. Hence God says,
"Hear ye him." He is our priest; he made the sin offering for
us. "He bore our sins in his own body on the tree." He is our
king and rightful ruler. Hence God says, "He shall reign till
he has put all enemies under his feet." A great deal remained
unsaid when Christ left the earth. Jesus did not give the
apostles all the instructions they needed. He propounded cer-

186 BIBLE LECTURES.
tain great fundamental principles of his government, established
his Messiahship, made the atonement, vanquished death, chose
his apostles and commissioned them, and then ascended to take
the throne. To complete the work he promised to send the
Holy Spirit, who would guide the apostles into all truth and
bring all things to their remembrance, and show them things to
come. The Spirit received of the things of Christ and gave to
the apostles- In this way Christ chose to supply the additional
instruction needed for the guidance of the apostles and the per
fection of the saints- Now if this view be correct, and to doubt
it is to call in question the plain statements of God's word, it
follows of necessity that the practices and utterances of the
apostles are authoritative and worthy of the highest considera
tion. There is another important fact that men have not generally
taken into consideration. A great many things that Christ
personally taught his disciples are not recorded at all- "Many
other things truly did Jesus in the presence of his disciples that
are not written in this book, but these are written that ye might
believe-" There were many things he did, and doubtless many
instructions he gave his apostles that we do not have any record
of- How many items of instruction the apostles had in mind of
which we have no record, we have no means of knowing, but in
all probability they were very numerous. I state this to prepare
us, not only to accept the teaching, but also to follow the
example of the apostles of Christ and also of the early churches
in so far as their actions received the apostolic sanction.
We will now consider —
III. The reasons that exist for observing the first day of
the week, aside from direct Scripture teaching.
We will proceed along this line by successive steps in an
ascending climax. Every step is necessary to a full understand
ing of the question and to an appreciation of the full strength of
the position which is undoubtedly the true one.
I. If we were left free under the new dispensation to set

THE LORD'S DAY. 187
apart one day in the week for special religious observance, what
day, by necessary and logical reasoning, would we be compelled
to select? What day would our feelings as Christians lead us to
celebrate in the absence of any precept or example? Would we
not be necessarily led to observe the first day of the week in
view of the prominent place it has held in the life of our Lord
and the histoiy of the foundation of his church? If God had
left any room for us to act other than by precept, we would
select, from principle, the first day of the week for our observance,
for on this day Christ rose from the dead. This fact is enough,
of itself, to constrain every man who has a spark of gratitude to
consecrate it to the Lord.
For four thousand years death had reigned supreme.
Seventy-three generations were sleeping in the dust of the earth.
At last the deliverer came and entered upon his work. He
began by working miracles. He healed the diseases of men,
cleansed the leper, opened the eyes of the blind, in short, healed
all manner of maladies by which men were afflicted. He next
proceeded to bring the dead back to life. At his command
they came forth from the grave. The powers of darkness
became alarmed and gathered their forces for a great and final
struggle- Christ is apprehended; the powers of darkness are at
work. He is tried and condemned and crucified. His hands
and feet are pierced with the cruel nails, and Jesus suffers
in the agonies of death. Finally he says, "It is finished." He
yielded up his spirit, and the hope of the world seemed to perish.
His disciples, abandoning themselves to despair, returned to their
ordinary vocations. Even the mother of Jesus did not compre
hend the situation. Hope died in her heart and she came to
embalm his body. But upon the first day of the week Jesus Christ
calmly rises from the grave, as easily as one would rise from
refreshing sleep, thus bringing life and immortality to light.
Death, having reigned for 4,000 years, is at last conquered, and
man is enabled to exultingly shout, "O death, where is thy sting;
O grave, where is thy victory!" This is the great victory that
Jesus accomplished and on which all else depended. He was

188 BIBLE LECTURES.
"declared to be the son of God with power, according to the Spirit
of Holiness, by the resurrection from the dead." On this event
hang all our hopes of happiness for time and eternity. There
fore Paul says, "If Christ be not risen, then is your faith vain."
"If in this life only we have hope, we are of all men most
miserable.'' "But now is Christ risen from the dead and become
the first fruits of them that slept; for as in Adam all die, even so
in Christ shall all be made alive."
2. The conduct of the apostles ts in perfect harmony with
this view. Almost immediately after the resurrection took place
we find the disciples of Christ coming together, — in fact on the
evening of the resurrection day. This was most natural. Such a
meeting would be spontaneous. It certainly required no specific
precept to bring the followers of Christ together on his great
victoiy day. Is it to be wondered at that on the eighth day, or
the first day of the following week, they were together once more?
Common gratitude, common adoration brought them together
again on the victory day. No specific command was needed.
3. Christ met with them on these two occasions, thus
giving the sanction of his presence to their meeting on that day.
If the seventh day was to be continued as a holy day under the
new dispensation, why did not Christ's apostles meet on that day
after his resurrection ? Why did Christ allow them to inaugurate
the custom of meeting on the first day of the week without any
word of rebuke or censure ? Looking upon the first day of the
week as Christ's victory day, and consequently as our victory day
through him, can we, claiming to be Christians, refuse to cele
brate it? To do so would be to manifest heartless indifference,
and show the most inexcusable ingratitude. Let me again
repeat that if we appreciate this signal and great victory of Christ,
which is the foundation of all our hope, we do not need any
specific enactment to prompt us to celebrate the first day of the
week. Let us proceed, however, a step further along this line.
4. On this day the Spirit came, in fulfillment of Christ's
promise, to take up his abode in the heart of the believer.
Therefore God's Holy Spirit sanctioned this day. Why did not

THE LORD'S DAY. 189
the Spirit come on the seventh day? Is it not a suggestive fact
that the Spirit came on the day of Shrist's resurrection? When
we remember that the bestowment of the Spirit was the great
distinguishing prerogative of Christ, and that consequently this
constitutes the crowning blessing of the new institution upon
which all the joys, activities and future hopes of the Christian are
made to depend, the importance of this event stands out with
wonderful prominence-
5. On this day the church of Christ was born on earth.
This is the day the first citizens of the kingdom were made by
believing and obeying the gospel- Why did not this wonderful
event happen on some other day? Was it not, to say the least,
remarkable that the Spirit came and that the church was estab
lished on the day of Christ's victory over death? Can any one for
a moment believe that all this is mere coincidence? I know it is
said that if we make this day celebrate Christ's resurrection we
have two institutions commemorative of the same thing; that is,
if we hold that baptism represents the burial and resurrection of
Christ- This is, however, a very weak objection. Assuming it
to be true that baptism is symbolic of the burial and resurrection
of Christ, without taking time to argue it, do I thereby place
myself in an untenable position? Baptism is merely typical of
the fact. If the time is commemorated, it must be done by
keeping the first day of the week. Then we have one institution
by its form pointing to the fact of his burial and resurrection, and
another institution, appointed as a memorial of his broken body
and shed blood, celebrating also the time of his resurrection.
Under the old dispensation we have something very similar to
this. The goat that was slain on atonement day to cover the
sins of the people celebrated one fact, namely, atonement for
sin by the shedding of blood- There was, however, another
phase of the subject to be celebrated- The scape goat was sent
off into the wilderness to show that sin was taken away and for
gotten for a time. That celebrated another side of the question;
the two things symbolizing different aspects of the same great
truth.

190 BIBLE LECTURES.
6. The first day of the week is the substance of which the
Jewish Sabbath was the shadow. Paul says: "Let no man there
fore judge you in meat or in drink, or in respect of an holy day,
or of the new moon, or of the Sabbath days: which are a shadow
of things to come." (i) We learn that God chose the seventh
day to commemorate his rest from the work of creation. God
commands you to keep the Sabbath day, says Moses, because on
this day he rested from his labors. If the shadow day commemo
rated a completed creation, substance day ought to commemo
rate a completed redemption. This would logically require the
first day of the week, because that is the day on which redemption
was completed by the resurrection of Christ from the dead.
(2) Shadow day was a day of physical rest; the substance
should be a day of spiritual rest, and what day is more logically
a day of spiritual rest than the day on which we have obtained
the fullness of spiritual enjoyment through the founding of the
church of the living God, and the descent of the Holy Spirit
when the new creation became an accomplished fact. (3) God
made the seventh day commemorative to the children of Israel of
their deliverance from Egyptian bondage. It was to call to
mind that they had been slaves in Egypt, and had been
brought out and given a rest from their toils and labors.
In the light of this fact what ought substance day
to commemorate? Evidently the day of deliverance from
spiritual bondage, which is the day of Christ's victory over death
and the powers of darkness, and of the establishment of the
church in which we enjoy deliverance from the bondage of sin,
of which Egyptian bondage was only typical. (4) God gave
the Jews the Sabbath day, by which they might know that he
was the Lord. See Ex. 31:13. This logically points to a day
by which we may know our Lord under the new institution, and
this is manifestly the first day of the week, on which day he
was declared to be the son of God with power, by the resurrection
from the dead. (5) Also we learn from the study of the
Sabbath that God made it point to the birthday of the Jews as
a nation. Substance day should therefore point to the birthday

THE LORD'S DAY. 19l
of the spiritual Israel, which is the first day of the week. (6)
God also made the Sabbath to be a sign day, to cause the chil
dren of Israel to remember him as creator. Substance day
should therefore cause us to remember God as our redeemer.
This is acknowledged every time we keep the first day of the week.
Space forbids me to follow the analogy further, but this is
enough to show that the first day of the week as a substance,
logically answers to the Sabbath as a shadow.
We will consider —
IV. The teachings of the apostles in reference to the
Lord's day and the practice of the primitive churches as
respects its observance.
I. Jesus, prior to his death, instituted a memorial feast.
In the same night in which he was betrayed, he took bread and
returned thanks, and gave it to his disciples, (i Cor. 11:23-29.)
Thus was instituted what is known as the "Lord's supper."
Christ says: "As oft as ye do this, ye do show forth the Lord's
death till he come."
The disciples were obedient to Christ's instructions.
(a) In Acts 2:42, the practice of the first Christians is
spoken of. "And they continued steadfastly in the Apostles'
doctrine and fellowship, and in breaking of bread, and in
prayers." Here dre three things put on a level; fellowship,
breaking of bread, and prayers. Jesus had instituted the break
ing of bread as commemorative of Himself. The first Christians
continued steadfastly in the Apostles' teaching, therefore a part
of that teaching consisted of instructions relative to the cele
brating of the institution of Christ's appointing.
(b) I next call attention to Fleb. 10:24, 25. "And let us
consider one another to provoke unto love and unto good works;
not forsaking the assembling of ourselves together, as the man
ner of some is; but exhorting one another; and so much the more
as ye see the day approaching." That admonition could never
have been made unless a day had been set apart for such meet
ing. They could not forsake the assembling if there was no

192 BIBLE LECTURES.
time for assembling- This censure necessarily implies that
there was a fixed time that was generally understood.
From these passages we learn what the worship of the first
Christians consisted of, and also that they had a set time for,
such public worship-
Allow me also to call to mind the fact that every com
memorative institution has had a fixed time upon which it was
celebrated. All the commemorative institutions of the Jews had
their fixed times, and if this commemorative institution of Christ
did not have a fixed time, it is without precedent anywhere in
the Word of God. That there was a fixed time appointed is
indicated'by the admonition of Paul, referred to above.
(c) I now introduce a passage that names the fixed time
"And we sailed away from Philippi after the days of
unleavened bread, and came unto them at Troas in five days;
where we abode seven days. And upon the first day of the
week, when the disciples came together to break bread, Paul
preached unto them, ready to depart on the morrow; and contin
ued his speech until midnight" (Acts 20:6, 7). Here w-e learn that
the disciples came together at Troas to break bread, — to attend to
an institution of Christ's appointing; to commemorate the death
and sufferings of the Lord Jesus — and that they did this on the
first day of the week.
We have seen before that this was a part of apostolic teach
ing. The first Christians continued steadfastly in the apostle's
doctrine, in fellowship, in breaking of bread, and in prayer.
Here then is the third step in the development. First we learned
what the worship was; then we learned they had a regular time
or they could not have been admonished not to forsake the
assembly; and here we learn not only why they came together,
but when. The specified time is here clearly revealed- It was
on the first day of the week. The definite article which is here
used indicates a fixed day. They came together not on a first day
of the week, as an accidental thing, but on the first day of the
week, which indicates a specified, fixed time. We make the
same use of the definite article in English. The American

THE LORD'S DAY. 193
people celebrate the Fourth of July. It is a specified, well under
stood time. Sabbatarians try to avoid the force of this by
attempting to show that this breaking of bread took place on the
second day of the week. Adopting the Roman method of
reckoning time they begin the day at midnight. They say if the
disciples came together on the first day, it must have been on the
evening of that day, as the meeting must have been at night as
is shown by the fact that Paul preached until midnight. They
then assert that the breaking of bread took place after the ser
mon and hence on the second day of the week- There are,
however, several difficulties in the way of this theory. ( i ) Even
granting that the meeting took place on the evening of the first
day, may not the Lord's supper have been celebrated in the
beginning of the meeting rather than after the sermon? The
breaking of bread mentioned in the text, that Paul engaged in
after the sermon, may have been an ordinary meal that Paul
partook of preparatory to his journey- (2) Adopting the Jew
ish method of reckoning, which begins the day at sundown, this
meeting was held in the very beginning of the first day, and
whether the supper was celebrated before or after Paul's sermon
it was on the first day. (3) The inspired word says that the
disciples came together on the first day to break bread, and Sab
batarians, by their peculiar explanation, simply contradict the
Holy Spirit. This shows to what length men will go in defense
of a pet doctrines. Some adherents of the seventh day theory
have even tried to show, by an equally improbable line of reason
ing, that this meeting took place on the seventh day; but all such
efforts are labored attempts to bolster up a weak cause, and
flatly contradict the word of God-
(d) In I. Cor, 16: i, 2, the time of meeting is also clearly
revealed. "Now concerning the collection for the saints, as I
have given order to the churches of Galatia, even so do ye.
Upon the first day of the week let every one of you lay by him
in store as God hath prospered him, that there be no gatherings
when I come." Here Paul instructs the Corinthian Christians
to take up a collection for the poor saints at Jerusalem on the
13

194 BIBLE LECTURES.
first day of the week. McKnight translates as follows: "On the
first day of every week let each of you lay somewhat by itself
as he may have been prospered, putting it into the treasuiy."
This shows that the disciples at Corinth were in the habit of
meeting on the first day of the week, and Paul urged them
to embrace this opportunity to take a collection for a special
purpose. He expected to pass by hurriedly, and did not wish to
spend time in collecting money when on his journey. Paul says
he gave to the Corinthians the same instruction which he had
given to the churches of Galatia, from which we must conclude
that the churches of Galatia were also meeting on the first day.
Thus we learn that the church at Troas, the Corinthian church,
and the churches of Galatia, were meeting on the first day of the
week. It remains for us to see that the Corinthian church met
for the same purpose for which the church at Troas met. I. Cor.
1 1 :20-22, "When ye come together therefore into one place, this
is not to eat the Lord's supper. For in eating every one taketh
before other his own supper; and one is hungry and another is
drunken. What, have ye not houses to eat and to drink in, or
despise ye the church of God and shame them that have not?
What shall I say unto you? Shall I praise you in this? I praise
you not." Paul then goes on to give an account of the institution
of the Lord's supper by our Saviour, and states the purpose for
which it was to be observed. Thus we learn that the object for
which the Corinthians assembled was to eat the Lord's supper.
They had allowed it to degenerate into a drunken revel- Paul
censures them and says, "This is not to eat the Lord's supper."
They had defeated the very purpose of their meeting by the
manner in which they attended to the ordinance- The revised
version reads this passage as follows: "When therefore ye
assemble yourselves together it is not possible to eat the Lord's
supper, for in eating each one taketh before other his own supper,
and one is hungry and another is drunken." This rendering
shows clearly what the purpose of the assembling was, and the
passage from chap. i6, verses i and 2, shows distinctly the day
on which they assembled.

THE LORD'S DAY. 195
In the face of all this evidence, we can not doubt that the
primitive church met on the first day of the week to break bread,
2. Rev. 1: 10, shows that the observance of this day had
become so coiiitiion in John's time that it was known as "the
Lord's day." "I was in the spirit on the Lord's day." The
apostlfe did not think it necessary to explain what day he meant,
but took it for granted that his meaning would be understood. Of
all days, the first day of the week is "The Lord's day." It is his
resurrection day; the day on which his church was established;'
the day the Holy Spirit came in fulfillment of Christ's promise;
the day on which his memorial institution, the Lord's supper,
was celebrated. Is it any wonder the early Christians soon fell
into the the habit of calling it tho Lord's day, and that the
apostle, in writing, speaks of it as a day well known? Smith's
Bible dictionary says on this passage: "It has been questioned,
though not seriously until of late >-ears, what is the meaning of
the phrase, 'Hce kuriakcc hcemera,' which occurs in one passage,
Rev. r.io, antl is in our P^nglish revision translated 'The Lord's
day.' The general consent both of Christian antiquity and mod
ern divines has referred it to the weekly festival of our Lord's
resurrection, and identified it with 'the first day of the week,' or
'Sunday', of every age of the church. But tlie views antagonistic
to the general consent deserve a passing notice. Some have
supposed St. John to be speaking, in tlic passage referred to, of
the Sabbath, because that institution is called in Isaiah 58:13, by
the Almighty himself, 'My holy day.' To this it is replied. If
St. John had intended to specify tlie Sabbath, he would surely
have used that word, which was by no means obsolete, or even
obsolescent, at the time of composing the book of Revelation."
In another part of the same article tliis author says, "The
results of our examination of the principal writers of tlie two
centuries after the death of St. John are as follows: The Lord's
day (a name which has now come out more prominently and is
connected more explicitly with our Lord's resurrection than be
fore) existed during tlitese two centuries as a part and parcel of
apostolical and so of scriptural Christianity. It was never defend-

196 BIBLE LECTURES.
ed; for it was never impugned, or at least only impugned as other
things received from the apostles were. It was never confounded
with the Sabbath, but carefully distinguished from it (though we
have not quoted nearly all the passages by which this point
might be proved)."
Notice also that Smith says that the phrase here translated
"The Lord's Day," occurs in but one place (Rev. i:io). This
being true, it follows that it was never used as a designation for
the "Sabbath day."
The whole argument up to this point may be briefly
summarized as follows:
I. The principle of gratitude, in the absence of precept,
would lead Christians to observe the first day of the week, this
being Christ's victory day.
2. The disciples, immediately after the resurrection, met on
this day. 3. Christ sanctioned this practice by meeting on this day
with his disciples.
4. The Holy Spirit sanctioned this custom by coming on
this day to remain as the indwelling guest in the heart of the
Christian. 5. Christ chose this day for the establishment of his church
or kingdom. 6. The early church observed this day.
(i) Christ instituted a memorial supper, and all memorial
institutions have fixed times for their celebration.
(2) The apostles made this institution the subject for a
part of their teaching.
(3) The apostle admonished certain disciples not to for
sake the assembly, which shows there must have been a well
understood time for the assembly.
(4) The church at Troas assembled on the first day of the
week to break bread, which shows both the time and purpose
of the assembly.
(5) The church at Corinth met on the same day for the
same purpose.

THE LORD'S DA Y. 197
(6) The churches of Galatia met on this day.
This shows clearly what day was sanctioned by the practice
of the apostolic church.
7. John in Revelation refers to a day well known under the
title of "the Lord's day", and this title is suited to the first day of
the week most admirably, but it will not suit any other day.
8. It is nowhere stated that the early churches ever met on
any other day.
It therefore follows that if we would walk in the footsteps of
the apostles, who \vere guided by the Spirit, we must meet on
this day. The loyal Christian heart can ask no higher authority
than is thus afforded for the observance of the first day of the
week. In observing this day we rest our practice on God's
eternal truth as revealed in the teaching of the apostles, as well
as in the practice of the primitive church.
We will next proceed with —
V. The argument from history.
I. The testimony of the ancient church fathers.
( I ) First we introduce the testimony of Barnabas, who wrote
A. D. 72, which is far within the apostolic day. I am aware that
the authorship of this epistle is called in question, but the letter
itself is not called in question. Nobody disputes that the docu
ment is very ancient. Few give it a date later than A. D. 72,
and none, so far as I know, later than A. D. 150. It is called the
epistle of Barnabas, and is quoted by all high authorities in
ecclesiastical histoiy. Advent writers themselves are com
pelled to admit the antiquity of this document- I read from it ,
. fii — — • II  I. II. will 1,1  Ill.l,ll I 1
a single quotation :'>J"The eighth day is the oeginning of another.)
^orld, and therfore with joy we celebrate the eighth day, on\
which Jesus rose from the dead-" This, being written in the very j
age of the apostles, or at the latest but a few years beyond their [
time, is evidence of great va;l..ue. __Bxthe..eighth,jda!iiLl]ie4ir^t day]
of the week is mean-t./
X (2) The next witness is Justin Martyr, who suffered mar
tyrdom for the faith of Christ. He says, in his apology to

198 BIBLE LECTURES.

the Emperor Antonius Pius: j^n the" Lorcl's da)- all Christians
in the city or country meet together because tliat is the day of
^ our Lord's resurrection, and then we read the apostles and
V prophets. This being done, the president makes an oration to
ithe assembly, to exhort them to emulate and to practice the
things which they have heard; and then we all jpinj_nprayei\ai^
after that we celebrate tlie Lord's Supper.'

Justin Martyr was one of the most distinguished of the
church fathers, and wrote immediately following the apostolic
age, not more than fifty v'ears after the death of the apostle John.
His testimony is unimpeachable.
A (3) Dionysius, the bishop of Corinth, A. D. 170, says in a
letter to the church at Rome: "We passed this holy Lord's day
in which we read your letter, from the reading of which we shall
be able to draw admonition."
¦^ (4) Next we quote from Irena;us, a man of great authority
in the early church. He was a student of Pol>-earp, who was a
disciple of the apostle John. He wrote A. D. 180; "On the Lord's
day every one of us Christians keeps the Sabbath." In another
place he asserts that the Jewish Sabbath is abolished, and speaks
of the existence of the Lord's da\'.
(5) The next witness is Clement of Alexandria, who w-rote
A. D. 194. He was an eminent father of the church, and a very
distinguished man in his day. He called Sunday the "Lord's
day." ¦jC (6) The next testimony introduced is that of Tertullian,
quite noted among the church fathers. His writings are very
numerous. He wrote A. D. 200, oiih' about one hundred years
after the last apostle. He asserts that the Sabbath was
abolished by Christ, and speaks of Sunday as the Lord's day.
f/e solemnize the da\- after Saturdav- in contradistinction tc
)se who call this their Sabbath." He further declares, "We)
ither accord with the Tews in, tlieir peculi;arities in regard to;
)d nor in their _sacred days.'!
"*, (7) Next note the testimony of Origen, .\. D. 255, who was
a man of very great learning. His writings are also numerous.

THE LORD'S DAY. 199

Hesays, I'Tf itlae oDjected to us that' we ourselves are "accus-
S tomed to observe certain days, as for example the Lord'sj
day * ^ *." / '  ¦  '•'•¦"'i>" ^,^,,.ai*«***  „...,jip«iii'i"i*Ljwiii'i V*  ¦¦  ¦""
This language shows that he did observe the Lord's day.
He had been v/riting against the great multiplicity of sacred days,
because a great many days were being bound upon the people,
and he protested against this and anticipates the reply that
might be made to him, charging that he observed certain days
also. (8) The testimony from the Apostolical Constitutions is
very explicit. These writings are not, however, the work of the
apostles, but they were in existence as early as the third cen-
tuiy, and were believed to express the doctrines of the apostles.
"And on the day of our Lord's resurrection, which is the Lord's
day, meet more diligently, sending praise to God, that made the
universe by Jesus Christ and sent Him to us." Again, "On the day
of the resurrection of the Lord, that is, the Lord's day, assemble
yourselves together without fail." Once more from the same
writing: "On which account we solemnly assemble to celebrate
the feast of the resurrection on the Lord's day."
(9) An extract from Dr. Moses Stuart, of Andover, show
ing what day the Zealots observed, affords valuable testimony.
"This gives a good historic view of the state of things in
the early ages of the church. The Zealots for the law wished the
lewisli Sabbath to be observed as well as the Lord's day; for
about the latter there appears never to have been any question
among any class of Christians so far as I have been able to dis
cover. The early Christians, one and all of them, held the first
day of the week to be sacred."
In the light of these quotations, I ask any candid reader if
it be possible to believe that Constantine originated the observ
ance of the first day of the week by his Sunday law made A. D.
321 ? Is it possible in the face of all this to believe that the Pope
changed the Sabbath, as is often asserted? To believe this is to
shut one's eyes to the plainest facts of history as well as to
ignore the teaching of God's word.

200 BIBLE LECTURES.
Let us ask ourselves further whether we can discover any mo
tive that Constantine could have had in making his Sunday law.
Nobody observed the first day if the Christians did not. The Jews
kept Saturday. The pagans did not observe it. Now what
reason could the emperor have had for picking out the first day,
and making it a sacred day? We can discover no reason for so
doing if the day had never been observed prior to this
time. The fact is simply this: The Christians had become
strong in that day, and Constantine thought it a shrewd stroke of
policy to recognize their strength by giving legal sanction to the
day on which they worshipped. This was evidently his motive
for making the law. The fact of making the law, as well as the
terms of the edict, shows that the day was observed before the law
was made. Smith's Bible dictionary says: "That Constantine then
instituted Sunday for the first time as a religious day for Christians
is absolutely refuted, both by the quotations made abo\'e from
writers of the second and third centuries, and by the terms of the
edict itself-"
Constantine, by this law, made Sunday a legal holiday, and
consequently it was observed more sacredly than before- An
other thing to be noted is that this law applied to the cities and
not to the country. The reason is not hard to see. The
Christians at that time were confined largely to the cities,
and consequently he made his Sunday law apply to the cities,
where the Christians were most numerous, showing in doing this
that he recognized the day they were keeping.
2. The next witnesses introduced are the church historians.
(i) We quote from Neander, called the father of church
history. "Sunday was distinguished as a day of joy by being
exempted from fasts, and by the circumstance that pra)-er was
performed on this day in a standing, and not a kneeling posture,
as Christ by his resuriection has raised up fallen man again to
heaven." Again, in his "Planting and Training of the Christian
Church," he says: "But since we are not authorized to make this
assumption, 'unless a church consisted for the most part of those
who had been Jewish proselytes, we shall be compelled to con-

THE LORD'S DA Y. 201
elude that the religious observances of Sunday occasioned its
being considered the first day of the week. It is also mentioned
in Acts 20:7 that the church at Troas assembled on Sundaj' and
celebrated tlie Lord's supper." He also says, "They rejected the
Sabbath which tlie Jewish Christians celebrated, in order to avoid
the risk of mingling Judaism and Christianity, and because
another event associated more closely another day with their
feelings. For since the sufferings and resurrection of Christ
appeared as the central point of Christian knowledge and prac
tice, since his resurrection was viewed as the foundation of all
Christian joy and hope, it was natural that the day which was
connected with the remembrance of this event should be
specially devoted to Christian communion."
(2) Next from Mosheim: "When the Christians cele
brated the Lord's supper, which they were accustomed to do
chiefly on Sundays, they consecrated a part of the bread and wine
of the oblation by certain prayers pronounced by the president,
the bishop of tlie congregation. * * * The first day of the
week (on which Christians were accustomed to meet for the
worship of God,) Constantine required, by a special law, to be
obsei-v^ed more sacredly than before. * * * The Christians
assembled for the worship of God in private dwelling houses, in
caves and in places where the dead were buried. They met on
tlie first day of the week; and here and there also on the seventh
day, which was the Jewish Sabbath."
Certain churches composed almost entirely of Jev^ish Chris
tians tried to retain the Jewish Sabbath, and in some instances
both days were kept for a time.
Once more from the same author: "The Christians of this
century assembled for the worship of God and for the advance
ment of their own piety on the first day of the week, called by
them the Lord's day, to read the scriptures, to preach, and to
celebrate the Lord's supper."
3. Next are introduced some standard encyclopedias.
(i) Johnson: "The day of our Lord's resurrection was
observed in the apostolic times, and the title 'Lord's day' is

202 BIBLE LECTURES.
applied to that day in Ignatius, Irenseus, the Clementine consti
tutions, Tertullian, and at a late period universally."
(2) Chambers: "It was a natural result of Constantine's
law, backed by such interpretations of the Old Testament as these,
that, in the words of Dr. Hessey, 'a new era in the history of the
Lord's day now commenced; tendencies toward Sabbatarianism
or confusion of the Christian with the Jewish institution, begin
ning to manifest themselves. These, however, were slight until
the end of the fifth century, and are traceable chiefly to and in
the civil legislation of the period.' "
(3) The Brittanica: "With regard to the frequency of
holy communion, although it has been concluded with much
probability from Acts 2:46 that the earliest Christians, in the first
fervor of their faith, partook of the Eucharist daily, appearances
are rather in favor of a weekly celebration on the Lord's day
being the rule in the apostolic and primitive church. It was on
the 'first day of the week' that the Christians met for breaking
bread at Troas (Acts 20:7), and St- Paul's direction to the
Corinthian Christians to lay by for the poor on that day may be
reasonably associated with the oblation at the time of the cele
bration." (4) Edward's Encyclopaedia of Religious Knowledge:
"We are informed by Eusebius that from the beginning the
Christians assembled on the first day of the week, called by
them the Lord's day, for the purpose of religious worship, to
read the scriptures, to preach, and to celebrate the Lord's
Supper." 4- We next introduce testimony from some eminent men of
more modern times.
(i) John Wesley, in a letter to America, 1784: "I also
advise the elders to administer the supper of the Lord on every
Lord's day."
(2) William King, Archbishop of Dublin: "It is manifest
that, if it be not our own faults, we may have an opportunity every
Lord's day when we meet together, and therefore that church is
guilty of laying aside the command whose order and worship
doth not require and provide for this practice."

THE LORD'S DAY. 203
(3) Calvin: "Every week, at least, the table of the Lord
should have been spread for Christian assemblies and the promise
declared by which partaking of it we might be spiritually fed."
(4) Dr. Barnes, in a note on Acts 20:7: " 'And upon the
first day of the week,' showing thus that this day was then ob
served by Christians."
(5) I am informed that C. H. Spurgeon's church observes
the communion every Lord's day. From this fact we may know
assuredly how this eminent preacher of world-wide fame regarded
this question.This list of authorities might be continued almost indefinitely,
but space forbids.
There is no kind of doubt that the first day of the week is
the Lord's day under the new institution. This is established by
the sanction of the Lord Jesus Christ, the teaching of the apos
tles, the practice of the primitive church and the overwhelming
testimony of history. This being true, we can not refuse to meet
on the first day of the week and be true to our obligations as
-Christians.
Vir In connection with the foregoing I wish to submit the testi-
//\mony of D. M. Canright, who was formerly a noted Sabbatarian
advocate, but has renounced the doctrine. He speaks as follows:
f "The man who will shut his eyes to all this mass of testi-
imony and still insist that Sunday keeping is only an institution
of the Popes of the later ages, is simply held by a theory which
he is bound to maintain anyway. I have had a sad experience
in this matter and know just how a seventh-day man feels in
reading these historical facts. I read some of them twenty
years ago- They bothered me some, but I got over this by my
strong faith in our doctrines, and by believing them to be mostly
forgeries. Afterwards, as I read more, I saw that these testi
monies were reliable and very decidedly against our theoiy of
the Pope's Sunday. This disturbed me quite a little, but still I
got over them by simply ceasing to think of them at all, and by
f dwelling upon other arguments in which I had perfect confidence.
\ In debate I was always anxious to shut these out of the discus-

204 BIBLE LECTURES.
sion. I know that Seventh Day Adventist ministers generally
feel just about as I did, for we often referred to these testi
monies of the fathers and the effect they had in debate. Of
course the great body of the members never read these things
and are in blissful ignorance concerning them. Or, if they do
read them, it is in their own books, where they are all explained
away. Their unbounded faith in "the message" and in their
leaders carries them right over these facts as matters of no con
sequence. For myself, when once I decided to look these historical
facts squarely in the face and give them whatever force they
fairly deserved, I soon saw the utter falsity of the claim that the
"Pope changed the Sabbath." That old feeling of uneasiness on
this point is gone. I feel that so far as the evidence of history
is concerned my feet stand on solid ground. I feel so thankful
to my God for the relief it has brought to my own mind that I
would gladly help my old friends out also if I could, for I know
full well the bonds with which they are held."

I simply add in conclusion that I am firm in the con
viction that there is not the remotest shadow of foundation for
the observance of the seventh day under the Christian dispensa
tion, and that there are the strongest possible grounds for the
observance of the first day of the week as a day of holy joy and
sacred memories, and I believe that those who give these argu
ments a careful and prayerful consideration will be led to the
same conclusions.
The tendency to mingle Judaism and Christianity has mani
fested itself from the very beginning of the church as we have
before said. Judaizing teachers troubled the churches very
greatly in Paul's day, and they persistently followed the great
apostle to the Gentiles and stirred up persecution against him
wherever he went. They seemed utterly unable to understand
that the Jewish law had been taken out of the way, although Paul
was most emphatic and explicit in his teaching to that effect.

THE LORD'S DAY. 205
This same sad error has continued until the present day, and
manifests itself in Sabbatarianism and other legalistic forms of
Christianity that lack the beautiful free spirit of the new dispen
sation. We may well listen to Paul's admonition to the Gala
tians, "Stand fast in the liberty wherewith Christ hath made us
free, and be not entangled again with the yoke of bondage."
But, notwithstanding this apostolic exhortation, some, alas, are
being "bewitched" as were the "foolish Galatians," and with
far less excuse than they.
Let all of us who name the name of Christ appreciate the
fulness of the blessing enjoyed in Him, and having come to
"Mount Zion," "the Heavenly Jerusalem," and "Church of the
first-born," let us be satisfied with Christ's "perfect law of liberty,"
remembering that "The letter killeth, but the spirit giveth life."

List of Authorities Consulted.
I cheerfully and gratefully acknowledge my indebtedness to
the following authorities, which have been helpful to me, either
directly in preparing the foregoing lectures, or indirectly in a
general way:
Smith's Bible Dictionary, Cyclopaedia of Biblical Literature
(Kitto), Bible Cyclopsedia (Fausset), Schaff-Herzog Encyclo-
pasdia of Religious Knowledge, Johnson's Universal Cyclopaedia,
Chambers' Encyclopaedia, Encyclopaedia Britannica, Butler's
Bible Work, Henry's Bible, Parker's People's Bible, McKnight
on the Epistles, The Text and the Canon (McGarvey), New
Testament for English Readers (Dean Alford), Pusey's Minor
Prophets, Companion to the Bible (Barrows), Types and Meta
phors (Monser), The Christian System (Campbell), Messianic
Prophecy (Briggs), Hand-Book of Christian Evidence (Scott),
The Divine Demonstration (Everest).
Last, but not least, I mention a series of lectures on the
Old and New Testament Canon delivered to our class in Bethany
College by Prof. C. L. Loos, now President of Kentucky Uni
versity.

206 BIBLE LECTURES.

CONTENTS.

Old Testament Analysis: First Series.
LECTURE I.— INTRODUCTORY. PAGE
The Importance and Dignity of Bible Study. 7=13
The mental condition necessary for successful Bible
study: — Reverent receptive mind. Earnest seriousness;
The effect of such study  7
The Bible the Only Text-Book on God: —
It is scientific in method; God reveals to man
his attributes, character, will and purposes; Its great
ness determined by the subject matter  8
The Historic Relation of the Bible to Human Progress
and Civilization: — The power of the Bible as a civilizing
agent; Its power shown in shaping the destiny of na
tions and individuals  9
The Intrinsic Value of the Bible as a Book of History: —
It deals with the history of a great nation; It gives us
the historic development of three great religions  9-10
The Bible Covers the Entire Scope of Human History: —
It reveals to man his origin, condition, destiny  lO
The Bible Wonderful as a Book of Literature: —
Its prose, poetry, oratory  lO
The Bible Incomparable as a Book of Ethics: —
Its morality faultless; The duties man owes to self,
others, God  11
The Bible Pre-eminently a Modern Book: —
It is a book of the present; Its teac'nings are up to the
demands of the age  il
The Bible Reveals God's Plan of Human Redemption; —
Man, left to himself, could not learn the nature and
consequences of the disease of sin  u

CONTENTS. 207
The Bible Takes a Large and Ennobling View of Man: —
Standards of greatness set by man; The Bible standard. I2
The Bible Discloses the Practical Way of Teaching Men: —
Man cannot learn from abstract statement; Incarnation
the Bible method  I2
The Bible the Telescope That Reveals the World Beyond
the Grave: — No voice has come from fhe dead; Jesus
speaks with assurance: Picture given in the book of
Revelation  13
LECTURE II.
The Bible as a Whole  13=20
God the Starting Point: — Easiest; most satisfactory;  13
Antecedently probable that God has spoken; Claim of
Bible to Divine Authorship  14
The Names given to the Sacred Writings: —
Bible; Word of God; Scriptures; Canon  14
Some of the Peculiarities of the Bible: —
Variety that characterizes the writings — Authorship;
Subject matter; Orderly development in revelation;
Accuracy of statement; Candor and truthfulness; High
ethical purpose; Superhuman character of its facts  15-16
The Analysis Resulting in the Two Great Divisions: —
The term "Analysis;" — Process described. How accom
plished. Principle of division. Limit of the process; 
The Bible as a Field for Analysis;  16-17
"W.H" or "Testament" as the principle of division; —
Meaning of the word "Testament,"  18
The number, subjects and relations of the Covenants,  18-19
The two most important Covenants  20
The two great divisions of the Bible  20
LECTURE III.
Divisions of the Old and New Testaments. 21=22
The Old Testament Divided According to Literary Char
acter: — The five numerical groups of books; — Charac
ter of each group  21-22
Three numerical groups; Another convenient division. 22
The Bible Divided According to Literary Form: —
Prose writings; Poetic writings  23
The Bible Divided According to the Scriptural Method: —
A three-fold division; A two-fold division  23
Three important things to be kept in mind  23

208 BIBLE LECTURES.
The meaning of the names of the different books  24-25
The New Testament Divided According to Literary
Character: — Four divisions and number of books in
each; History, — Two divisions; Epistles; Prophecy  26
Summary of books in the Bible  27
The New Testament Divided According to Purpose: —
Purpose of first four books; of Acts; of the Epistles; of
Revelation  27-28
LECTURE IV.
The Early Periods of Old Testament Literature. 29=38
The number of periods  29
The Oral Period: The Leading Facts Relating to the
History of this period: —
Time covered; Manner of transmitting history; Form
of the Divine Government during this time  29
Grounds for Confidence in the Authenticity of the
History: — Tradition as a form of history; Conditions
favorable for tradition  29-30
The Mosaic Period: Important Facts Relating to the
Literature of the Period: — Time covered; Sources of
material  30
Authors of the period; — Moses; — His history; Joshua  30-31
Books of the Period; — Genesis; — Character of the book.
Design, Manner of production. Divisions  32-33
Exodus; — Character, Divisions, Design, How connected
with Genesis, Credibility  33-34
Leviticus; — Manner of Composition, Divisions, Design,
Relations, Credibility  34-35
Numbers; — Contents, Relations, Credibility, Purpose,  35-3^
Deuteronomy; — Contents, Subject matter. Purpose, Rela
tions, Veracity, Style  36-37
Joshua; — Author, Character, Style  37-38
Job; — Author, Character, Form  38
LECTURE V.
The Davidic Period or Golden Age. 39=46
Important Facts Relating to Literature of the Period: —
Time covered; Character, — Golden Age of the nation
and of Hebrew Literature;  39
The necessary background  39-40
The Books of the Period: —
Judges; — Character of the times. Author, Divisions,

CONTENTS. 209
Manner of composition. Relations, Period covered  40-41
Ruth; — Relations, Author, Character, Important fact  41
Books of Samuel; — Authorship, Date, Character, Con
tents  42
The Psalms; — Nature, Authors, Divisions  42-44
Classification, Duties taught. Prophetical element  44
Proverbs; — Character, Style, Divisions  44
The Song of Solomon; — Character, Author, Interpreta
tions  45
Ecclesiastes; — Time, Author, Subject, Purpose  45
LECTURE VI.
The Prophetic Period. 46=52
Fascination in Prophetic Literature; Scope of Prophetic
Literature  46
Important general facts relating to the period: —
Time covered; The conditions that gave birth to the
writings; Purpose of the writings; — To the Jews, To
the world at large; Its relations to other scriptures;
The style 
The Writings of the Period: Books of the Ninth Cen
tury before Christ: — ' 46-47
Joel; — Author, Contents, Style  47-48
Amos; — Author, Contents, Allusions, Item of testimony
bearing on the Pentateuch  48
Books of the Eighth Century before Christ: —
Jonah; — Author, Contents, Theories concerning the book.
Historic accuracy. Style, Moral purpose  49
Hosea; — Author, Character of the period. Contents,
Style  49-50
Micah; — Author, Character of the period. Divisions,
Subjects embraced. Style  50
Isaiah; — Author, Fulfillment of his prophecies. His
influence. Integrity ofthe book. Style, Contents  51-52
Nahum; — Time, Contents, Style, Position as an author.. 52
LECTURE VII.
The Prophetic Period Continued. 53=61
Books of the Seventh Century before Christ: —  53-54
Habakkuk: — History of the prophet; Time of his writing;
Personal characteristics; Contents of the book; Form
and characteristics of the composition — Thought,
Diction, Conception, Denunciations  53
14

210 BIBLE LECTURES.
Zephaniah; — Conditions calling forth the Prophecy, Pur
pose, Contents of the Book, Style  53-54
Books of the Sixth Century Before Christ: —  54-59
Lamentations; — Purpose, Structure, Contents  55-5^
The Books of Kings; — Period covered. Credibility,
Authorship, Relation to Chronicles, General Char
acter  ,  56
Obadiah; — Date, Subject, Jewish Interpretation, Style... 56-57
Ezekiel; — History of the Prophet, Time, Character of his
Writings, Contents  57-58
Daniel; — Personal History, Language of the Book,
Divisions, Style  58-59
Points of Special Interest and Importance Relating to
the Prophetic Books: — Marvelous agreement between
the prophets, — No contradiction. Same high ethical
standard. Similarity in style. Messianic idea; Credibil
ity, — Shown by high moral tone. By character of the
prophets. By the minuteness of detail; Patriotism of the
prophets  59-6i
LECTURE VIII-
Completion of Old Testament Canon: Period of Restora=
ation. 61=69
Important Facts Affecting the Literature of the Period: —
General conditions of the country resulting from the
captivity,^Time covered. Period of re-establishment;
Quarrel with the Samaritans, — Its cause. Its results;
Completion of the temple; Date of captivity  61-62
The Writings of the Period: Prophetical Books: —  62-67
Haggai; — Date, Author, Contents, Style  62-63
Zechariah; — Date, Author, Contents, Purpose  63-64
Malachi; — Date, Author, Contents, Style  64
Historical Books of thePeriod: —  64-67
Chronicles; — Time, Author — His Histoiy, Contents,
Purpose, Language  64-65
Ezra; — Relation to Chronicles, Period Covered, Charac
ter, Divisions  65-66
Nehemiah; — Relation to Ezra, Author, Character  66
Esther; — Date, Author, Contents, Authenticity  67
Period of Arrangement: —
Time covered; Work of Ezra, — His qualifications;
The final work  67-68

CONTENTS. 211
Apocrypha  67-68
Conclusioij  69

New Testament Analysis: Second Series.
LECTURE I.
Beginnings of New Testament Literature. 70=78
Introduction: — Bible most wonderful book; Four facts
serve to increase our interest; Four great claims; The
highest moral level of the book  70-71
The Oral Period: — Reasons for it; Natural Limitations of
the Period  72-74
The Jewish Period: —  74-78
Matthew; — The Author — His history. Time, Language,
Purpose, Divisions  74-76
The Epistle of James; Author, Date, To whom ad
dressed. Purpose, Striking peculiarities. An apparent
contradiction. Style  76-78
LECTURE II.
The Golden Age of New Testament Literature. 78=97
The Pauline Period: — 
The Book of Mark; — Author — His histoiy. Time, Place,
Language, For w-honi written. Dominant thoughts of
three great nations. Necessary characteristics of Luke's
gospel — These fully met, Luke's qualification as an
argument. Genealogy given by Luke, Analysis of the
book  81-86
The Acts of the Apostles; — Author; Time and Place,
Soui'ces of information. The name misleading. Divis
ions, Relations to the Gospels, Contrast presented
in Acts to modern revival methods  86-90
Fundamental ideas unfolded  90-91
LECTURE III.
The Golden Age Continued. 91-109
The First Epistle of Peter; — Author — Personal histoiy.
Place, To whom written. Purpose, Time  91-94
The Second Epistle of Peter; — Author, To whom writ
ten. Object  94-95

212 BIBLE LECTURES,
The Roman Epistle; — Author, To whom written. Per
sonal history of author. Time and Place, The reason
for the letter. Purpose, General character  95-100
I Corinthians; — Author, Time, Place, Occasion of the
letter. Purpose and divisions  100-102
II Corinthians; — To whom written. Time and place. Cir
cumstances, Character, Contents  102-103
Ephesians; — Author, Time and place. To whom written.
Divisions, Contents, Points of interest  103-105
Philippians; — Author, Place, Time, Persons addressed.
Object  105-106
Colossians; — Author, Place, Time, Church addressed.
Occasion, Object  106-107
I Thessalonians; — Church addressed. Purpose  107-108
II Thessalonians; — Circumstances, Purpose  108. 109
LECTURE IV.
The Golden Age Concluded. 109=119
Galatians; — Author, Time and place. Persons addressed.
The occasion of the letter. Design, Style  109-111
Hebrews; — Canonical authority. Author, Thought, Style
and language. For whom written. Date, Design, Doc
trine  112-115
Letters to Individuals: — Author  115-119
I Timothy; — Time and place. Design  116-117
II Timothy; — Time and place. Design, Style  117-I18
Titus; — Time and place, Purpose, Three great doctrines... 118
Philemon; — Author, Place and time. Purpose, Interest
ing points  118-119
LECTURE V.
The Closing Period. Ii9=i35
The Book of Jude; — Author, Canonical authority. Time
and place. For whom intended. Purpose  1 19-120
The Gospel of John;- -Author — Personal histoiy. Charac
ter, Time and place. Object — Appearance of certain
errors. Secondary results accomplished. Analysis, Con
clusion  1 1 2-1 25
The Epistles of John: — First, — Author, Character, Time
and place. Conclusion. Second, — Author, Persons ad
dressed. Third, — To whom written. Time and place.... 125-127

CONTENTS. 213
The Book of Revelation; — Author — Argument against
the authorship of the apostle John and the reply. Argu
ment in favor of the authorship of John; Time — Ex
ternal testimony. Internal evidence; Contents; Structur
al plan; Mystic numbers; Relations of the book to
other scriptures; The great coming event  127-135

The Sabbath and the Lord's Day: Third Series.
LECTURE I.
The Sabbath: When given; To whom given; For how
long given.
Introduction: — Question stated — Three positions;
Conclusions to be established; Only grounds for Sab
bath observance; An important distinction  136-139
Sabbath not Given by Divine Law to all Mankind: — Argu
ment from Gen. 2:2, 3 — God blessed and sanctified, the
Sabbath; Time divided by weeks prior to the giving of
the law; Argument based on Ex. 16:22-50 — The Sab
bath instituted; Argument based on Christ's language.. 139-I43
The Sabbath Was Imposed on Descendents of Abraham
and It Was a Part of the Mosaic Economy: — The day
given to Israel as shown by its first institution; By the
preamble to the ten commandments; By the fact that
the law was a covenant with Israel; Sign between God
and Israel; No other nation had it; The Fathers of
Israel did not have it; Gentiles not punished for its
neglect; Sabbatarian practice  143-146
Summary of results  146
The Mosaic Economy Having Served its Purpose Passed
Away and Was Succeeded by the New Dispensation: —
Paul teaches that the Jews were liberated from the law;
The Sabbatarian method of avoiding the force of Paul's
¦ teaching. Impossibility of dividing the law;  147-152
The new law to go forth from Zion;  152-153
Paul's declaration that the Sabbath is abolished; The
Sabbatarian method of avoiding the force of Paul's
declaration and the fallacy of the method shown;  1 53-1 56
Paul's indifference to Jewish law;  ,  156

214 BIBLE LECTURES,
Paul's allegory Gal. 4:21-31;  157
The effort to draw a distinction between "made" and
"commanded;"  157-158
The decision rendered by the apostles at Jerusalem  158-159
Conclusion: — Nothing lost by abolition of the law;
Moral principles cannot be lost; Every moral principle
ofthe Old Dispensation embodied in the New  159-161
LECTURE II.
The Place of the Sabbatlt as Shown by the Gradual Un=
folding of Qod's Great Purpose; Christ's Attitude
toward the Jewish Sabbath. 161-171
Introduction: — Four things necessary to an understand
ing of Bible language, — By whom spoken. To whom
addressed. Subject, Conditions; Distinction between the
three covenants to be kept in mind  161-162
The Out-working of God's World-wide Purpose Through
Three Stages of Development: —  164-171
The awful fact back of all remedial schemes; God's pur
pose — Its unfolding  162
The first step: — Patriarchal dispensation  163-165
The Second Step: — ^Mosaic dispensation  165-170
The Giving of the Law; Sinaitic Covenant, — Its purpose.
Points accomplished by the dispensation;  165-168
Preparation for the new dispensation; Prophecy of
Jeremiah — Contrasts brought out. Explanation in He
brews  168-169
Coming of John; Of Christ — Flis declaration concern
ing his kingdom; His death, burial and resurrection;
Commission  169-170
The Third step: — The New Institution; Christ's promise
to his disciples and its fulfillment; Pentecost; John's
language  170-171
The Relation of Christ and his Apostles to the Mosaic
Law  172-18 1
The First Four Books of the New Testament; Christ
died under the law; Christ fulfilled the law, — Three
steps in the fulfillment  172-173
The claim that Jesus was. not a law-gi'Ver examined  174-175
The Sabbatarian "Numerical Argument" examined  175-178
The claim that Christ bound the Sabbath upon his dis
ciples examined  178-179
Reference in closing to two beaiitiful prophecies  179-181

CONTENTS. 215
LECTURE III.
The Lord's Day: Scriptural and Historical Grounds for
its Observance. . 182=204
Introduction: — Jewish economy abolished; No authority
for observing seventh day now; An error of some early
Christians; Apostles labored to correct the error;
Christ's lesson on this point; The question now is. What
authority have we for observing any day?  182-183
Example as a means of Communicating Truth: —
Three sources of information; How far we may follow
the early church; The' principle God adopts in teaching
the world, — Under the former, a.nd under the present
dispensation  183-185
God's Way of Meeting Man's Great Wants: —
Man's three great wants; How met under former dis
pensation; How met under the Christian dispensation;
Things Christ taught that are not recorded  185-186
The Reasons for Observing the First Day of the Week
Aside from Scripture Teaching  186-191
The day we would observe if left free to choose;
Reasons for our choice  186-188
The conduct of the apostles sanctions the observance
of the first day of the week  188
Christ met with disciples on the first day of the week.. 188
The church was established on the first day of the
week  189
The first day of the week the substance, the Seventh
day the shadow — Six points of analogy,  189-191
The Teaching of Apostles and Practice of Primitive
church as Respects the Observance of the First Day of
the Week: —  191-196
Jesus instituted a memorial feast; Disciples were obedi
ent to instructions; Admonition in Hebrews shows a
fixed day; All commemorative institutions have fixed
days for their observance; The fixed time named  191-195
The observance of the first day very common  193-196
Argument summarized  196-197
The Argument from History  197-
Testimony of church fathers  197-199
Motive of Constantine for his Sunday law  200
Testimony of church historians 
Testimony of standard encyclopedias  201-202
Testimony of eminent men of modern times  202-203
Testimony of D. M. Canright  203-204

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