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diff --git a/31350-h/31350-h.htm b/31350-h/31350-h.htm new file mode 100644 index 0000000..c1bb2ea --- /dev/null +++ b/31350-h/31350-h.htm @@ -0,0 +1,5415 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<HTML> +<HEAD> + +<META HTTP-EQUIV="Content-Type" CONTENT="text/html; charset=iso-8859-1"> + +<TITLE> +The Project Gutenberg E-text of Bible Studies in the Life of Paul, +by Henry T. 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Sell + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Bible Studies in the Life of Paul + Historical and Constructive + +Author: Henry T. Sell + +Release Date: February 22, 2010 [EBook #31350] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK BIBLE STUDIES IN THE LIFE OF PAUL *** + + + + +Produced by Al Haines + + + + + +</pre> + + +<BR><BR> + +<H1 ALIGN="center"> +BIBLE STUDIES +</H1> + +<H2 ALIGN="center"> +IN THE LIFE OF PAUL +</H2> + +<BR> + +<H3 ALIGN="center"> +HISTORICAL AND CONSTRUCTIVE +</H3> + +<BR><BR> + +<H4 ALIGN="center"> +BY +</H4> + +<H3 ALIGN="center"> +REV. HENRY T. SELL, D.D. +</H3> + +<BR> + +<H5 ALIGN="center"> +Author of "Supplemental Bible Studies," "Bible Study by Books,"<BR> +"Bible Study by Doctrines," "Bible Study by Periods,"<BR> +and "Bible Studies in the Life of Christ."<BR> +</H5> + +<BR><BR><BR> + +<H3 ALIGN="center"> +CHICAGO NEW YORK TORONTO +<BR> +FLEMING H. REVELL COMPANY +<BR> +LONDON & EDINBURGH +</H3> + +<BR><BR><BR> + +<H5 ALIGN="center"> +COPYRIGHT, 1904 +<BR> +BY FLEMING H. REVELL COMPANY +<BR><BR> +Chicago: 63 Washington Street<BR> +New York: 158 Fifth Avenue<BR> +Toronto: 27 Richmond Street, W.<BR> +London: 21 Paternoster Square<BR> +Edinburgh: 30 St. Mary Street<BR> +</H5> + +<BR><BR><BR> + +<H3 ALIGN="center"> +PREFACE +</H3> + +<P> +The book of Acts shows in a very graphic way the rapid growth and +marvelous progress of Christianity in the midst of great opposition. +We see in process of fulfillment the promise of Jesus Christ to his +disciples that they should receive power after the Holy Ghost had come +upon them and that they should be witnesses unto Him "both in Jerusalem +and in all Judea and in Samaria and unto the uttermost part of the +earth." Those were earnest times and full of stirring events, when men +went forth to conquer a hostile world not with swords, but by the +preaching of a gospel of peace and good will. As soon as this +proclamation was made in Judea and Samaria a new instrument was chosen +by Jesus Christ, in Paul, to carry His message to the uttermost part of +the earth. He thus became at once the chief character in the larger +work of planting and developing churches outside of Palestine. The +study of Paul's life shows the difficulties encountered, the doctrines +taught, and the organization perfected in the early churches. "We here +watch the dawn of the gospel which the Savior preached as it broadens +gradually into the boundless day." +</P> + +<P> +Bible Studies in the Life of Paul is designed to follow the author's +Bible Studies in the Life of Christ and to show the work of the Great +Apostle in carrying the gospel to a Gentile world. The aim is to +present the work of Paul in a constructive and historical way. While +there has been a careful consideration, on the part of the author, of +disputed questions, only conclusions upon which there is a general +agreement amongst scholars, and which can be consistently held, are +presented. The great main facts of Paul's life and work stand forth +unchallenged and the emphasis is placed upon them. This book is +divided into three parts, Paul's preparation for his work, his +missionary journeys, and his writings. This is a text book, and, with +the analysis of each study and questions, is prepared for the use of +normal and advanced Sunday-school classes, teachers' meetings, schools, +colleges, and private study. This is the sixth book of the kind which +the author has prepared and sent forth. The large favor with which the +other books have been received, and the desire, first of all, of making +the life and work of Paul even better known, have been the motives +which have led to its preparation. +</P> + +<P CLASS="noindent"> +CHICAGO, ILL. +<BR> +HENRY T. SELL. +</P> + +<BR><BR><BR> + +<H2 ALIGN="center"> +CONTENTS +</H2> + +<H3 ALIGN="center"> +I. PAUL'S PREPARATION +</H3> + +<TABLE ALIGN="center" WIDTH="80%"> + +<TR> +<TD ALIGN="right" VALIGN="top" WIDTH="10%">STUDY</TD> +<TD ALIGN="left" VALIGN="top" WIDTH="90%"> </TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">I. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap01">Early Life</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">II. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap02">Conversion</A></TD> +</TR> + +</TABLE> + +<BR><BR> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</h3> + +<TABLE ALIGN="center" WIDTH="80%"> + +<TR> +<TD ALIGN="right" VALIGN="top" WIDTH="10%">III. </TD> +<TD ALIGN="left" VALIGN="top" WIDTH="90%"> +<A HREF="#chap03">First Missionary Journey</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">IV. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap04">Second Missionary Journey</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">V. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap05">Third Missionary Journey</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">VI. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap06">Jerusalem to Rome</A></TD> +</TR> + +</TABLE> + +<BR><BR> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<TABLE ALIGN="center" WIDTH="80%"> + +<TR> +<TD ALIGN="right" VALIGN="top" WIDTH="10%">VII. </TD> +<TD ALIGN="left" VALIGN="top" WIDTH="90%"> +<A HREF="#chap07">The Future of Christ's Kingdom</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">VIII. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap08">The Old Faiths and the New</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">IX. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap09">The Supremacy of Christ</A></TD> +</TR> + +<TR> +<TD ALIGN="right" VALIGN="top">X. </TD> +<TD ALIGN="left" VALIGN="top"> +<A HREF="#chap10">Pastoral and Personal</A></TD> +</TR> + +</TABLE> + +<BR><BR><BR> + +<A NAME="chap01"></A> + +<H3 ALIGN="center"> +I. PAUL'S PREPARATION +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY I +</H4> + +<H4 ALIGN="center"> +EARLY LIFE +</H4> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>The Place of Paul</B>—The Man. The Work of the Apostle. The Leading +Thought. +</P> + +<P CLASS="intro"> +<B>Birth</B>—Place. Time. Family. +</P> + +<P CLASS="intro"> +<B>Training</B>—Home. Mental, Moral and Religious. Industrial. +</P> + +<P CLASS="intro"> +<B>The World as Paul Saw It</B>—The World. Political. Religious. The +Difficulties. +</P> + +<BR><BR><BR> + +<H2 ALIGN="center"> +Bible Studies in the Life of Paul +</H2> + +<BR> + +<H3 ALIGN="center"> +I. PAUL'S PREPARATION +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY I +</H4> + +<H4 ALIGN="center"> +EARLY LIFE +</H4> + +<H4 ALIGN="center"> +THE PLACE OF PAUL +</H4> + +<P> +<B>The Man, Paul,</B> judged by the influence he has exerted in the world, +is one of the greatest characters in all history. He is pre-eminent +not only as a missionary, but as a marvelous thinker and writer. "He +was a personality of vast power, force, and individuality." There are +some men who seem to be born and prepared to do a large work for the +world; Paul makes the impression upon those who carefully read the +record of his life that he stands first in this class of men. +</P> + +<P> +<B>The Work of the Apostle.</B>—As John the Baptist preceded Christ and +prepared the way for His coming, so Paul succeeded Christ and went +throughout the heathen world proclaiming that the Christ had come, and +calling upon all men, Jews and Gentiles, to repent and accept Him as +their Lord and Savior. So wide was his work as a missionary of the +cross, and an interpreter of the Christ, that a certain class of +critics have sought to make him the creator of Christianity, as we know +it; a position which Paul would be the first to repudiate. He sought +of himself, before he was apprehended by Christ on the way to Damascus, +to drive Christianity from the face of the earth. +</P> + +<P> +<B>The Leading Thought</B> in Paul's mind, after his conversion, was +personal devotion to Christ; this was the mainspring of every act. He +said, "I am crucified with Christ: nevertheless, I live; yet not I, but +Christ liveth in me": (Gal. 2:20). "For me to live is Christ" (Phil. +1:21). In his letters to the churches which he founded, there are +found no picturesque descriptions of cities or of scenery; his one +thought is to make known the Christ. He says, writing to the +Corinthian church, "and I, brethren, when I came to you, came not with +excellency of speech or of wisdom, declaring unto you the testimony of +God. For I determined not to know anything among you, save Jesus +Christ and Him crucified" (1 Cor. 2:1, 2). In the evangelization of +the heathen world, for which task he had been set apart by the Holy +Spirit (Acts 13:2) and which he had accepted with all his heart, it is +not only his leading, but his only thought to make known Jesus Christ +as Lord and Savior. +</P> + +<P> +To miss this supreme purpose of Paul in the study of his life is to +miss its whole significance (Phil. 2:1-11; Col. 1:12-20). +</P> + +<BR><BR> + +<H4 ALIGN="center"> +BIRTH +</H4> + +<P> +<B>Place.</B>—The world is interested in the birthplaces of its great men. +Some of these birthplaces are in doubt. There is no doubt about the +place in which Paul was born. He says, in making a speech to the Jews, +"I am verily a man which am a Jew, born in Tarsus, a city in Cilicia" +(Acts 22:3). This city was the capital of Cilicia and was situated in +the southeastern part of Asia Minor. It was but a few miles from the +coast and was easily accessible from the Mediterranean sea by a +navigable river. A large commerce was controlled by the merchants, on +sea and on land. Tarsus, while one of three university centers of the +period, ranking with Athens and Alexandria, was an exceedingly corrupt +city. It was the chief seat of "a special Baal worship of an imposing +but unspeakably degrading character." +</P> + +<P> +<B>Time.</B>—The date of Paul's birth is nowhere recorded, but from certain +dates given in the Acts, from which we reckon back, it is thought that +he was born about the same time as Jesus Christ. +</P> + +<P> +<B>Family.</B>—We are left, in this matter, without any uncertainty. Paul +says, "I am a Pharisee, the son of a Pharisee" (Acts 23:6). I was +"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" +(Phil. 3:5). Paul's father and mother were Jews of the stricter sort. +The expression which Paul uses, "An Hebrew of the Hebrews" is very +significant. The Jews of the Dispersion were known at this time as +Hebrews and Hellenists. The Hebrews clung to the Hebrew tongue and +followed Hebrew customs. The Hellenists spoke Greek by preference and +adopted, more or less, Greek views and civilization. Paul had a +married sister who lived in Jerusalem (Acts 23:16) and relatives in +Rome (Rom. 16:7, 11). +</P> + +<BR><BR> + +<H4 ALIGN="center"> +TRAINING +</H4> + +<P> +<B>Home.</B>—The instruction received in the home has often more influence +and is more lasting than any other. Paul received the usual thorough +training of the Jew boy accentuated in his case, in all probability, by +the open iniquity which was daily practised in his native city. We +never hear him expressing any regret that he received such thorough +religious instruction at the hands of his parents. +</P> + +<P> +<B>Mental, Moral, and Religious.</B>—Good teachers were employed to +instruct the boy, who was afterwards to make such a mark in the world. +After going through the school, under the care of the synagogue at +Tarsus, he was sent to Jerusalem to complete his education. Paul, +speaking in this chief Jewish city, says, I was "brought up in this +city at the feet of Gamaliel, and taught according to the perfect +manner of the law of the fathers" (Acts 22:3). It is very evident that +He had a profound knowledge of the Scriptures from the large use he +makes of them in his Epistles. He seems also to have been quite well +acquainted with Greek philosophy and literature. He quotes from the +Greek poets, Aratus, Epimenides, and Menander. No man ever studied men +and the motives which actuate them more than he. His inward life was +pure (Acts 23:1; 24:16). Paul differed from Christ in that he was a +man who sought the cities and drew his illustrations from them, while +Christ was much in the country and drew his illustrations from country +life. But in this study of and work for the city Paul was but carrying +out the commands of Christ. +</P> + +<P> +<B>Industrial.</B>—It was required of every Jew father that his boy should +learn some trade by which he might support himself should necessity +require it. It was a common Jewish proverb that "he who taught his son +no trade taught him to be a thief." Paul was taught the trade of tent +making. "The hair of the Cicilian goats was used to make a cloth which +was especially adapted for tents for travelers, merchants, and +soldiers." He afterwards found this trade very useful in his +missionary work (Acts 18:3; 20:34; 1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. +3:8). +</P> + +<BR><BR> + +<H4 ALIGN="center"> +THE WORLD AS PAUL SAW IT +</H4> + +<P> +<B>This World</B> was very different from the world as we see it to-day. +This makes it difficult for us to appreciate his work at its full +value. Now, Christianity is the great religion of the world; then it +was unknown, outside a very limited circle of believers. The state and +society were organized upon a different basis and were in strong +opposition to the new religion. +</P> + +<P> +<B>Political.</B>—The world was under the dominion of the Romans. They, in +conquering it, broke down the barriers that had separated tribe from +tribe and nation from nation. Yet it was a comparatively small world +for all interests centered about the Mediterranean Sea. Before the +Romans the Greeks had been in possession of a part of this world and +had permeated and penetrated the whole of it, with their art, language, +and commerce. With the upheavals of war and the tribulations that had +befallen the Jews, they were everywhere scattered abroad and had their +synagogues in most of the cities. +</P> + +<P> +<B>Religious.</B>—For the Romans, Greeks, and conquered nations and tribes, +it was an age of scepticism. While the gods and goddesses in the great +heathen temples still had their rites and ceremonies observed yet the +people, to a large degree, had ceased to believe in them. The Roman +writers of the period are agreed in the slackening of religious ties +and of moral restraints. Yet it was the policy of the state to +maintain the worship of the gods and goddesses. Any attack upon them +or their worship was regarded as an offense against the state. +</P> + +<P> +<B>The Difficulties</B> of the situation were threefold: (a) To seek to +overturn the religion of the state constituted an offense which was +punishable by stripes and imprisonment; (b) To rebuke men's sins and +the evils of the times stirred up bitter opposition on their part; (c) +To proclaim a crucified and risen Christ as the Messiah to the Jews, +when they expected a great conquering hero, often excited and put them +in a rage. +</P> + +<P> +That Paul could preach Christ and establish churches, under all the +opposition that he encountered, shows how fully and implicitly he +believed in his Lord. +</P> + +<BR><BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What impression has the man, Paul, made upon the world? What was his +work as an apostle? What his leading thought? Where is the place of +his birth? What can be said of his family? How was he educated and +trained, in the home, in school, and for a trade? What was the +political and religious condition of the world as Paul saw it? What +were the three difficulties in the way of his work in preaching Christ? +</P> + +<BR><BR><BR> + +<A NAME="chap02"></A> + +<H3 ALIGN="center"> +I. PAUL'S PREPARATION +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY II +</H4> + +<H4 ALIGN="center"> +CONVERSION +</H4> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>Paul the Persecutor</B>—Order of Events. The Inevitable Conflict. +Cruelty of the Persecutor. +</P> + +<P CLASS="intro"> +<B>Conversion</B>—Cause. Effects (physical, mental and spiritual, penalty, +relief to the Christians, triumph of Christ, and estimates of the +results). +</P> + +<P CLASS="intro"> +<B>Period of Waiting</B>—Retirement of Paul. Reasons. The Gospel for the +Gentiles. Paul Brought to Antioch. +</P> + +<BR><BR><BR> + +<H4 ALIGN="center"> +I. PAUL'S PREPARATION +</H4> + +<BR> + +<H4 ALIGN="center"> +STUDY II +</H4> + +<H4 ALIGN="center"> +CONVERSION +</H4> + +<H4 ALIGN="center"> +PAUL, THE PERSECUTOR +</H4> + +<P> +<B>Order of Events.</B>—It seems to be quite evident, when Paul finished +his studies in Jerusalem, that he left the city and engaged in work +somewhere else, during the years when John the Baptist and Jesus were +preaching and teaching. In all probability he did not return until +after the crucifixion and resurrection of Christ. +</P> + +<P> +Paul first appears in the narrative of the Acts, under the name of +Saul, at the martyrdom of Stephen, where he takes charge of the clothes +of the witnesses (Acts 7:58, 59). +</P> + +<P> +From the Ascension of Christ to the martyrdom of Stephen is an +important period in the history of the infant church. On and after the +day of Pentecost (Acts 2) the apostles and followers of the risen Lord +assumed a very bold attitude. They did not hesitate to speak openly in +the temple (Acts 3:12-16) of the crime of putting "The Prince of Life" +to death and asserted that He was risen from the dead. The priests and +Sadducees strongly objected to this kind of preaching (Acts 4), laid +hands upon the preachers, and put them in prison. When they were +examined the next day before (Acts 4:5-13) the Jewish tribunal, the +apostles spoke even more boldly of Jesus and his resurrection and +refused to be silenced (Acts 4:13-20, 33). Again an attempt was made +to stop the preaching of the apostles, but they refused to keep still +(Acts 5:16-33). A remarkable prison deliverance by the "Angel of the +Lord" (Acts 5:19, 20) gave them great courage in proclaiming "all the +words of this life." +</P> + +<P> +At this point Gamaliel (Acts 5:34-42) proposes in the Jewish council a +new policy, which was to let the followers of Christ alone, arguing +that then they would speedily give up their preaching. This policy was +adopted (Acts 5:40). But with the election of Stephen as a deacon +(Acts 6:1-8) the followers of Christ began to multiply with great +rapidity and it was soon seen that "the let-alone policy" was a mistake +(Acts 6:9-15). Persecution again breaks out which results in the death +of Stephen (Acts 7), the bringing out of Saul as the arch persecutor, +and the scattering of the church (Acts 8:1-4). +</P> + +<P> +<B>The Inevitable Conflict.</B>—Had the early Christians been content to +have proclaimed Jesus Christ to be but a great teacher and prophet, +they would in all probability have become a Jewish sect and been +speedily lost to sight. But extraordinary claims were put forth that +Jesus Christ was the promised Messiah (Acts 2:25-40), the Son of God +(Acts 3:26), the Forgiver of sins (Acts 2:38; 5:31), that He was risen +from the dead (Acts 4:33), that obedience to Him was above that to the +Jewish rulers (Acts 4:18-20), that the Jews had wickedly slain Christ +(Acts 3:14, 15), and that salvation was only through Him (Acts 4:12). +Further than this they wrought miracles in the name of Jesus Christ +(Acts 3:2-8, 16; 2:43; 5:12). +</P> + +<P> +It was very soon plainly seen that Christianity could keep no truce, +and proposed to keep no truce, which called in question or denied the +supremacy of Christ. +</P> + +<P> +<B>The Cruelty of the Persecutor.</B>—To a man of Paul's temperament and +zeal there could be no half way measures in a case like this. He could +not be content to bide his time. Either the claims of Christ were true +or false. If false, then they were doing harm and His doctrine and +teaching must be eradicated at any cost. All the aggressive forces of +the Jews found a champion in this Saul of Tarsus. Drastic measures +were at once inaugurated. There was to be no more temporizing. The +cruelty and thoroughness of the persecutor, in his work, are shown in +his instituting a house to house canvass seeking for the Christians and +sparing neither age nor sex (Acts 8:1, 3). +</P> + +<P> +In the first persecutions the Jews had been content to arrest and +imprison those who publicly preached Christ, but now the policy was +changed and Christianity was to be exterminated root and branch. All +believers in Christ were to be hunted out. +</P> + +<P> +The character of Saul, the arch persecutor, is shown in the +characterization of him by Luke, when he represented him as breathing +out, "threatenings and slaughter against the disciples of the Lord" +(Acts 9:1). +</P> + +<BR><BR> + +<H4 ALIGN="center"> +CONVERSION +</H4> + +<P> +<B>Cause.</B>—The book of the Acts, opened at one place, shows a fierce +hater and persecutor of the Christians (8:3), opened at another place +it shows this same persecutor as an ardent and enthusiastic preacher of +the faith in Jesus Christ (13:16-39) We seek for the cause of this +remarkable change. Luke tells us that Saul was on his way to Damascus, +seeking victims for his persecuting zeal, when Jesus suddenly appeared +to him and Saul was changed from a persecutor to a believer in Christ +(Acts 9:3-7). The account is very brief. For an event which has had +such tremendous results, the narrator is very reticent; a light from +heaven, a voice speaking, and a person declaring that He is Jesus. +Paul gives us two accounts of his conversion and how it took place +(Acts 22:6-15; 26:12-18). The men who were with Paul saw a light and +heard a voice, but not what was said. It is impossible to describe or +exaggerate what took place in Paul's mind in those brief moments while +Jesus talked to him; but his beliefs, and his whole life plan were +radically changed. It had been well if no explanation of this +conversion had been attempted and the great fact had been left to stand +as it does in the Acts. Attempts, however, have been made to minimize +the power of this conversion and the marvelous and sudden change it +wrought in the character and life of Paul. Some critics seeking a +natural, rather than a supernatural, cause have attributed to Paul +certain compunctions of conscience and misgivings about his persecution +of the Christians, together with a hot day and a certain temperament, +which led him to have a subjective experience, which he thought was +real. But there is no recorded evidence forthcoming that Paul ever had +any compunctions of conscience about persecuting the Christians. Paul +was an honest man to the very core of his being; in the two accounts he +gives us of this conversion, and in incidental references to it, he +never even hints at any such state of mind. The expression used by +Jesus, "It is hard for thee to kick against the pricks" (Acts 9-5), of +which so much has been made, means no more than that Saul's opposition +and hard work against the Christians (Acts 8:3; 9:1), would be of no +avail. In doing what he did Paul thought he was doing God's service. +Again the language which Paul uses and the references which he makes to +this appearance of Christ forbid us to think that it was only a mere +vision of Christ which he saw. "He ranks it as the last of the +appearances of the risen Savior to His disciples and places it on the +same level as the appearances to Peter, to James, to the eleven, and to +the five hundred" (1 Cor. 15:1-8). In these appearances Jesus had +eaten with his disciples and been touched by them (John 20:24-31; Luke +24:36-43), appearing as a real being, according to the narrative. +</P> + +<P> +"It was the appearance to Paul of the risen Lord, which made him a +Christian, gave him a gospel to preach, and sent him forth as the +apostle of the Gentiles." +</P> + +<P> +The time of Paul's conversion was about 36 A.D. +</P> + +<P> +<B>Effects.</B>—There is no question as to the very marked results which +followed the appearance of the risen Lord to Saul on the way to +Damascus. +</P> + +<P> +1. Physical. He was smitten with blindness (Acts 9:8), and was +without food for three days (Acts 9:9). His sight was restored by +Ananias at the command of the Lord (Acts 9:15-18). +</P> + +<P> +2. Mental and spiritual. His whole outlook upon life and its +significance was changed. He received baptism and was filled with the +Holy Spirit (Acts 9:17). From being a persecutor he became an +enthusiastic witness for Christ (Acts 9:20-22). +</P> + +<P> +3. Penalty. The consequences of his former course of action were +visited upon him; for the Jews sought to kill him and the disciples of +Christ were at first afraid of him (Acts 9:23-26). But Barnabas +vouched for his sincerity (Acts 9:27). +</P> + +<P> +4. The relief to the Christians at Damascus, when Saul was converted, +was very great. They had looked forward to his coming with dread. +</P> + +<P> +5. The triumph of Christ. In Paul Christianity won its most efficient +missionary and, next to Christ, its greatest thinker, preacher, and +teacher. +</P> + +<P> +6. The estimates of the results of this conversion of Saul cannot be +too large; they are world wide. +</P> + +<BR><BR> + +<H4 ALIGN="center"> +PERIOD OF WAITING +</H4> + +<P> +<B>Retirement of Paul.</B>—From the conversion of Paul (Acts 9:3-7) to his +call to the missionary work (Acts 13:2) is a period of about ten years. +During this time we have only incidental notices of him and what he was +doing. When we think of it there is nothing strange in this +retirement. It is the divine method, as in the case of Moses, when a +man is to do a very large work for God that he should be well prepared +for it. The chief scripture notices of this period of retirement are +found in Acts 9:19-30; Gal. 1:15-24; (Acts 11:25-30; 12:25). From +these notices it is quite plain: (a) That Paul retired into Arabia. +(b) That he preached in Damascus and Jerusalem, but was compelled to +flee from both cities on account of the persecutions of the Jews, who +sought his life. (c) That he went to Tarsus and "into the regions of +Syria and Cilicia." (d) That he came to Antioch, where there was a +great revival (Acts 11:25-30), at the solicitation of Barnabas. Luke +in his account (Acts 9:19-30) does not mention the trip to Arabia +spoken of by Paul in his epistle to the Galatians (1:15-24). It must +be remembered however that each is writing from a different point of +view. Luke is a historian recording only the most salient facts and +passing over the mention of many events. We see this in the +compression in eight and a half short chapters of the events of the +three missionary journeys. Paul writing to the Galatians is anxious to +establish the fact that he received his commission, as an apostle, not +from man, but from Christ himself (Gal. 1:1); hence he enters more into +details and we get from him the inside view. The accounts of Luke and +Paul if read carefully, keeping in mind all the circumstances, are seen +not to be in any way antagonistic, but to supplement each other. +</P> + +<P> +<B>Reasons.</B>—Many reasons have been given for the retirement of Paul to +Arabia, and what seems to be the period of comparative inactivity that +followed it. +</P> + +<P> +1. Fierce opposition on the part of the Jews whenever Paul attempted +to preach, as in the cities of Damascus and Jerusalem. +</P> + +<P> +2. A preparation of mind and heart for his great work. As a thinker +he needed to look upon all sides of the gospel, which he was afterwards +to preach so effectively to the Gentiles. +</P> + +<P> +3. A careful rereading of the Old Testament. As a Jew he had read the +Scriptures in one way, now he reread them seeing Christ there. +</P> + +<P> +4. System of doctrine. He may at this time have wrought out that +magnificent system of Christian doctrine which he afterwards presented +to the churches in his Epistles. +</P> + +<P> +<B>The Gospel for the Gentiles.</B>—While Paul was waiting for the call to +his great missionary work there came a new crisis in the history of the +early church, and a new era was inaugurated. In the tenth and eleventh +chapters of the book of Acts Luke tells us of the conversion of the +Gentile Cornelius, "a centurion of the band called the Italian band" +(Acts 10:1-8), and of the instructions given to Peter to receive him +(Acts 10:9-44). +</P> + +<P> +Cornelius was the first Gentile convert and we note here the beginning +of the preaching of the gospel to the Gentiles, which was to have such +large results. "The day of Pentecost, the conversion of Saul of +Tarsus, the call of Cornelius and the foundation of the Gentile church +at Antioch are, if we are to pick and choose amid the events related by +Luke, the turning points of the earliest ecclesiastical history." How +great and epoch making was this new departure of preaching the gospel +to the Gentiles, and receiving them into the church, is shown in the +eleventh chapter of the Acts (11:1-18) where, when Peter goes up to +Jerusalem, he is put on the defensive and compelled to explain why he +received Cornelius into the church. When however the matter was fully +explained the early disciples rejoiced over the fact that to the +Gentiles was granted by God repentance unto life (Acts 11:18). +</P> + +<P> +<B>Paul Brought to Antioch</B> by Barnabas, on account of the revival that +had broken out in that city, is another step which he takes up to his +work as the great missionary to the Gentiles (Acts 11:25-26). It was +here that the disciples were first called Christians (Acts 11:26). It +was from this city that Paul went forth on his missionary journeys and +it was here that he returned (Acts 13:1-3; 14:26; 15:24-41; 18:22; +18:23). +</P> + +<P> +"Antioch was the capital of the Greek kingdom of Syria, and afterwards +the residence of the Roman governor of the province. It was made a +free city by Pompey the Great, and contained an aqueduct, amphitheater, +baths, and colonnades. It was situated on the Orontes about twenty +miles from the mouth of the river. Its sea-port was Seleucia. It was +intimately connected with apostolic Christianity. Here the first +Gentile church was formed" (Acts 11:20, 21). +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +Give the order of events which led to the persecution in which Paul was +so prominent. Why was the conflict between Christianity and Judaism +inevitable? What can be said of the cruelty of Paul, the persecutor? +Give the cause of Paul's conversion. What were some of the effects? +What can be said of the period of waiting; the retirement of Paul? +What are some of the probable reasons for this retirement? What can be +said about the beginning of the gospel to the Gentiles? By whom was +Paul brought to Antioch and for what purpose? In what relation does +Antioch stand to the missionary journeys of Paul? +</P> + +<BR><BR><BR> + +<A NAME="chap03"></A> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Acts 13:1-28:31</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY III +</H4> + +<H4 ALIGN="center"> +FIRST MISSIONARY JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:1-14:26</I> +</H5> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>Introduction to the Three Missionary Journeys</B>—The call. The +Significance. Extent and Time. The Record. Other Long Journeys. +Method of Work and Support. The Message. +</P> + +<P CLASS="intro"> +<B>The First Journey</B>—Preparation. Companions. Paul Comes to the +Front. Time and Extent. Rulers. +</P> + +<P CLASS="intro"> +<B>The Itinerary</B>—Salamis. Paphos. Perga. Antioch. Iconium. Lystra +and Derbe. The Return Journey. +</P> + +<P CLASS="intro"> +<B>The Jerusalem Council</B>—One Problem of the Early Church. The Decision +of the Council. +</P> + +<BR><BR> + +<CENTER> +<IMG SRC="images/img-029.jpg" ALT="Outline map illustrating the first and second missionary journeys of Paul." BORDER="2" WIDTH="667" HEIGHT="466"> +<H5> +Outline map illustrating the first and second missionary journeys of Paul. +</H5> +</CENTER> + +<BR><BR> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Acts 13:1-38:31</I> +</H5> + +<H4 ALIGN="center"> +STUDY III +</H4> + +<H4 ALIGN="center"> +FIRST MISSIONARY JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:1-14:26</I> +</H5> + +<H4 ALIGN="center"> +INTRODUCTION TO THE THREE MISSIONARY JOURNEYS +</H4> + +<P> +Before taking up the study of the first missionary journey, attention +is called to certain points which should be considered in regard to all +three of them (Acts 13:1-21:17). +</P> + +<P> +We have now arrived at what we might call the watershed of the Acts of +the Apostles. Hitherto we have had various scenes, characters, +personages to consider. Henceforth Paul, his labors, his disputes, his +speeches, occupy the entire field, and every other man who is +introduced into the narrative plays a subordinate part. +</P> + +<P> +Our attention is now turned from the Jewish world, considered so +largely in the first twelve chapters of the Acts, to the heathen world +and the struggle which Paul and his fellow laborers had with it, in +bringing it to Christ. +</P> + +<P> +<B>The Call</B> to this work was by the Holy Ghost in the city of Antioch +(Acts 13:1-4). Luke says, "As they ministered to the Lord and fasted, +the Holy Ghost said, separate me Barnabas and Saul for the work +whereunto I have called them" (Acts 13:2, 4). Contrast this with the +beginning of the work in Jerusalem which was also inaugurated by the +Holy Ghost on the day of Pentecost (Acts 1:14; 2:1-4). This call was +in accordance with what Jesus had told his disciples before His +ascension (Acts 1:8). +</P> + +<P> +The agency of the Holy Ghost in directing and promoting this missionary +work is very manifest (Acts 13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2, 6; +20:23, 28; 21:11; 28:25). +</P> + +<P> +<B>The Significance</B> and importance of these journeys cannot be +overestimated. It is probable, when the call came, that Paul had but +little idea of their magnitude and that in the end they would result in +changing not only the religion, but the philosophy and civilization of +the world. +</P> + +<P> +<B>Extent and Time.</B>—It is estimated that the first journey was 1,400 +miles long, the second 3,200, and the third 3,500, making 8,100 miles +traveled by Paul. The time occupied for the three journeys was about +ten years. +</P> + +<P> +<B>The Record</B> of the three missionary journeys, is briefly comprised in +eight and a half chapters (Acts 13:1-21:17), and it does not profess to +be a complete one. Only the most striking incidents and events, and +probably not all of these, are given. There were side trips not +recorded by Luke; Paul speaks of one to Illyricum (Rom. 15:19), and of +others in which he underwent great perils (2 Cor. 11:24-27). +</P> + +<P> +The purpose of Luke seems to be to show how, in accordance with the +command and promise of Christ, the knowledge and power of the gospel +was spread, beginning in Jerusalem, through Judea, and Samaria, +throughout the heathen world (Acts 1:8); everything seems to be made to +bend to this purpose. Certainly there could be no more graphic and +concise account of these epoch making events than that given us by this +wonderful narrator. +</P> + +<P> +<B>Other Long Journeys.</B>—1. Paul's voyage to Rome as a prisoner. Luke +gives a full account of this voyage, its many interesting incidents +(Acts 27:1-28:16), and of the circumstances which led up to it (Acts +21:17-27:1). +</P> + +<P> +2. There is every reason to believe that Paul was released at the end +of his two years imprisonment in Rome (Acts 28:30) and that he made an +Eastern journey as far as Colossę and a Western journey as far as Spain. +</P> + +<P> +NOTE.—These last journeys are considered in chapter ten. +</P> + +<P> +<B>Method of Work and Support.</B>—Paul and his companion, or company, when +they entered into a city would first seek for a lodging and then for +work, going from one tent maker's door to another until finally a place +was found. Then upon the following Sabbath they would seek the Jewish +synagogue and after the reading of the Scriptures, when an opportunity +was given, Paul would arise and begin to speak, (Acts 13:14-16) leading +up through the Old Testament message (Acts 13:17-43) to the great topic +of Jesus Christ as the promised Messiah and closing with an exhortation +to believe on Him. Such a speech would naturally excite great interest +coming from the lips of one, who by his speech and the handling of the +Old Testament, would be recognized as a cultivated Jewish Rabbi. Paul +would be asked to speak again the next Sabbath (Acts 13:44-52), the +synagogue would be full of people and he would set forth Jesus Christ +more plainly as the Savior both of Jew and Gentile. This would +generally be a signal for the Jews to contradict and oppose Paul, but +some Jews would believe with a number of Gentiles. This would be the +starting point of the Christian church in that community. The Jews, +however, who were untouched by what Paul preached, and who looked upon +him as the destroyer of their religion, would raise a cry against him +and seek to have him expelled from the city. This experience was +frequently repeated. There were great difficulties also to be +encountered when the heathen thought that their worship was in danger +(Acts 19:20-30). +</P> + +<P> +<B>The Message</B> which Paul bore to Jew and Gentile was the moving force +of all his work. The starting point was the memorable day when Jesus +Christ appeared to him on his way to Damascus. Paul believed that he +received his commission as an apostle directly from Jesus Christ (Gal. +1:1-24). The four main positions of Paul, set forth so plainly in his +Epistle to the Romans, are: (a) All are guilty before God (Jew and +Gentile). (b) All need a Savior. (c) Christ died for all. (d) We are +all (through faith) one body in Christ. Paul leaves us in no doubt as +to how he regards Jesus Christ. He is to him the Son of God, through +whom God created all things and who is the Divine Savior of man (Eph. +3:9-21; Phil. 2:9-11; Rom. 9:5). There is no doubt, no hesitation on +Paul's part in delivering his message. He is a witness, testifying to +the glory of his Divine Lord. He is a messenger who cannot alter or +tamper with that which has been entrusted to him. To the rude +inhabitants of the mountain regions of Asia Minor, to the philosophers +in Athens, to the Roman governors in Cęsarea, to the dwellers in +Corinth and in Rome the purport of the Message is always the same. +</P> + +<BR> + +<H4 ALIGN="center"> +THE FIRST JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:1-14:28</I> +</H5> + +<P> +<B>Preparation.</B>—First, on the part of Paul. About ten years have +passed since his conversion. During this time we have few notices of +him, but he was undoubtedly making ready for this very important work +of a missionary. Second, on the part of the church. The first step +had already been taken, in the conversion of Cornelius, in the giving +of the gospel to the Gentile world. Third, Paul was brought to Antioch +by Barnabas to assist the church in the great revival which broke out +in that second early center of Christian work and teaching (Acts +11:21-26). Fourth, the large success of the disciples who went +throughout Judea and Samaria, preaching the gospel, after the death of +Stephen (Acts 7:5-8:4; 11:19-21) made possible this new aggressive +movement to the regions beyond. Fifth, the Christian prophets and +teachers at Antioch "ministered to the Lord and fasted." They desired +to know the will of the Lord and it was made known to them by the Holy +Ghost. "And when they had fasted and prayed, and laid their hands on +them, they sent them away." "So they being sent forth by the Holy +Ghost, departed unto Seleucia (Acts 13:3, 4). +</P> + +<P> +<B>Companions of the Journey</B>, Barnabas and Saul (Acts 13:2) and John +Mark (Acts 13:5). Barnabas has been called the discoverer of Saul. He +was probably a convert of the day of Pentecost. He was a land +proprietor of the island of Cyprus and early showed his zeal for Christ +by selling his land and devoting the proceeds to the cause in which he +so heartily believed (Acts 4:36, 37). He early sought out and +manifested, in a very practical way, his friendship for Paul (Acts +9:27; 11:22, 25, 30; 12:25). John Mark, who started on this journey +with Barnabas and Saul, was a nephew of Barnabas (Acts 13:5, 13; 12:25; +Col. 4:10). +</P> + +<P> +<B>Paul Comes to the Front</B> when his company leave Paphos and ever after +he has the first place (Acts 13: 13). Here also he is called Paul for +the first time, a name which he retains. +</P> + +<P> +<B>Extent and Time</B>—This was the shortest of the three journeys (about +1,400 miles). It extended over the island of Cyprus and a part of Asia +Minor. In time it occupied about three years, 47-50 A.D. +</P> + +<P> +<B>Rulers</B>—Claudius was the emperor of Rome, since 41 A.D. Herod +Agrippa was king of Chalcis, Ananias was high priest in Jerusalem. +</P> + +<BR> + +<H4 ALIGN="center"> +THE ITINERARY +</H4> + +<P> +NOTE.—The cities, which Paul visited in this and the other journeys, +should be located upon the map by the student. It will greatly +increase the interest to consult some good Bible dictionary and get +well acquainted also with the history of the places. +</P> + +<P> +</P> + +<P> +<B>Salamis</B>, on the island of Cyprus, was the first place reached, after +sailing from Seleucia (Acts 13:4, 5) the sea-port of Antioch. It was +the natural thing to go first to this island as it had been the home of +Barnabas and many Jews had settled there; it was about eighty miles to +the southwest of Seleucia. +</P> + +<P> +<B>Paphos.</B>—After passing through the island from east to west the +missionaries came to Paphos. This city was the seat of the worship of +Venus, the goddess of love. This worship was carried on with the most +degrading of immoralities. +</P> + +<P> +The chief incidents in the ministry here were the smiting of the Jewish +sorcerer, Elymas, with blindness for his persistent opposition and the +conversion of the deputy of the country, Sergius Paulus (Acts 13:6-12). +Saul is filled with an unusual power of the Spirit for his work in this +city and takes the name of Paul. It is now no longer Barnabas and +Saul, but Paul and Barnabas. +</P> + +<P> +<B>Perga in Pamphylia</B>—(Acts 13:13, 14). The missionaries take ship +from Paphos and sail in a north-easterly direction across the +Mediterranean Sea to this city of Asia Minor. John Mark, doubtless +appalled by the difficulties which had already been experienced and now +that the journey seemed to promise still greater hardships, left the +company and returned to Jerusalem. +</P> + +<P> +<B>Antioch in Pisidia</B> (Acts 13:14-52) was about ninety miles directly +north of Perga. It was a good-sized city with a large Jewish +population. Luke's account of this visit is notable in that we have +the chief points in Paul's speech in the synagogue set down. This +address is worth study from the fact that it is the first sermon of +Paul of which we have any record, and is probably the usual way in +which he began his work in a great many Jewish synagogues. Paul is +asked to speak to the assembled Jews. He begins upon the common ground +of the history of Israel. He declares the promise of a Savior. This +Savior is to be of the seed of David. Then Paul sets forth that Jesus +is the promised Savior. He reminds them of the testimony of John and +of those who had seen Jesus before and after His resurrection. He +declares unto them the glad tidings of a Savior. He warns them of +their peril in rejecting Jesus Christ. Paul is invited to speak upon +the next Sabbath, but there is a division and those who oppose Paul try +to drive him out of their city which they finally succeed in doing. +But the Word has fallen into good soil and there is the beginning of a +Christian church. +</P> + +<P> +<B>Iconium in Lycaonia</B> (Acts 14:1-5) is over one hundred miles distant +from Antioch. The missionaries were now in a country of a people with +strange ways. They remained here for some time and their ministry was +attested by "signs and wonders." But again some of the Jews opposed +them and stirred up the multitude. A plan was made by the ringleaders +of the opposition to stone them, but being made aware of it Paul and +Barnabas "fled unto Derbe and Lystra." They had, however, the +satisfaction of leaving behind "a great multitude of believing Jews and +Greeks" (Acts 14:1). +</P> + +<P> +<B>Lystra and Derbe in Lycaonia</B> (Acts 14:6-21).—"And there they +preached the gospel." There is no mention of any Jewish synagogue at +either of these cities. The inhabitants were worshippers of the +heathen gods. The healing of a lame man at Lystra brought Paul and +Barnabas directly into touch with the heathen priests and populace. +When they saw this miracle of healing, they thought that the gods had +come down to earth in the likeness of men. Barnabas was called Jupiter +"and Paul Mercurius, because he was the chief speaker." When Paul and +Barnabas sought to restrain the priests and people from doing sacrifice +to them, it is interesting to note what words Paul uses in addressing +them. As with the Jews he here seeks first of all a common ground. He +says, "We are men of like passions with you and preach unto you that +you should turn from these vanities unto the living God, which made +heaven, and earth, and the sea, and all things that are therein; who in +times past suffered all nations to walk in their own ways. +Nevertheless He left not Himself without a witness, in that He did +good, and gave us rain from heaven, and fruitful seasons, filling our +hearts with food and gladness" (Acts 14:15-17). We find the same +earnestness the same desire to preach the gospel to the heathen here as +to the Jews elsewhere. But the Jews who had made trouble in Antioch +and Iconium for the missionaries came to Lystra and, forming a plot +against Paul, persuaded the people and stoned him so that he was drawn +out of the city, they "supposing he had been dead." But he was not +dead, he soon rose up and came back into the city and the next day +departed with Barnabas to Derbe, where they preached the gospel and +taught many. +</P> + +<P> +<B>The Return Journey</B> is very briefly recorded (Acts 14:21-28). The +missionaries returned through the same cities, Lystra, Iconium, +Antioch, and so back to Perga. But from the last city they did not +sail to the island of Cyprus, but took a different course, westerly +along the coast to Attalia in Pamphylia and from thence they sailed to +Antioch, the starting point of their trip. During this return journey +they proved to their friends and enemies that, in departing from the +cities where mobs threatened them, it was through no cowardice on their +part, but for other reasons and for the purpose of preaching the gospel +in the regions beyond. They "confirmed the souls of the disciples +exhorting them to continue in the faith." They also further perfected +the organization of the churches, ordaining elders in every church. +They prayed with and for the disciples and commended them to the Lord. +</P> + +<P> +When the missionaries at last entered the city of Antioch, "they +rehearsed all that God had done with them, and how He had opened the +door of faith unto the Gentiles." There must have been great rejoicing +over this happy return of Paul and Barnabas. +</P> + +<BR> + +<H4 ALIGN="center"> +THE JERUSALEM COUNCIL +</H4> + +<H5 ALIGN="center"> +<I>Acts 15:1-35</I> +</H5> + +<P> +<B>One Problem of the Early Church</B> was how to reconcile the commandments +of Moses with the new law of liberty in Jesus Christ. Ought the +Gentile Christians to observe the law of Moses? Ought they to become +Jews before they became Christians? Were there to be two churches? +One for Jewish and another for Gentile Christians? These questions are +obsolete now, but then they were burning ones and hotly debated. Hence +this Jerusalem Council, where the matter was debated and settled, was +exceedingly important and fraught with great and grave consequences for +the future welfare of the church. Because certain of the Jewish +brethren came to Antioch and began to teach that it was necessary to +salvation that a certain Jewish ordinance and the law of Moses be kept, +it was determined to send Paul and Barnabas to Jerusalem. +</P> + +<P> +A council of "the apostles and elders came together for to consider of +this matter" (Acts 15:6). At this council in Jerusalem, Peter, Paul, +Barnabas, and James were the chief speakers. All matters were +carefully gone over. Of all the speeches made, Luke records only the +two made by Peter (Acts 15:7-12) and James (Acts 15:13-2l), which must +have embodied the sense of the meeting in that both spoke for liberty, +from the Mosaic yoke, in Christ. +</P> + +<P> +<B>The Decision</B> of the council was for the freedom of the Gentile +Christians and that they should not be obliged to become Jews before +they became Christians. Thus was one of the grave crises of the early +church safely passed. Paul and Barnabas went back happy in that great +victory for Gentile Christianity to their brethren at Antioch. +</P> + +<P> +It should be borne in mind, however, that while the question of the +relation of the Gentile Christians to the law of Moses was decided at +this council, it was one which came up again and again to hamper and +bother Paul in his missionary work. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What is to be considered in the introduction to the three missionary +journeys? By whom was the call to this work? What is the significance +of the journeys? The extent and time? What can be said of the record? +Were there other long journeys by Paul? What was the method of work +and support? What was the message? The first journey; what was the +preparation for it? Who the companions? Time and extent? Rulers? +Give some of the incidents that took place upon the Itinerary, at +Salamis, Paphos, Perga, Antioch, Iconium, Lystra, and Derbe? What can +be said of the return journey? Why was the Jerusalem Council +necessary, and what was decided by it? +</P> + +<BR><BR><BR> + +<A NAME="chap04"></A> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Acts 13:1-28:31</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY IV +</H4> + +<H4 ALIGN="center"> +SECOND MISSIONARY JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:36-18:32</I> +</H5> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>Second Missionary Journey</B>—The Inception. The Companions. The Wide +Scope. Value to the World. Time and Rulers. Epistles to the Churches. +</P> + +<P CLASS="intro"> +<B>The Itinerary</B>—Through Asia Minor. In Europe (Philippi. +Thessalonica. Berea. Athens. Corinth). +</P> + +<P CLASS="intro"> +<B>The Return Voyage</B>—Ephesus. Cęsarea. Antioch. +</P> + +<BR><BR><BR> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:1-28:32</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY IV +</H4> + +<H4 ALIGN="center"> +SECOND MISSIONARY JOURNEY +</H4> + +<H4 ALIGN="center"> +<I>Scripture, Acts 15:36-18:22</I> +</H4> + +<BR> + +<P> +<B>The Inception</B>—After the Jerusalem Council Paul returned to Antioch +where he spent some time, "teaching and preaching the Word of the Lord +with many others also." "And some days after Paul said unto Barnabas, +Let us go again and visit our brethren in every city where we have +preached the Word of the Lord, and see how they do" (Acts 15:35, 36). +He felt that he must be advancing the work of Jesus Christ. +</P> + +<P> +<B>The Companions</B> (Acts 15:37-40).—Barnabas proposed to take John Mark, +his nephew, with them on this second journey. But Paul strenuously +objected, basing his objection on the ground that this young man had +deserted them (Acts 13:13) at a very important juncture in the first +journey. We are told that the contention was very sharp between +Barnabas and Paul over this matter. It was finally settled by Barnabas +taking John Mark and sailing for the island of Cyprus and Paul choosing +Silas for his companion. When Paul came to Derbe and Lystra Timotheus +was invited to join him, which he did (Acts 16:1-4). Luke, the author +of the Acts, goes with this company into Macedonia (Acts 16:10). We +can trace Luke's connection with the missionaries by the "we" passages. +</P> + +<P> +That Paul was afterwards reconciled to Barnabas and John Mark is shown +by his kindly mention of them in his Epistles (1 Cor. 9:6; Col. 4:10; 2 +Tim 4:11; Philem. 24). +</P> + +<P> +<B>The Wide Scope</B> is a marked feature of this journey of about 3,200 +miles. +</P> + +<P> +The first journey was through Cyprus, where Barnabas was well +acquainted, and through that section of Asia Minor roundabout the +province of Cilicia, where Paul was practically at home. Paul was born +in Tarsus in Cilicia and it was to this region that he went for some +part of the time between his conversion and his call to the missionary +work (Acts 9:30; Gal. 1:21). +</P> + +<P> +The second journey carries Paul into entirely, to him, new provinces of +Asia Minor and into Macedonia and Achaia. He comes into close contact +not only with the rough native populations of the Asian provinces but +with the cultivated philosophers of Greece and the effeminate +voluptuaries of the heathen temples. Here are new tests for this +missionary and the gospel which he preaches, but he meets them all. +This journey had a large significance for the spread of Christianity. +Had the gospel failed to meet the wants of all sorts and conditions of +men, there would have been no further triumphs for it. +</P> + +<P> +<B>Value to the World.</B>—"This journey was not only the greatest which +Paul achieved but perhaps the most momentous recorded in the annals of +the human race. In its issues it far outrivalled the expedition of +Alexander the Great when he carried the arms and civilization of Greece +into the heart of Asia, or that of Cęsar when he landed on the shores +of Britain, or even the voyage of Columbus when he discovered a new +world." +</P> + +<P> +To Paul's turning westward, instead of eastward, through the guidance +of the Spirit, and his entering upon his work in Macedonia (Acts +16:7-11) Europe to-day owes her advancement and Christian civilization. +It is stating a sober fact when it is asserted that without +Christianity Europeans would now be worshipping idols, the same as the +inhabitants of other sections of the world where the gospel of Christ +has not been made known. +</P> + +<P> +<B>Time and Rulers.</B>—In time this journey extended over about three +years, 51-54 A.D. The rulers were: Claudius, Emperor of Rome (Nero +became Emperor in 54 A.D.); Herod Agrippa II., King of Chalcis (who +also gets Batanea and Trachontis); and Gallio, Procurator of Achaia. +</P> + +<P> +<B>Epistles to the Churches.</B>—Upon this journey Paul makes a new +departure. With the multiplication of the churches and the +impossibility of visiting them often, when occasions demanded it, Paul +begins the writing of special and circular letters to the churches. +The two first Epistles, of which we have any record, were those to The +Thessalonians from Corinth, written probably in the winter of 52-53 A.D. +</P> + +<P> +NOTE.—For an account of and an analysis of these Epistles see study 7. +</P> + +<BR> + +<H4 ALIGN="center"> +THE ITINERARY +</H4> + +<P> +<B>Through Asia Minor</B> (Acts 15:40-16:8).—It was Paul's custom to +revisit the churches which he had organized, and to care for them. +Following out this plan he went through Syria and Cilicia confirming +the churches, then to Derbe and Lystra, where he found Timotheus who +joined his company. After visiting the churches founded on the first +missionary journey, Paul and his company turned northward and "went +throughout Phrygia and the region of Galatia" (Acts 16:6) though there +is no record of any church having been founded in these regions. +"After they were come to Mysia, they assayed to go into Bithynia; but +the Spirit suffered them not" (Acts 16:7). +</P> + +<P> +It is important to note that the Holy Ghost now forbade Paul, at this +time, to further preach the word in Asia (Acts 16:7). Paul and his +company tried after this to go into Bithynia but they were prevented +from doing so by the Spirit, and came down to Troas (Acts 16:8-12). Of +this long journey through Asia Minor, of its perils and difficulties, +of the rejoicings of the former Christian converts, when they saw Paul +again, and of the many interesting facts and incidents we have only a +glimpse. +</P> + +<P> +<B>In Europe</B> (Acts 16:9-18:18).—Paul, following what was to him a clear +indication of the guidance of the Holy Ghost (Acts 16:6-11), left Troas +and set out by ship, by way of Samothracia, for Neapolis, which he +reached on the following day. There have been many conjectures as to +what the fortunes of the Christian church would have been had Paul been +allowed to carry out his intention to visit Bithynia, and to preach the +gospel in the regions of the east. Had he done so, however, it is +quite certain, that the history of the world would have been quite +different from what it is to-day. In this invasion of Europe Paul came +within the charmed circle of what was then the highest civilization. +The gospel was now to try its strength with the keenest philosophers +and the most seductive fascinations of immorality, masquerading under +the guise of religion in the licentious rites of the heathen temples +and groves. What could this missionary do? What could he preach? If +philosophy, if art, if beauty could have saved the souls of men then +they would not have needed the gospel which Paul preached. But this +was a gilded age, and the gilding hid the corruption, beneath. The +message of Paul to the men in this charmed circle of civilization was +the same that he had set forth in the rough mountain towns of Asia +Minor. Human nature, under a rough or a polished exterior, is the same +the world over. Paul was seeking men, to bring them to a knowledge of +their alienation from God through sin, and to show them the way of +salvation through repentance and faith in Jesus Christ? Greece, over +whom the Romans held sway at this time, had been divided into two +parts: Achaia on the south and Macedonia on the north. A great Roman +road ran from east to west through Macedonia. It was by this road that +the missionaries traveled. +</P> + +<P> +1. Philippi (Acts 16:12-40) will be forever memorable as the first +city in Europe in which a Christian church was established. It had the +character of a Roman rather than a Greek city; both the civil and the +military authorities being Roman. It had the rank of a Roman colony. +Situated as it was on the great Egnatian way travelers and traders +passed through it, eastward and westward, from all parts of the Roman +world. "The Greek character in this northern province of Macedonia was +more vigorous and much less corrupted than in the more polished society +of the south. The churches which Paul established here gave him more +comfort than any he established elsewhere." The beginning of the work +at Philippi was not very promising and to most men would have been very +discouraging. Luke tells us that "on the Sabbath we went out of the +city by a riverside where prayer was wont to be made; and we sat down, +and spake unto the women which resorted hither." But there they met +Lydia, an energetic business woman and a work was begun which has had +far reaching consequences. Paul and his company had been but a short +time in the city when they came in conflict with the Roman authorities. +A damsel, possessed with a spirit of divination, who brought much gain +to her masters, testified to Paul and his work; this spirit Paul cast +out and in consequence the owners of the girl brought the charge +against Paul and Silas that they were Jews who taught customs not +lawful for Romans to receive. Notice, the shrewdness of the trumped-up +charge against Paul and Silas. Nothing is said about the real state of +the case. In this charge the status of the Jews is shown in this city. +Paul and Silas are beaten and thrown into prison; their feet are made +fast in the stocks; their wounds are left unwashed and undressed. But +in the earthquake, which opens the prison doors and gives release to +the prisoners, Paul has an opportunity to preach the gospel to the +jailer. How magnificently, forgetting himself, he sets forth the way +of salvation through Christ! We turn to the Epistle to the Philippians +(see Study 9) to see how Paul loved this church, and how this church +loved him. +</P> + +<P> +2. Thessalonica (Acts 17:1-9). Thinking it best to leave Philippi, +Paul and his company passed on their way along the Egnatian road +through the two beautiful Greek cities of Amphipolis and Apollonia to +Thessalonica, distant about seventy-three miles from Philippi. +Thessalonica is one of the few cities which has retained its importance +up to the present time. It was founded by Cassander, King of Macedon +in 315 B.C. It came under the Roman rule in 168 B.C. In Paul's time +it was a great commercial center, the inhabitants being Greeks, Romans, +and Jews. Here was a Jewish synagogue and for three Sabbath days Paul +went into it and reasoned with the assembled Jews about Jesus Christ, +declaring to them that He was the promised Messiah, and had suffered +and was risen from the dead. We have the same results here which +followed similar preaching elsewhere (1 Thess. 1:8). Out of the storm +again emerges a Christian church. Paul and his company, after the +usual tumult, pass on to another city but the church remains to send +its blessed influence through all that region. The Epistles to the +Thessalonians (see Study 7) give us some graphic pictures of the +converts and their ways of working. +</P> + +<P> +3. Berea (Acts 17:10-14) was a secluded inland city. It must have +been somewhat of a surprise to Paul to find the Jews of this place so +ready to receive the Word of God, which he preached to them in their +synagogue. There was great searching of the Scriptures and many +believed. A large work was in progress when Jews from Thessalonica, +hearing of the success of Paul in Berea, came down and stirred up the +people against him. It became quite evident now that there was a +persistent and organized effort being made to drive Paul out of this +section. As the opposition seemed to be directed against Paul alone, +the brethren proposed to send him away, and to have Silas and Timotheus +remain for a short time. This plan was carried out. +</P> + +<P> +4. Athens (Acts 17:15-34) was the most cultivated city of the old +world; a statue was set upon every corner and an altar in every street. +"Here the human mind had blazed forth with a splendor it has never +exhibited elsewhere. In the golden age of its history Athens possessed +more men of the very highest genius than have ever lived in any other +city. To this day their names invest her with glory. Yet even in +Paul's day the living Athens was a thing of the past. Four hundred +years had elapsed since its golden age, and in the course of these +centuries it had experienced a sad decline. Philosophy had degenerated +into sophistry, art into dilettanteism, oratory into rhetoric, poetry +into verse making. It was a city living on its past." Paul entered +into the open places where the people gathered and talked with them. +So much interest was aroused by what he had to say that he was asked to +speak to them upon Mars Hill. Thither they all went. Paul as his +custom was sought a common starting point in the altar to the unknown +God. So long as he spoke of God and man in general terms he was +listened to, but when he came to touch their hearts and consciences and +to apply what he said, speaking of the judgment through Christ and His +resurrection from the dead, he was left alone. Paul did not fail, the +trouble with the Athenians was that they possessed only intellectual +curiosity; they had no appetite for the truth. But still some converts +were made. "Certain men clave unto him and believed; among whom were +Dionysius the Areopagite and a woman named Damaris and others with +them" (Acts 17:34). +</P> + +<P> +5. Corinth. (Acts 18:1-18) was the largest and most important city in +Greece. From Athens Paul came to Corinth and remained over a year and +a half. We have a graphic picture of this church in the Epistles to +the Corinthians. (See Study 8.) Probably no better place than this +highway of all peoples could have been selected in which to preach the +gospel. No one knew better than Paul how to select strategic places. +A stream of travelers, merchants, scholars, and sailors was constantly +passing through this great commercial city; what was preached here +would be carried to the ends of the earth. It was a city of art and +culture and yet a place where the vices of the east and west met and +held high carnival. Religion itself was put to ignoble uses; a +thousand priestesses ministered to a base worship in the magnificent +temple of the goddess Aphrodite. Greek philosophy showed its decay in +endless discussions about words and the tendency to set intellectual +above moral distinctions. There was a denial of the future life for +the sake of unlimited enjoyment in the present. Paul, when he came +into the city, found a lodging with Aquila and his wife Priscilla, and +wrought with them at the occupation of tent making. When Silas and +Timotheus joined him he openly testified to the Jews that Jesus was the +Christ. Crispus, the chief ruler of the synagogue, was converted +together with many Corinthians. Paul was comforted at this time by a +vision of the Lord which bade him to speak and not to hold his peace. +After a year and a half of earnest preaching an attempt was made by the +Jews to drive Paul out of the city by bringing accusations against him +before the Roman proconsul Gallio, but in this they were unsuccessful. +Paul tarried and worked here until it seemed best for him to turn his +steps homeward again to Antioch. The keynote of his preaching in this +city is given by him in his First Epistle to the Corinthians where he +says (2:2), "For I determined not to know anything among you save Jesus +Christ and him crucified." If this gospel could win converts in +Corinth, it can win converts anywhere. +</P> + +<P> +<B>The Return Voyage</B> (Acts 18:18-22) was by way of Ephesus where he +entered into the synagogue and reasoned with the Jews. Leaving Ephesus +he sailed for Cęsarea where he landed. After he had gone up and +saluted the church he went down to Antioch. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +Who proposed the second missionary journey? Who were the companions? +What can be said of the wide scope? What was its value to the world? +Time and Rulers? What can be said of the new departure in writing +Epistles to the churches? What can be said of the itinerary through +Asia Minor? Give the incidents, of preaching the gospel, that occurred +during the trip in Europe, in the different cities; Philippi, +Thessalonica, Berea, Athens, and Corinth. How was the return voyage +made? +</P> + +<BR><BR><BR> + +<A NAME="chap05"></A> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:1-28:31</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY V +</H4> + +<H4 ALIGN="center"> +THIRD MISSIONARY JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 18:23-21:17</I> +</H5> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>Third Missionary Journey</B>—Method. The Chief City. Time and Extent. +Epistles Written. +</P> + +<P CLASS="intro"> +<B>Itinerary</B>—Through Galatia and Phygia. Ephesus. Through Macedonia +and Greece. The Return Voyage. +</P> + +<BR><BR> + +<CENTER> +<IMG SRC="images/img-053.jpg" ALT="Outline map illustrating the third missionary journey of Paul and the voyage to Italy." BORDER="2" WIDTH="666" HEIGHT="468"> +<H5> +Outline map illustrating the third missionary journey of Paul and the voyage to Italy. +</H5> +</CENTER> + +<BR><BR> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Acts 13:1-38:31</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY V +</H4> + +<H4 ALIGN="center"> +THIRD MISSIONARY JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 18:23-21:17</I> +</H5> + +<P> +<B>Method.</B>—A study of the three missionary journeys shows the method of +evangelization of the ancient world. The first journey was +comparatively near home. The second was a review of the work done in +the first and a pushing on to new work in Asia Minor and the larger +conquests in Europe. In the third we have a review visit to the +churches of Asia Minor, a long stop at Ephesus, and a review visit to +the churches of Macedonia and Achaia, which were organized upon the +second missionary journey. There was always a method in what Paul did. +He was not only a missionary preaching and testifying to Jesus Christ, +but he was an organizer and leader of men. The churches formed were +visited again and again; messengers were sent to them to instruct, to +chide, and to encourage them; circular and special letters from Paul's +own hand were dispatched to them, when occasion required. Wherever +Paul preached, whatever might be the tumults raised, he always won some +adherents for Jesus Christ, who were brought together and organized +into a church. +</P> + +<P> +On this third journey he was already planning to go to Rome (Acts +19:21) and wrote an epistle to the Romans announcing his coming (Rom. +1:7, 15). +</P> + +<P> +<B>The Chief City</B>, in which Paul spent most of his time (Acts 19:1, 8, +10), between two and three years upon this journey, was Ephesus in Asia +Minor. This city situated midway between the extreme points of his +former missionary journeys was a place where he could have an +intelligent oversight over all the work which he had previously +accomplished. +</P> + +<P> +Ephesus has been thus described: "It had been one of the early Greek +colonies, later the capital of Ionia, and in Paul's day it was by far +the largest and busiest of all the cities of proconsular Asia. All the +roads in Asia Minor centered in Ephesus and from its position it was +almost as much a meeting place of eastern and western thought as +Alexandria. Its religion was oriental. Its goddess called Artemis or +Diana, had a Greek name but was the representative of an old Phrygian +nature worship. The goddess was an inartistic, many-breasted figure, +the body carved with strange figures of animals, flowers, and fruits. +The temple built by Alexander the Great was the most magnificent +religious edifice in the world. It was kept by a corporation of +priests and priestesses, who were supported by the rents of vast +estates. For centuries Ephesus was a great center of pilgrimage, and +pilgrims came from all parts of Asia to visit the famous shrine." +</P> + +<P> +"The first great blow which this worship received was given by Paul +during his two years' stay in Ephesus, and the story told in this +chapter is the history of the beginning of a decline from which the +worship of Diana never recovered. The speech of Demetrius perhaps +exaggerates the effects of Paul's work, but it should be remembered +that the gospel took firm hold of proconsular Asia from a very early +period. Paul's Epistles tell us of the churches in Ephesus, Laodicea, +and Colossę, and the Apocalypse adds churches in Pergamos, Smyrna, +Thyatira, Sardis, and Philadelphia. Half a century later, Pliny +asserted that in this region the temples were deserted, the worship was +neglected, and the sacrificial victims were unsold." +</P> + +<P> +During his long stay in Ephesus, Paul doubtless received many +delegations and visitors from the churches formerly organized by him. +</P> + +<P> +The character of the Ephesian Christians can be seen from the Epistle +addressed to them (See Study 9). +</P> + +<P> +<B>Time and Extent.</B>—About four years, 54-58 A.D., were occupied by Paul +in going about among the churches and about 3,500 miles were traveled. +</P> + +<P> +<B>Epistles.</B>—This journey was prolific in masterly writings. Paul +wrote the First and Second Epistles to the Corinthians from Ephesus +about 57 A.D., Galatians from the same city (somewhere between 54 and +56 A.D.), and Romans at Corinth in 58 A.D. (See Study 8). +</P> + +<BR> + +<H4 ALIGN="center"> +ITINERARY +</H4> + +<P> +<B>Through Galatia and Phrygia</B> (Acts 18:23).—After Paul had spent some +time at Antioch, at the close of the second missionary journey, "He +departed and went over all the country of Galatia and Phrygia in order +strengthening all the disciples." Thus Luke briefly sums up in a few +words all the incidents of a journey of hundreds of miles of travel. +</P> + +<P> +<B>Ephesus</B> (Acts 19:1-20:1).—Evidently with the purpose of showing what +is new and of chief importance in each journey Luke, as is his habit, +calls attention to the work of Paul in Ephesus; other parts of this +journey are passed over with slight mention. +</P> + +<P> +Having gone through the upper coasts, Paul comes to Ephesus. The chief +events in this city, during the visit of the Apostle, were: +</P> + +<P> +1. The incident of the work of Apollos is given (Acts 18:24-19:1) to +show how Paul found about twelve disciples of John the Baptist (Acts +19:7) at Ephesus and instructed them further, baptizing them in the +name of the Lord Jesus (Acts 19:5, compare Acts 19:1-7). +</P> + +<P> +2. Three months were spent by Paul (Acts 19:8, 9) with the Jews in +their synagogue, "disputing and persuading the things pertaining to the +kingdom of God." But when certain of them became hardened and it was +plainly seen that little good was being done he left the synagogue. +</P> + +<P> +3. About two years' time was given, after the apostle had separated +himself and followers from the Jewish synagogue, to teaching in the +school or lecture room of Tyrannus (Acts 19:9, 10). The result of this +preaching and teaching was that a great multitude of men and women was +brought to a confession of faith in Christ, throughout Asia. +</P> + +<P> +4. The mighty growth of the Word of God (Acts 19:20) was attested by +the miracles which Paul did in the name of Christ (Acts 19:11, 12). He +confounded the Jewish exorcists, who attempted to imitate these +miracles (Acts 19:13-20). This great work was shown to be a thorough +one from the fact that many who used curious arts brought their books +and burned them amounting in value to over $31,000. +</P> + +<P> +5. Paul now proposed, thinking the Ephesian church could stand alone +(Acts 19:21, 22), "after he had passed through Macedonia and Achaia to +go to Jerusalem, saying, after I have been there, I must also see +Rome." In anticipation of this visit he sent Timotheus and Erastus +into Macedonia, "but he himself stayed in Asia for a season." +</P> + +<P> +6. The tumult made by Demetrius (Acts 19:23-40) is a strong proof of +the large impression made by the gospel of Jesus Christ upon not only +the city of Ephesus but all Asia Minor. The burning of the magical +books had arrested the attention of many people, but when the sale of +the silver images of the idol, Diana, began to fall off so as to touch +the trade of the silversmiths they were up in arms at once. Demetrius +showed how the power of Christ had prevailed with men when he declared +that, "Paul hath persuaded and turned away much people, saying that +there be no gods which are made with hands." The violence of the men +who composed the mob showed how deeply Christianity had taken hold upon +large numbers of people. Paul, after the uproar had quieted down, +carried out his intention of departing for Macedonia. +</P> + +<P> +<B>Through Macedonia and Greece</B> (Acts 21:1-6).—"The order of events +seems to have been: (a) Timotheus and Erastus were sent to look after +the church discipline at Corinth (Acts 19:22). Stephanas and others +came from Corinth and returned with the First Epistle to the +Corinthians (1 Cor. 16:17). (b) Paul meant to visit Corinth (1 Cor. +4:18, 19); instead he went to Macedonia by Troas (2 Cor. 2:12, 13). +(c) He waited at Troas for news from Corinth, and his anxiety told on +his health (2 Cor. 2:12; 1:8; 4:10, 11; 12:7). (d) In spite of illness +he pressed on to Macedonia (2 Cor. 2:13), where he met Titus, who +brought him good news of the state of the Corinthian church (2 Cor. +7:5-9). (e) He wrote the Second Epistle to the Corinthians and sent it +by Titus, and resolved to wait sometime longer before going to Corinth, +for he wished to take a contribution from the Corinthians to Jerusalem +(2 Cor. 9:1-5). (f) In Macedonia he probably visited Berea, +Thessalonica, and Philippi, with perhaps a journey to Illyricum (Rom. +15:19). (g) He went to Greece (Corinth and Cenchrea). (h) He proposed +sailing for Syria with the contributions of the various churches, and +with delegates who carried the money; Sopater from Berea, Aristarchus +and Secundus from Thessalonica, Gaius from Derbe, Timotheus from +Lystra, Tychicus and Trophimus from Ephesus (Acts 20:4; 21:29). (i) +The Jews of Corinth conspired to murder Paul on his embarkation, so his +friends went by ship, and he eluded the conspirators by going by land +to Philippi. (j) Then he took ship for Troas, having Luke who had been +at Philippi for his companion ("We sailed"). +</P> + +<P> +<B>The Return Journey,</B> Troas to Jerusalem (Acts 20:6-21:15). +</P> + +<P> +1. Troas. Luke and Paul were five days in reaching Troas, from +Philippi, where they found a number of the brethren who had preceded +them (Acts 20:6, compare Acts 20:4-6). Seven days were spent at Troas +(Acts 20:6). We have here the record of how the disciples spent the +Sabbath day in breaking bread together and in listening to the +preaching of Paul. (Acts 20:7-12). This last day here came near being +marred by Eutychus meeting his death, when he fell down from the third +loft. But Paul was there and Eutychus's life was spared. The meeting +did not break up until the next morning, so interested were they in +talking over "The Way." +</P> + +<P> +2. Troas to Miletus (Acts 20:13-15). Paul's company went by ship +first to Assos, where Paul met them; he having covered the distance of +about twenty miles on foot. At Assos Paul joined the company on the +ship and they sailed from Assos to Mitylene. "And we sailed thence," +says Luke, "and came the next day over against Chios; and the next day +we arrived at Samos, and tarried at Trogyllium; and the next day we +came to Miletus." +</P> + +<P> +3. At Miletus (Acts 20:17-38) Paul sent for the elders of the Ephesian +church to come to him. When they came he spoke to them in a very +touching and tender way. This address has been divided into four +parts: (a) What was behind Paul; he called them to witness that he had +been faithful in declaring to them the full gospel of Jesus Christ, +repentance toward God and faith in the Lord Jesus Christ. (b) What was +before Paul; he said that in every city the Holy Ghost witnessed that +bonds and afflictions awaited him. (c) What was before the elders of +the Ephesian church; it was theirs to take care of the flock over which +they presided and "to feed the church of God." (d) Commendation of the +elders to God in their good work. (e) Paul's earnest prayer for their +welfare. (f) The farewell words. +</P> + +<P> +4. Miletus to Cęsarea and Jerusalem (Acts 21:1-15) by way of Coos, +Rhodes, Patara, Tyre, and Cęsarea. At Tyre there was a wait of seven +days and a change of ships; in this city it was testified to Paul that +he should not go up to Jerusalem. At the parting, when Paul and his +company took ship to go to Cęsarea, the disciples of Tyre came out to +see them off and all kneeled down on the shore and prayed. At Cęsarea +where Paul's company tarried many days, it was again made known to Paul +by the Holy Ghost that bonds and imprisonment awaited him at Jerusalem, +but still he pressed on saying, "The will of the Lord be done." +Arriving in Jerusalem they were gladly received by the brethren. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What was the method of evangelizing the ancient world? How did the +three missionary journeys differ from each other? What can be said of +the chief city in which Paul spent so much of the time of this journey? +Time and extent of this journey? What Epistles were written? Give the +chief incidents of the itinerary; through Galatia and Phrygia; in +Ephesus; through Macedonia and Greece; the return voyage. +</P> + +<BR><BR><BR> + +<A NAME="chap06"></A> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:1-28:31</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY VI +</H4> + +<H4 ALIGN="center"> +JERUSALEM TO ROME +</H4> + +<H5 ALIGN="center"> +<I>Acts 21:17-28:31</I> +</H5> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>This Journey</B>—From Jerusalem to Rome. The Seven Speeches. The +Writings. Time and Extent. The Historical Connections. +</P> + +<P CLASS="intro"> +<B>Paul at Jerusalem</B>—The Return to Jerusalem. The Meeting with James +and the Elders of the Church. The Temple Riot. The Speech of Paul to +the Rioters. Before the Jewish Council. Paul Comforted by God. +Conspiracy of Jewish Fanatics. +</P> + +<P CLASS="intro"> +<B>Paul at Cęsarea</B>—The First Defense, before Jewish Accusers and the +Roman Governor Felix. Second Defense, before Felix. Third Defense, +before Festus. Fourth Defense, before Festus and King Agrippa II. +</P> + +<P CLASS="intro"> +<B>The Voyage to Rome</B>—Cęsarea to Myra. Myra to Melita. Melita to Rome. +</P> + +<P CLASS="intro"> +<B>Paul at Rome</B>—Testifying to the Jews. Testifying to the Gentiles. +Incidental Notices of the Imprisonment. The Further Travels of Paul. +</P> + +<BR><BR><BR> + +<H3 ALIGN="center"> +II. PAUL'S JOURNEYS +</H3> + +<H5 ALIGN="center"> +<I>Scripture, Acts 13:2-28:31</I> +</H5> + +<BR> + +<H4 ALIGN="center"> +STUDY VI +</H4> + +<H4 ALIGN="center"> +JERUSALEM TO ROME +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 21:11-28:31</I> +</H5> + +<H4 ALIGN="center"> +THIS JOURNEY +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 21:17-28:31</I> +</H5> + +<P> +<B>From Jerusalem to Rome.</B>—This portion of the book of the Acts +comprises more than one quarter of the whole, or seven and a half +chapters. There must have been some important purpose to be served by +thus relating so fully the incidents of this period in Paul's life; for +Luke elsewhere narrates only the incidents of the missionary journeys +which are of great interest. It may be that his purpose was to show, +with the full connecting incidents, how clearly and strongly Paul +testified, to the Jews in the temple (Acts 22:1-23), and before the +Roman tribunal (Acts 25:13, 14, 26; 26:1-32), that Jesus was the +Christ. Jesus himself, before his death, gave the same testimony to +the Sanhedrin (Matt. 26:63, 64; Mark 14:61, 62; Luke 22:67-69), and the +Roman tribunal (John 18:33-37). The testimony of Paul was further +carried to imperial Rome, the capital of the world (Acts 28:17-24). +</P> + +<P> +<B>The Seven Speeches.</B>—The last recorded addresses of the Great Apostle +are a striking feature of this period. They show his faith after it +had been tried and tested in his toilsome years of missionary labors. +They reveal the courage and character of the man in that they were +given when he was in bonds and in imminent peril of his life. +</P> + +<P> +1. The speech before the Jewish mob in the temple (Acts 22:1-29) in +which Paul tells the Jews how he was changed from a persecutor to a +believer in Christ. He relates also the story of his conversion. +</P> + +<P> +2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which +he creates confusion by raising the question of the resurrection. But +the provocation was great for the high-priest had commanded that Paul +be smitten on the mouth when he began to speak. +</P> + +<P> +3. The speech before Felix, the Roman governor (Acts 24:10-22) in +which he makes his defense against Jewish accusers, and affirms his +belief in the new "Way" and in the resurrection. +</P> + +<P> +4. The speech before Felix and Brasilia, his wife, (Acts 24:24-27). +Paul, being sent for by Felix to tell him of his faith in Christ, +reasons "of righteousness, temperance, and judgment to come." +</P> + +<P> +5. The speech before Festus the Roman governor (Acts 25:7-11) in which +Paul appeals to Cęsar. +</P> + +<P> +6. The speech before Festus, the Roman governor, and King Agrippa and +his wife, Bernice, (Acts 25:13; 26:1-32). Here Paul again relates the +story of his conversion and shows that Jesus is the Christ. +</P> + +<P> +7. The speech before the chief Jews in Rome (Acts 28:17-31) showing +that Jesus is the Christ. +</P> + +<P> +<B>The Writings.</B>—During the two years' imprisonment of Paul in Cęsarea +we have no account of any Epistles written by him. But when he arrives +in Rome he again begins to indite those writings which have made his +name so famous. From his prison in Rome he sent out four letters which +have been called, "The Epistles of the First Imprisonment"; Colossians, +Philemon, Ephesians, and Philippians (See Chapter 9). For profound +expositions of the Christian doctrines, lofty ethical teaching, and +mellowness of feeling they stand unequalled. +</P> + +<P> +<B>Time and Extent.</B>—Paul arrived in Jerusalem in 58 A.D. He was +imprisoned two years in Cęsarea, 58 to 60 A.D. The voyage to Rome was +in the winter of 60 and 61 A D. He was imprisoned in Rome two years, +61 to 63 A.D. In extent the journey which Paul took from Cęsarea to +Rome was about 2,300 miles. +</P> + +<P> +<B>The Historical Connections.</B>—Nero was Emperor of Rome (since 54 +A.D.). Felix was Procurator of Judea from 51 to 60 A.D., when he was +succeeded by Festus. We fix the date of Paul's going to Rome by the +fact that when Festus came in 60 A.D., he made his appeal to Cęsar. +</P> + +<BR> + +<H4 ALIGN="center"> +PAUL AT JERUSALEM +</H4> + +<P> +<B>The Return</B> to Jerusalem (Acts 21:17-23:23) was at the feast of +Pentecost when it was crowded with strangers from all parts of the +world. Paul had been warned not to come back to this city (Acts +21:10-14) and it might have been possible for him to have remained +away, passing the last years of his life in high honor and peace as the +Great Apostle and Head of the Gentile churches. But he seems to have +felt it incumbent upon him to return to Jerusalem and testify for his +faith (Acts 21:14), and to carry alms (Acts 24:17). Paul was now about +sixty years of age and for more than ten years had been engaged in the +most arduous missionary labors, enduring stonings, beatings, and +contumelies of all kinds, for the sake of preaching Jesus Christ. More +than twenty years had elapsed since his conversion; and before his +well-known three missionary journeys he had been actively engaged in +the work which he loved so well. In his body he must have borne the +marks of these incessant labors, but his spirit was as fresh and +undaunted as ever. Whatever awaited him in Jerusalem he was ready for +it. +</P> + +<P> +<B>The Meeting with James and the Elders of the Church</B> (Acts 21:17-25) +seems to have been a pleasant one. Paul told his story of the wonders +wrought in the Gentile world, and God was glorified, but there seems to +have been a certain constraint upon the company. Paul was well known +everywhere as an exponent of that liberty in Christ by which the +Gentiles when they became Christians were not obliged to become Jews +and obey the laws of Moses. We find the elders, while freely admitting +the binding nature of the decision of the Jerusalem Council upon this +matter, advising him to show the many thousands of Jews who believed +and kept the law, that he himself still held to the observance of the +law. Hence the urgency with which they requested him to purify himself +in the temple, with certain men who had a vow, so that the Jews might +see that he was not a renegade. The consequences of this advice soon +became evident. +</P> + +<P> +<B>The Temple Riot and Paul's Imprisonment</B> (Acts 21:26-39).—When the +days of purification for his companions were almost completed some Jews +of Asia saw him and at once raised a great tumult. It is a wonder that +he was not seen and recognized earlier. Doubtless the Asian Jews had +been restrained in their own cities from wreaking their hatred upon +Paul to the full, by the strong arm of the Roman magistrate. At once a +great outcry was raised and Paul would have fared badly if he had not +been rescued by the Roman soldiers, to be imprisoned by them. +</P> + +<P> +<B>The Speech of Paul to the Rioters</B> (Acts 21:40-22:23).—He requested +that he be permitted to speak to this angry crowd of fanatic Jews, who +were howling for his life. What would he say? What defense could he +make? Listen to him! He is telling the story of his life and +conversion, on the way to Damascus. He is glorifying Jesus and urging +them to believe in Him. There is not one word about the indignities +that have been heaped upon himself. This personal testimony in this +city where Paul had been the chief persecutor was wonderful. But as +the Jews had demanded the life of Christ, when he was upon earth and +testified to His mission, so now they demanded the life of Paul. +</P> + +<P> +<B>Before the Jewish Council</B> (Acts 22:24-23:10).—Paul, rescued from the +clutches of the mob, would have been scourged by the Romans had he not +declared himself a Roman. On the morrow, taken before the Sanhedrin, +and seeing no hope of any justice being done him, he sets one party of +it over against the other by declaring that he was a Pharisee and "of +the hope of the resurrection of the dead I am called in question." So +great was the dissension that arose over this matter that Paul was +faring badly when he was rescued by the chief captain and his soldiers. +</P> + +<P> +<B>Paul Comforted by God</B> (Acts 23:10).—Paul must have been quite worn +out with the tumults and mobs of the last two days. The encouragement +of God speaking to him and telling him to be of good cheer, and that as +he had testified of Him in Jerusalem, he must also bear witness in +Rome, put a new heart in him. It had been Paul's great desire to visit +Rome and preach Christ in that city (Rome 1:11-15; Acts 19:21). +</P> + +<P> +<B>Conspiracy of Jewish Fanatics</B> (Acts 23:10-30).—The mad hatred of the +Jews against Paul is shown by more than forty men binding themselves +under a curse to kill him. The astonishing thing about this conspiracy +is that the conspirators showed what they proposed to do to the chief +priests and elders and asked their aid to bring Paul down for another +examination that they might kill him. The plot was brought to naught +by Paul's nephew, who heard of it and told Paul. This information was +at once given to the chief captain, who determined to send Paul away +that night to the Roman governor at Cęsarea. It was a large escort, +200 legionaries, 200 light armed troops, skirmishers, and 70 cavalry, +which was sent out with Paul. This great company of soldiers showed +the immanent danger in which Paul stood at this time. +</P> + +<BR> + +<H4 ALIGN="center"> +PAUL AT CĘSAREA +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 23:33-27:1</I> +</H5> + +<P> +Paul now comes under Roman jurisdiction and remains for two years (Acts +24:27) a prisoner in Cęsarea. He is not kept in close confinement and +his friends are allowed to see him (Acts 24:23). Who came to see him +of these friends and what they talked about Luke does not tell us. Our +attention seems to be purposely directed to the defense which Paul made +of his faith and work before the Roman governors, Felix and Festus, and +the Jewish King Agrippa II. As Pilate had seen no just cause why +Christ should be condemned to death, so Felix and Festus, when Paul had +testified of his faith in Christ before them, saw no reason why he +should suffer the death penalty. +</P> + +<P> +<B>The First Defense; before Jewish Accusers and the Roman Governor, +Felix</B> (Acts 23:33-24:23).—Awaiting the coming of his accusers from +Jerusalem Paul was kept in Herod's judgment hall. After five days +Ananias, with the elders, and an orator, named Tertullus, came to +Cęsarea, and charged Paul with being "a mover of sedition among all the +Jews throughout the world, and a ring-leader of the sect of the +Nazarenes"; they also accused him of profaning the temple. +</P> + +<P> +Paul being beckoned by the governor to speak replied in answer to the +charges made against him: (a) That Felix, who has been governor so long +(since 51 A.D.), must know from personal knowledge, that he had not +been engaged in any sedition and that this charge could not be proved +against him. It had only been twelve days since he went up to +Jerusalem and a number of them had been spent in Roman custody. During +this period there had been no time to plot against the government. (b) +While he worshipped God after the way that they called heresy, yet he +believed all that was written in the law and the prophets. He had come +he said "after many years to bring alms to my nation, and offerings." +It was true that certain Jews had found him "purified in the temple, +neither with multitude, nor with tumult." These ought to have been +present and to have testified to these things. (c) He denied that he +had committed any sacrilege. When he was seized in the temple he was +in the very act of performing a portion of the worship prescribed by +the Mosaic law. (d) The knowledge of those present "went no further +than that they had heard him declare his belief in the doctrine of the +resurrection from the dead" (Acts 22:30-23:1-6). Upon the conclusion +of Paul's argument, Felix adjourned the case until Lysias, the chief +captain, should come down and give his testimony. +</P> + +<P> +<I>Second Defense; before Felix and his Wife, Drusilla</I> (Acts +24:24-27).—This was evidently a private hearing of Paul of his faith +in Christ. There was ample reason for the trembling of Felix when Paul +"reasoned of righteousness, temperance, and judgment to come." Felix +was a notoriously unjust ruler who had taken bribes, murdered a +high-priest and, relying upon the influence of his infamous brother +Pallas at Rome, was steeped in crimes. He had induced his wife +Drusilla to desert her husband to marry him. Felix showed his +character when he sent for Paul a number of times and communed with +him, hoping to receive a bribe. When recalled to Rome in consequence +of repeated complaints of his misadministration of justice he, "willing +to show the Jews a pleasure, left Paul bound." +</P> + +<P> +<B>Third Defense; before Festus, the New Governor</B> (Acts +25:1-12).—Festus, Josephus tells us, was one of the best procurators +of Judea. He was appointed by Nero in the year 60 A.D., and died two +years after this. He is importuned by "the high-priest and the chief +of the Jews, as soon as he takes office, to send Paul back to Jerusalem +(in order that he might be killed on the way thither). Festus replies +that they are to come to Cęsarea and there make their accusations +against Paul. When they are come and Festus sits on the judgment seat +they make "many and grievous complaints against Paul which they could +not prove." Paul's answer is: neither against the law of the Jews, +neither against the temple, nor yet against Cęsar, have I offended in +anything at all." But Festus showed, notwithstanding his many good +traits, a decided leaning toward Paul's accusers. When therefore +Festus asked Paul if he would go back to Jerusalem and be there judged +before the Sanhedrin, Paul recognizes the hopelessness of his case and +exercised his right as a Roman citizen in taking an appeal to the +judgment seat of Cęsar. This right of appeal was one of the most +important prerogatives of the Roman citizen; he had only to say the +word, "Appello" and proceedings must at once be stopped; his case must +go to the court of the emperor. In exercising this appeal Paul very +justly said that if he had done anything worthy of death he was willing +to die, but if the charges made against him by the Jewish high-priest +and elders were not true he ought not to be delivered up to them. +</P> + +<P> +<B>Fourth Defense; before Festus and King Agrippa II.</B>—In Acts 25:13-27 +we have an account of the visit of Jewish King Agrippa II. to Festus +and the statement of the latter in regard to the case of Paul. Festus +is at a loss what to write about the prisoner, to the imperial court +(Acts 25:25-27), the accusations of the Jews having failed of proof. +To send a prisoner to Cęsar and not be able to state clearly what his +crime was might involve Festus in difficulties. Agrippa, as a Jew, +might be able to give some light upon this matter. The question seemed +to be in regard to religious freedom. Rome did not allow religious +liberty. The Jewish religion, however, was licensed as one of the +forms under which men were allowed to worship God in the Roman empire. +Agrippa might be able to solve this question as to whether Paul was or +was not within his legal rights and the Christianity which he professed +be as legal as Judaism. +</P> + +<P> +Paul in his argument (Acts 26:1-29) before Festus and King Agrippa II., +took the ground that Christianity, as an outgrowth of Judaism, had a +legal status. Paul said that he preached that the Messiah had come in +the person of Jesus Christ and this was the One whom Moses and the +prophets had foretold, (a) Paul's introduction is very courteous. He +recognizes King Agrippa as well versed "in all customs and questions +which are among the Jews." (b) He declares his early life to be well +known, as a Jew, and, of the strictest sect, a Pharisee. (c) He stands +accused because he believes that the Messiah, whom all Jews are praying +may come, has come. (c) Here, as Prof. Lindsay says, in his commentary +on the Acts, "Agrippa may by look, word, or gesture have suggested, A +crucified Messiah! and Paul have answered, No, but a risen Redeemer! +Is it incredible that God should raise the dead?" Then Paul continues +saying, that he himself was an enemy of Christ at first. (d) Paul +proceeds with his argument, giving his personal testimony, how this +risen Messiah had appeared to him on the way to Damascus and what He +had said to him. (e) Then he shows how it had been foretold by the +prophets and Moses that Christ should suffer "and that He should be the +first that should rise from the dead, and should show forth light unto +the people, and to the Gentiles." +</P> + +<P> +The argument is over and after certain remarks, by Festus and Agrippa +which are characteristic of both men, there is a conference and a +decision rendered by the Roman governor and Jewish King, "That this man +doeth nothing worthy of death or of bonds." But the appeal to Cęsar +cannot be set aside and Paul must go to Rome. +</P> + +<BR> + +<H4 ALIGN="center"> +THE VOYAGE TO ROME +</H4> + +<H5 ALIGN="center"> +<I>Scripture, Acts 21:1-28:31</I> +</H5> + +<P> +Paul now begins his long delayed trip to Rome not, however, as he +expected a free man, but as a prisoner. He comes finally to Rome and +there testifies of his faith in Christ. His native force of character +and Christian graces bring him to the front upon this voyage and in the +time of shipwreck he takes over the command. +</P> + +<P> +Three ships convey him to Rome, one of which is cast away on the island +of Melita; if we follow the fortunes of these three ships this section +of Acts may be divided into three parts: +</P> + +<P> +<B>Cęsarea to Myra</B> (a city of Lycia) or the fortunes of Paul upon the +first ship (Acts 27:1-5). Aristarchus and Luke were the companions who +embarked with the Great Apostle upon a ship of Adramyttium. Paul was +in charge of Julius, "a centurion of Augustus's band." The first stop +was at Sidon where Paul was given "liberty to go unto his friends and +refresh himself." The ship then sailed for the city of Myra in Lycia +passing to the east and north of the island of Cyprus. +</P> + +<P> +<B>Myra to the Island of Melita</B>, or the fortunes of Paul upon the second +ship (27:6-28:10). Arrived at the city of Myra the whole company +changed ships, re-embarking in a large ship which was probably engaged +in the grain carrying trade between Alexandria in Egypt and Rome. This +portion of the voyage was full of difficulties from the beginning. +From Myra to Cnidus (a peninsula which projected from the Carian coast +having Cos on the north and Rhodes on the south) the progress against +baffling winds was slow. The first stop was made at Fair Havens, a +place upon the southern coast of Crete (the modern Candia). It was +here that Paul foretold the serious danger to the ship if the voyage +should be continued. But the centurion taking the advice of the master +and owner of the ship, and because the harbour "was not commodious to +winter in," determined to make an attempt to reach Phenice (a harbour +west of Crete and upon the same side of the island). The adventures +that befell the ship's company, and, the misfortune that came to the +ship, in the terrible fourteen days that followed after the departure +from Fair Havens are best understood through the graphic language of +Luke, an eye witness (Acts 27:14-44 should be read carefully in this +connection). It is in this time of trial that Paul steps forth and +shows his mastery over men. Comforted himself by "the angel of God" he +comforts others in declaring that no harm shall come to the lives of +those in the ship. In the midst of this great storm he alone is calm +and able to insist that his companions keep up their courage and +strength, and not to give away to despair. The island of Melita (the +modern Malta), where the shipwreck took place, lies directly south of +Sicily. The place where the Great Apostle was cast ashore is now known +as St. Paul's Bay. The inhabitants of the island received the ship's +company "with no little kindness" and Paul engaged here in a healing +ministry, curing the father of Publius, the chief man of the island, of +a fever and many others of diseases. In whatever place or +circumstances Paul comes he at once begins to exercise his Christian +gifts. +</P> + +<P> +<B>The Island of Melita to Rome</B>, or the adventures of Paul on the third +ship (Acts 28:11-16). Three months were spent at Melita. Then Paul +and the company embarked on another Alexandrian grain ship for Puteoli, +"eight miles southwest of Naples and the principal harbour south of +Rome in Paul's day." "It was the port at which the Egyptian grain +ships usually unloaded." There were two stops made on the way to +Puteoli, one at Syracuse in Sicily and the other at Rhegium, at the +southern point of Italy. At Puteoli Paul found Christian brethren with +whom he remained for seven days. The Roman Christians came but to meet +Paul at Apii Forum, forty-three miles, and the Three Taverns, +thirty-three miles from Rome. This expression of love and interest in +him and his welfare greatly cheered the heart of the Apostle. +</P> + +<BR> + +<H4 ALIGN="center"> +PAUL AT ROME +</H4> + +<P> +<B>Testifying to the Jews</B> (Acts 28:17-27).—After an interval of only +three days Paul called the chief of the Jews together, and explained to +them why he had been sent to Rome. He declared that he had no +accusation to make against his nation to the Roman authorities, but +that he was a prisoner on account of his advocacy of the hope of Israel +fulfilled in Jesus Christ. But the Jews replied that they had had no +word about Paul from Jerusalem. Desiring to hear more of what Paul had +to say about the Christians they appointed a day in which they would +hear Paul at his lodgings. This hearing was evidently very thorough, +and the usual division was made of believing and unbelieving Jews. +</P> + +<P> +<B>Testifying to the Gentiles</B> (Acts 28:28).—Paul receiving no +sufficient response to his words from the Jews now turns his attention +to the Gentiles. +</P> + +<P> +<B>The Two Years' Imprisonment</B> (Acts 28:30, 31) was spent in preaching +the gospel of Jesus Christ, in his own hired house, and receiving all +who came to him. Although Paul was a prisoner he was allowed complete +freedom of speech. +</P> + +<P> +<B>Incidental Notices of this Imprisonment</B> are found in the four +Epistles which were written from Rome during its continuance. Prof. J. +R. Lumby, D.D. (Acts, Cambridge Bible for Schools and Colleges) says: +"We know from first to last the prisoner's chain hurt Paul (Eph. 3:1; +4:1; Phil. 1:13, 16; Col. 4:18; Philem. 1, 9, 10), and that his cause +was at times an object of much anxiety (Phil. 2:23, 24). We also learn +from the same letters that besides Luke and Aristarchus (Acts 27:2; +28:15) he had also the fellowship, for some time at least, of Tychicus, +who (Eph. 6:21) was the bearer of his letter to Ephesus; of Timothy, +whom (Phil. 1:1; Col. 1:1; Philem. 1) he joins with himself in the +greeting to the churches of Philippi and Colossę and also in that to +Philemon. In the former of these churches Timothy had been a fellow +laborer with the Apostle. Epaphroditus came with the Philippian +contributions to the aid of the imprisoned Apostle (Phil. 4:18). +Onesimus found out Paul when in flight from his master he made his way +to Rome (Col. 4:9; Philem. 10). Mark, the cousin of Barnabas, was also +there and another Jewish convert, Jesus, called Justus, of whom we only +know that the Apostle considered him worthy to be called a fellow +worker unto the kingdom of God (Col. 4:11). Epaphras from the churches +of Laodicea and Hieropolis, had come to visit Paul, and to bring him +greetings doubtless of the Christians there, and carry back some words +of earnest council and advice from the Roman prisoner (Col. 4:12, 13). +Last of all Demas was there to be mentioned as having forsaken the good +way through love of this present world (Col. 4:14; 2 Tim. 4:10). More +than this and the few words in verses thirty and thirty-one, of Acts +28, we do not know of this first imprisonment." His spirit however was +unsubdued through all his hardships and he was ever exhorting the +disciples of Christ to rejoice in Him (Phil. 2:1, 2; 4:4). +</P> + +<P> +<B>The Further Travels of Paul</B> are considered in Study 10. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +How much space does the account of this journey occupy in the Acts, and +why is so much given to it? What do the seven speeches of Paul +signify? What Epistles did Paul write while at Rome? Give the time +and extent of this journey. Give the historical connections. Why did +Paul return to Jerusalem? Give an account of his meeting with James +and the elders; the temple riot; his speech to the rioters; and his +speech before the Jewish Council. How was Paul comforted by God? What +was the conspiracy of the Jewish fanatics? How long did Paul remain a +prisoner at Cęsarea? Give an account of his first defense before his +Jewish accusers, and the Roman governor Felix; his second defense +before Felix; his third defense before Festus; and his fourth defense +before Festus and King Agrippa II. Give an account of the voyage to +Rome; Cęsarea to Myra; Myra to Melita; and Melita to Rome. What did +Paul testify to the Jews and Gentiles in Rome? Where do we find +incidental notices of this imprisonment? +</P> + +<BR><BR><BR> + +<A NAME="chap07"></A> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY VII +</H4> + +<H4 ALIGN="center"> +THE FUTURE OF CHRIST'S KINGDOM +</H4> + +<H4 ALIGN="center"> +FIRST GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +FIRST AND SECOND EPISTLES TO THE THESSALONIANS +</H4> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>Introduction to the Epistles of Paul</B>—Epistolary Writings. Some +Reasons for Paul's Writings. Qualifications of Paul. How the Epistles +are Best Understood. Titles and Groups. Common Plan. Supreme Purpose. +</P> + +<P CLASS="intro"> +<B>The Future of Christ's Kingdom</B>—The First Group of Epistles. The +Chief Doctrinal Point. +</P> + +<P CLASS="intro"> +<B>The First Epistle to the Thessalonians</B>—The Founding of the Church. +Occasion, Time, and Place of Writing. Contents. Analysis. +</P> + +<P CLASS="intro"> +<B>The Second Epistle to the Thessalonians</B>—Occasion, Time, and Place of +Writing. Principal Divisions and Chief Points. +</P> + +<BR><BR><BR> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY VII +</H4> + +<H4 ALIGN="center"> +THE FUTURE OF CHRIST'S KINGDOM +</H4> + +<H4 ALIGN="center"> +FIRST GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +THE FIRST AND SECOND EPISTLES TO THE THESSALONIANS +</H4> + +<H4 ALIGN="center"> +INTRODUCTION TO THE EPISTLES OF PAUL +</H4> + +<P> +<B>Epistolary Writings.</B>—The New Testament is composed of twenty-seven +books, twenty-one of which are Epistles. Of this latter number +thirteen are ascribed to Paul. It is thus seen how largely the New +Testament is made up of Epistles and how many of these are attributed +to the Great Apostle. +</P> + +<P> +In the letters of men of great prominence and power of any age we get +closer to the real condition of the affairs of that age than by any +other means. In this way, we get information at first hand from the +participants in the events of which they write. It is fortunate for us +that we have this first hand material with which to deal, when we come +to study the early growth and development of Christianity. +</P> + +<P> +By means of the New Testament Epistles (which are real letters and +written with a definite purpose in view) we look directly into the +faith, the customs, and practices of the early Christian churches. We +see how they were organized and how they conducted their services. We +see the marvelous changes wrought in the lives and characters of the +converts. We note that the triumphs of faith were won through a belief +in the Divine Son of God and the power of the Holy Ghost. The +struggles and difficulties of these early Christians in coming out of +heathenism are depicted in a masterly way. Paul, in his endeavor to +guide aright the churches, of which he had been the spiritual father, +shows what he believes and teaches about God, the Holy Ghost, Jesus +Christ, sin, redemption, and the future state of the soul. In these +letters the incidental and indirect references to the doctrines taught, +and the customs of the early churches, are as valuable as the direct. +</P> + +<P> +<B>Some Reasons for Paul's Writings.</B>—The Apostle was the founder of +churches over a large area of territory. He soon realized, however, +that it was impossible to visit them as often as he desired and as +frequently as he ought. Many of the converts had come out of +heathenism and needed doctrinal and ethical instruction in the way of +Christ. They also needed encouragement, comfort, and sometimes sharp +correction for outbreaking sins. As means of communication were open +and easy along the well kept Roman roads, what was more natural than +that Paul should begin to write letters which were not only to be read +by the particular churches to which they were addressed, but passed on +to the other churches. +</P> + +<P> +<B>Qualifications of Paul.</B> +</P> + +<P> +1. Intellectual. He was not only pre-eminent as a missionary, but +even more remarkable as a writer. "He was the greatest thinker of his +age, if not of any age, who in the midst of his outward labors was +producing writings which have ever since been among the mightiest +intellectual forces of the world and are still growing." +</P> + +<P> +2. Spiritual. He had been converted in a wonderful way and had +received a special revelation from Christ (Acts 9:3-15; 1 Cor. 15:3; +Gal. 1:11, 12). He had been called to his great work among the +Gentiles by Christ and the Holy Ghost (Acts 9:15; 13:2). He was +absolutely absorbed in the work of Christ and in making known His +gospel. +</P> + +<P> +<B>How the Epistles are Best Understood.</B>—Each one should be studied in +the light of the occasion which called it forth and in connection with +the church, group of churches, or the individual to which it is +addressed. +</P> + +<P> +<B>Titles and Groups.</B>—The thirteen Epistles fall naturally into four +groups; in each of which is set forth some great doctrinal and ethical +truth. +</P> + +<P> +First Group, First and Second Thessalonians. "These Epistles are +short, simple, and practical. They may be regarded as illustrating +Paul's earlier missionary instruction to his converts—hence the name +'Missionary Epistles,' sometimes applied to them. They treat of but +one doctrinal subject—the second coming of Christ." It should be +borne in mind, however, that Paul speaks of Jesus Christ as "The Lord," +"Our Lord," about twenty-five times in First Thessalonians; this shows +how thoroughly he believed in the Deity of Christ. +</P> + +<P> +Second Group, Galatians, First and Second Corinthians and Romans. +"This group is the great repertory of Paul's doctrinal and ethical +teaching. Galatians and Romans deal chiefly with his doctrine of +justification by faith. They are designed to disprove the current +Jewish teaching (which was invading the churches) that men might be +saved by obedience to the Mosaic law. On the contrary Paul maintained +that the sole basis of salvation is the grace of God to be appropriated +by faith on man's part." +</P> + +<P> +Third Group, Colossians, Philemon, Ephesians, and Philippians. "This +group is predominantly Christological. Errors had invaded the churches +addressed, which tended to degrade the person and work of Christ, and +the Apostle writes with a view to showing his pre-eminence and saving +power, so that the readers may be induced to keep their allegiance to +Christ and His gospel." +</P> + +<P> +Fourth Group, First Timothy, Titus and Second Timothy. "These are +called 'The Pastoral Epistles,' and were designed to instruct Timothy +and Titus as superintendents of the churches in Ephesus and Crete, and +were thus semi-official in character. But they have also a strong +personal element and a tone of warm sympathy and affection." The above +characterization of the four groups of these Epistles by Prof. G. B. +Stevens is brief and to the point. +</P> + +<P> +<B>Common Plan.</B>—The plan in all of Paul's Epistles, with slight +variations, is much the same. The outlines of these letters fall +uniformly into six divisions. "First, a greeting sometimes very brief, +sometimes extending over several verses, in which he generally manages +with consummate skill to strike the keynote of the whole letter. +Secondly, a thanksgiving to God for the Christian gifts and graces of +his converts. Thirdly, a doctrinal part, in which he argues out or +explains some great topic of Christian truth, specially required by the +condition of the church to which he is writing. Fourthly, a practical +section, in which he applies to daily moral duties the great doctrines +which he has developed. Fifthly, personal messages, salutations, and +details. Sixthly, a brief autograph conclusion to ratify the +genuineness of the entire letter." +</P> + +<P> +<B>The Supreme Purpose</B> was to make known the Divine Christ as the Savior +of all men, both Jew and Gentile (1 Cor. 2:1-16; Col. 1:9-29; Phil. +2:9-11; Acts 26:22, 23; Rom. 3:9-31). +</P> + +<BR><BR> + +<H4 ALIGN="center"> +THE FUTURE OF CHRIST'S KINGDOM +</H4> + +<H4 ALIGN="center"> +FIRST GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +THE FIRST AND SECOND EPISTLES TO THE THESSALONIANS +</H4> + +<P> +<B>The First Group of Epistles.</B>—The First and Second Epistles to the +Thessalonians are the earliest writings of Paul of which we have any +certain knowledge. He may possibly have written earlier epistles, +which are now lost. He speaks of writing a salutation "in every +epistle" (2 Thess. 3:17), "with mine own hand," which may imply that he +had already written a number of Epistles. In regard to later writings +he also speaks of an Epistle (1 Cor. 5:9) to the Corinthians written to +them before that now known as First Corinthians and of one written to +the Laodiceans (Col. 4:16); of these writings we have no record save +these incidental notices, if these notices refer to lost Epistles. +</P> + +<P> +<B>The Chief Doctrinal Point</B> considered in this group is "The Future of +Christ's Kingdom" as it was related to His second coming (1 Thess. +4:13-5:9, compare 2 Thess. 2:1-17). It was natural that, after so +great a manifestation of the Divine Christ, the earlier believers in +Him should make much of the promise that He said He would come again, +and amid their troubles and difficulties the strong tendency would be +to think that second coming was close at hand. It is a well known fact +however that the near approach of a great joy or sorrow unfits men and +women for the ordinary pursuits of life. Paul, in his first letter to +the members of the church of Thessalonica, spoke of the second coming +of Christ to relieve their minds of a worry over those who had died +since he had preached to them (lest they should not see the Lord when +He came), and also to encourage them in their faith (1 Thess. 4:13-18). +It seems that Paul was taken to mean by what he wrote that Christ's +coming was near at hand. The believers in Christ, in Thessalonica, +began to give up their ordinary avocations and pursuits in speedy +anticipation of this great event. He therefore takes occasion in his +second letter to the church to correct the impression that Christ's +coming (2 Thess. 2:1-17) was near at hand. He exhorts them to true and +faithful living in the sight of their Lord Jesus Christ (2 Thess. +3:1-18) as the best way to serve their Divine Master. The principle of +the true Christian life is here set forth in a masterly way; it holds +good for all time and all peoples. +</P> + +<BR> + +<H4 ALIGN="center"> +THE FIRST EPISTLE TO THE THESSALONIANS +</H4> + +<P> +<B>The Founding of the Church at Thessalonica</B> (Acts 17:1-10).—Paul was +on his second missionary journey and this church was the second which +he organized in Europe. He entered into the synagogue at Thessalonica +and three Sabbath days reasoned with the Jews out of the scriptures, +"opening and alleging, that Christ must needs have suffered and risen +again from the dead; and that this Jesus, whom I preach to you, is +Christ" (Acts 17:3). Through this preaching a few of the Jews believed +"and of the devout Greeks a great multitude, and of the chief women not +a few." It appears from this account that the church was mostly made +up of Gentiles. But through the opposition of the Jews all the city +was set in an uproar and Paul was sent away by night to Berea. +</P> + +<P> +<B>Occasion, Time, and Place of Writing.</B>—Paul left Thessalonica +unwillingly for he had a great affection for his converts in this city. +Twice he endeavored to return, but was prevented from doing so (2:17, +18). When he reached Athens (Acts 17:15) he grew so anxious about the +church at Thessalonica that he sent Timothy back to see how it +prospered (3:1, 2). While Timothy was gone on his mission Paul went on +to Corinth (Acts 18:1). Here Timothy found him when he returned with +his report of the church (Acts 18:5; 1 Thess. 3:6). Paul was greatly +pleased with what Timothy had to say about the converts. While +enduring persecution they were standing fast in the Lord and devoted to +their faith in Christ (3:7-13). The report which Timothy brought was +the occasion of the first letter to this church. +</P> + +<P> +The time was, in all probability, in the winter of 52-53 A.D., and the +place of writing was at Corinth, where Paul remained for over a year +and a half (Acts 18:1, 11, 18). +</P> + +<P> +<B>Contents.</B>—The first three chapters are of a personal character and +show how dear to Paul's heart were these converts of Thessalonica. +They also show the good record made for the short time since they had +embraced Christianity. But nothing could be more revolutionary in +those days than to become a Christian; therefore Paul takes occasion to +correct social, moral, and doctrinal faults and to instruct them more +fully in the faith, in Christ, which they professed. In the matter of +doctrine Paul mentions Christ as "the Lord," "our Lord" about +twenty-five times, showing his belief in and teaching of the Deity of +Christ. In regard to Christ's speedy second coming, of which many seem +to have had a lively expectation so that they were troubled when some +died lest these had lost their opportunity to see this glorious event, +Paul writes to reassure them that all believers, those who have died +and those who are alive at that time, "will enter together and share +equally in the blessings of Christ's heavenly kingdom" (4:13-18). The +Epistle closes with exhortations to be joyful, thankful, and prayerful. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Introduction (1:1-10). Personal address and salutation. +Thanksgiving for their faith, love and hope in Jesus Christ and for +their conversion. +</P> + +<P> +2. Narrative (2:1-4:12). How the gospel was given and how it was +received at Thessalonica. An account of Paul's care and anxiety for +the church. Paul's prayer for their establishment in the faith of +Jesus Christ. Exhortation to abstain as followers of Christ from +impurity and fraud; to follow after holiness and brotherly love. +</P> + +<P> +3. Doctrinal (4:13-5:11). The second advent of Christ. The parts +which the dead and living will have when Christ shall come again. The +uncertainty of the time. The need of constant watchfulness. +</P> + +<P> +4. Practical (5:12-28). Rules for the conduct of the church, its +overseers and members. Exhortation to be joyful, prayerful, and +thankful. Closing prayer that they may be preserved blameless unto the +coming of the Lord Jesus Christ. Greeting and benediction. +</P> + +<BR> + +<H4 ALIGN="center"> +THE SECOND EPISTLE TO THE THESSALONIANS +</H4> + +<P> +<B>Occasion, Time, and Place of Writing.</B>—What Paul wrote about the +second coming of Christ, in the First Epistle, seems to have been +misunderstood by the church at Thessalonica (1:7-3:11). Then too there +was probably a spurious epistle (and this may have occasioned much of +the trouble) in circulation, in which Paul is evidently made to declare +that the day of Christ is close at hand (2:2). He writes of this false +epistle very vigorously that they be not troubled in spirit by a +letter, "as from us, as that the day of Christ is at hand." Evidently +some were neglecting their work, becoming impatient at the delay in +Christ's coming (3:5, 11, 12) and walking disorderly. +</P> + +<P> +The Epistle opens, with an expression of thanks for the general +condition of the church and that it was enduring persecutions and +tribulations well (1:2-6). Hence it is evident that some but not all +of the church members were out of accord with an earnest sensible faith +in Christ. This Epistle reflects certain conditions which Paul had to +meet in his work and shows how he sought to check any defections from +right conceptions of true Christian doctrine and life. In the second +chapter Paul shows that the "day of Christ" may not speedily come, that +certain other things must come to pass before it is revealed (compare +Matthew ch. 24), and that the true Christian way is to stand fast +always in the Lord. In thus standing fast every believer will grow in +faith and grace. +</P> + +<P> +The duties taught are "courage and faith under persecution and calmness +and quiet industry in the presence of the greatest expectations." +</P> + +<P> +The time of writing was probably, a few months after that of the First +Epistle, in 53 A.D. The place of writing was Corinth. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Introduction (1:1-4). Salutation. Thanksgiving for the growth of +faith in the Thessalonian church. +</P> + +<P> +2. Doctrinal (1:5-2:17). The great day of the Lord. The +Thessalonians seemingly misunderstood Paul's first letter and he now +more fully explains the second advent of Christ. It will be a day of +terrible retribution for the unbeliever but one of glory for all who +trust in Him. A warning is given not to think the day near at hand. +Certain things must first come to pass; "a falling away," "a man of +sin," "signs and lying wonders." Thanksgiving that the Thessalonians +have been chosen to salvation through the sanctification of the Spirit. +</P> + +<P> +3. Conclusion (Ch. 3). Paul requests prayer for himself that "the +word of the Lord may have free course and be glorified" with him; he +also desires that the Lord may direct their "hearts into the love of +God and into the patient waiting for Christ." Paul gives command to +discipline the disorderly and that every man earn his own living. +Exhortation to be not weary in well doing. Salutation and benediction. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What can be said of epistolary writings; their place and usefulness? +Give some reasons for Paul's writings. What were the qualifications of +Paul? How are the Epistles best understood? What can be said of the +four groups and their characteristics? What is the common plan? What +is the supreme purpose? What can be said of the first group of +Epistles; First and Second Thessalonians? What is the chief doctrinal +point? The First Epistle; what can be said of the founding of the +church at Thessalonica? What can be said of the occasion, time, and +place of writing? What are the contents? Give the four parts of the +principal divisions and chief points. The Second Epistle; what can be +said of the occasion, time, and place of writing? Give the three parts +of the principal divisions and chief points. +</P> + +<BR><BR><BR> + +<A NAME="chap08"></A> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY VIII +</H4> + +<H4 ALIGN="center"> +THE OLD FAITHS AND THE NEW +</H4> + +<H4 ALIGN="center"> +SECOND GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +GALATIANS. FIRST AND SECOND CORINTHIANS. ROMANS. +</H4> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>Problems of Early Christianity</B>—The Old Faiths and the New. The +Great Question. The Jewish Faith. The Heathen Faith. The New Faith +in Christ. Practical Bearing upon Present Day Living. The Epistles of +this Group. +</P> + +<P CLASS="intro"> +<B>The Epistle to the Galatians</B>—The Galatians. Time of Writing. +Occasion and Purpose. Principal Divisions and Chief Points. +</P> + +<P CLASS="intro"> +<B>The Epistles to the Corinthians</B>—The Church at Corinth. The City of +Corinth. +</P> + +<P CLASS="intro"> +<B>The First Epistle to the Corinthians</B>—Occasion and Purpose. Place +and Time. The Supremacy of Christ. Principal Divisions and Chief +Points. +</P> + +<P CLASS="intro"> +<B>The Second Epistle to the Corinthians</B>—Occasion and Purpose. Place +and Time. Principal Divisions and Chief Points. +</P> + +<P CLASS="intro"> +<B>The Epistle to the Romans</B>—The Church at Rome. Occasion and Purpose. +Place and Time. Central Thought. Principal Divisions and Chief Points. +</P> + +<BR><BR><BR> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY VIII +</H4> + +<H4 ALIGN="center"> +THE OLD FAITHS AND THE NEW +</H4> + +<H4 ALIGN="center"> +SECOND GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +GALATIANS. FIRST AND SECOND CORINTHIANS. ROMANS. +</H4> + +<BR> + +<H4 ALIGN="center"> +PROBLEMS OF EARLY CHRISTIANITY +</H4> + +<P> +<B>The Old Faiths and the New.</B>—In this second group of Epistles, +Galatians, First and Second Corinthians, and Romans, we enter upon a +period of conflict in which Christianity is being defined, and +differentiated from Judaism and Heathenism. No great truth ever came +into the world without a battle for its right to the attention of men. +</P> + +<P> +The new faith in Christ made large claims for itself. It marked an +advance upon Judaism and maintained that in Christ was fulfilled all +the promises made by the prophets of the coming of the Jewish Messiah. +It radically antagonized the heathen religions. It had a double task +to win men out of Judaism and heathenism. Only by a careful study of +these great doctrinal Epistles, and the circumstances out of which they +arose, can it be seen how really great was this task. +</P> + +<P> +<B>The Great Question</B> was: "On what terms does God save men? Does He +owe salvation to any because of what they have done, or does He bestow +it as an unmerited favor upon condition of trust and self-surrender?" +Paul maintained that the sole basis of salvation is the grace of God +through Jesus Christ to be appropriated by faith on the part of man. +This is still the great question. +</P> + +<P> +<B>The Jewish Faith</B> had been long in the world. Its prophets had two +great themes, the Messiah and the Messianic Kingdom. All Israel, while +observing feast and fast days, the precepts of the Mosaic law and +offering sacrifices, looked forward to the coming of the Messiah and +the establishment of His kingdom upon earth, as the supreme fulfillment +of its hopes. +</P> + +<P> +It is the contention of Paul in these Epistles that this Messiah has +come in the person of Jesus Christ and fulfilled all the promises made +to Israel, and that, through faith in Him, believers are released from +the observance of the precepts of the Mosaic law. +</P> + +<P> +There were two parties of Jews who sought to check the advance of the +early church, with its all sufficient Savior. First, there were the +Jews who denied any and every claim of Christ to be the Messiah; of +this party were the rioters who drove Paul out of city after city and +sought to kill him in the temple. Second, there were the Jewish +Christians who "asserted that their faith was Judaism with a new +prophet; that the law of Moses and Mosaic ceremonial practices were +binding on Christians as well as on unbelieving Jews; that Gentile +believers must first become proselytes to Judaism before they could +become Christians; and lastly that circumcision was the only gateway to +baptism." With the first class of Jews it was not so difficult to +deal, for they were out and out antagonists, but the Jewish Christians, +(who still clung to the Jewish law) were constantly making trouble not +only amongst the Christian Jews, who had fully come out from under the +law of Moses and expressed their faith in Christ, but also among the +Christian Gentiles who had come out of the heathen religions. The +masterly arguments of Paul, presented in Galatians and Romans, deal +chiefly with the doctrine of justification by faith in Jesus Christ +alone. In Gal. 5:1-4 he calls the return to Jewish belief and +practice, "falling from grace." +</P> + +<P> +<B>The Heathen Faith.</B>—The people of the Roman empire were idolaters. +Temples for the worship of idols occupied prominent positions in every +city. Some of them were very beautiful, from an architectural point of +view. But the objects of worship, frequently, were of the basest sort. +This worship caused a notorious laxness of view in regard to the +relations between the sexes. This state of things is not overstated by +Paul in his epistle to the Romans (1:18-23). It was this condition of +idolatrous worship which led to the decision of the Jerusalem Council +in regard to the Gentile converts (Acts 15:29). The Christianity which +Paul taught called for a pure and upright life and a subjugation of +human passion. We see the effects of former idolatrous lives +manifesting themselves in the evils which Paul sought to correct in his +letters to the Corinthians. It was no small conflict in which the +Great Apostle to the Gentiles engaged when he sought to cleanse, +through Christ, the base idolatrous hearts of the men of his times. +</P> + +<P> +<B>The New Faith in Christ.</B>—Paul stands for spiritual freedom in Christ +and loyalty to Him as Divine Lord without the necessity of observing +the minute regulations of the Jewish ritual. He insists upon purity of +soul and outward life as opposed to the laxness of the idolaters. Each +individual soul is related to Christ to whom it is responsible. +</P> + +<P> +<B>Practical Bearing upon Present Day Living.</B>—The things contended for, +the evils scored in these Epistles may seem to belong to dead +controversies, but they do not. While it is a fact that Christianity +has freed itself from Judaism and the heathen religions have been +conquered, the old evils still manifest themselves and the same +remedies must be applied to them. Many to-day will do works of the law +(Gal. 2:16) who have no use for Christ, or His church, thinking in this +way to buy their way to God. These are the old Judaizers come to life +again. They often know nothing and care less for spiritual things and +heart righteousness. Sensuality, and all its attendant evils, driven +from the old heathen temples, manifests itself in many ways; it still +seeks to array itself in beautiful garments that it may lure many to +ruin. There is need of repeating over again the arguments of Paul for +a pure life lived in the faith of Jesus Christ, and the spiritual +upbuilding of the soul through Him. Paul also insists upon good works +as the outcome of faith, but faith must come first. +</P> + +<P> +<B>The Epistles of this Group were Written</B> on the third missionary +journey. +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO THE GALATIANS +</H4> + +<P> +<B>The Galatians</B> to whom this Epistle was addressed; who were they? The +name Galatia was used in two ways. Geographically to denote the +country inhabited by the Celtic tribes (who were descended from the +Gauls and who formerly inhabited the country we now call France). +Politically it meant the Roman province which also included "Psidia, +Lycaonia, and part of Phrygia to the south of Galatia proper." It has +been a question which of the two Paul intended to address in his +letter. There are no particular names of churches which are specified. +Many scholars think that Paul means to address his Epistle to the +churches of the Roman province. In this case the letter would be sent +to the churches of a wide area, and primarily addressed to those +founded in the first missionary journey at Antioch, Iconium, Derbe, and +Lystra (Acts 14:1-28). +</P> + +<P> +Luke speaks also of a region lying roundabout Derbe and Lystra where +the gospel was preached on this first journey (Acts 14:6). The passage +in Galatians (2:5) in which Paul refers to the Jerusalem Council where +he contended for the liberty in Christ of the Gentiles would naturally +be taken to mean these first churches (however wide the application) as +the Jerusalem Council was held at the close of the first missionary +journey. The word Galatia may be used in the narrower sense also by +Luke in speaking of the beginning of Paul's second (Acts 16:6) and +third (Acts 18:23) missionary journeys. It would be natural for the +Judaizers, who sought to turn back the converts of Paul to Judaism, to +begin with the churches in South Galatia first. +</P> + +<P> +<B>Time of Writing.</B>—The common opinion is that this epistle was written +at Ephesus, during Paul's long stay there on his third missionary +journey or between 54 and 56 A.D. Some however would place the date +earlier. +</P> + +<P> +<B>Occasion and Purpose.</B>—That which caused Paul to write this first of +his great doctrinal Epistles was the teaching of certain Judaizers who +had found their way into the churches of Galatia. They claimed that +the Jewish law was binding upon believers in Christ, and declared that +salvation was through works of the law. They insisted upon the rite of +circumcision. Paul's gospel and authority were disparaged. +</P> + +<P> +Paul wrote this Epistle for the purpose of showing that "faith in +Christ was the sole and sufficient condition of salvation." +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Introduction (1:1-10) Salutation. Subject of the Epistle; the +defection of the Galatian churches. +</P> + +<P> +2. The divine commission given to Paul as an apostle (1:11-2:21). He +makes a statement of his claims and gives a sketch of his life. The +gospel he preached came not from man but through a revelation of Jesus +Christ. All this is to show the authenticity of his claims. +</P> + +<P> +3. Doctrinal. Justification is by faith (ch. 3-4). The Galatian +churches had received the Spirit through faith and not by law; why +should they turn back? The superiority of faith is shown by Abraham's +faith. The covenant of the promise of Christ was before the law. The +law is subordinate to faith, its purpose is to bring men to Christ. +There is serious danger in returning to the law. +</P> + +<P> +4. Practical. Application of the doctrinal teaching (ch. 5-6:10). An +exhortation to stand fast in the liberty of Christ; this liberty +excludes Judaism. A warning against the abuse of Christian liberty. +The works of the flesh and the fruits of the Spirit. Sowing and +reaping. +</P> + +<P> +5. Autograph conclusion (6:11-18). Summary of the Epistle. The glory +of the Apostle is in the cross of Christ. Benediction. +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLES TO THE CORINTHIANS +</H4> + +<P> +<B>The Church at Corinth</B> was founded during Paul's second missionary +journey (Acts 18:1-18). When the Apostle came to Corinth he found a +home with Aquila and Priscilla and worked with them at his trade as a +tent-maker. He preached in Corinth for over a year and a half. +Although Paul was the means of converting Crispus, the ruler of the +synagogue, and his family, he had no large success with the Jews and +consequently turned to the Gentiles. The Gentiles gladly heard him and +there was a great ingathering into the church. +</P> + +<P> +Paul's sole purpose was to preach Christ for he says, "I determined not +to know anything among you, save Jesus Christ and Him crucified" (1 +Cor. 2:2). +</P> + +<P> +<B>The City of Corinth</B> was the largest and most important city of +Greece. The commerce of the world flowed through its two harbours. +The population consisted of Greeks, Jews, Italians, and a mixed +multitude; it was excitable, pleasure loving, and mercurial. In this +city was held a perpetual vanity fair. The vices of the east and west +met and clasped hands in the work of human degradation. The Greek +goddess Aphrodite had a magnificent temple in which a thousand +priestesses ministered to a base worship. While it was a center of +wealth and fashion it was a city of gilded vice. In the philosophical +schools there was an endless discussion about words and non-essentials +and a strong tendency to set intellectual above moral distinctions. +</P> + +<BR> + +<H4 ALIGN="center"> +THE FIRST EPISTLE TO THE CORINTHIANS +</H4> + +<P> +<B>Occasion and Purpose.</B>-It was natural that the pressure of heathen +customs and practices should be very great upon this young church. It +was also to be expected that parties and divisions would arise. The +immediate cause of this Epistle was that strifes and divisions had +arisen in the church. It was the reporting of these matters to Paul by +those "of the house of Chloe" (1 Cor. 1:11) that led him to write in +the way in which he did. To settle the strifes of this church and to +define the relations which Christians should assume towards the +political, religious, and domestic institutions of the heathen was a +matter of no little delicacy and difficulty. The mastery of Paul is +shown in the laying down of principles, in accordance with the gospel +of Christ, that were effective not only for the Corinthian church but +which are applicable to-day to all such church difficulties and the +conduct of Christians towards non-Christians. +</P> + +<P> +<B>A Former Epistle.</B>—Previous to the one now called "The First," had +been written to the Corinthians (1 Cor. 5:9) and "it appears that the +church had replied and requested further explanation and instruction on +certain points" (5:11; 7:1; 8:1; 12:1; 16:12). +</P> + +<P> +<B>Place and Time.</B>—This Epistle was written during Paul's long stay in +Ephesus (Acts 19:10; 1 Cor. 16:19) and the date is in all probability +57 A.D. +</P> + +<P> +<B>The Supremacy of Christ</B> over all parties, His love as the touchstone +of all service, and His resurrection are the great subjects of this +Epistle. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Salutation and thanksgiving (1:1-9). +</P> + +<P> +2. Correction of divisions of party spirit (1:10-4:21). It having +been reported to Paul that four parties were striving for mastery in +the church and there was great contention; he rebukes the party spirit, +sets forth the principles of his teaching, and declares that Christ +alone is the center of the Christian system. Faith stands not in the +wisdom of men. The only foundation is in Christ. +</P> + +<P> +3. Correction of moral disorders (ch. 5-7). In consequence of the +close contact of the church with heathendom grave moral evils found +their way into the fold. (a) The case of an incestuous person, Paul +writes that such a person is to be expelled because the leaven of evil +separates men from Christ. (b) The sin of going to law in heathen +courts. Christians ought to settle their own disputes. (c) Sins of +the body. No man should commit a sin as his body is the temple of the +Holy Ghost. +</P> + +<P> +(d) Advice concerning marriage. The purpose of the gospel is not to +antagonize but to Christianize the natural relations between society +and the believer. +</P> + +<P> +4. Correction of social and ecclesiastical misconceptions (ch. 8-14). +(a) The question of eating of meats offered in idol worship is decided +on the ground of love rather than knowledge. (b) The preacher of the +gospel has the right to be supported by the church. (c) The true +Christian liberty to be observed in the matters of eating and drinking. +The proper celebration of the Lord's Supper. (d) The use and abuse of +spiritual gifts. +</P> + +<P> +(e) The greatness of love (ch. 13) The touchstone of all is love. (f) +The end to be sought in every spiritual gift is the edification and +upbuilding of the church. +</P> + +<P> +5. The true doctrine of the resurrection (ch. 15), Paul lays great +stress upon this doctrine. "If Christ be not risen from the dead, then +is our preaching vain and your faith is also vain." +</P> + +<P> +6. Parting directions, exhortations, and salutations (ch. 16). +</P> + +<BR> + +<H4 ALIGN="center"> +THE SECOND EPISTLE TO THE CORINTHIANS +</H4> + +<P> +<B>Occasion and Purpose.</B>—Paul was quite anxious about the reception of +his first letter by the Corinthian church. Not long after its dispatch +he sent Titus (2 Cor. 2:13) to see how it was received and to note +whether the strife of parties had ceased, the incestuous person had +been dealt with, and other matters properly adjusted. While Titus was +absent on this mission Paul left Ephesus on account of the riot made by +Demetrius and his fellows (Acts 19:23-41; 20:1) and went over into +Macedonia (Acts 20:1). On the way, at Troas, he expected to meet Titus +and was greatly disappointed in not seeing him (2 Cor. 2:12-13). It is +evident that he met Titus in Macedonia and received from him the report +of the condition of the Corinthian church and the manner in which his +first letter had been received and acted upon (2 Cor. 7:5-16). Again +it is evident, from the Epistle, that Titus brought back the +encouraging news to the Apostle that the incestuous person had been +dealt with and had repented, and that, as a whole, the church stood +loyally by him, but still there were some who were making trouble. It +was this report that was the occasion of the Second Epistle. Prof. G. +B. Stevens says in regard to this letter, It reflects the mingled joy +and grief of the Apostle. The earlier chapters are predominately +cheerful and commendatory, the latter mainly sorrowful and severe. In +the light of these facts the letter may be described as threefold: +First, to encourage and instruct the church (1-7). Second, to induce +the Corinthians to make a collection for the poor Judean churches +(8-9). Third, to defend the writer's apostolic authority against the +calumnies of his enemies (10-13). +</P> + +<P> +<B>Place and Time.</B>—There are a number of references by the Apostle +which show that this Epistle was written in Macedonia (1:15, 16; 2:12, +13; 8:1; 9:2) and shortly after Paul came out of Asia (1:8, compare +Acts 20:1, 2). The time probably 57 A.D., the same year in which the +First Epistle was written. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Salutation (1:1, 2) +</P> + +<P> +2. Paul's principles and ways of working (1:3-7:16). In these +chapters the Apostle endeavors to remove any feeling of bitterness +which may have been produced in the Corinthian church by his dealing +with a certain evil in the previous Epistle. He also vindicates his +spiritual ministry. He declares his love for the church and its +spiritual advancement. He also declares that he has put off his visit +to Corinth that he might not come in sorrow. He rejoices in the good +news brought by Titus. While he is weak in body, the power is of God +and the ministry is a communication of the Spirit. He asserts that he +is sustained by the hope of the future life. He earnestly exhorts the +church to receive and live the gospel which he preached to them, for +separation from the world and unity with God. In chapter seven he +rejoices that they have received his words so well. +</P> + +<P> +3. The collection for the poor Christians in Jerusalem (8-9). Paul +here speaks of the liberality of the Macedonian churches and the work +of Titus who is sent to forward the contributions. +</P> + +<P> +4. Paul's vindication of his authority as an apostle (10:1-13:10). He +has been attacked in his person, character, and teaching by parties in +the Corinthian church who would overthrow his authority and ruin the +church. These four chapters are a magnificent setting forth of his +apostolic claims. (a) His power and glory are not in his bodily +presence or his letters but in the spiritual might of God. (b) His +preaching is the pure gospel of Christ. In bodily labor, trials, and +persecutions he has excelled them all (ch. 11). (c) He has the highest +qualifications (in visions and revelations) but he will glory only in +his infirmities. His object is not to boast but to put an end to the +disorders in the church. (d) The Apostle declares his intention to +visit the church. By the power of Christ he will not spare the evil. +His desire is only for righteousness. +</P> + +<P> +5. Farewell greetings and messages (13:11-14). +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO THE ROMANS +</H4> + +<P> +<B>The Church at Rome.</B>—When and by whom this church was founded it is +not known. It is thought that the "strangers of Rome" (Acts 2:10), who +were present at the day of Pentecost when the great manifestation of +the Holy Spirit took place, carried back the good news and that this +was the beginning of the church. It was composed of both Jews and +Gentiles for Paul addresses both classes (Rom. 1:13; 9:24; 11:13; 2:17; +4:1; 9:13; 7:1; 9:1-5). This church seems to have made rapid progress +(1:8). Paul was evidently acquainted with some of the Roman Christians +(16:3-15). +</P> + +<P> +<B>Occasion and Purpose.</B>—This Epistle grew out of a desire on the part +of Paul to see Rome (Acts 19:21; Rom. 1:11; 15:24-28). As this would +be his first visit it was no more than a courteous act that he should +write to the church of this intention. Again as the Christians in Rome +might have heard false and distorted reports of the gospel which he +preached, Paul takes care to clearly and logically set forth the +principles and doctrines which he was teaching. This letter then +becomes very important as the summing up of the experience and teaching +of many years of service in the cause of Jesus Christ. +</P> + +<P> +<B>Place and Time</B>.—This Epistle was in all probability written from +Corinth during Paul's stay there in the course of his third missionary +journey 58 A.D. (compare Acts 19:21; 20:1-3; Rom. 16:23; 1 Cor. 1:14; 2 +Tim. 4:20). +</P> + +<P> +<B>Central Thought.</B>—The theme is justification by faith and not by +works. There are four main positions. First, All are guilty before +God. Second, All need a Savior. Third, Christ died for all. Fourth, +We are all (through faith) one body in Him. The thought may be put in +other ways, but all to the same purpose. The doctrine of sin, and the +doctrine of grace; or the universality of sin and the universality of +grace. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B>—There are two great sections, +Doctrinal (ch. 1-11), and Practical, (ch. 12-16). +</P> + +<P> +1. Introduction (1:1-15). Paul's salutation to and thanksgiving for +(the faith of) the Roman church. +</P> + +<P> +2. Doctrinal (1:16-11:36). (a) The great theme stated, Justification +by Faith. (b) All have sinned and all are guilty, Gentiles without the +law and Jews with the law have failed to attain righteousness. (c) +Righteousness for all comes through faith in Jesus Christ and not by +law or works; the universality of grace. Abraham was justified by +faith (ch. 4). The blessedness of justification by faith in Jesus +Christ (ch. 5). (d) Objections against free grace that it will +multiply sin or discredit the law are taken up and answered. Thorough +union with Christ on the part of the believer annihilates sin and the +law has no more any power. The believer justified by his faith in +Christ is dead to the law while quickened to a new and holy life by the +Spirit. (e) The apparent rejection of Israel is the problem considered +in chapters 9-11. The nation sought righteousness through the law and +not by faith. (f) Christ is the end of the law for righteousness. (g) +The restoration of Israel. +</P> + +<P> +3. Practical (12-16). (a) Advice and exhortation. The Christian's +duty to the church and his conduct outside of it; duty to the state and +society; duty of toleration and supreme trust in Christ. (b) +Salutations. Paul's apology and explanation for addressing the Roman +church. Greetings to various persons and farewell words. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What can be said of the old faiths and the new? What was the great +question? The Jewish faith; how fulfilled in Christ? What can be said +of the heathen faith? What of the new faith in Christ? What is the +practical bearing of this group of Epistles upon every day life? When +written? Give some account of the Galatians. When was the Epistle to +the Galatians written? What was the occasion and purpose? Give the +principal divisions and chief points. What can be said of the Epistles +to the Corinthians? When was the church founded? Give some account of +the city. What was the occasion and purpose of writing the first +Epistle to the Corinthians? What was the place and time? What the +thought of Christ. Give the principal divisions and chief points. +What was the occasion and purpose of writing the Second Epistle? Place +and time? Give the principal divisions and chief points. When was the +church at Rome founded? What was the occasion and purpose of writing +the Epistle to the Romans? Time and Place? Central thought? Give the +principal divisions and chief points. +</P> + +<BR><BR><BR> + +<A NAME="chap09"></A> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY IX +</H4> + +<H4 ALIGN="center"> +THE SUPREMACY OF CHRIST +</H4> + +<H4 ALIGN="center"> +THIRD GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS. +</H4> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>The Question at Issue</B>—The Supremacy of Christ. Reason for Raising +this Question. The Answer to the Question. Present Day Attention. +</P> + +<P CLASS="intro"> +<B>The Writing of the Epistles</B>—The Interest. The Sending of the +Epistles. +</P> + +<P CLASS="intro"> +<B>The Epistle to the Colossians</B>—The Church at Colossę. The Occasion. +Central Thought. Time and Place of Writing. Principal Divisions and +Chief Points. +</P> + +<P CLASS="intro"> +<B>The Epistle to Philemon</B>—Occasion. Principal Divisions and Chief +Points. +</P> + +<P CLASS="intro"> +<B>The Epistle to the Ephesians</B>—The City and the Church. Title and +Time of Writing. Subject. Principal Divisions and Chief Points. +</P> + +<P CLASS="intro"> +<B>The Epistle to the Philippians</B>—The City and the Church. Occasion. +Objects. Time of Writing. Principal Divisions and Chief Points. +</P> + +<BR><BR><BR> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY IX +</H4> + +<H4 ALIGN="center"> +THE SUPREMACY OF CHRIST +</H4> + +<H4 ALIGN="center"> +THIRD GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS. +</H4> + +<H4 ALIGN="center"> +THE QUESTION AT ISSUE +</H4> + +<P> +<B>The Supremacy of Christ.</B>—These Epistles mark a new stage in the +writings of Paul. The great question discussed in the second group of +Epistles was in regard to the terms of salvation. The question now at +issue (in Colossians, Ephesians, Philippians) is: What is the nature, +the rank, the dignity of the Mediator of salvation? Is He one of a +series of Saviors? Does He belong to some angelic order (Col. 2:18), +or, does He stand supreme (Col. 2:8, 9, 19) and solitary? Is He the +Head and Chief of all creation (Col. 2:19; 1:16). Other matters are +discussed in these Epistles, but this is the great doctrinal question +and burden of the Apostle's thought. +</P> + +<P> +<B>The Reason for the Raising of this Question</B> was the development of +certain false religious beliefs among which were, "asceticism, the +worship of angels, revelings in supposed visions and belief in +emanations." These "degraded the object of faith and so destroyed its +meaning and power." +</P> + +<P> +<B>The Answer to the Question.</B>—Paul is in no doubt as to the supremacy +of Christ. All his argument is to show the Deity of Christ. He holds +"aloft the true object of faith namely, the supreme Divine Savior +Himself, in opposition to speculation which would degrade and deny to +Him the eminence which belongs to Him" (Col. 1:15-20; Eph. 1:10, 20-23; +3-9; Philippians 2:5-11). +</P> + +<P> +<B>Present Day Attention</B> has been focused upon this matter of the +supremacy of Christ. Was he human or divine? The arguments of Paul +still hold good for a stout belief in the Divine Christ. The writings +of the Great Apostle are all characterized by his grasp of fundamental +things; they serve their purpose for the modern church in bringing it +back to Jesus Christ as the only Savior, as they also in times past +corrected the errors of the early church. +</P> + +<BR> + +<H4 ALIGN="center"> +THE WRITING OF THE EPISTLES +</H4> + +<P> +<B>The Interest</B> in these Epistles is heightened by the fact that they +were written during Paul's first Roman imprisonment of which Luke gives +all too brief an account (Acts 28:30,31). They have been called from +this fact, "The Epistles of the First Imprisonment." It is a marvel +that Paul with his surroundings could have written in such a masterly +way and handled such lofty themes in a manner which has commanded the +attention of the thinking world ever since his day and age. +</P> + +<P> +<B>The Sending of the Epistles</B>—Colossians, Philemon, and Ephesians were +evidently dispatched from Rome by the same messenger, Tychicus (Col. +4:7, 9; Eph. 6:21). Philippians was sent by the hand of Epaphroditus +(Phil. 2:25; 4:18). +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO THE COLOSSIANS +</H4> + +<P> +The Church at Colossę—The city of Colossę was situated about 110 miles +east of Ephesus where Paul spent so long a time during his third +missionary journey (Acts 19:10). We have no record of any visit of +Paul to this city or how the church was founded (Col. 2:1). It is +supposed that Ephaphras might have organized this church (Col. 1:7). +</P> + +<P> +<B>The Occasion</B> (and purpose) of this Epistle was evidently the coming +of Epaphras to Rome to consult Paul about the affairs of this church +(1:7, 8). +</P> + +<P> +In chapter 2:8-23 we have some account of the things which were +troubling this Christian community and drawing them away from faith in +Jesus Christ as their Savior. False teachers had appeared at Colossę +who were confusing the minds of the Christian converts. The starting +point of the error of teaching was the old oriental dogma that matter +is evil and the source of evil (2:8), that as God is good the world +could not have come directly from God. To bridge the chasm between God +and the matter of the world a long chain of intermediate beings was +conceived to exist. This doctrine played havoc with the simplest moral +conceptions for if matter is evil, and its source, then man's sin is +not in his will, but in his body. Redemption from sin can come only +through asceticism and the mortification of the flesh. +</P> + +<P> +The result of all this was a lowering of the dignity of Christ, taking +away His saving power and the "substitution of various ascetic +abstinences and ritualistic practices (2:20) for trust in Him, the +worship of angels (2:18), and a reveling in dreams and visions." "This +was kindred to a type of speculation which later became rife under the +name of Gnosticism." +</P> + +<P> +To these ideas Paul opposed the true doctrine of the Headship of Christ +(2:19) and that He is the only link between God and the universe +(1:15-17). "By Him were all things created (1:16) that are in heaven +and that are in earth." Christ is the only Mediator (1:13, 14). In +this faith there is no place for ascetic mortification. Evil is in our +unwillingness to live the life in Christ. In Christ we are dead to sin +and risen with Him to a life of holiness (2:20-23; 3:1-4). Christ is +not only our Redeemer (1:14) and the Head of the church, but the source +of creation and its Lord (1:16, 17). We have a similar error (against +which Paul warns) taught to-day by the speculative thinker, who fills +the world with forces which leave no room for the working of a personal +will. +</P> + +<P> +<B>Central Thought</B>—Jesus Christ the sole Savior of men and Mediator +between God and men (1:13-14), the Creator (1:16; 2:9) and Head of the +church (1:18). Exhortation to follow Christ (3:1-4). +</P> + +<P> +<B>Time and Place.</B>—This Epistle was written at Rome and sent by the +messenger, Tychicus, (4:7, 8, 18) to the church at Colossę about 63 A.D. +</P> + +<P> +Paul also directed that it be read to the church at Laodicea (4:16). +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Introduction (1:1-12) Salutation. Thanksgiving for their faith and +prayer for their increase and knowledge of the will of God. +</P> + +<P> +2. Doctrinal. "The sole Headship of Christ" (1:13-3:4). (a) Christ +the Mediator. There is redemption for us through His blood. (b) +Christ, the image of the invisible God, Creator and Preserver of all +things. (c) He is the Head of the church, reconciliation is only +through Him. The Colossians were reconciled to God through the +mediation of Christ. It is the earnest desire of Paul that the church +at Colossę should remain rooted in the faith which it had been taught. +(d) Warning against wrong speculation; lest any man "through philosophy +or vain deceit" obscure or cause the Colossians to deny the true +Godhead of Christ (2:8-15). (e) Renewed warnings against errors in +worship; Jewish observances, ordinances and asceticisms, and the +adoration of angels. (f) In Christ we are dead to the rudiments of the +world and risen into communion with God in Christ. +</P> + +<P> +3. Practical (3:5-4:6). (a) Exhortations to cast out all sins of the +unregenerate nature and to put on the new man in Christ. Then Christ +will be all and in all. (b) All family and social duties are to be +performed as in the sight of Christ. (c) Renewed exhortations to +prayer and watchfulness. +</P> + +<P> +4. Conclusion (4:7-18). (a) The mission of Tychicus and Onesimus, the +greetings of the companions of Paul and his expressed desire that the +churches of Colossę and Laodicea exchange Epistles. (b) The Salutation. +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO PHILEMON +</H4> + +<P> +<B>Occasion.</B>—This is the only purely personal letter of Paul that we +possess. It is placed in this group because it was sent with the +Epistle to the Colossians and by the same messenger, Tychicus (Col. +4:7-9). Philemon was a member (with his wife Apphia) of the church at +Colossę (Philemon 2). Onesimus was a runaway slave, belonging to +Philemon, who had found his way to Rome and been converted by Paul +(Philemon 10), who returned him, with this letter, to his master (Col. +4:9; Philemon 10-12). +</P> + +<P> +In this letter we have a picture of the Apostle's kindness of heart and +a carrying out of the principles which Paul had advocated in his First +Epistle to the Corinthians (7:20-24), "Let every man abide in the same +calling wherein he was called." We find also this same principle set +forth, in another way, in his letter to the Colossians upon the +"Supremacy of Christ." These principles will make all men brethren in +Christ and every man will strive to serve Christ in his own place, +whatever that place is. Paul exhorts Philemon, along this very line, +to receive Onesimus not as a servant but as a brother beloved (Philemon +16). +</P> + +<P> +The practical teaching of this letter upon the relations between +masters and servants and employers and employees is very pertinent to +the present times. The true solution of all labor troubles is that men +should regard each other as brethren under the leadership of Jesus +Christ. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Salutation and Thanksgiving (1-7). +</P> + +<P> +2. Statement of the object of the letter (8-21). As a favor for +love's sake Philemon is asked to receive back Onesimus no longer a +runaway slave but Paul's spiritual child. Emphasis is laid upon the +fact that he is now a Christian brother and should be received as such. +</P> + +<P> +3. Conclusion (22-25). (a) In expectation of a speedy release from +imprisonment the Apostle asks that a lodging be secured for him (22 +v.). (b) Salutation and benediction (23-25). +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO THE EPHESIANS +</H4> + +<P> +<B>The City of Ephesus and the Church.</B>—This city was, next to Rome, the +most important visited by Paul. It was the capital of Asia Minor and a +great commercial center. It was the seat of the worship of the goddess +Diana. +</P> + +<P> +Paul first visited the city when he was returning from his second +missionary tour, but, while asked to prolong his stay, he remained only +for a short time (Acts 18:19-21). During his third missionary journey +he again visited the city and remained for three years (Acts 20:31, +compare 19:10, 22). His success in Ephesus was very great (Acts +19:18-20, 26) and extended beyond the city. The letters to the +churches at Colossę (Col. 1:2) and Laodicea (this letter is lost) (Col. +4:16) show his care for the churches that were adjacent to Ephesus and +of which we have no account of his visiting. +</P> + +<P> +<B>Title and Time of Writing.</B>—Many scholars think that this Epistle was +a circular letter written for the edification of the churches of Asia +Minor and sent to the church of the capital city. This opinion is +strengthened by the lack of local allusions and the naming of friends, +as in other epistles. The inscription "at Ephesus" is wanting in two +of the more important manuscripts. "On this view it may be supposed +that a space was left in the salutation in which could be inserted the +name of the particular place where the letter was being read, that the +letter finally fell wholly into the keeping of the Ephesian church, and +that the space was at length permanently filled by the phrase 'at +Ephesus.'" +</P> + +<P> +The time and place of writing was at Rome about 63 A.D. This Epistle +was sent by the messenger, Tychicus, (Eph. 6:21) who also carried the +letters to the church at Colossę and to Philemon (Col. 4:7-9). +</P> + +<P> +<B>Subject.</B>—As in Colossians, the subject is the Headship of Christ +(3:9-11); His person and work. God's eternal purpose is disclosed. +Christ is given sway over all things "both which are in heaven and +which are on earth" (1:10, 2l). The unity of the church in Christ is +set forth; the unity of the Gentile and Jewish branches in Him; the +unity of all the individual members in Him. This union is spiritual +and not mechanical; it is holy and pure; therefore sin is excluded. +Paul looks upon this as the mystery of the ages, now revealed to him. +There is one great kingdom, the risen and glorified Christ is the Head +of this kingdom (1:19-23). Redemption and reception into this kingdom +is through Jesus Christ (1-7). +</P> + +<P> +Paul in this epistle rises above the controversies of the hour and sees +in clear vision the eternal realities and the great plan of God for the +saving of men. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Introduction (1:1-23). (a) Salutation. (b) Thanksgiving and +Thesis (1:3-14). Unity in Christ. He who is the Head of the church is +the Center of the universe (1:10). The eternal purpose of God in +Salvation is now made known. Before the foundation of the world, man +and the redeemed church of Christ were in the thought of God. Christ +in whom we have redemption looked forward to His mission from eternity. +"Creation, nature, and redemption are all parts of one system"; in the +reconciliation of the cross all orders of beings are concerned. "That +in the dispensation of the fulness of times He might gather together in +one all things in Christ, both which are in heaven and which are on +earth; even in Him" (1:10). (c) Prayer. A petition that the +understanding of believers may be illuminated; that they may know the +hope of their calling and the riches of their heritage, which comes +through unity with their risen and ascended Lord. +</P> + +<P> +2. Doctrinal. Unity in Christ (ch. 2-3). (a) The calling of the +Gentiles out of "trespasses and sins" into a new life in Christ. (b) +Jews and Gentiles are reconciled and brought together in one body by +the cross; "no more strangers and foreigners but fellow citizens with +the saints, and of the household of God." All built upon the +foundation of Jesus Christ, through the Spirit. (c) The mystery of the +universal call was made known to Paul by a new revelation. Prayer for +a more full comprehension of this unity. +</P> + +<P> +3. Practical. The new life in unity with Christ (4:1-6:17). (a) +Exhortation to walk worthy of this new life. (b) Exhortation to gain +the victory over sin "in virtue of the sense of unity with man in +Christ." (c) Social duties. The regeneration and consecration in this +new life of the relations of husbands and wives, children and parents, +and slaves and masters, (d) Final entreaty, in the battle against the +powers of evil, to put "on the whole armour of God." +</P> + +<P> +4. Conclusion (6:18-24). (a) Personal. Paul requests special prayer +for himself in captivity. Tychicus is commended. (b) Farewell and +blessing. +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO THE PHILIPPIANS +</H4> + +<P> +The City of Philippi and the Church.—This city is notable from the +fact that it was the first, in Europe, in which the gospel tidings were +made known. Accounts of how Paul came to visit Macedonia and to begin +the work in Philippi are given in Acts (16:10, 12-40). Going out of +the city as he did by the river side, where prayer was wont to be made, +and talking to a number of women about the "New Way" would not seem to +be a very favorable beginning for a movement which was to produce such +exceedingly large results. But Paul was so full of zeal for Christ +that he seized every opportunity, no matter how small, to make Him +known. This church afterwards was a great comfort to the Apostle. +This letter shows how he loved it and how he exhorted them to rejoice +in the Lord (4:4). +</P> + +<P> +<B>Occasion.</B>—Paul was in prison in Rome. The Philippian converts were +greatly concerned about him, therefore they sent Epaphroditus with +gifts and offerings to him (4:18). This was not the first time that +they had taken thought of and remembered their founder, in a similar +way (4:15, 16). The Apostle was very grateful for their care +(4:10-14). While in Rome, Epaphroditus was taken very sick and came +near death (2:25-28). As soon as he had recovered from his sickness +Paul sent him back to Philippi (2:28), with this letter. The reference +to Cęsar's household shows how strong a hold Christianity was getting +in Rome (4:22; 1:12-14), and that there was great boldness in +proclaiming the gospel. +</P> + +<P> +<B>Objects.</B>—It is an Epistle of thanks to the Philippians for their +kindness (4:10-18) in remembering the Apostle with substantial gifts in +his work and for their fellowship (1:5) in the gospel. +</P> + +<P> +Another object is to give them friendly advices and warnings (2:12-24; +3:2-3, 17-21). Paul does not forget, in this connection, to remind +them of Him to whom they owe a whole-hearted allegiance, their Lord and +Master, Jesus Christ (4:1). +</P> + +<P> +The great doctrinal object, the Supremacy of Christ, is also set forth +as is markedly manifest in the Epistles of Colossians and Ephesians. +The whole Christian creed, "the incarnation, passion, and exaltation of +Christ" is expressed in the second chapter (2:5-11), "That at the name +of Jesus every knee should bow, of things in heaven, and things in +earth and things under the earth; and that every tongue should confess +that Jesus Christ is Lord to the glory of God the Father." The great +end to be attained is likeness to Christ (2:5). +</P> + +<P> +<B>Time of Writing.</B>—This epistle is generally regarded as the latest of +the letters written during the first imprisonment in Rome, and in the +same year with those to the churches at Colossę, and Ephesus. It was +probably sent to Philippi shortly after the other Epistles (Colossians, +Philemon, and Ephesians) had been dispatched to Asia Minor. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B>—This epistle is divided into +two parts. +</P> + +<P> +First part (1:1-3:1). +</P> + +<P> +I. Introduction (1:1-2:4). (a) Greeting. (b) Paul's thanksgiving, +joy in the fellowship, and prayer for the Philippians. (c) An account +of the rapid spread of the gospel in Rome and the apostle's rejoicing +that Christ is preached. (d) Exhortation to unity in Christ. +</P> + +<P> +2. Doctrinal (2:5-12). In this short passage we have the Christian +creed in brief form. "The Godhead of Christ and His Manhood—His +Pre-existence and His Incarnation—His Passion and His Exaltation." +</P> + +<P> +3. Conclusion of the first part (2:13-3:1). (a) Renewed exhortation +to an upright and blameless Christian life. (b) The return of +Epaphroditus. (c) Farewell message. +</P> + +<P> +Second part (3:2-4:23). This section seems to have been added after +the letter had been finished. +</P> + +<P> +1. Warnings (3:2-21). (a) Against Judaic errors. Paul could boast +that he had been a good Jew and scrupulously kept the law, yet he +renounced all that he might win Christ. True righteousness can come +only through faith in Christ. (b) Against a false idea of the liberty +of the gospel; whereby men, claiming to be Christians, walked in evil +ways. +</P> + +<P> +2. Final exhortations (4:1-9) to steadfastness, unity, joy, and the +following of all good in Christ. Acknowledgment of gifts and +benedictions (4:10-23). +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What is the question at issue in this group of Epistles? What the +reason for raising this question? What answer is given? What +attention is now paid to this question? When were these Epistles +written? How were they sent? What can be said of the Epistles to the +Colossians? The church at Colossę, how was it organized? What was the +occasion of this Epistle? What the central thought? What the time and +place of writing? Give the principal divisions and chief points. What +was the occasion of the Epistle to Philemon? Give the principal +divisions and chief points. What can be said of the Epistle to the +Ephesians? Give an account of the founding of this church. What can +be said of the title and time of writing? What is the subject? Give +the principal divisions and chief points. What can be said of the +Epistle to the Philippians? How was this church organized? What was +the occasion of the Epistle? What the objects? Give the time of +writing. Give the principal divisions and chief points. +</P> + +<BR><BR><BR> + +<A NAME="chap10"></A> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY X +</H4> + +<H4 ALIGN="center"> +PASTORAL AND PERSONAL +</H4> + +<H4 ALIGN="center"> +FOURTH GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +FIRST TIMOTHY. TITUS. SECOND TIMOTHY. +</H4> + +<H4 ALIGN="center"> +ANALYSIS +</H4> + +<P CLASS="intro"> +<B>The Place of the Epistles</B>—When Written. +</P> + +<P CLASS="intro"> +<B>Paul's Fourth Missionary Journey</B>—Notices and Time. The First Trip +Eastward. The Trip Westward to Spain. The Second Trip Eastward. The +Second Imprisonment of Paul. +</P> + +<P CLASS="intro"> +<B>The Questions Discussed</B>—The Personal Element. The Doctrinal Part. +The Practical Teaching. The Special Theme. +</P> + +<P CLASS="intro"> +<B>Paul's Last Declaration of His Faith.</B> +</P> + +<P CLASS="intro"> +<B>The First Epistle to Timothy</B>—Timothy. Time and Place. Purpose. +Principal Divisions and Chief Points. +</P> + +<P CLASS="intro"> +<B>The Epistle to Titus</B>—Titus. Purpose. Time and Place. Principal +Divisions and Chief Points. +</P> + +<P CLASS="intro"> +<B>The Second Epistle to Timothy</B>—The Last Words of Paul. Time and +Place of Writing. Purpose. Principal Divisions and Chief Points. +</P> + +<BR><BR><BR> + +<H3 ALIGN="center"> +III. PAUL'S WRITINGS +</H3> + +<BR> + +<H4 ALIGN="center"> +STUDY X +</H4> + +<H4 ALIGN="center"> +PASTORAL AND PERSONAL +</H4> + +<H4 ALIGN="center"> +FOURTH GROUP OF EPISTLES +</H4> + +<H4 ALIGN="center"> +FIRST TIMOTHY. TITUS. SECOND TIMOTHY. +</H4> + +<H4 ALIGN="center"> +THE PLACE OF THE EPISTLES +</H4> + +<P> +<B>When Written.</B>—It is generally agreed among scholars that no place +can be found for the writing of First Timothy, Titus, and Second +Timothy in the period covered by Luke in his narrative in Acts. +</P> + +<P> +Agreeing with the tradition of the church, however, the opinion of many +eminent scholars is that Paul was released from the first Roman +imprisonment (Acts 28:16, 30), that he again took up his missionary +work, and at the end of a few years of such work, he was a second time +imprisoned and suffered martyrdom under the Roman Emperor Nero. +</P> + +<P> +It was during this period between the first and second imprisonments +that First Timothy and Titus were written. Second Timothy was written +during the second imprisonment at Rome, and at the time when Paul was +expecting his sentence of death. Eusebius (H. E. 2:22-2) says, that +"at the end of the two years of imprisonment, according to tradition, +Paul went forth again upon the ministry of preaching; and in a second +visit to the city ended his life by martyrdom under Nero, and that +during his imprisonment he wrote the Second Epistle to Timothy." +</P> + +<BR> + +<H4 ALIGN="center"> +PAUL'S FOURTH MISSIONARY JOURNEY +</H4> + +<P> +<B>Notices and Time.</B>—From the notices given in the Epistles and other +sources the probable course of the missionary travels of Paul from +63-67 A.D. has been reconstructed. +</P> + +<P> +<B>The First Trip Eastward.</B>—When Paul wrote to the church at Philippi +(2:24) and to Philemon at Colossę (22 v.) he evidently expected to be +released from his imprisonment very soon and to see his beloved +Philippian church and Philemon. He was so sure of speedily visiting +Colossę that he asked that a lodging be prepared for him. With Paul to +plan was to act and it is quite possible that he undertook this trip +immediately upon his release from prison. He probably also visited +Ephesus and a number of other cities. +</P> + +<P> +<B>The Trip Westward to Spain.</B>—In the Epistle to the Romans Paul +declared his intention to visit Spain (Rom. 15:24, 28). It is probable +that he, upon his return from the visit to Asia Minor, remained for a +very short time in Rome and then made a voyage to Spain. +</P> + +<P> +The tradition of the early church is very pronounced upon this voyage +to Spain. Clement of Rome (Cor. 5) speaks of Paul "having reached the +furtherest bound of the west." This could hardly mean anything but +Spain. The Muratorian Fragment names "the departure of Paul from the +city to Spain." +</P> + +<P> +<B>The Second Trip Eastward.</B>—We can now, from notices in First and +Second Timothy and Titus, quite closely follow Paul in his travels. +From Spain he probably went by various stages to Ephesus, where as he +tells us (1 Tim. 1:3) he left Timothy in charge when he went into +Macedonia. From Macedonia he probably wrote his first letter to +Timothy (1:3). From Macedonia he went to Troas and from Troas to +Miletus (2 Tim. 4:13). On account of sickness Trophimus was left at +Miletus (2 Tim. 4:20). He next probably visited Crete, where he left +Titus (Titus 1:5). From Crete it is thought that Paul went to Corinth +(2 Tim. 4:20) where he left Erastus and in all probability wrote to +Titus (1:5). In the letter to Titus Paul speaks of being at Nicopolis +and of his intention to spend the winter in that city (Titus 3:12). +But these notices of places are by no means exhaustive. They show, +however, how wide were Paul's last travels. +</P> + +<P> +<B>The Second Imprisonment of Paul.</B>—It is by no means unlikely that the +enemies of Paul, of whom we hear so much in the first three missionary +journeys, were stirred to renewed activity by again seeing him at +liberty and conducting an active missionary campaign. But with a +prisoner on parole from the Imperial Court the local magistrates could +do nothing. But a new element came in. The great fire, which +destroyed so large a part of the city of Rome on the 18th of July, 64 +A.D., was used by the Emperor Nero as an excuse for starting a great +persecution against the Christians. This was done to divert the odium +of the starting of the fire from himself, for he had sung and danced +the "Mime of the Burning of Troy" from a turret of his palace during +this great conflagration. It was some time before this persecution was +extended to the provinces and Paul's enemies saw their opportunity to +accuse him to the Imperial Court, where under the circumstances they +would then find a ready hearing. Paul was probably rearrested at +Nicopolis where he intended to winter (Titus 3:12) and hurried off to +Rome. This time he endured no light imprisonment. Onesiphorus had +difficulty in finding him (2 Tim. 1:16, 17) and he was closely confined +in a common criminal dungeon (2 Tim. 2:9). From this dungeon he wrote +the Second Epistle to Timothy and from thence he went to his death. +</P> + +<BR> + +<H4 ALIGN="center"> +THE QUESTIONS DISCUSSED +</H4> + +<P> +<B>The Personal Element</B> in these epistles is quite large both in respect +to Timothy and Titus and Paul himself, but it is quite evident that +this element is not the chief cause for the writing. +</P> + +<P> +<B>The Doctrinal Part.</B>—Paul is here as strenuous for the need of +repentance, the atonement through Jesus Christ and His sole sufficiency +as Mediator, Savior, and Lord of all (1 Tim. 1:15-17; Titus 2:13; +3:4-7), as in his other Epistles. There are also enemies of the truth +who are to be opposed (2 Tim. 3). It is quite evident from what Paul +says in the second chapter and elsewhere in Titus and Second Timothy +that the Colossian heresy is already bearing its evil fruit and is +likely in the future to do great injury to the churches. +</P> + +<P> +<B>The Practical Teaching</B> about the necessity of developing and +conserving the Church's system of government occupies, however, the +chief place. "The two notes which are struck again and again are: +First, 'Hold fast the tradition, the deposit of faith.' Second, +'Preserve order in the church.' In short this group of Epistles +constitutes Paul's last will and testament in which he gives his final +instructions for the maintenance and continuity of the faith." +</P> + +<P> +The church of Jesus Christ must have form and order. The truth must +have a proper shelter. Churches must have and observe certain +regulations. There must be proper officers. +</P> + +<P> +The gospel is applied to outward conduct. Great stress is laid upon +the character of church officers (1 Tim. 3:1-13; Titus 1:5-7). Pastors +are directed how they should bear themselves toward church members and +what they should teach (1 Tim. 5; Titus 2). The conduct of the Church +in the presence of the heathen world and its magistrates is set forth +(Titus 3). Instruction is given in regard to public worship (1 Tim. +2). The most effective barrier against all forms of evil, it is +declared, is a diligent study of the Scriptures and a fervent preaching +of the word (2 Tim. 3:13-4:5). +</P> + +<P> +<B>The Special Theme</B> then is, "The constitution, methods, and conduct of +the early churches." (1 Tim. 2:1, 2, 8, 9-12; 3:1-13; Titus 1:5-14; +2:1-10; 3:1, 2, 8-11, 13, 14; 2 Tim. 2:2, 14-18; 3:6-9). +</P> + +<BR> + +<H4 ALIGN="center"> +PAUL'S LAST DECLARATION OF HIS FAITH +</H4> + +<P> +The famous passage in 2 Timothy (4:6-8) shows how the Great Apostle +went triumphantly to his death. It is a declaration of the sustaining +power of his faith in the Savior whom he had everywhere proclaimed. +</P> + +<P> +"I am now ready to be offered and the time of my departure is at hand. +I have fought a good fight, I have finished my course, I have kept the +faith: Henceforth there is laid up for me a crown of righteousness, +which the Lord, the righteous judge, shall give me at that day; and not +to me only, but unto all them also that love His appearing." +</P> + +<BR> + +<H4 ALIGN="center"> +THE FIRST EPISTLE TO TIMOTHY +</H4> + +<P> +<B>Timothy</B> was one of the close companions of Paul. His father was a +Greek and his mother a Jewess, by the name of Eunice, (2 Tim. 1:5; Acts +16:1). He was a native of Lystra, Paul took him as his companion in +travel and addressed two Epistles to him; he was sent on a number of +important missions. Timothy is mentioned twenty-four times by name in +the Acts and Epistles; from these notices we can construct his +itinerary with Paul and see how beloved and how trusted he was by the +Great Apostle. During Paul's last journey he left him in charge of the +affairs of the church at Ephesus (1 Tim. 1:3). When Paul was +apprehended a second time and lying in a dungeon at Rome, in +expectation of death, he wrote Timothy the last letter (2 Timothy) he +ever penned, and besought him to come to him as speedily as possible (2 +Tim. 4:9). +</P> + +<P> +<B>Time and Place of Writing.</B>—Paul in all probability wrote the First +Epistle to Timothy from Macedonia (1 Tim. 1:3) in the year 66 A.D. +</P> + +<P> +<B>The Purpose</B> "involved is through the instruction and exhortation of +Timothy, to purify, strengthen, and elevate the Christian life of the +church in Ephesus." This teaching is put in such a way that it is +applicable to every Christian minister and church. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Greeting (1:1, 2). +</P> + +<P> +2. The True teaching of the gospel (ch. 1). Timothy is warned against +false teachers and reminded of the aim and end of life in Christ. +</P> + +<P> +3. The order and regulation of public worship (ch. 2). (a) Prayer, +for those in authority and for all men. (b) Instruction. There is one +God and one Mediator (Christ) between God and man. (c) Conduct of men +and women in the church assemblies. +</P> + +<P> +4. Qualifications of the church officers (ch. 3). (a) The ideal +minister. (b) The ideal deacon and the ministering women. (c) +Conclusion of chapter. Paul declares his intention to visit Timothy. +An ascription of praise. +</P> + +<P> +5. The government of the Christian church and community (ch. 4-6). In +these three chapters Timothy is charged by Paul to keep before him a +high view of the church and its grand destiny. (a) Timothy, as a +teacher, is reminded of his commission to put the church on guard +against errors of doctrine and life (ch. 4). (b) Timothy is shown how +he should bear rule and conduct himself towards the elders and women of +his congregation. Paul adds instructions in regard to a man's care for +his family, support of the ministry, discipline of offenders, etc. (ch. +5). (c) Relations of masters and servants. Right attitude of +believers in Christ toward riches. The chief thing is to follow after +righteousness, godliness, faith, love, patience, meekness, and to fight +the good fight of faith (6:1-19). (d) Closing charge to Timothy with +benediction (6:20, 21). +</P> + +<BR> + +<H4 ALIGN="center"> +THE EPISTLE TO TITUS +</H4> + +<P> +<B>Titus</B> was a beloved disciple of Paul. He was a Gentile and was taken +by Paul to Jerusalem and was made a test case of the freedom of the +gospel and was not compelled to be circumcised (Gal. 2:1-5). He is +mentioned by name, by Paul, twelve times in four of the Epistles (2 +Cor. 2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18; Gal. 2:1, 3; 2 Tim. 4:10; +Titus 1:4). The early church tradition is that Titus was descended +from the royal family of Crete. He was an able and capable missionary. +We have no account of his conversion. He might have come first in +contact with Paul and been converted when the Great Apostle visited +Crete on his way to Rome as a prisoner (Acts 27:7-13). Some time was +spent at this island by Paul's company (Acts 27:9). Paul again visited +Crete after his first Roman imprisonment and when he went away he left +Titus in charge of affairs (Titus 1:5), "To set in order things that +are wanting and to ordain elders in every city." This message of Paul +to Titus not only shows the confidence which Paul reposed in him, but +also how widespread Christianity was in Crete. After Titus had +completed his special work in Crete he was to rejoin Paul at Nicopolis +(Titus 3:12). +</P> + +<P> +<B>The Purpose</B> of this letter is to show Titus what he is to do, in his +work with the churches, and how to do it. +</P> + +<P> +<B>Time and Place of Writing.</B>—It is thought that this Epistle was +written from Corinth in 66 A.D. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Greeting and subject of the Epistle (1:1-5). Titus is left in +Crete to accomplish certain things (1:5) after which he is to rejoin +Paul (3:12). +</P> + +<P> +2. The kind of officers to be appointed in the Cretan churches +(1:5-16). Special moral and spiritual fitness is set forth as +necessary in view of the peculiar character of the Cretans and certain +forms of doctrinal error. +</P> + +<P> +3. The instruction to be given to the Cretans (2:1-3:11). (a) "The +things which become sound doctrine." (b) Practical teaching for the +proper regulation of the conduct of all classes. (c) The foundation of +the instruction rests upon Christ. (d) Proper attitude of the +Christian community toward the Pagan world; magistrates and those who +have not yet believed in Christ. Kindness and gentleness and the +avoidance of foolish questions best reveal the spirit of Christ by +those who profess His name. (e) Parting requests and benediction +(3:12-15). +</P> + +<BR> + +<H4 ALIGN="center"> +THE SECOND EPISTLE TO TIMOTHY +</H4> + +<P> +<B>The Last Words of Paul.</B>—This Epistle is of special interest as it +contains the last recorded words of Paul to his faithful disciple, +Timothy. The Great Apostle is writing from a strict prison confinement +(1:16, 17; 2:9). He has had a first preliminary trial (4:16) and this +was of such a dread nature that none of his friends dare to stand with +him, yet he rejoices in his Lord that He stood by him and strengthened +him. He feels however that his end is near and gives a magnificent +testimony of his faith (4:6-8). He urges Timothy to come to him in +Rome and bring Mark with him (4:9, 11). +</P> + +<P> +<B>Time and Place of Writing.</B>—It was written by Paul in prison at Rome +67 A.D. +</P> + +<P> +<B>The Purpose.</B>—Paul shows here his care for the churches, their +upbuilding in the faith and their proper regulation of the things that +pertain to worship and organization. Timothy, as a preacher of the +Word, has his personal responsibility, for the upbuilding of the +churches, presented to him. +</P> + +<P> +<B>Principal Divisions and Chief Points.</B> +</P> + +<P> +1. Greeting and thanksgiving (1:1-5). +</P> + +<P> +2. The Christian conduct of Timothy (1:6-2:14). Paul exhorts Timothy +not to allow himself to be daunted by fear of opposition or suffering +in doing his work for Christ. He encourages him by, (a) The great +revelation and power of the gospel. (b) His own work. (c) The sure +hope of a great reward. +</P> + +<P> +3. Timothy as a preacher of the Word (2:15-4:5). Paul exhorts +Timothy, (a) To study to show himself a workman. (b) In the perilous +times that are coming to feed on the Word of God and preach it in +season and out of season. +</P> + +<P> +4. Last words of Paul (4:6-22). The Apostle now turns to himself and +speaks of his coming martyrdom. He is ready to be offered, he has +fought a good fight. He beseeches Timothy to come and see him and +bring Mark. He refers to his first hearing when every friend left him +alone and only the Lord stood by him. He, after various messages, +closes with the usual benediction. +</P> + +<BR> + +<H4 ALIGN="center"> +QUESTIONS +</H4> + +<P> +What is the place of these Epistles in Paul's life? What can be said +of Paul's fourth missionary journey; the first trip eastward, the trip +westward to Spain, and the second trip eastward? How did Paul come to +be imprisoned a second time? What are the questions discussed in these +Epistles; the personal element, the doctrinal part, the practical +teaching, and the special theme? What is Paul's last declaration of +faith? What can be said of the First Epistle to Timothy; Timothy's +life, time, and place of writing, the purpose, and the principal +divisions and chief points? What can be said of the Epistle to Titus; +the life of Titus, the purpose, time, and place of writing, and the +principal divisions and chief points? What can be said of the Second +Epistle to Timothy; the last words of Paul, time and place of writing, +and the principal divisions and chief points? +</P> + +<BR><BR><BR> + +<HR> + +<BR><BR><BR> + +<A NAME="chap11"></A> + +<H3 ALIGN="center"> +A New Method for Bible Classes +</H3> + +<H4 ALIGN="center"> +BY HENRY T. 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