Transcriber's Note: The reader may view a larger version of each map by clicking on the map image.

OUTLINE STUDIES
IN
THE NEW TESTAMENT
FOR
BIBLE TEACHERS

By
JESSE LYMAN HURLBUT, D.D.

New York: EATON & MAINS
Cincinnati: JENNINGS & GRAHAM

Copyright, 1906, by
EATON & MAINS.

CONTENTS

PREFATORY

There is no book in the world which repays earnest study so abundantly as the Holy Bible. Even the cursory reader who possesses a candid mind can gather many precious thoughts from its pages; and he who turns to it for guidance in life, however ignorant he may be, will never be led astray. But as the precious metal lies hidden in the mountains, and must be sought out by the miners, so the treasures in the Word of Life are found only by those who search diligently for them. He who not only reads but studies the Scriptures finds an abundant reward. There is need in our age of searchers in the Bible, who shall bring out of its treasure-house things new and old.

In the old Bible the most important themes are those which gather around the God-man, Jesus Christ. His coming to earth was the culmination of all prophecy, the focus of all history, and the center of all doctrine; and the church which he founded has been for nineteen centuries the inspiration of the world's progress. There are two subjects in the New Testament with which every follower of Christ should be thoroughly acquainted, and they are its two most prominent themes: the life of Christ on earth, and the growth of the early church. In the life of Christ he should know the order of the leading events; he should grasp its principles, and should enter into its spirit. Only as we apprehend Christ can we comprehend the truths taught and inspired by Christ.

But our work as New Testament students must not end with the story of Christ's ascension from earth. Jesus left behind him a little church, of only one hundred and twenty members, which in seventy years overswept all the lands of the greatest empire then on the earth, and which now covers nearly all the world. Of that church we are members, inheritors of its traditions, its doctrines, and—best of all—its spirit. It should be our delight to trace the steps of its early progress, to see how its plans grew with the advancing years, and how an obscure company of Jewish disciples became a church of world-wide reach.

To enable a student to obtain this knowledge this book has been prepared. The earlier studies on the life of Christ have been published as Studies in the Four Gospels, but have been carefully revised and, in the author's judgment, improved. The studies on the early church are the outgrowth of work begun many years ago, frequently revised, taught to classes many times, and carefully restudied in the light of the most recent researches in the domain of early church history.

These chapters are, as their titles indicate, studies; designed, not for reading, but for study. This book does not undertake to be a life of Christ, and a history of the early church, to be read. It simply extends a helping hand, and holds out to the student a clue by means of which he can form his own life of Christ and prepare for himself a history of the early church. Wherever a fact can be learned by searching out a Scripture reference the fact is not stated, but the reference is given. Every text referred to should be searched out, as these texts contain the essential facts of this book. Whoever would use these studies rightly must pursue them with the Bible close at hand, and must consult his Bible more frequently than this text-book.

There are a million and a half Sunday school teachers who should be acquainted with the story of Christ and his church: and there are several millions of young people in our Sunday schools who may be teachers before many years and need the same knowledge. This book has been prepared in the hope that these teachers and young people may find it a help to know Him who is the head of the church; and to understand the church, which is the pillar and ground of truth.

Jesse L. Hurlbut.

January 3, 1906.

HINTS TO STUDENTS

Those who desire merely to read this book, or to look it over, will not find it interesting. Those who already know how to study will not need these hints, and can use the book in their own way. But there are many who desire to study these subjects carefully and yet do not know precisely how to do the work. For these students, earnest but untrained, these hints are given.

1. These studies should be pursued with the Bible close at hand, so that every Scripture reference may be at once searched out and read.

2. Begin each lesson by a general view; reading it through carefully, and memorizing the leading divisions of the outline, which are indicated by the Roman numerals I, II, III, etc. This will give the general plan of the lesson.

3. Now take up Part I of the lesson in detail; notice and memorize its subdivisions, indicated by 1, 2, 3, etc., and search out all the Scripture references cited in it. If practicable, write out on a sheet of paper the reference (not the language of the text in full), and what each reference shows. Thus with references in the Second Study, [page 19], Section I, Origin, 1. Semitic. (Gen. 12. 1-3) God's call and promise to Abram. (Gen. 17. 1-8) The call repeated; name changed to Abraham. (James 2. 23) The Friend of God. (Gen. 18. 19: "He will command his children," etc.)

In this manner write out all the facts ascertained from all the references in the section.

4. It would be a good plan to write out in full, as a connected statement, all the facts in the section.

5. In like manner study out and write out all the facts obtained by a study of the lesson and the text cited in it. This will greatly aid the memory in holding fast to the information gained.

6. Having done this, look at the blackboard outline at the end of the study and see if you can read the outline of the lesson by the aid of the catch-words and indications which it affords. Study the lesson until you can read it with the blackboard outline, and then recall it without the outline.

7. Now take up the questions for review. Read them over, one by one, and see if you can answer them. To many of them the answer is not given in the text-book, but it will be found in the Scripture references when searched out. Do not cease your study until every question can be answered from memory.

8. Frequently review the lessons already learned. Before beginning the third study review the first and second; before the fourth, review the first, second and third; and at the completion of the course review them all. The knowledge gained by this thorough study will more than compensate for the time and trouble which it requires.

HINTS TO TEACHERS

Classes may be organized on various plans and out of varied materials for the study of these lessons.

1. A teachers' class, composed of teachers and also of senior scholars in the Sunday school, may be formed to study the life of Christ, which is one of the most important subjects in the Bible. This may meet on an evening, or an afternoon, and devote all the session to the study of the lesson and to discussions upon it.

2. In many places a teachers' meeting is held for the study of the International Lesson as a preparation for the Sunday school class. A part of the time might be taken at this meeting for the study of these subjects. In that case it would be well to follow the division into lessons, as given on [pages 11], [12].

3. A normal class may be organized among the brightest scholars in the Sunday school, who should be trained to become teachers. This normal class may meet on an afternoon, or an evening, or may take the lesson period in the Sunday school session.

4. These studies may be pursued by the young people's society of the church, or by a class formed under its auspices, meeting at such time and place as shall be found most convenient.

There are two methods in which these lessons may be taught: One is the lecture method, by which the instructor gives the lesson to the class in the form of a lecture, placing the outline upon the blackboard as he proceeds, calling upon the students to read the texts cited, and frequently reviewing the outline in a concert drill. By this method the students may or may not have the books, as they and the instructor prefer. While it is not necessary to supply the class with the text-book, it will be a good plan to do so. Some lecturers prefer to have the books closed while the lecture is being given; but others desire to have the students use the outline in the book as a syllabus, enabling them to follow the subject more closely.

The other method, simpler and easier, is to let the student have a copy of the book, to expect the lesson to be prepared by the class, and to have it recited, either individually or in concert. Let each student gain all the information that he can upon the subjects of the lesson; let each bring his knowledge to the possession of all; let all talk freely, and all will be the gainers.

It would be a good plan to have papers read from time to time upon the subjects suggested by the course and parallel with it.

Some teachers and classes may regard the contents of this book as too extensive and may prefer a shorter course. The aim of the author has been to include in the course only those subjects that are essential to an understanding of the New Testament, and the entire series of lessons is recommended; but if a shorter course be deemed absolutely necessary, two plans are suggested:

1. There are three subjects which under necessity might be omitted: Second Study, The People of Palestine; Third Study, General View of the Life of Christ; Twelfth Study, The Synagogue. This will leave fifteen studies, or twenty-two lessons.

2. Another plan might be undertaken: to take up as a course the studies on the life of Christ, or even omitting, as above, the second and third studies, making eight; and to leave the eight studies in the early church—a most interesting and valuable subject—to a later period.

THE COURSE DIVIDED INTO LESSONS

For the convenience of teachers and classes, the eighteen studies of this course are divided into twenty-five lessons, as follows:

FIRST STUDY

The Land of Palestine

In the historical study of the New Testament the two principal subjects are, the life of Jesus Christ on earth and, after the Ascension, the growth of the Christian church.

The life of Christ was passed entirely in Palestine; and we therefore begin our studies with a view of that land as it was in our Saviour's day.

I. It was an oriental land. In all ages the boundaries of Palestine have been about the same, though the dominion of its rulers has varied according to their power. Palestine Proper, originally the land of Canaan, and later the land of Israel, or the Twelve Tribes, is located near the south-eastern corner of the Mediterranean Sea; having Syria and Phœnicia on the north, the great Syrian Desert on the east, the Sinaitic wilderness on the south, and the Mediterranean on the west. Located just outside the tropics, near the point of contact between Asia and Africa, it belongs to the Oriental or Eastern world.

II. It was a small land. The greatest lands have not always been the largest. Greece, no larger than half a dozen counties in America, is greater in history than vast China; and the single city of Rome won and held the empire of the Mediterranean lands. Territorially the whole extent of Palestine was about that of Massachusetts and Connecticut united, or that of Switzerland, in Europe—about 12,500 square miles. Its sea-coast, from Tyre to Gaza, is 140 miles long; its Jordan line, from Mount Hermon to the foot of the Dead Sea, is 156 miles.

III. It was a land of varied natural features. There is a regularity in the natural conformation of Palestine which every traveler notices. The country lies in five parallel sections.

1. Approaching from the Mediterranean one meets first a sea-coast plain two or three miles wide at the north, but widening, as it goes southward, to nearly twenty miles at Gaza.

2. Crossing this we approach the Shephelah, or foot-hills; a terrace of low hills, from 300 to 500 feet high.

3. Ascending these we reach the mountain region, a range of mountains broken by ravines in all directions, and varying from 2,500 to 3,000 feet high. This region was the home of the Israelites in all their history. They were always a mountain people and never occupied the lower plains in any great degree. In all the Bible times the plains and valleys were mainly foreign and heathen in their population, while the mountains were Israelite in the Old Testament and Jewish in the New.

4. Crossing the mountains we descend to the Jordan valley, lower than the sea level and from five to twenty miles wide. Through this runs the river Jordan, passing through two lakes—Lake Merom and the Sea of Galilee—and emptying into the Dead Sea.

5. Beyond the valley rises the eastern table-land, with higher mountains, but more level summits, and broken by fewer valleys. The mountains gradually decline to the great Syrian Desert on the east.

IV. It was a Land of Five Provinces. In the time of Christ there were five political divisions in Palestine; three on the west side of Jordan and two on the east.

1. On the north, west of the Jordan, was the province of Galilee, situated between the river Jordan, the Sea of Galilee, the land of Phœnicia and Mount Carmel. It was inhabited by a brave, simple-hearted people, mainly Jews, but with many Gentiles among them. Hence its name (Isa. 9. 1, 2; Matt. 4. 15, 16); and the contempt in which it was held at Jerusalem. (John 7. 41, 52.) It was the home of Jesus during most of his life and ministry.

2. The central region was Samaria. See its location. (John 4. 3, 4.) It was, strictly speaking, not a province but a district around the cities of Shechem and Samaria, not extending either to the sea or river, and of uncertain limits, inhabited by a composite people, partly Israelite, partly heathen, in their origin. Note the claim of its people (John 4. 12) and their expectation. (John 4. 25.) Observe how they were regarded by the Jews. (John 4. 9; 8. 48.) Notice that Christ paid no regard to this caste prejudice. (John 4. 10.)

3. The southernmost province of Palestine was Judea. As the largest, and the special home of the Jewish people, it often gave its name to the whole land, as in Mark 1. 5; Luke 7. 17; Acts 10. 37. Generally, however, it is distinguished as the name of the province, as in Luke 2. 4; Matt. 2. 22; John 4. 3. Jesus made several visits to this district, especially to its city, but only for limited periods, as its people were more bigoted than the Galileans and bitterly opposed to him.

4. On the east of the Jordan and the Dead Sea was the province of Peræa, a word meaning "beyond." It is not mentioned by that name in the New Testament. Notice what it is called in Matt. 19. 1; Mark 10. 1. We read of a visit paid by Jesus to this region near the close of his ministry.

5. North of the river Hieromax, and east of the Sea of Galilee, was a fifth province, the ancient land of Bashan, "woodland," but known in the gospels as "Philip's tetrarchy." Notice how it is specified in Luke 3. 1. Another name for a part of this territory is given in Matt. 4. 25; Mark 5. 20; 7. 31. Its inhabitants were mostly Gentiles or heathen. Twice this country enjoyed brief visits from Jesus, each marked by a miracle (Mark 5. 1-20; 7. 31-37).

V. It was a Populous Land. We can only note the places referred to in the gospel history, and we arrange them according to the provinces.

1. In Galilee we note: 1.) Nazareth, due west of the southern end of the Sea of Galilee, the early home of Jesus (Matt. 2. 23; Luke 2. 51). 2.) Nain, south of Nazareth, where he wrought a miracle (Luke 7. 11). 3.) Cana, north of Nazareth, where the first miracle was wrought (John 2. 1). 4.) Capernaum, on the Sea of Galilee, the home of Jesus during most of his ministry, and the scene of many miracles (Luke 4. 31; Mark 2. 1).

2. In Samaria we note two places: 1.) Shechem, which may be the place referred to in John 4. 5, though late authorities regard it as the name of a hamlet, now called Iskar, near by. 2.) Samaria, a few miles north-west of Shechem, the early capital of the province, and the first place where the Gospel was preached to other than the Jews (Acts 8. 5).

3. In the province of Judea we notice: 1.) Jerusalem, "the holy city" (Matt. 4. 5), and the place where Jesus was crucified (Matt. 16. 21). 2.) Bethany, two miles east of Jerusalem (John 11. 18), where Jesus was entertained by Mary and Martha (John 11. 1). Note two great events near this place (John 11. 43; Luke 24. 50, 51). 3.) Bethlehem, six miles south of Jerusalem. The great event in its history (Matt. 2. 1.) Its ancient honor (Luke 2. 4.) 4.) Hebron, the ancient capital of Judah, a priestly city, and the probable birthplace of John the Baptist (Luke 1. 39, 40.) 5.) Jericho, eighteen miles from Jerusalem, in the Jordan valley, visited by Jesus near the end of his ministry (Luke 19. 1). 6.) Ephraim, a village fourteen miles north of Jerusalem, the hiding place of Jesus for a brief period (John 11. 54).

4. In the province of Peræa but one place is identified as connected with the life of Christ: Bethabara (Revised version, "Bethany beyond the Jordan") the place of the baptism and of the first disciples; thirteen miles south of the Sea of Galilee.

5. In Philip's tetrarchy, east of the Sea of Galilee, we note three places: 1.) Cæsarea Philippi, at the foot of the Mount Hermon (Mark 8. 27; 9. 2). 2.) Bethsaida, at the head of the Sea of Galilee, east of the Jordan (Luke 9. 10-13). 3.) Gergesa or Gerasa, a little place on the eastern shore of the Sea of Galilee (Matt. 8. 28).

VI. It was a Subject Land. Half a century before the birth of Christ the Jews became subject to Rome, and thenceforward various changes took place in the form of government:

1. The whole land, with some surrounding provinces, was a kingdom under Herod the Great (Matt. 2. 1), but tributary to the emperor at Rome from 37 B. C. to 4 B. C., the year of Christ's birth.

2. On Herod's death it was divided into three tetrarchies, "fourth-part rules." Archelaus became tetrarch of Judea and Samaria (Matt. 2. 22); Herod Antipas, tetrarch of Galilee and Peræa (Matt. 14. 1; Luke 23. 6, 7); Herod Philip, tetrarch of the Bashan district (Luke 3. 1). A fourth tetrarchy, outside of Palestine, on the north, was held by Lysanias (Luke 3. 1).

3. About the year 7 A. D., when Jesus was eleven years old, Archelaus was deposed by the Roman emperor and his dominion made a province under a Roman procurator, the other two tetrarchies remaining undisturbed. This was the form of government during the ministry of Jesus. Judea and Samaria constituting one Roman province under Pontius Pilate; Galilee and Peræa, Herod's tetrarchy, and Bashan, Philip's tetrarchy.

4. In the year 37 the Roman emperor made Herod Agrippa I. king first over Judea, and then, in 41, over all the dominions of his grandfather, so that Palestine became a kingdom again. He is mentioned in Acts 12. 1.

5. On Agrippa's death, in A. D. 44, a new division took place. Agrippa II., son of Agrippa I., became ruler of Chalcis and Bashan. He is called, but by courtesy only, "King Agrippa," in Acts 25. 13; 26. 1, 2. The rest of Palestine, consisting of Judea, Samaria, and Peræa, became again a procuratorship under direct Roman rule. See Acts 23. 24; 24. 27.

6. On the rebellion of the Jews, A. D. 66, the government was again changed. Palestine became a part of Syria, under Vespasian, the legate. This was the end of Jewish history as a separate nationality.

Suggestions for Study and Teaching

1. Study carefully a good map of Palestine and learn from it the boundaries and location of the land. Memorize the dimensions and distances given in the outline.

2. Draw a map showing the five natural divisions in Par. III., and learn their names.

3. Indicate on your own map the five provinces, comparing the best maps at hand to find their boundary lines.

4. Locate on your own map all the places named in Par. V., and be able to name an event connected with each, studying the references for this purpose.

5. Be sure to examine all the references, and state what fact each reference shows concerning a locality.

6. Draw in succession five sketch maps, each to represent the political government of a period. Write across each province the name of a ruler. Map No. 1 will represent it at the birth of Christ. No. 2, during the childhood of Christ. Map No. 3, during his ministry. No. 4, about A. D. 41. No. 5, from 42 to 66 A. D. Look out all the references given in Par. VI.

Blackboard Outline

Questions for Review

Why do we need to study the land of Palestine? What were the boundaries of Palestine? Where is it located? Name some small countries which have been prominent in history. What is the size of Palestine? How long is the coast-line? The Jordan line? What are the five natural divisions of the land? Name and bound each of the political divisions. In which of these provinces was Jesus born? In which did he pass most of his life? In which was he crucified? Name four places in Galilee, and an event connected with each? Two places in Samaria, and their events. Six places in Judea and their events. One place in Peræa and three in Philip's tetrarchy, with their events. State the six successive forms of government and their rulers in Palestine during the New Testament period.

SECOND STUDY

The People of Palestine

In all the ancient world there was but one people among whom Christ could have come with his revelation, and through whom his message could have been given to mankind. That people was the Jews, in certain respects the most remarkable of all the races.

I. We notice their origin, which shows a series of selections extending through many centuries and a training for their peculiar mission.

1. Of the three great families of earth, they sprang from the Semitic, which has been the mother of all the great religions of the world; a thoughtful, meditative race, rather than active and aggressive.

2. From this race Abraham was called, more than twenty centuries before Christ, to be the father of a great nation (Gen. 12. 1-3; 17. 1-8). He was distinguished for his worship of the one God, for his faith, and for his nobility of character. Notice his title in Jas. 2. 23; a name by which he is still known in the East, el Khalil, "the Friend." His influence upon his family (Gen. 18. 19).

3. Of the families descended from Abraham that of Isaac was chosen (Gen. 21. 12; Rom. 9. 7). All the other races of Abrahamic origin yielded to the idolatrous influences around them and lost the knowledge of God.

4. Of the two sons of Isaac one married among the Canaanites, and, as a result, his descendants became idolaters (Gen. 26. 34, 35; 36. 2). The other chose the inheritance of the covenant (Gen. 28. 20-22). His name was changed (Gen. 32. 28; 35. 10). His descendants, the Israelites, trained up in the true faith, became the people of God. Each of his twelve sons was the ancestor of a tribe (Exod. 1. 1-7). They continued one people for a thousand years, though part of the time divided into two kingdoms.

5. In the year 721 B. C. ten of the twelve tribes were carried into Assyrian captivity (2 Kings 17. 18-20). Having lost their religion, the only bond of unity, they mingled with the idolatrous world and ceased to be a separate people. The tribe of Judah was left, Benjamin being incorporated with it. Henceforth they were called "the Jews," a name found first in 2 Kings 18. 26.

6. But through all the history of Judah, as well as of Israel, there had been two distinct elements in the people: the worshipers of God and of idols; the religious and the worldly. In order to separate these elements, to cut off the evil and to discipline the good, came the Babylonian captivity, B. C. 587. Through this the idolatrous element was either destroyed or assimilated with the heathen world. At the release from captivity, B. C. 536, all the Jews were of God-fearing, Scripture-loving element. This was the Remnant, the "holy seed," the true Israel (Isa. 6. 8-13).

Thus, out of all the world, was gradually chosen and prepared a people among whom the Lord should come.

II. Notice their traits as a race, for which they were chosen, and which were intensified by their training:

1. They were a religious people; monotheistic; worshiping the one invisible God, hating idolatry. See the command (Exod. 20. 3-6). The exhortation of Joshua (Josh. 24. 14). This is the great glory of Israel alone among the ancient nations.

2. They were an exclusive people; strongly attached to each other, and seeking no affiliation with other races. Note this trait in Abraham (Gen. 24. 2-4). Also in Isaac (Gen. 28. 1, 2). See Balaam's prophecy (Num. 23. 9). To this day the Jews dwell apart; in most European cities there is a "Jewish quarter."

3. They were a conservative people; attached to their own customs, opposed to all changes, clinging to their worship despite persecution.

4. They were an aspiring people. From their earliest history the Jews cherished the expectation of being a great and conquering nation. From their own prophecies they obtained the hope and belief that a great king should arise among them to rule the world. See the promises in Gen. 49. 10. The prophecy in Isa. 32. 1, 2. His title in Dan. 9. 25. The word "Messiah" in Hebrew is "Christos" in Greek, and "Anointed" in English. This messianic hope was the central thought of all Judaism.

5. They were a moral people. Their Scripture set up a standard of character immeasurably superior to that in other ancient lands. Among the Jews womanhood was honored, drunkenness was rare, honesty was the rule, and crime was far less frequent than elsewhere.

These were the traits that made the Jews the people of God and fitted them to accomplish the divine purpose.

III. What was that purpose? Every race has its mission in the world. The Greeks were set to exalt the intellect; the Romans, to establish the reign of law. We notice the mission of the Jewish people:

1. To perpetuate the knowledge of God. In the general wickedness of the world and the spread of idolatry there was danger lest the true religion be utterly lost. Therefore God chose out one nation—the one having the traits best fitting it for his purpose—and set it apart to guard the holy fire of divine truth until the rest of the world should be ready to receive it.

2. To receive training for higher revelation. The higher revelations of God can come only to a people whose religious faculties have been trained to receive them. Judaism was God's school where a chosen race was educated. They received the Scriptures, the prophets, the ritual of worship, and, above all, the discipline of trial, fitting them to become "a nation of priests." See Paul's enumeration of their privileges in Rom. 9. 4, 5.

3. To proclaim the Gospel to the world. When, in the fullness of time, Israel was trained up to knowledge and the outer world prepared to receive the truth, Christ came as the consummation of Judaism. Then a new mission opened before the Jews—that of proclaiming Christ to the world. The little company of disciples were the seed that should replenish the whole earth. See the command. (Matt. 28. 19, 20.)

IV. We notice now the Jews in the time of Christ.

1. They were divided into two great branches: the Jews of Palestine and the Jews of the Dispersion. The former were descendants of those who had settled in Palestine after the decree of Cyrus, B. C. 536 (Ezra 1. 1-3); the latter those who remained in the lands of their adoption, were found all over the ancient world, and were far more numerous. See references to them in John 7. 35; James 1. 1; 1 Pet. 1. 1. We note that these "Jews of the Dispersion" were not descendants of the Ten Tribes, except in a few instances, but were Jews—that is, descendants of Judah.

2. Noticing now the Palestinian Jews, for with these the life of Christ was mainly connected, we find them divided into two sects, or schools of thought: the Pharisees and the Sadducees. These two parties arose about 168 B. C., in the time of the Maccabæan uprising. Let us look at them in contrast.

1.) Their names express their traits. Pharisee means "separatist," "one who is apart." Sadducee means "just," or "righteous," but rather with our idea of the world "moralist."

2.) Their aims. The Pharisee aimed to keep the Mosaic law absolutely, particularly with regard to ceremonial requirements; to do more than obey it, by setting around it a hedge of traditional interpretations going beyond its letter in strictness. The Sadducee professed to keep the law, ignoring tradition, but gave it a lax and easy interpretation which often ignored its requirements.

3.) Their spirit. The Pharisee was the radical and zealot, showing an intense, intolerant Judaism. The Sadducee was the liberal easy-going man of the world, taking the world as he found it.

4.) Their beliefs. The Pharisee believed in a spiritual world, heaven, hell, angels, the hereafter, the judgment. The Sadducee could not find clear statements of these doctrines in the Old Testament, and denied them. See Matt. 22. 23; Acts 23. 8.

5.) Their influence. The Pharisees were strong in the synagogues, where the scribes gave their interpretations, and hence were powerful among the people as leaders in religion. The Sadducees were the smaller body, but influential from their wealth and their social position, for the high priests and all the priestly order belonged to them, and they were the office-holding class, the court party. (Acts 4. 1, 2; 5. 17.)

6.) Their evils. The evil of the Pharisees was their tendency to make religion mere hypocritical formality, so often rebuked by Christ. See Matt. 23. 2-7. The evil of the Sadducees was their utter lack of moral conviction, from worldliness and self-interest. See their motive for putting Christ to death (John 11. 47-50).

3. Thus far we have noticed only Jews, but there were also in Palestine many Gentiles, which was the name the Jews gave to all foreigners or people of race other than themselves. These were of three classes, called respectively: 1.) Sinners—That is, those who made no attempt to observe Jewish usages. See Gal. 2. 15. The same name was given to the Jews who did not undertake to keep the ceremonial law, without reference to their moral character (Matt. 9. 10, 11). 2.) The Devout. Those who believed in the Scriptures and worshiped God, but who had not been received into the Jewish Church by circumcision. Such was Cornelius (Acts 10. 1, 2). 3.) Proselytes—Such as renounced Gentilism, received circumcision, and obeyed the Jewish law (Acts 6. 5; Matt. 23. 15).

V. The Language of Palestine.

1. Originally Hebrew; still read, in Christ's time, in the synagogue but not well understood and requiring an interpreter.

2. Mostly Aramaic, or Syro-Chaldaic—that is, Chaldaic with Syrian admixture; the common dialect of the people, and undoubtedly spoken by Christ. See instances in Mark 7. 34; 15. 34. This is the language referred to in John 19. 20, 21, and Acts 22. 2, as "Hebrew."

3. The language of polite literature in all countries was Greek; strongly opposed by the Pharisees, but employed by the Jews of the Dispersion, and used in the courts of Herod and Pilate (Acts 21. 37).

4. The official language was Latin, that of the Roman Government, but not used by the Jews, and not generally understood by them.

Blackboard Outline

Questions for Review

To what people did Jesus Christ belong? From what great family of races did that people spring? What were the traits of this race? Who was the ancestor of the Jews, and what were his traits of character? How were the Jews gradually selected from among the descendants of Abraham? To which of the twelve tribes did most of the Jews belong? What was "the remnant" in Old Testament history? Name five traits of the Jews as a people. What was the mission of the Jewish people? What were the two great branches of the Jews in the time of Christ? What were their two sects? What were the differences between these sects? Who were the Gentiles? Into what three classes were they divided? What four languages were found among the Jews in the time of Christ?

THIRD STUDY

The Life of Christ

The central figure in all the Bible is Jesus Christ. Note his importance in the Old Testament (John 5. 39; Luke 24. 27; Acts 10. 43). Note his prominence in all true gospel teaching (1 Cor. 2. 2). Note his relation to every man (John 1. 9.) (Rev. Ver.) We have, then, an interest in Jesus Christ deeper than in any other man who ever lived.

I. Let us notice some General Aspects of his Life.

1. It was a short life. This man, who has influenced the world more than any other, lived less than thirty-five years. His age at the beginning of his ministry we learn from Luke 3. 23; and the duration of his ministry was not more than three years and a half at the longest.

2. It was a life passed wholly in Palestine. Only once do we read of his journeying near any other country, and it is not probable that he went beyond its borders (Mark 7. 24). The only times of direct contact with Gentiles are mentioned (Mark 7. 25, 26; John 12. 20-22). He never enjoyed the benefits of foreign travel, of communion with learned men in the great cities, of studies at the universities of Athens or Alexandria. All his knowledge came from within.

3. It was a life among the common people. He lived in a despised province (John 7. 41, 52). He came from a despised town (John 1. 46). He was a working mechanic (Mark 6. 3). He received only a common education (John 7. 15). His manner of life during his ministry (Matt. 8. 20). Yet out of these lowly surroundings grew up the one exalted character, the one perfect life, in all human history.

4. It was an active life. The first thirty years may have been spent in quiet preparation, but the three years of his ministry were very busy. See pictures in Mark 1. 36-38; 2. 1-4; 6. 31-34. Notice the hyperbole in John 21. 25, which is not to be taken literally. But if the whole life of Jesus were related with the minuteness of the day between the sunset of the Last Supper and that of the burial the narration would require one hundred and eighty-five books as large as the Bible.

II. Let us arrange the events of Christ's life in chronological order, grouping them into Seven Periods.

1. The first period is that of The Thirty Years of Preparation, of which we notice the following facts:

1.) It begins with his Birth (Luke 2. 7), and ends with his Temptation (Matt. 4. 1).

2.) It is related mainly by Luke (Luke 1-4) with some facts in Matthew (Matt. 1. 2; 4. 1-11), and a brief mention of its closing events in Mark (Mark 1. 9-13).

3.) It was passed mainly in Galilee, though with isolated events in Judea, in Egypt (Matt. 2. 14, 15), and in Peræa. See John 1. 28.

4.) It was the longest of all the periods, embracing nine-tenths of his life; yet it is the one having the fewest incidents recorded; and of eighteen years in it absolutely no events are known.

2. Next is The Year of Obscurity. In this and the two succeeding periods the year is not a precise epoch, and may have been a little less or a little more.

1.) It begins with the first followers (John 1. 35-37), and ends with the return to Galilee (John 4. 43, 44).

2.) It is related only by John, who, of all the gospel writers, records the visit of Jesus to Judea and Jerusalem.

3.) It was passed principally in Judea, though with visits to Galilee, and on the way a visit to Samaria.

4.) It is justly called a "year of obscurity," for we know but little concerning either its aims, its events, or its results. It was accompanied with miracles (John 3. 2; 4. 45). It attracted attention (John 3. 26; 4. 1). Yet at its close we find that the followers of Jesus were few, and he went to Galilee to begin his ministry anew.

3. The Year of Popularity, in marked contrast with the preceding period.

1.) It begins with the Rejection at Nazareth (Luke 4. 14-30), and ends with the Discourse on the Bread of Life (John 6. 25-71), a day or two after the miracle of Feeding the Five Thousand.

2.) It is related by Matthew, Mark, and Luke, with some additional incidents by John.

3.) The scene of the Saviour's ministry was in Galilee, which he traversed extensively during this year. One visit to Jerusalem is related by John (John 5. 1, 2).

4.) It was a year of great activity, spent in incessant journeys, preaching, and works of mercy, and the most popular period of the Saviour's life, when the crowds were greatest and the people seemed ready to accept Jesus as the Messiah of Israel. Yet at its close, as before, he was left alone with his twelve disciples (John 6. 66-68).

4. Another period we find in The Year of Opposition, again contrasted with the year before it.

1.) It begins with the Retirement to Phœnicia (Mark 7. 24) and ends with the Anointing by Mary (John 12. 1-3).

2.) It is recorded in all the gospels in almost equal measure, Luke giving the most complete account of the ministry in Peræa, and John, as usual, relating the visit to Judea.

3.) This period is peculiar in the fact that in it Jesus visited all the five provinces of Palestine. We find him in Decapolis (which was a part of the Bashan district) (Mark 7. 31); passing through Galilee (Mark 9. 30); also through Samaria (Luke 9. 51, 52); in Peræa (Mark 10. 1), and in Judea (John 11. 7).

4.) This part of the Saviour's life has been variously characterized as "a ministry of sorrow and humiliation," "a year of instruction," and "a period of retirement." All are correct, for during this, the last year of his life, Jesus sought to be alone with his disciples, and in order to escape the crowds visited places where he was unknown. He aimed to instruct his disciples in the deeper truths of the gospel, to prepare their minds for his approaching death and for their mission as apostles (Matt. 16. 21).

5. We now approach the close of Christ's life on earth, and the narration is more detailed as the cross comes nearer to view. Our next period is The Week of the Passion.

1.) Beginning with the Triumphal Entry on the Sunday before the Passover (John 21. 12, 13), it ends with the Agony in the Garden about midnight on Thursday (Matt. 26. 36); thus embracing strictly but five days.

2.) It is related in all the gospels, John alone adding the teaching given at the Last Supper (John 13-17).

3.) All the events of this period took place in or near Jerusalem.

4.) This was the last call of Christ to the Jews of Jerusalem, and his final rebuke for their rejection of his ministry.

6. The Day of the Crucifixion. The most important day in all earth's history was that when Jesus died upon the cross. It is also the day whose events are narrated more fully than any other in the Bible annals. Therefore we study it apart from the rest of the week as a separate period.

1.) It begins with the Arrest (Matt. 26. 47), soon after midnight, Friday A. M., the day of the Passover, and ends at about sunset of the same day with the Burial (Matt. 27. 59, 60).

2.) Each gospel adds its portion to the account, that of John, an eye-witness of all the events, being the most complete.

3.) The events took place in Jerusalem; but few, if any, of the localities are known with certainty.

4.) In the scenes of this day we see Jesus as the suffering Saviour, bearing the sins of the world.

7. Last of all come The Forty Days of Resurrection.

1.) From the Resurrection, early on the first Easter Sunday (Matt. 28. 1-8), to the Ascension, forty days afterward (Acts 1. 1-3).

2.) All the gospels give accounts of the appearances of the risen Saviour, but Luke alone tells the story of his Ascension (Luke 24. 50, 51; Acts 1. 9-11).

3.) The manifestations of Christ after his Resurrection took place in and near Jerusalem, near the village of Emmaus (Luke 24. 13), and in Galilee (Matt. 28. 16; John 21. 1).

4.) During this period the visible revelation of Christ was not constant, but occasional; to his disciples only, never to his enemies; and of a spiritual body, which was freed from the restraints of the flesh (Mark 16. 12; Luke 24. 31; John 20. 19).

Blackboard Outline

Questions for Review

In what respects is Jesus Christ the central figure in the Bible? How long was Christ's life on the earth? Where was it passed? Among what class of people did Jesus live? How do we know that Jesus led an active life? What is the first of the seven periods into which his life is divided? With what events does the first period begin and end? Which gospel relates the most of this period? Where was it mainly passed? How long was it? What is the second period called? What are its first and last events? By whom is it related? Where was it passed? What were its results? What is the third period called? With what events did it begin and end? By what evangelists is it related? In what province was it passed? What is the fourth period called? With what events did it begin and end? What provinces were visited during this period? What were the traits of Christ's ministry at this time? What is the fifth period called? How long was it? What in this period is related by but one evangelist? Where did its events take place? What is the sixth period called? How long was it? With what events did it begin and end? Which account is most complete? What is the seventh and last period called? What were its first and last events? Which gospel alone relates the ascension? What were the traits of Jesus during those days?

FOURTH STUDY

The Thirty Years of Preparation

From the Birth of Jesus to His Temptation.

We have before us the longest of all the divisions in the history of Jesus, embracing thirty of his thirty-three years of life, and the one concerning which we know the least.

I. Let us study the Places connected with this period. These we group according to locality, and not in the order of their events. Beginning in the north and traveling southward we note the following places:

1. Nazareth, his early home, in Galilee, due west of the southern point of the Sea of Galilee. Here Joseph and Mary lived before the birth of Jesus (Luke 2. 39); here Jesus was brought up (Luke 4. 16); and here he was living up to the time of his baptism (Mark 1. 9).

2. Bethabara (Rev. Ver., Bethany), the place of his baptism. This was in the Jordan valley, south of the Sea of Galilee. (John 1. 28).

3. The wilderness, the place of his temptation. (Matt. 4. 1.) This was probably the rocky desolate region of Judea, near the head of the Dead Sea.

4. Jerusalem, the place of the Temple; the Jewish capital, due west of the northern point of the Dead Sea. Find three visits of Jesus to the temple during this period. 1.) In his infancy (Luke 2. 22). 2.) In his youth (Luke 2. 42). 3.) In his manhood (Luke 4. 9).

5. Bethlehem, the place of his birth. (Matt. 2. 1). This was six miles south of Jerusalem, in Judea.

6. Egypt, the place of his refuge. (Matt. 2. 14). This was the land south-west of Palestine, where Jesus was taken in his infancy in order to escape from King Herod.

Let the student 1.) Draw a map showing these places. 2.) Memorize the list. 3.) With each place name its event in the life of Jesus. 4.) Find other events of Scripture history connected with these places.

II. Let us arrange in order the Events of this period. 1. The annunciation of his birth. 1.) To Mary (Luke 1. 26-38). 2.) To Joseph (Matt. 1. 20, 21). 3.) To Simeon (Luke 2. 25, 26). 4.) To the shepherds (Luke 2. 8-11).

2. The birth at Bethlehem. Note the purpose for which Joseph and Mary went to Bethlehem (Luke 2. 1-4). The circumstances of his birth (Luke 2. 6, 7).

3. The welcome to the child. 1.) On the night of his birth (Luke 2. 15). 2.) A few days later (Matt. 2. 1, 11). 3.) In the temple (Luke 2. 25-28, 36, 38).

4. The refuge in Egypt (Matt. 2. 13-15). This may have been for a few weeks, a few months, or for a few years.

5. The childhood at Nazareth (Matt. 2. 22, 23; Luke 2. 39, 40). By what route would the journey from Egypt be made?

6. The visit to the temple. Read the account in Luke 2. 41-52, and notice: 1.) The age of Jesus. 2.) The object of the journey. 3.) Probable route. 4.) Where he tarried and why. 5.) The objects of his interest. 6.) Traits of his character shown.

7. The silent years. From the age of twelve to that of thirty no events are named. His home was still at Nazareth (John 1. 45).

8. The woodworker at Nazareth. From the fact that Joseph is not referred to after the visit to the temple it may be presumed that he died before the ministry of Jesus began. He had been a "carpenter" (Matt. 13. 35); although the word means, more precisely, "a skilled worker in wood," and may refer to the making of almost anything except houses, which were not built of wood. Jesus followed the same trade (Mark 6. 3) and, as the oldest son, supported his widowed mother and younger brothers and sisters (Mark 6. 3).

9. The baptism in Jordan. Compare the four accounts (Matt. 3. 13-17; Mark 1. 9-11; Luke 3. 21, 22; John 1. 28-34); and find: 1.) The place. 2.) The age of Jesus. 3.) The baptizer. 4.) The divine manifestation.

10. The temptation in the wilderness. This followed immediately upon the baptism, and was a preparation for his ministry (Matt. 4. 1-11; Mark 1. 12, 13; Luke 4. 1-13). Note: 1.) The place. 2.) The personality of the tempter. 3.) The three forms of temptation. 4.) How repelled. 5.) The result.

Let the student, 1.) Memorize these nine events in their order. 2.) Read the account of each in the gospels. 3.) Recall where each took place. 4.) Notice what other persons besides Jesus are named in the period (for example, Joseph, Mary, Simeon, Anna, Herod, etc.) and each one's part in the events.

III. Draw the map of Palestine, locating upon it the live places named; and then indicate the following Journeys of the period: 1. From Bethlehem to Jerusalem (for the presentation in the temple) and return. 2. From Bethlehem to Egypt (flight from Herod). 3. From Egypt to Nazareth. 4. From Nazareth to Jerusalem and return (visit to temple). 5. From Nazareth to Bethabara (baptism). 6. Bethabara to the wilderness (temptation).

IV. Let us now study the External Conditions of Christ's life during this period.

1. The family. The royal line of both Joseph and Mary (Matt. 1. 1; Luke 1. 27, 32). Their obscure social condition (Matt. 13. 54, 55). In all probability they belonged to the better class of self-supporting workers: for Joseph followed a trade.

2. The house. Probably like those of working people in Palestine; built of clay, one story high, containing but one room with no window, but lighted through the door; whitewashed on the outside; floor of earth.

3. The furniture. A couch that could be rolled up (Mark 2. 12). A lamp, a lamp-stand, "the bushel" (used as seat, table, and dish (Matt. 5. 15). Hand-mill for grinding (Deut. 24. 6; Matt. 24. 41). Probably neither chair, table, nor bedstead.

4. Education. Jesus received only the common schooling, not a college education (John 7. 15). Contrast with the early advantages of Paul (Acts 22. 3). Every synagogue had a school taught by "the minister." See Luke 4. 20. He was not a priest, nor even a scribe, but properly the curator or sexton of the synagogue, and all the teaching was the reading of the Old Testament.

5. Religious training.

1.) There was the influence of a godly man and woman. Joseph, "a just man," living in fellowship with God. (Matt. 1. 19, 20). The character of Mary (Luke 1. 38; 2. 19, 51).

2.) The instruction in the Scriptures at home (Deut. 6. 7.)

3.) The daily prayers, morning and evening, always observed (Matt. 6. 5, 6).

4.) The Sabbath rest (Mark 2. 27).

5.) The worship of the synagogue (Luke 4. 16; Mark 6. 2.)

6.) The great feasts, celebrated each year at Jerusalem—Passover, Pentecost, and Tabernacles—which Joseph and Mary attended (Luke 2. 41).

Under these influences Jesus grew up to manhood.

Blackboard Outline

Questions for Review

Where did the mother of Jesus live before her marriage? At what place was Jesus baptized? Where did the temptation take place? What three visits did Jesus make to Jerusalem before his ministry? To what country was Jesus taken as a refuge from Herod? Name six places connected with this period and a fact about each. Name four announcements made to different people of the coming of Jesus. For what purpose did Joseph and Mary go to Bethlehem just before the birth of Jesus? Who came to see Jesus at Bethlehem. Who gave him welcome in the temple during his infancy? How old was Jesus when he first visited the temple? What part of his life is known as "the silent years"? What trade did Jesus follow when he became a man? What took place at the baptism of Jesus? State nine events in the first thirty years of Jesus's life. State a fact in the life of Jesus with which each of the following persons was connected: Joseph, Simeon, Herod, John the Baptist, Gabriel, wise men, "the doctors of the law," shepherds. How do we know that Joseph and Mary were poor people? To what distinguished family did they belong? In what kind of a house did they probably dwell? What articles of furniture did the house contain? What education did Jesus receive? Who was the teacher of the school? What were the religious influences around the youth of Jesus? What feasts did he attend?

FIFTH STUDY

The Year of Obscurity

From the First Followers of Jesus to His Return to Galilee.

I. Preliminary Notes on the period.

1. Sources of Information. Our only account of this period is contained in John's Gospel. Read carefully John 1. 19 to 4. 54 for all the facts on record.

2. Time. The Saviour came from the temptation in the wilderness either late in February or early in March, A. D. 27, and he began his ministry in Galilee in May, A. D. 28; so that this period embraced nearly fifteen months. (Edersheim. According to Andrews it ended in March, and was a year in duration).

3. Locality. Most of this year was passed in Judea, though there is mention of one journey to Galilee soon after the beginning (John 1. 43), and of another at the close (John 4. 3).

4. Aim. It is probable that Jesus began his ministry in Judea, the leading province, in order to give to the leaders of the nation the first opportunity of accepting him as the Messiah of Israel. Not until Jerusalem and Judea had rejected him did he turn to the people of Galilee.

II. Places.

1. Bethabara (or Bethany, as in Rev. Ver.) (John 1. 28). Here occurred the meeting of Jesus with his first followers (John 1. 37).

2. Cana, the place of the first miracle (John 2. 1). This was in Galilee, not far from Nazareth.

3. Capernaum, named only as a place of a brief visit by Jesus at this time, but later more prominent in the history (John 2. 12). Situated on the north-western shore of the Sea of Galilee.

4. Sychar, the place of the Samaritan ministry (John 4. 5, 40). This was formerly supposed to be the well-known city of Shechem, but is now more accurately fixed at Askar, a small village near to Jacob's well.

5. Jerusalem. During this period two events took place in Jerusalem—the cleansing of the temple (John 2. 14, 15), and the conversation with Nicodemus (John 3. 1-21).

III. Journeys. We begin in the wilderness of the temptation. 1. From the wilderness to Bethabara. 2. From Bethabara to Cana. 3. From Cana to Capernaum. 4. From Capernaum to Jerusalem and Judea. 5. From Judea to Sychar, and thence to Cana.

IV. We place in order next the Events of the Saviour's life during this period.

1. The first followers. Read John 1. 35-51 and ascertain the names of four, with hints of two others; for one of two in ver. 40 was John, and the language in ver. 41 implies that each sought his own brother. Notice what traits of character each disciple showed. In this little company, the band out of which grew the Christian Church, we find: 1.) A man who brought people one by one to Jesus. 2.) A deep, spiritually-minded mystic. 3.) A born leader. 4.) A plain, simple-minded believer. 5.) A man of pure, spotless character. What a combination of qualities for the founding of a church!

2. The first miracle (John 2. 1-11). In this miracle we find an apt symbol of what Christ came to do among men. He found water, and he turned it into living, spirit-quickening wine.

3. The visit to Capernaum (John 2. 12). Why he went we have no means of knowing, and it is idle to speculate.

4. The first Passover (John 2. 13). The mention of these passovers is important, for they enable us to know how long was the ministry of Jesus, and they give us dates for its events. This was the first passover of his ministry, not of his life.

5. Cleansing the Temple (John 2. 14-17). This was the first public act of his ministry in which he claimed the authority of Messiah in the house of God. See the prophecy, Mal. 3. 1-3. At the close of his ministry he found that the same evils had crept again into the temple, and purged it a second time (Matt. 21. 12).

6. Conversation with Nicodemus (John 3. 1-21). This conversation was remarkable: 1.) From the rank and character of the man (Vers. 3, 10). 2.) From the theme (Ver. 3.) 3). From its results (John 7. 50; 19. 39).

7. Ministry in Judea (John 3. 22.) 1.) Its precise place is unknown. 2.) Its relation to John the Baptist (John 3. 26). 3.) Its success (John 4. 1).

8. Ministry in Samaria (John 4. 4-42). 1.) What led to it. (Ver. 4.) 2.) Where it took place. (Ver. 5.) 3.) How it began. (Vers. 6, 7.) 4.) Its first convert, a remarkable character, of aptness in speech, penetration, and power to influence others. (Vers. 9, 15, 20, 25, 28, 30, 39.) Compare her brightness with the dullness of Nicodemus. 5.) Its length. (Ver. 40.) 6.) Its results: (Vers. 41,42.) This ministry is a most interesting episode in the life of Jesus.

9. Return to Galilee (John 4. 43). 1.) Reason for the journey (John 4. 1-3). 2.) Another reason (Mark 1. 14). 3.) Still another reason (John 4. 44, 45)—that is, he had no honor in his own country until he had obtained it in Judea.

10. Healing the nobleman's son (John 4. 46-54). 1.) Where Jesus was. (Ver. 46.) 2.) Who the man was. (Ver. 46)—literally, "a king's man, courtier." Is his name given in Luke 8. 30? 3.) His spirit, earnestness, persistence, faith. (Vers. 48-50.) 4.) His reward. (Vers. 51, 52.) 5.) Result of the miracle. (Ver. 53.)

Let the student, 1.) Commit this series to memory. 2.) Study the facts in relation to each by searching out the references. 3.) Recall the facts in connection with each event. 4.) Make a list of eight men and two women who were connected with these events and recall what is related of each person.

V. Let us now consider the General Traits of the Ministry of Christ during this period.

1. It was preparatory. So far as we can perceive, the plans of Christ's kingdom were not as yet revealed, and no general proclamation of it was made. Yet he clearly revealed himself to a chosen few as the Messiah of Israel (John 1. 41, 45: 4. 25, 26).

2. It was connected with John the Baptist. The two streams of John's ministry and Christ's ministry run together during this preparatory ministry. John introduced Jesus (John 1. 29-36). The two worked at the same time, in the same way, and not far apart (John 3. 22-24). Both Jesus and John refused to be put into a relation of rivalry, either by their friends (John 3. 25-30) or by their enemies (John 4. 1-3).

3. It was individual—that is, to individuals rather than to masses of people. We read of no such multitudes as in the succeeding period, but we find six conversations of Jesus with single persons or small groups. He sought to gather a few choice disciples rather than many adherents.

4. It was a teaching ministry. There were miracles (John 2. 23; 3. 2), but they were not made prominent; and the immediate followers of Jesus were won by what they saw in him and heard from him rather than by wonders wrought by him.

VI. Lastly, we ascertain the Results of the Saviour's ministry during this period.

1. It gave him prominence before the people. The popular attention was arrested, and there was a transient, superficial acceptance by the many; but Jesus knew the hearts of men too well to trust them (John 2. 23, 24; 3. 26).

2. It led to his rejection by the rulers. Though this is not stated it is hinted at in the controversies of the Jewish leaders (John 2. 18); in the conclusion of the gospel writer (John 3. 18-20), and in the reference to the Pharisees (John 4. 1). From this hour the attitude of the capital and the ruling minds was hostile to Jesus. They missed the one great opportunity in their nation's history.

3. It drew around him chosen followers. From this time there was a company of disciples with Jesus. They returned to their homes in Galilee for a time, but were soon called to leave all and accompany their master. To some of them we find three separate calls (John 1. 37-42; Matt. 4. 18-22 more than a year later, and Mark 3. 13, 14, later still).

4. It prepared for his ministry in Galilee. The fame of Christ's acts in Judea went before him to Galilee, awakened curiosity, and gave him a ready reception on his return (John 4. 45). We shall find in the next period great multitudes thronging after Jesus as the result of his ministry in Judea.

Blackboard Outline

Questions for Students

What book is our only source of information for this period? How long was the period? Where was it mostly passed? What was Christ's aim at this time? Name the five places of the period, and an event at each. Give in order the ten events of this period. Who were the first six followers of Jesus? What was his first miracle, and where wrought? Where did Jesus go for his first passover? Name two events that took place at this visit. Where did Jesus preach for a time? What led him to another province? Whom did he meet there, and at what place? How long did he stay in the province of Samaria? What were his reasons for returning to Galilee? What miracle did he work on his return? What were the circumstances of this miracle? What were the general traits of Christ's ministry during this period? What were the results of his ministry? How did it prepare the way for his work in Galilee?

SIXTH STUDY

The Year of Popularity

From the Rejection at Nazareth to the Discourse on the Bread of Life

I. General Aspects of the Ministry of Christ during the Period.

1. Its Time. It was either a little less or a little more than a year, according to different authorities. According to Dr. Edersheim it extended from May, A. D. 28, to April, A. D. 29; according to Dr. Andrews, from March, A. D. 28, to April, A. D. 29.