Josiah Blake Tidwell - The Bible Book by Book

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III. The Almighty King Prepares for Death 10:1-14:31.

1. He goes to Jerusalem, 10:1-11:11.

2. In Jerusalem and vicinity, 11:12-14:31.

IV. The Almighty King Suffers at the Hands of His Enemies. 14:32-
15:46.

1. Agony of Gethsemane, 14:32-42.

2. Arrest, 14:43-52.

3. Jewish trial and denial of Peter, 14:53 end.

4. Trial before Pilate. 15:1-15.

5. The Crucifixion. 15:16-41.

6. The Burial, 15:42 end.

V. The Almighty King Triumphs Over His Enemies, Ch.16.

1. The resurrection, 1-8.

2. The appearances, 9-18.
3. The ascension, 19-20.

For Study and Discussion. (1) Sections peculiar to Mark, (a) Growth of
the seed, 4:26-29. (b) Jesus' compassion on the multitudes, 7:32-37.
(c) The blind men healed gradually, 8;22-26. (d) Details about the
ass, etc., 11:1-14. (e) Concerning watching, 13:33-37. (f) Details
concerning Christ's appearances. 16:6-11. (2) The spiritual condition
of those affected by Jesus' miracles. Keeping in mind their condition
before and after the miracle: (a) Were they saved as well as well as
healed? (b) Did they or their friends exercise faith, or did Jesus act
voluntarily without any expression of faith? (3) What did Jesus do in
performing the miracle? (a) Did he use the touch? (b) Was he touched?
(c) Did he simply give command, etc? (4) From the following
scriptures 2:35; 1:45; 3:7-12; 6:6; 6:21-32; 6:46; 7:34-25; 8:27; 9:2;
11:11; 11:19; 14:1-12, make a list of the different places to which
Jesus retired and in connection with each indicate (in writing): (a)
Was it before or after a victory or conflict? (b) Was it in
preparation for or rest after the performance of a great work? (c)
Indicate in each case whether he went alone or was accompanied and, if
accompanied, by whom? (e) In each case also tell what Jesus did during
the period of retirement. Did he pray, teach, perform miracles or
what? (5) List the phrases "Son of man" and "Kingdom of God" and point
out the appropriateness and meaning of each. (6) List all references
to demons and to demon possessed people and study their nature, the
nature of their work, their power, wisdom, etc. (7) The facts
concerning the death of Jesus. 14:1-15:14. List them.

* * * * *

Chapter XXVI.

Luke.

Date. It was probably written about A. D. 60 or 63, certainly before
the fall of Jerusalem, A. D. 70, and likely while Luke was with Paul
in Rome or during the two years at Caesarea.

Author. The author is Luke, who also wrote Acts, and was a companion
of Paul on his second missionary journey (Acts 16:11-40). He rejoins
Paul at Philippi (Acts 20:1-7) on the return from the third missionary
journey, remaining with him at Caesarea and on the way to Rome (Acts
Chs. 20-28), He is called the "Beloved physician" (Col. 4:14) and
Paul's "fellow laborer" (Philemon 24).

From the context of Col. 4:4 we learn that he was "not of the
circumcision" and, therefore, a Gentile. From his preface (Lu. 1:1) we
learn that he was not an eye witness of what he wrote. He is thought
to be "the brother" whose praise is in the gospel throughout all the
churches (2 Cor. 8:18), and, by tradition, is always declared to be a
Gentile and proselyte. As is indicated by the gospel itself, he was
the most cultured of all the gospel writers.

Characteristics and Purpose.

1. It Is a Gospel of Song and Praise. There are a number of songs such
as the song of Mary (1:46-55), the song of Zacharias (1:68-79), the
song of the angels (2:14) and the song of Simeon (2:29-33). There are
many expressions of praise such as (2:2; 5:29; 7:16; 13:13; 17:15;
18:43; 23:47).

2. It Is a Gospel of Prayer. Jesus prays at his baptism, (3:21), after
cleansing the leper (5:16), before calling the twelve (6:12), at his
transfiguration (9:28), before teaching the disciples to pray (11:1),
for his murderers as he was on the cross (23:34), with his last breath
(23:46). Luke gives us Christ's command to pray (21:36) and two
parables, the midnight friend (11:5-13) and the unjust judge (18:1-8)
to show the certain and blessed results of continued prayer.

3. It Is a Gospel of Womanhood. No other gospel gives her anything
like so large a place as Luke. Indeed, all of the first three chapters
or a greater part of their contents may have been given him, as he
"traced out accurately from the first" (1:3), by Mary and Elizabeth.
He gives us the praise and prophecy of Elizabeth (1:42-42), the song
of Mary (1:46-55). Anna and her worship (2:36-38), sympathy for the
widow of Nain (7:12-15), Mary Magdella the sinner (7:36-50), the woman
associates of Jesus (8:1-3), tender words to the woman with an issue
of blood (8:48), Mary and Martha and their disposition (10:38-42).
sympathy and help for the "daughter" of Abraham (13:16), the
consolation of the daughters of Jerusalem (23:28). These references
have been collected by others and are the most conspicuous ones and
serve to show how large a place woman is given in this gospel.

4. It Is a Gospel of the Poor and Outcast. More than any other of the
evangelists Luke reports those teachings and incidents in the life of
our Savior which show how his work is to bless the poor and neglected
and vicious. Among the more striking passages of this character are
the oft repeated references to the publicans (3:12; 5:27, 29, 30,
etc.), Mary Magdella, who was a sinner (7:36-50), the woman with an
issue of blood (8:43-48), the harlots (15:30), the prodigal son
(13:11-32), Lazarus, the beggar (16:13-31), the poor, maimed, halt and
blind invited to the supper (14:7-24). the Story of Zacchaeus (19:1-
9), the Savior's business declared to be to seek and save the lost
(8:10), the dying robber saved (23:39-43).

5. It Is a Gentile Gospel. The book is everywhere filled with a world
wide purpose not so fully expressed in the other evangelists. Here we
have the angels, announcement of great joy which shall be to all
people (2:10) and the song about Jesus as "a light for revelation to
the Gentiles" (2:32). The genealogy traces Christ's lineage back to
Adam (2:38) and thus connects him not with Abraham as a representative
of humanity. The fuller account of the sending out of the seventy
(10:1-24). the very number of whom signified the supposed number of
the heathen nations, who were to go, not as the twelve to the lost
sheep of the house of Israel, but to all those cities whither Jesus
himself would come, is suggestive of this broader purpose of Luke. The
good Samaritan (10:25-37) is Christ's illustration of a true neighbor
and in some way also intends to show the nature of Christ's work which
was to be without nationality. Of the ten lepers healed (17:11-19)
only one, a Samaritan, returned to render him praise, thus showing how
others than the Jews would not only be blessed by him but would do
worthy service for him. The Perean ministry, across the Jordan (9:51-
18:4, probably 9:51-19:28). is a ministry to the Gentiles and shows
how large a place Luke would give the Gentiles in the work and
blessings of Jesus.

6. It Is a Gospel for the Greeks. If Matthew wrote for Jews and Mark
for Romans, it is but natural that some one should write in such a way
as to appeal, specially, to the Greeks as the other representative
race. And, such the Christian writers of the first centuries thought
to be Luke's purpose. The Greek was the representative of reason and
humanity and felt that his mission was to perfect humanity. "The full
grown Greek would be a perfect world man", able to meet all men on the
common plane of the race. All the Greek gods were, therefore, images
of some form of perfect humanity. The Hindu might worship an emblem of
physical force, the Roman deify the Emperor and the Egyptian any and
all forms of life, but the Greek adored man with his thought and
beauty and speech, and, in this, had most nearly approached the true
conception of God. The Jew would value men as the descendants of
Abraham; the Roman according as they wielded empires, but the Greek on
the basis of man as such.

The gospel for the Greek must, therefore, present the perfect man, and
so Luke wrote about the Divine Man as the Savior of all men. Christ
touched man at every point and is interested in him as man whether low
and vile or high and noble. By his life he shows the folly of sin and
the beauty of holiness. He brings God near enough to meet the longings
of the Greek soul and thereby furnish him a pattern and brother suited
for all ages and all people. The deeds of Jesus are kept to the
background while much is made of the songs of others and the
discourses of Jesus as they were calculated to appeal to the cultured
Greek. If the Greek thinks he has a mission to humanity, Luke opens a
mission ground enough for the present and offers him an immortality
which will satisfy in the future.

7. It Is an Artistic Gospel. Renan calls Luke the most beautiful book
in the world, while Dr, Robertson says "the charm of style and the
skill in the use of facts place it above all praise". The delicacy and
accuracy, picturesqueness and precision with which he sets forth the
different incidents is manifestly the work of a trained historian. His
is the most beautiful Greek and shows the highest touches of culture
of all of the gospels.

Subject. Jesus the World's Savior.

Analysis.

Introduction. The dedication of the gospel, 1:1-4.

I. The Savior's Manifestation, 1:5-4:13.

1. The announcement of the Forerunner, 1:5-25.

2. The announcement of the Savior. 1:26-38.

3. Thanksgiving of Mary and Elizabeth, 1:29-56.

4. The birth and childhood of the Forerunner, 1:37 end.

5. The birth of the Savior, 2:1-20.

6. The childhood of the Savior. 3:1-4:13.

II. The Savior's Work and Teaching in Galilee, 4:14-9:50.
1. He preaches in the synagogue at Nazareth. 4:14-30.

2. He works in and around Capernaum, 4:31-6:11.

3. Work while touring Galilee, 6:12-9:50.

III. The Savior's Work and Teaching After Leaving Galilee Up to the
Entrance Into Jerusalem, 9:31-19:27.

1. He journeys to Jerusalem, 9:51 end.

2. The mission of the Seventy and subsequent matters, 10:1-11:13.

3. He exposes the experience and practice of the day, 11:14-12 end.

4. Teachings, miracles warnings and parables, 13:1-18:30. 5.
Incidents connected with his final approach to Jerusalem, 18:31-
19:27.

IV. The Savior's Work and Teaching in Jerusalem, 19:28-22:38.
1. The entrance to Jerusalem, 19:28 end.

2. Questions and answers. Ch. 20.

3. The widow's mites, 21:1-4.
4. Preparation for the end, 21:5-22:38.

V. The Savior Suffers for the World, 22:39-23 end.

1. The agony in the garden, 22:39-46.

2. The betrayal and arrest, 22:47-53.

3. The trial. 22:54-23:26.

4. The cross, 23:27-49.

5. The burial, 23:30 end.

VI. The Savior is Glorified, Ch. 24.

1. The resurrection, 1-12.

2. The appearance and teachings, 13-49.

3. The ascension, 50 end.

For Study and Discussion, 1. Six miracles peculiar to Luke. (1) The
draught of fishes, 5:4-11. (2) The raising of the widow's son, 7:11-
18. (3) The woman with the spirit of infirmity, 13:11-17. (4) The man
with the dropsy, 14:1-6. (5) The ten lepers, 17:11-19. (6) The healing
of Malchus' ear. 22:50-51.

2. Eleven parables, peculiar to Luke. (I) The two debtors, 7:41-43.
(2) The good Samaritan, 10:25-37. (3) The importunate friend, 11:5-8.
(4) The rich fool, 12:16-19. (5) The barren fig-tree, 13:6-9. (6) The
lost piece of silver, 15:8-10. (7) The prodigal son, 15:11-32. (8) The
unjust steward, 16:1-13. (9) The rich man and Lazarus, 18:19-31. (10)
The unjust judge, 18:1-8. (11) The Pharisee and publican, 18:9-14.

3. Some other passages mainly peculiar to Luke. (1) Chs. 1-2 and 9:51-
18:14 are mainly peculiar to Luke. (2) John the Baptist's answer to
the people. 3:10-14. (3) The conversation with Moses and Elias, 9:30-
31. (4) The weeping over Jerusalem, 19:41-44. (5) The bloody sweat,
22:44. (6) The sending of Jesus to Herod, 23:7-12. (7) The address to
the daughters of Jerusalem, 23:27-31. (8) "Father forgive them",
23:34. (9) The penitent robber, 23:40-43. (10) The disciples at
Emmaus, 24:13-31; (11) Particulars about the ascension. 24:50-53.

4. The following words and phrases should be studied, making a list
of the references where each occurs and a study of each passage in
which they occur with a view of getting Luke's conception of the term.
(1) The "son of man" (23 times). (2) The "son of God" (7 times). (3)
The "kingdom of God" (32 times). (4) References to law, lawyer, lawful
(18 times). (5) Publican (11 times). (6) Sinner and sinners (16
times). Mr. Stroud estimates that 59 percent of Luke is peculiar to
himself and Mr. Weiss figures that 541 have no incidences in the other
gospels.

* * * * *

Chapter XXVII.

John.

The Author. From the evidence found in the gospel, we may learn
several things about the author. (1) _That he was a Jew_. This is seen
in his evident knowledge of Jewish opinions concerning such subjects
as the Messiah, and his knowledge of their customs, such as the
purification. (2) _He was an eye-witness to most of what he relates_.
This is seen in his exact knowledge of time, as to the hour or time of
day a thing occurred; in his knowledge of the number of persons or
things present, as the division of his garments into four parts; in
the vividness of the narrative which he could hardly have had without
first having seen it all. (3) _He was an apostle_. This is seen in his
knowledge of the thoughts of the disciples (2:11, 17); in his
knowledge of the private words of the disciples to Jesus and among
themselves (4:31, 33, etc.); in his knowledge of the private resorts
of the disciples (11:54. etc.); and in his knowledge of the Lord's
motives, etc. (2:24-25, etc.); and in his knowledge of Christ's
feelings (11:33). (4) _He was the son of Zebedee_ (Mar. 1:19-20), and
was probably one of John's two disciples whom he turned to Jesus (1-
40). (5) _He is one of the three most prominent of the apostles_,
being several times especially honored (Matt. 17:1-3. etc.), and is
prominent in the work of the church after Christ's ascension, as well
as in all their work before his death: (6) _He also wrote three
epistles and Revelation_. He outlived all the other apostles and is
supposed to have died on the Isle of Patmos as an exile about 100 A.D.

The Times and Circumstances of the Writings. These are so different
from those which influenced the other evangelists that one can hardly
escape the feeling that John's gospel is colored accordingly. The
gospel had been preached in all the Roman empire and Christianity was
no longer considered a Jewish sect, attached to the Synagogue.
Jerusalem had been overthrown and the temple destroyed. Christians had
been sorely persecuted, but had achieved great triumphs in many
lands. All the rest of the New Testament except Revelation had been
written. Some had arisen, who disputed the deity of Jesus and while
the gospel is not a mere polemic against that false teaching, it
does, by establishing the true teaching thoroughly undermine the
false. He perhaps wrote to Christians of all nationalities, whose
history had by this time been enriched by the blood of martyrs for the
faith. Instead of the Messiah in whom Jews would find a Savior or the
mighty worker in whom the Roman would find him, or the Ideal Man in
whom the Greeks would find him. John wrote concerning the eternal,
Incarnate Word in whose Spiritual Kingdom each, having lost his
narrowness and racial prejudice, could be forever united.

The Style and the Plan. This gospel differs from the others in
language and plan. It is both profound and simple and has several
elements of style as follows: (1) Simplicity. The sentences are short
and connected by coordinate conjunctions. There are but few direct
quotations, and but few dependent sentences, and most of them show the
sequence of things, either as a cause or a purpose. (2) Sameness. This
arises from the method of treating each step in the narrative as if
isolated and separate from all the rest rather than merging it into
the complete whole. (3) Repetition, whether in the narrative proper or
in the quoted words of the Lord, is very frequent. The following
examples will illustrate this: "In the beginning was the word and the
word was with God and the word was God." "The light shineth in
darkness and the darkness comprehendeth it not." "I am the Good
Shepherd; the Good Shepherd giveth his life." "Jesus then, when he saw
her weeping and the Jews that were weeping with her." "If I bear
witness of myself my witness is not true. There is another that
beareth witness of me; and I know that the witness which he witnesseth
of me is true." Let the student gather a list of all such repetitions.
(4) _Parallelism_, or statements expressing the same or similar
truths, such as the following are common. "Peace I leave with you, my
peace I give unto you"; "Let not your heart be troubled, neither let
it be afraid"; "I give unto them eternal life and they shall never
perish." This parallelism, which at the same time becomes repetition,
is seen in the way a subject or conclusion is stated and, after
elaboration, restated in a new and enlarged view, thus teaching the
truth in a gradually unfolding beauty and force. An illustration is
found in the statement, "I will raise him up in the last day," 6, 39,
70, 44. (5) _Contrasts_. The plan is more simple and more easily seen
all along than is that of any other of the Evangelists. On the one
hand, he shows how love and faith are developed in the believer until,
in the end, Thomas, who was the most doubtful of all, could exclaim,
"My Lord and my God." On the other hand, he shows the unbeliever
advanced from mere indifference to a positive hatred that culminated
in the crucifixion. This purpose is carried out by a process of
contrasting and separating things that are opposites, such as (a)
Light and darkness, (b) _Truth_ and falsehood, (c) Good and evil, (d)
Life and death, (e) God and Satan. In all of these he is convincing
his reader that Jesus is the Christ, the son of God.

Characteristics and Purpose.

1. It Is a Gospel of the Feasts. Indeed, if subtract from it those
miracles and teachings and other works performed in connection with
the feasts, we should have only a few fragments left. The value of the
book would be destroyed and the most beautiful and the profoundest
teachings of the gospel lost.

The student will do well from the following list of feasts to endeavor
to group around each all that John records as occurring in connection
with it. (1) The Feast of the Passover (2:13, 23), First Passover, A.
D. 27. (2) A Feast of the Jews (5:1), probably Purim. (3) Passover a
Feast of the Jews (6:4), Second Passover, A. D. 28. (4) Feast of the
Tabernacles (7:2). (5) Feast of the Dedication (10:22). (6) Passover
(11:55-56; 12:1, 12, 20; 13:29; 18:28). Third Passover, A. D. 29.

2. It Is a Gospel of Testimony. John writes to prove that Jesus is
the Christ. He assumes the attitude of a lawyer before a jury and
introduces testimony until he fells certain of his case and then
closes the testimony with the assurance that much more could be
offered if it seemed necessary. There are seven lines of testimony.
(1) The testimony of John the Baptist. (2) The testimony of certain
other individuals. (3) The testimony of Jesus' works. (4) The
testimony of Jesus himself (see the I am's). (5) The testimony of the
scripture. (6) The testimony of the Father. (7) The testimony of the
Holy Spirit.

3. It Is of Gospel of Belief. The purpose being to produce belief
there are given: numerous examples of belief, showing the growth of
faith; the secret of faith, such as hearing or receiving the word; the
results of faith, such as eternal life, freedom, peace, power, etc.

4. It Is a Spiritual Gospel. It represents the deeper mediations of
John, which are shaped so as to establish a great doctrine which,
instead of history, became his great impulse. To John "history is
doctrine" and he reviews it in the light of its spiritual
interpretation. It furnished a great bulwark against the Gnostic
teachers, who had come to deny the diety of Jesus. He also emphasized
and elaborated the humanity of Jesus. His whole purpose is "not so
much the historic record of the facts as the development of their
inmost meaning."

5. It Is a Gospel of Symbolism. John was a mystic and delighted in
mystic symbols. The whole book speaks in the language of symbols. The
mystic numbers three and seven prevail throughout the book not only in
the things and sayings recorded but in the arrangement of topics. Each
of the Eight Miracles is used for a "sign" or symbol, as the feeding
of the five thousand in which Jesus appears as the bread or support of
life. The great allegories of the Good-Shepherd, the sheep-fold and
the vine; the names used to designate Jesus as the Word, Light, the
Way, the Truth, the Life, etc., all show how the whole gospel is
penetrated with a spirit of symbolic representation.

6. It Is the Gospel of the Incarnation. "Matthew explains his
messianic function; Mark his active works and Luke his character as
Savior." John magnifies his person and everywhere makes us see "the
word made flesh." God is at no great distance form us. He has become
flesh. The word has come as the Incarnate Man. Jesus, this Incarnate
Man, is God and as such fills the whole book, but he, nevertheless,
hungers and thirsts and knows human experience. God has come down to
man to enable him to rise up to God.

Subject: Jesus, the Christ, God's Son.

Analysis.

Introduction or prologue, 1:1-18.

(1) The divine nature of the word. 1-5.

(2) The manifestation of the word as the world's Savior, 6-18.

I. The Testimony of His Great Public Ministry, 1:19-12 end.

1. He is revealed, 1:19-2:12.

2. He is recognized, 2:13-3 end.

3. He is antagonized, Chs. 5-11.

4. He is honored, Ch. 12.

II. The Testimony of His Private Ministry with His Disciples, Chs.
13-17.

1. He teaches and comforts his disciples, Chs. 13-16.

2. He prays for his disciples, Ch. 17.

III. The Testimony of His Passion. Chs. 18-19.

1. His betrayal, 18:1-11.

2. The Jewish or ecclesiastical trial, 18:12-27.

3. The Roman or civil trial, 18:28-19:16.

4. His death and burial, 19:17 end.

IV. The Testimony of His Resurrection and Manifestation, Chs. 20-21.

1. His resurrection and manifestation to his disciples, Ch. 20.

2. Further manifestations and instructions to his disciples, Ch.
21.

For Study and Discussion. (1) The events and discourses connected with
each feast mentioned above. (2) The seven lines of testimony mentioned
above. List examples of each. (3) The following miracles as "signs,"
pointing out what they symbolize about Jesus: (a) The Cana miracle,
2:1-11; (b) The nobleman's son, 4:48-54; (c) The impotent man, 5:1-16;
(d) Feeding five thousand, 6:3-14; (e) Walking on the sea, 6:16-20;
(f) Healing the blind man, 9:1-16; read all the chapter; (g) Raising
Lazarus, Ch. 11; (h) The draft of fishes, 21:1-11. (4) The following
discourses: (a) The conversation with Nicodemus, Ch. 3; (b) The
conversation with the woman at the well, Ch. 4; (c) The discourse on
the shepherd and the sheep, Ch. 10; (d) The discussions of chapter 13;
(e) The discourse on the vine, Ch. 15; (f) The Lord's prayer, Ch. 17.
(5) From the following passages find the cause or explanation of
unbelief, 1:45; 3:11, 19, 20; 5:16, 40, 42, 44; 6:42, 52; 7:41, 42,
48; 8:13, 14, 45; 12:26, 44; 20:9. (6) From the following study the
results of unbelief, 3:18, 20, 36; 4:13, 14; 6:35, 53, 58; 8:19, 34,
55; 14:1, 28; 15:5; 16:6, 9. (7) Make a list of all the night scenes
of the book and study them. (8) Study each instance of someone
worshiping Jesus. (9) Name each chapter of the book so as to indicate
some important event in it-as the vine chapter or Good Shepherd
chapter. (10) Find where and how many times each of the following
words and phrases occurs and study them as time will admit. (1)
Eternal life, 17 times, only 18 in all the other gospels, (2) believe,
(3) believe on, (4) sent, (5) life, (6) sign or signs (Revised
version), (7) work or works, (8) John the Baptist, (9) verily, always
double and used by Jesus, (10) receive, received, etc., (11) witness,
or testify, testimony, etc.. (12) truth, (13) manifest, manifested,
(14) "I am" (spoken by Jesus).

* * * * *

Chapter XXVIII.

Acts.

The Author. The author is Luke who wrote the gospel of Luke. Facts
concerning him may be found in chapter twenty-seven. He wrote this
book about A. D. 63 or 64.

The Purpose. It was addressed to an individual as a sort of
continuation of the former thesis and aims to chronicle the growth and
development of the movement inaugurated by Jesus as it was carried on
by the apostles after the resurrection and ascension of Jesus. It is
taken up largely with the history of Christian work among the Gentiles
and only gives enough of the history of the Jerusalem church to
authenticate the work among the Gentiles. The chief purpose,
therefore, seems to be to give an account of the spread of
Christianity among the Gentiles. This view is further strengthened in
the fact that Luke himself was a gentile (Col. 4:10) and that he was a
companion of Paul (Col. 4:14) and the "we" section of Acts. The book
does not, therefore, claim to be a complete account of the labors of
the early apostles. But it does give in a simple, definite and
impressive manner an account of how the religion of Jesus was
propagated after his death and of how it was received by those to whom
it was first preached.

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