SCRIPTURE READING EXERCISE.

THE BOOKS OF THE NEW TESTAMENT.

SPECIAL TEXT: After these things the Lord appointed other Seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, the harvest truly is great, but the laborers are few; pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest."—ST. LUKE.

NOTES.

1. The Name "Gospels" Defined: "The word "gospel" (God's spell, good spell, or story, message) is the nearest English equivalent for the Greek 'evangelion,' and means 'good news,' 'glad tidings' of salvation by Jesus Christ. It is also applied to the four books of the New Testament, which contain the fourfold authentic record of the one gospel of Christ, according to Matthew Mark, Luke, John (not the Gospel of Matthew, etc.)." (International Commentary, Intro. 12.)

2. Character and Aim of the Gospels: "The canonical Gospels do not assume to be full biographies of Jesus, but give only a selection of the characteristic features of his life and work, for the practical purpose of leading the reader to a saving faith in Jesus as the promised Messiah and Son of God (John xx: 31). They are not photographs which represent the momentary image in a single attitude, but living pictures from repeated sittings, which represent a combination of the varied expressions and aspects of Christ's person." (International Commentary, Intro. p. 12.)

3. St. Matthew: "Matthew (or Levi; see Mark ii: 14; Luke v: 27, 29) was a publican, or tax-gatherer, called by our Lord from the toll-booth, near the Sea of Galilee, where he was performing his secular duty (Matt. ix: 9-13). The name is derived from the same word as Matthias (Acts i: 23, 26), or Theodore, meaning "gift of God." It was probably adopted as his new Christian name (which Jesus was wont to give his disciples. See Simon Peter-Cephas, etc.). His former avocation was regarded by the Jews with contempt, but gave him an extensive knowledge of human nature and accurate business habits, which tended to fit him for his great work as an evangelist. The topical arrangement of his gospel may be largely due to the influence of his previous occupation. The New Testament is silent in regard to his special labors. Tradition says he was murdered in Ethiopia, while at prayer; but according to the earlier statement of Clement of Alexandria, he died a natural death. The first Gospel is his immortal monument. If he had done nothing else, he must be ranked among the most useful servants of Christ. In this book he still preaches the gospel to all nations. (xxviii: 19.)" (International Commentary, Intro., pp. 15, 16.)

4. Time of Writing the Book of Matthew: "From the Gospel itself it is plain that it was written before the destruction of Jerusalem, but a number of years after the resurrection (xxvii: 7; xxviii: 15). Irenaeus says it was written, 'when Peter and Paul were preaching at Rome,' which was certainly after 61 A. D.; though most of the fathers think it was the first one written. The very early date often assigned (45 A. D.) may be correct if applied to an Aramaic original; but the Greek Gospel, which we have should probably be assigned to a later date, since, on the theory that the Synoptic Gospels are independent of each other, this one could not have preceded by many years the two others. All were probably written between 60 and 64 A. D., and that of St. Matthew may have been written about 60 A. D." (Bible Treasury, p. 124.)

5. The Language of the Original Text Book of Matthew: There is some controversy as to the language in which Matthew first wrote his book. The status of the controversy is well stated in the following quotation:

"Papias and Irenaeus, both of whom lived in the second century, state that Matthew wrote in the Hebrew dialect (Aramaic). The former uses the word 'logia,' or oracles, which was certainly used of writings containing more than discourses, and applied very early to books of Scripture. But the earliest citations from the Gospels, some of them in works of the earlier half of the second century, give the exact words of the Greek Gospel we now have. No certain traces of a previous Aramaic Gospel have been discovered, nor does the Greek Gospel show any marks of being a translation. It is therefore probable either that there was no Aramaic original, or that it was superseded very soon by a Greek narrative which the Apostle made, or caused to be made. As Greek was extensively spoken in Palestine, and a publican would necessarily be familiar with that language, a Greek original is not improbable. At all events, we now have a well-attested Greek Gospel; and we are not likely to discover in it, or anterior to it, traces of an Aramaic original written by St. Matthew." (Bible Treasury, p. 124.)

6. Apparent Aim of Matthew: "The aim of this Gospel is to show that the Messiah promised in the Old Testament has appeared in Jesus of Nazareth—in a form, however, which led to his rejection by the Jews and their consequent rejection by him, to the eventual emancipation and salvation of the Gentile nations (chap. xxviii: 19, 20). It is the author's justification, as it was that of the Apostles generally, for missionary work among the heathen to the neglect of his own countrymen, who had spurned his message." (Bagster Bible Helps, p. 60.)

7. St. Mark and His Book: "The author of this Gospel is the John Mark spoken of in the Acts, and who accompanied first Paul and then Barnabas in their missionary journeys among the Gentiles (Acts xii: 12 et seq., xiii. 5). He was the son of Mary, Barnabas' sister, apparently a woman of some standing, and of high repute among those that ministered to Christ, and at whose house in Jerusalem the Apostles used frequently to assemble after the death and resurrection of their Master. He appears, from I Peter v: 13, to have been a convert or spiritual child of St. Peter, who there calls him Mark, my son; and tradition alleges, with great probability, that the material for his Gospel was furnished him by that Apostle. His Gospel is certainly written from the standpoint of the Apostle who most clearly recognized the divinity of Christ (Matt. xvi: 16); and it is an expanded narrative of the facts in Christ's life emphasized in Peter's own preaching, e. g., in his speech at the house of Cornelius at Caesarea (Acts x: 36-41). According to ecclesiastical tradition Mark went as a missionary to Egypt and other parts of Africa, where he suffered martyrdom for Christ in 62 or 66 A. D."

8. Date of St. Mark: "The Gospel was, according to Iraneaus, composed by Mark after the death of Peter and Paul. It was probably written after the year 62, when Mary appears only as a relative of Barnabas (see Col. iv: 10), and before the destruction of Jerusalem, and is alleged to have been written in Rome. The language, however, in which it was written was Greek, and not Latin, as some have supposed." (Bagster Bible Helps, p. 61.)

9. Literary Character of St. Mark: "The presence in this Gospel of Latin terms and also of Aramaic words, which are translated into Greek, points to a Gentile circle of readers, probably in Rome, as is generally held. It exhibits Christ in his power, as a worker of miracles, producing amazement and fear.. The discourses are reported very briefly; events are noted in their exact sequence; many vivid details of gesture and action are introduced. All these peculiarities suggest that an eye-witness was the source of information. From the days of Papias it has been believed that St. Peter was this source, and internal phenomena favor this view. No direct supervision by that Apostle can be affirmed, though Eusebius asserts, on the authority of Clement of Alexandria, that it was submitted to him for approval. This Gospel contains few passages (two miracles, one parable, and the story of the young man near Gethsemane) peculiar to itself, but many details are mentioned which are not found elsewhere. Our Lord's gestures are noted; prominence is given to his power over evil spirits; the withdrawals are more frequently indicated. The style is vivacious; the present tense is often used in narrative; the word "straight way" (variously rendered in the authorized version) occurs more than forty times. This Gospel could not have been an abridgement of that of St. Matthew, since it bears all the marks of originality." (Bible Treasury, p. 125.)

10. Book of St. Luke: "Luke was probably of Gentile extraction (Col. iv: 10-14), born at Antioch, and a faithful colleague of Paul. His superior education is proved by the philological excellence of his writings (viz. the Gospel and Acts of Apostles, which are but two volumes of one work). His preface, in pure Greek, implies previous careful study of documentary and other evidence. He speaks of 'other attempts' to write a Life of Christ, which were unsatisfactory. Though it is the same Gospel, it is narrated with peculiar independence, containing additional matter, more accuracy in preserving the chronological order of events, and complying with the requirements of history. He tested tradition by documentary records (e. g., i: 5; ii: 2; iii: 1); by comparing the oral testimony of living witnesses (i: 2, 3); and only when he had 'perfect understanding of all things from the very first,' ventured to compile a 'Life of Christ' as a perfect man, restoring human nature, and offering himself a sacrifice for all mankind." (Oxford Helps, p. 26.)

11. Date of St. Luke: "Luke's Gospel can be proved to have been in use and familiarly known about 120 A. D., and to have been written prior to the year 63 A. D., since it is at that date that the Acts, which continues the Gospel narrative by the same author, closes. It is not known where it was written, though the Acts was probably written at Rome." (Bagster Bible Helps, p. 62.)

12. Purpose and Literary Style: "Luke's Gospel is written, in the first instance, to confirm the faith of Theophilus, a native, it is thought, of Italy, and probably of Rome, and a man of some social position, in whose spiritual edification and Christian steadfastness, as in all likelihood a convert of his own, he took especial interest; and its aim is to represent the Gospel of Christ as destined to bless all mankind, and Jesus as the Savior at once of Jew and Gentile. The literary style is better than that of the other Gospels, as befits the writing of an educated, professional man. This Gospel and the Acts of the Apostles approach more nearly to the 'classic' Greek than the other New Testament narratives." (Bagster Bible Helps, p. 63.)