ADSDAQ - The Banners That Pay!
Welcome to J. W. McGARVEY's series of FIFTY-TWO BIBLE LESSONS
3rd Quarter
[FBL 58-60] 00029
LESSON XXVII.--Conversion of Lydia. --Ac 16:6-15.
+++ CHARACTER OF LYDIA.
Was Lydia a worshiper of God before her conversion? --Ac 16:14.
According to what religion did she worship?
What was her habit on the Sabbath day? --Ac 16:13. Who united with her in this worship? --Ac 16:13. What women do you suppose these were? Ans --Most likely women of the Jewish faith like herself, who assisted her in business.
What was Lydia's business? --Ac 16:14. Purple what? Ans --Purple cloths, an article for clothing highly prized and very costly.
Was Lydia at home in Philippi? --Ac 16:14. How far was Thyatira from Philippi? Ans --About three hundred miles, and on the other side of the Aegean sea. What had brought her so far from home? Ans --To sell her goods which were manufactured and dyed in Thyatira, a city noted for the skill of its inhabitants in dyeing.
What kind of a city was Philippi? --Ac 16:12. What its meant by saying it was "a colony"? Ans --It was inhabited by Italians, who had been colonized there by Augustus Caesar. He took away the lands of many Italians to give them to his soldiers, and sent the dispossessed owners to other countries, where he gave them other lands.
Why did not the women go to the synagogue on the Sabbath instead of going to the river bank to pray? Ans --There seems to have been no synagogue there.
As the Romans did not stop business on the Sabbath, how could she afford to do it? What does this show in regard to her faithfulness? What, excuse could she have made for neglecting the Sabbath worship, and continuing her business?
When she heard Paul preach what did the Lord do for her? --Ac 16:14. What is meant by opening her heart? Ans --This is an expression for the idea that some narrow or selfish feeling has been removed and a nobler one put in its place. If Lydia's heart needed opening, there was of course something wrong in it; was it that she was totally depraved? If you knew a woman as good as she would you not think that her heart is right?
Is any one's heart right whose life is not right? Compare --Mt 15:18,19. What, then, was the matter with Lydia's heart? Ans --It was, like the hearts of nearly all pious Jews, full of Jewish prejudice, such as tempted her to reject the gospel which presented an entirely different Savior from the one they expected. In what, then, did the opening consist?
It is said that the Lord opened her heart (--Ac 16:14); is it said that he did so by a direct operation of the Spirit? What had the Lord to do with Paul's preaching? Where would Paul have been at this time, if he had had his own way? --Ac 16:6,7. Who prevented him from going to Asia and Bithynia, and why? How and where did Paul first learn that God wanted him in Macedonia in preference to those other countries? --Ac 16:8-10. What enabled the ship to sail in a "straight course?" --Ac 16:11. What had the Lord done, then, which led Luke to emphasize the fact that the Lord had opened Lydia's heart?
What did she do as soon as her heart was opened? --Ac 16:14.
Does this mean that she listened, or had she listened before? --Ac 16:13,14. What is one of the things she attended to? --Ac 16:15.
How much did Lydia at first lack of being a Christian?
[FBL 61-63] 00030
LESSON XXVIII.--Conversion of the Jailer. --Ac 16:16-34.
State the circumstances which brought Paul and Silas into the company of the jailer at Philippi. --Ac 16:16-23.
As the girl was telling the truth, and speaking in favor of the apostles, why did they not let her alone? --Ac 16:17,18.
If Paul would not receive the testimony of evil spirits, ought we? If Paul had been pleased with the testimony of the evil spirit, what would have been thought of the relation between him and it?
Why did not Paul cast out the demon at first, instead of bearing the evil "many days"? --Ac 16:18. Compare --Ac 16:19.
Did the owners of the girl tell their real complaint against Paul and Silas? --Ac 16:20,21. Why not? Ans --It would have been showed that they could cast out demons, and this would have given them credit in the city.
Why did the magistrates command that they should be beaten? --Ac 16:22. Why was the jailer called for? --Ac 16:23. How did he dispose of them for the night? --Ac 16:24. What were the stocks, and why put their feet in them? Ans --They were pieces of timber with grooves in them in which the legs of men were fastened so that they could not be moved. The object was to torture them as well as to keep them more securely.
What occurred in the prison at midnight? --Ac 16:25,26.
Why did the apostles not pray sooner? Would you have been in a good enough humor to pray, if you had been treated as they were? Why did their singing occur after their praying? Ans --Prayer, when we are in distress, makes us more cheerful, so that we can sing. Why mention that "the prisoners heard them"? What was the cause of the earthquake. etc.? --Ac 16:26.
When the jailer awoke, what did he do? --Ac 16:27. Why was he going to kill himself? Ans --He expected to be disgraced, and probably put to death for allowing his prisoners to escape, and it was considered more honorable among the Romans to commit suicide than to die by the hands of an executioner.
What saved him from suicide? --Ac 16:28. How could Paul see what he was about to do?
What did the jailer then do and say? --Ac 16:29,30. Into what place did he spring, and out of what did he bring Paul and Silas? How did he know anything about salvation? See --Ac 16:17,18. What had caused his sudden interest in the subject?
What was the answer of Paul and Silas, and what next was done? --Ac 16:31,32. Why did they speak to him the word of the Lord?
What next occurred? --Ac 16:33,34. To what place did he take them? --Ac 16:33. Was it outside or inside the house? 34. Did Paul, then, require the jailer anything more than to believe? Why did the jailer set food before them? Why did he rejoice? Was his rejoicing before or after his baptism? When, then, did he consider himself forgiven? If the jailer had undertaken to tell his experience, what would it have been according to this account?
It is sometimes said that the jailer was baptized in the jail; what does the text prove about this? --Ac 16:30-34. Even if he had been baptized in the house would this prove that he was not immersed?
As "he and his all" were baptized, does not this prove that there were infants baptized? --Ac 16:24.
[FBL 63-65] 00031
LESSON XXIX.--Thessalonica and Berea. --Ac 17:1-14.
Describe the release of Paul and Silas from prison in Philippi. --Ac 16:35-39. What was the force of their being Romans?-- Ans. It was a capital crime to scourge a Roman citizen, as the magistrates had scourged Paul and Silas.
Why was not Paul willing to be thrust out privately? Ans --It would injure his reputation by causing persons to think that he was justly scourged and imprisoned.
After bidding farewell to the disciples in Philippi, (--Ac 16:40) where did Paul and Silas next go? --Ac 17:1. Why go to a place where was a synagogue of the Jews?
What is said of Paul's preaching in that synagogue? --Ac 17:2,3. How do you suppose he spent his time between the Sabbath days? See --2Th 3:7,8. According to --Ac 17:3, what line of argument did Paul pursue? Ans --He first proved that the Christ must, according to the prophesies, have suffered death and risen again, and then he showed that Jesus must be that Christ.
What class of persons constituted the converts? --Ac 17:4. Who are meant by "devout Greeks"? Ans --Greeks who, like Cornelius, had become converts to the Jewish religion. Why were these more easily convinced than the Jews?
What was done by the unbelieving Jews? --Ac 17:5-7. How much truth was there in the charge of saying there is another king? How had the apostles turned the world upside down? Why were the people and the rulers troubled? --Ac 17:8. Ans --Because they feared that an insurrection was threatened which might cause bloodshed and suffering. What was done with Jason and the other brethren? --Ac 17:9. After the uproar, what was done with Paul and Silas? --Ac 17:10. Why by night? Why go into the synagogue again?
What comparison is made between the Jews of Berea and those of Thessalonica? --Ac 17:11. How should men act toward the word in order to be noble?
What was the result of this course on the part of the Berean Jews? --Ac 17:12. To what does Luke attribute their belief; to the direct power of the Holy Spirit, or to their searching the Scriptures? What difference in the relative number of Jews and Greeks who believed, here and in Thessalonica? --Ac 17:12. Compare --Ac 17:4.
What terminated the labors of Paul in Berea? --Ac 17:13,14. What did Silas and Timothy do and why? --Ac 17:14.
Did Paul preach the same gospel in these two cities? Is there evidence that God and the Holy Spirit worked more for the Bereans than for the Thessalonians? Why, then, did the latter believe more readily than the former? --Ac 17:11. When the gospel, at the present day, is more successful in one place than in another, is the difference to be traced to what God does, or to what men do?
[FBL 65-66] 00032
LESSON XXX.--Review of Cases of Conversion.
+++ BAPTISM.
How many and what cases of conversion are particularly described in Acts of Apostles? See --Ac 2:1-41 8:26-40 9:1-18 10:1-48 16:6-15 16:16-34.
What was the last thing done in each of these cases? Was the process of conversion completed in any case without baptism? Is there evidence that any of the converts experienced the joy of pardon before baptism? Is there evidence that any of them experienced it immediately after baptism? and if so, what is it? See --Ac 8:39 9:18,19 16:33,34.
+++ REPENTANCE.
What command next preceded that to be baptized? --Ac 2:38. In how many of the cases is there direct evidence of repentance? --Ac 9:9 16:33. Why is there no mention of repentance in the cases of the eunuch, Cornelius and Lydia? Ans --They were living in daily repentance for their daily sins, and there was no especial occasion for them to repent when they believed in Christ. Would the failure to mention repentance in any case imply that in that case there was no repentance?
+++ FAITH.
What was the first thing required of the eunuch and of the jailer? --Ac 8:37 16:31. Was this the first obedience rendered by those on Pentecost, by Saul and by Lydia, if so, show that it was. As in some cases faith is not mentioned, why not conclude that it was not always necessary? Those on Pentecost were commanded to repent and be baptized, faith not being mentioned; Saul was required to be baptized, neither faith nor repentance being mentioned; and the jailer was told to believe, neither repentance nor baptism being at first mentioned; how do you account for these differences? The thief on the cross was saved without baptism; how do you account for this?
+++ WORK OF THE HOLY SPIRIT.
What was the promise in reference to the gift of the Holy Spirit? --Ac 2:38. Does this promise place it before or after baptism? Was it received in any of the cases we are considering before baptism? Is the case of Cornelius the only exception? Was the gift in this case the ordinary, or the miraculous gift? Is it a precedent for us? and if not, why not?
In what way did the Holy Spirit work on the day of Pentecost? --Ac 2:4-37. In what way in the case of the eunuch? --Ac 8:29-35. How in the case of Cornelius, with the exception mentioned above? --Ac 10:19,20,34. How in the case of Lydia? --Ac 16:6,7,9,13. What instrumentalities then did the Spirit use in converting those persons? What may we conclude are the instrumentalities he now employs?
+++ MINISTRY OF ANGELS.
What work of angels is mentioned in these cases of conversion? --Ac 8:26 10:3-6. In what was the work of the angels in these two cases the same, and in what did it differ? If there had been any ordinary means by which Philip could have been sent to the eunuch, or Cornelius could have been directed to send for Peter, do you suppose an angel would have appeared? In what cases, then, may we conclude that the ministry of angels is employed? Repeat Paul's remark on the subject of their ministry. --Heb 1:14.
[FBL 66-68] 00033
!Start!
LESSON XXXI.--Prayer.
+++ A DUTY TO PRAY.
Repeat some words of Jesus, in which prayer is enjoined as a duty. --Mt 7:7 26:41 Lu 18:1. Some words of Paul to the same effect. --1Th 5:17 Php 4:6 1Ti 2:1. Some words of James. --Jas 5:13.
Is prayer more frequently spoken of in the Scriptures as duty, or as a privilege? Does the fact that it is a privilege make it any the less a duty? Is it a sin to neglect it?
+++ AN ANSWER PROMISED.
Quote some words of Jesus containing the assurance that prayer will be answered. --Mt 7:7,8. What is meant by seeking and knocking, in this passage? Ans --They are figurative expressions for prayer. Quote other promises of Jesus. --Mr 11:24 Joh 16:23. Quote one from James. --Jas 5:16. One from Peter. --1Pe 3:12. One from John. --1Jo 5:14,15.
Is God able to fulfill such promises as these? Can one who believes the Bible doubt that he will do it? Is there any more reason to doubt these promises than any others in the Bible?
+++ EFFECTS OF PRAYER.
What does Paul say about being careful? --Php 4:6. What does the word "careful" here mean? Ans --It means full of care. How does Paul direct us in the remainder of this verse to free ourselves from care? What does he say will be the consequence of this? --Php 4:7. What is meant by the peace of God? Ans --The peace which God bestows on us. If, then, we let our requests be made known to God in everything, what will be the effect on our own minds? If Christians are full of care, what does it prove in regard to their prayerfulness?
If we pray for any particular virtue, will this help us to acquire said virtue? If we pray for the spiritual good of any person, that person knowing that we thus pray for him, is it likely to do him good? Are these results on ourselves and on others the promised answers of prayer? Ans --No; they are the natural effects of prayer. What do you understand by an answer to prayer? Ans --Something that God does for us or for others because we pray for it. If, then, the only benefit derived from prayer is the good effect on the person who prays, and on others who hear the prayer, is there any real answer to prayer?
[FBL 68-70] 00034
LESSON XXXII.--Prayer.
+++ FAITH OF THE APOSTLES IN PRAYER.
In which way do men more clearly show their faith, by words or by actions? In what way did the apostles decide between Joseph and Matthias as the successor to Judas? --Ac 1:23-26. Is there any way of deciding questions that is more uncertain than casting lots? Repeat the prayer which they offered before they drew the lots. --Ac 1:24,25. How did they expect the Lord to show which he had chosen? Did they then believe that God would cause the lot to fall this way or that? Did they believe that he would do this in answer to their prayer? When the lot fell on Matthias what did they believe was the cause of it? If God controls such matters as the casting of lots, what is there that he does not control?
When Peter and John had been arrested and commanded not to preach any more in the name of Jesus (--Ac 4:18), what did they do on being released? --Ac 4:23. When the other apostles heard the story, what did they all do? --Ac 4:24. In their prayer what did they ask the Lord to do? --Ac 4:29,30. Why did they wish the Lord to behold the threatenings of the Jews? Did they then believe that God would, in answer to their prayers, do something to protect them?
When Paul wrote the epistle to the Romans, on what journey was he about to start, and for what purpose? --Ro 15:25. How had he obtained the means of ministering to the saints? --Ro 15:26. What prayer did he ask the brethren to offer to God for him? --Ro 15:30-32. Did he then believe that their prayers would help him to escape from his enemies?
Have we an account of the journey to Jerusalem here referred to? Ans --Yes; it is found in --Ac 20:3-21:16. After he got to Jerusalem did he fall into the hands of the unbelievers? --Ac 21:27-31. State how he was delivered from them. --Ac 21:31-34. Was the prayer of himself and his Roman brethren answered? How much of it? --Ro 15:31. How much of it was yet to be answered? --Ro 15:32. Was this part also answered? Ans --Yes; the remainder of the book of Acts shows that it was, and that it was answered by a series of remarkable events and hair breadth escapes. [The student should here read from --Ac 21:36, to the end of the book to see how Paul was finally brought from Jerusalem to Rome, in answer to his prayer.]
While Paul was a prisoner in Rome, what prayer did he ask the Ephesians to offer for him? --Eph 6:18,19. Did he believe that their prayers, offered for him at Ephesus would be of service to him in Rome? What prayer did he ask the Colossians to offer for him, about the same time? --Col 4:2-4. What confidence did he express in the prayers of the Hebrew brethren? --Heb 12:18,19. As the apostles were inspired men, were they mistaken in what the, believed and taught? As they showed by both word and action that they believed in the answer of prayer, what does this prove on the subject?
[FBL 70-72] 00035
LESSON XXXIII.--Prayer.
+++ ON WHAT CONDITIONS PRAYER IS ANSWERED.
What does Jesus say in reference to the connection between belief and the answer of prayer? --Mr 11:24. If, then, we pray for anything, not believing that we will receive it, will the prayer be answered? What does the apostle James say on the same subject? --Jas 1:5-7. What, then, is the first condition on which prayer is answered.
What does James give as a reason why some of the prayers of his brethren were not answered? --Jas 4:3. If we ask God for anything, merely to gratify our lusts or passions, do we ask amiss? Will such prayers be answered? What should be our purpose in asking anything from God? If he were to grant prayers which are offered for an improper purpose, would it do us good, or harm? When we think of praying for any particular thing, what ought we to ask ourselves in regard to our purpose? What, then is the second condition of the answer to prayer? Repeat what John says on this subject. --1Jo 5:14,15. What condition is named here? --1Jo 5:14. What is meant by "according to his will"? Ans --According to what God knows to be best both for us and for others. Would it be right for a prayer to be answered which is not best for us and for others? What, then, is the third condition of the answer to prayer? Name all three of the conditions which have thus far been mentioned.
In what way do we learn what is God's will? Ans --We learn it in part from the Bible, and in part from the order which God has established in nature. Should we pray for anything that is contrary to Bible teaching? Should we pray, then, for sinners to be pardoned before they are baptized? In order to always pray according to God's will, as revealed in the Bible, what knowledge is necessary?
Would it be praying according to God's will to ask for rain without a cloud? How do you know? Is it right to pray for anything that is contrary to the established order of things? If God can give us rain and health by a miracle, would it appear easier or harder for him to give them without a miracle?
When we pray for anything which we know its according to God's will, and which we desire for a pure purpose, can we believe that we will receive it? Are the conditions of acceptable prayer then such as we can generally comply with?
Can you give an example of an apostolic prayer that was not answered? --2Co 12:7-9. When Paul found that it was not the will of God to take away the thorn, did he pray for it any longer? What did God give him in place of what he desired? --1Co 12:9. Was this better or worse for him? --1Co 12:9,10. What then does God sometimes do, instead of granting what we wish?
[FBL 72-73] 00036
LESSON XXXIV.--Prayer.
+++ FORGIVENESS AND PERSEVERANCE.
When we pray for the forgiveness of our sins, on what condition will it be granted? --Mt 6:14,15. Is this forgiveness the formal declaration to the offender that you forgive him, or is it the freeing of your heart from resentment? On what condition are we required to formally forgive an offender? --Lu 17:4. In what case, then, is forgiveness a condition of the answer of prayer?
Repeat the parable of the unjust judge. --Lu 18:1-8. What did Jesus mean to teach by this parable? --Lu 18:1. Suppose that we should conclude that what we are praying for is not according to God's will; should we continue praying for it? But if we believe it is according to his will, and if we desire it for a right purpose, yet after praying for a time, we do not obtain it, what should we do? Is prayer for the salvation of our friends an example of this? Give other examples.
+++ PLACE AND MANNER OF PRAYER.
What does Jesus say about the proper place for private prayer? --Mt 6:5,6. If a man chooses a place for his private prayers where others can see him, what is the object? As this is the way that hypocrites do, how can you be sure that such a person is not a hypocrite? What sin does the Savior for guard us against by this precept? What do you think of the propriety of bowing down for secret prayer when you take your seat in a house of worship? What of the preacher's doing so when he enters the pulpit?
After what manner does Jesus teach us to pray? --Mt 6:9-13. Is this model prayer a long one? Are there any repetitions in it? Has it many high-sounding words? How, then, should our prayers be in regard to length, repetitions, and simplicity of speech?
+++ PRAYER IN THE FAMILY.
Is family prayer expressly named in the New Testament? Quote --1Pe 3:7. What prayer would be hindered by husbands mistreating their wives? What does Paul say about where we should pray? --1Ti 2:8. This clearly requires men to pray in every suitable place. How are fathers commanded to bring up their children? --Eph 6:4. Can they do this well without leading the family in prayer? What, then, do you think is the duty of parents in this particular?
+++ WHO SHOULD PRAY.
What is one of the objects of public prayer? --1Co 14:14-17,26. Should any one be invited to pray, then, who cannot pray to edification? Who is to be the judge, the person himself, or the brethren? How are they to learn whether he can pray to edification?
As we are required to pray in faith, can an unbeliever offer an acceptable prayer? As it is the prayer of a righteous man that availeth much, will the prayer of a wicked man avail? Can a sinner expect his prayers to be heard while he refuses to obey God?
[FBL 73-75] 00037
LESSON XXXV.--Praise.
What does the Apostle James say in reference to prayer and singing? --Jas 5:13. What feelings, then, more appropriately find expression in prayer, and what in song?
What are psalms? Ans --They are poetical compositions intended for singing and expressive of God's praise. Does James here refer especially to the Psalms of David? Ans --No; his language is unlimited, and therefore it includes all psalms. Does he refer to private singing, or singing in the congregation? Can you give an apostolic example of prayer and singing such as James mentions. See --Ac 16:25.
Was singing a part of the public worship in the days of the apostles? --1Co 14:26. When Paul says, in this passage, "Every one of you hath a psalm, hath a doctrine, hath a tongue," etc., what does he mean Ans --That some had one of these, and some another. Did they have hymn books at the beginning? How, then, did they get songs to sing? Ans --They evidently sang such songs as were taught to them by those who knew old Jewish songs that were suitable, or who composed new ones.
In what way does Paul say we should sing? --1Co 14:15. What is meant by singing with the spirit? If we sing without thinking of the meaning of the song, do we sing with the spirit? If we do not try to make the sentiment of the song our own, do we sing with the spirit? What two things are necessary, then, to singing with the spirit?
What is it to sing with the understanding? Ans --As explained by --1Co 14:16, it means to sing so as to be understood. For whose benefit are we to sing besides our own? Does the benefit, either to ourselves or others, lie in the music alone? What is the real advantage of singing over or merely reciting the words of the song?
Repeat what Paul says to the Ephesians about singing. --Eph 5:18,19. What is meant by "speaking to yourselves?" Ans --It here means speaking to one another.
What is the difference between psalms, hymns, and spiritual songs? Ans --The difference is not very clearly defined: they are all songs of a religious character.
What is meant by "singing and making melody in the heart?" Ans --Singing with the voice and accompanying this with corresponding feeling in the heart.
Repeat what Paul says to the Colossians on this subject. --Col 3:16. What benefit to one another is mentioned here? How do we teach one another in songs? How do we admonish one another?
Where Paul uses the expression, "singing with melody in the heart," in --Eph 5:19, what expression does he use here? What is it to sing with grace in the heart? Ans --Grace in God is favor to us; in us, it is thankfulness towards him. Here it means singing with thankfulness in the heart.
Could we know that singing would be acceptable worship if God had not so informed us? As we are dependent on what he reveals for our knowledge of acceptable worship, ought we to do anything in worship for which we have not a Thus saith the Lord? Have we any authority in the New Testament for instrumental music in the worship? Were instruments employed in the Jewish worship? As they were employed in the Jewish worship and omitted in the Christian worship, what does this show as to God's will in the matter?
[FBL 75-77] 00038
LESSON XXXVI.--The Lord's Supper.
Repeat Matthew's account of the institution of the Lord's Supper --Mt 26:26-28. When he said, "This is my body," what did he mean? What is the Roman Catholic doctrine on this subject? Ans --That the bread was actually the body of Christ, and the wine actually his blood. How could the disciples know that the bread had not been actually turned into his body? Ans --Because after he said, "This is my body," they saw his body and the bread both there; and after they had eaten the bread his body was still there. After Jesus had said of the wine, "This is my blood" (--Mt 26:28), what does he still call it? --Mt 26:29. Was it still wine, then?
When Jesus says (--Mt 26:27), "Drink ye all of it," does he mean that all must drink, or that they must drink all the wine? Ans --He means that all must drink.
Repeat Luke's account of the institution of the supper. --Lu 22:19. What command does he quote that is not mentioned by Matthew? How would this enable them to remember Christ? What would be the advantage of remembering him?
Repeat Paul's account of the same event. --1Co 11:23-25. Did Paul get his account from some of the apostles, or directly from the Lord himself? --1Co 11:23. What additional remark does Paul make in regard to the design of the supper? --1Co 11:26. To whom do we "show the Lord's death," to the church or the world? What then, is the chief object of the Lord's Supper, as regards the church, and what as regards the world?
What abuse of the Lord's supper does Paul rebuke in the Church at Corinth? --1Co 11:20-22. What effect did these meetings have on the disciples? --1Co 11:17. What was their particular fault as regards the supper? Ans --Instead of eating it as the Lord's supper (--1Co 11:20), they ate it as "their own supper" (--1Co 11:21), that is, as a supper to satisfy their appetite.
What did Paul say to them about eating and drinking unworthily? --1Co 11:27. How did he tell them to guard against this? --1Co 11:28. If, upon self-examination, we think of sins of which we have not repented, what should we immediately do? If we are not thoroughly penitent concerning our sins, should we partake at all? What will be our fate if we die in such a condition? Is it right to decline the supper because somebody else has sinned?
Does the fact that we must examine ourselves, prohibit the church from debarring persons whom it knows to be unworthy? Should any one be allowed to partake who would not be received as a member? If members are unworthy to partake, ought they to be kept in the church?
What does Paul further say of eating and drinking unworthily? --1Co 11:29. What is meant by not discerning the Lord's body? Ans --Not eating the loaf as the Lord's body, and with that reverence and self-examination which is required. The Corinthians were guilty of this in making it "their own supper." What was the effect of this evil practice in Corinth? --1Co 11:30. Does this mean physical sickness and death or spiritual weakness and torpor? Ans --It certainly includes the latter, and many commentators think it also includes the former.
What day of the week did the disciples meet to break the loaf? --Ac 20:7. Is this mentioned as if it were a regular custom? As Paul rebuked the Corinthians for coming together not to eat the Lord's supper, what does this show as to the object of coming together? --1Co 11:20. As the object of coming together on the first day of the week was to break the loaf, and as they came together every first day, how often did they break the loaf? Have we any right to depart from this apostolic practice?
[FBL 77-80] 00039
LESSON XXXVII.--The Lord's Treasury.
Describe the liberality of the first Christians in Jerusalem. --Ac 4:32-35. Did they make an equal distribution of all their property, or did they give to persons only as they had need? --Ac 4:35. As distribution was made only to persons needing help, how fast were the sales of property made, and how long did they continue? If a church at the present day should find that it could not relieve its poor without selling property, what would be its duty?
State the sin of Ananias and Sapphira. --Ac 5:1,2. What did they expect to gain by their lie? When a man exaggerates by representing his contributions as being greater in proportion to his means than they are, what sin does he commit? What do you suppose was the practical object of punishing Ananias and Sapphira so fearfully? Ans --To give a warning in the beginning against lying and corrupt practices in connection with the Lord's treasury.
Repeat the rule which Paul gave to the churches in Galatia and at Corinth about the collection for the saints. --1Co 16:1,2. Was this rule given in the form of a general precept concerning all contributions, or only as a special precept for that particular collection? What does it show as to the apostle's judgment concerning the most suitable time at which to make our contributions? Does it prohibit us from also contributing at other times?
According to what ratio does Paul tell the Corinthians to give? --1Co 16:2. Does this mean that they must give each Lord's day according to their prosperity the previous week, or according to the entire ability with which the Lord has blessed them?
Quote another saying of Paul on the subject of the amount we should give. --2Co 8:13. According to this passage, if a man gives without a willing mind, is the gift acceptable to God? If he declines to give when able, because his mind is not willing, does he sin? Does the sin lie in not giving, or in not being willing? When man is not willing to give when he ought to give, what is his character?
Quote another statement of Paul on the same subject. --2Co 9:6,7. According to this passage, in what ratio will a man reap the blessings attached to giving? What fact does Paul mention to encourage us on this point? --2Co 9:8.
Repeat again what is said about cheerful giving. --2Co 9:7. If a man give grudgingly, will his money go as far in feeding the poor as if he had given cheerfully? What is the disadvantage, then, of giving grudgingly?
What does Paul say about the living of those who preach the gospel? --1Co 9:14. On what principle does he justify this rule? --2Co 9:11. Did Paul himself exercise this right of support, or waive it? --2Co 9:12. For what other object, then, are we to give to the Lord's treasury besides providing for the poor?
[FBL 80-81] 00040
LESSON XXXVIII.--Money Getting and Money Loving.
Quote the Savior's precept about laying up treasures. --Mt 6:19,20. What reason does he give for this precept? --Mt 6:21. What assurance does he give in reference to all things needful for the body? --Mt 6:33. He says, (--Mt 6:25) "Take no thought for your life, what ye shall eat," etc.; what does he mean? Ans --The Greek word rendered "take no thought," means "be not anxious"; and the meaning is that we are to be free from anxiety about these matters, trusting in God to bless our labors.
What does Paul say about laboring to accumulate? --Eph 4:28. Suppose that none of us had more property than merely to supply the bodily wants of our families, what would become of the poor? And what means would there be for spreading the gospel? Can we make money too fast, or make too much of it, if we use it for these purposes?
Repeat what Paul says in regard to contentment in money matters. --1Ti 6:6-8.
How do you reconcile this with the idea of accumulating something to give away? Ans --He here speaks of what we are to provide for ourselves, apart from what we give away. Does the teaching of this passage allow us to make provision for old age? Ans --It certainly does, to the extent of insuring food and raiment when we shall no longer be able to work for it.
What does Paul say about "those who will be rich"? --1Ti 6:9,10. What does he mean by "they who will be rich"? Ans --"Will" here has the meaning of "purpose" or "intention." The class described are those who, instead of being content with a competency, set their hearts on becoming rich. Why do such persons fall into the fearful evils which Paul here mentions? Ans --For the reasons stated in the tenth verse, that the love of money is the root (rather a root) of all evil, and these persons are given to the love of money.
What charge does Paul give in the same chapter to the rich? --1Ti 6:17-19. Were there, then, some rich persons in the church? What is the best way, according to this passage, for a rich person to provide for the time to come? --1Ti 6:18. Is it a blessing or a curse to be rich, if we use wealth in this way?
State what Jesus says about the difficulty of a rich man entering the kingdom of God. --Mt 19:23,24. Does this mean that it is impossible for a rich man to enter the kingdom? --Mt 19:26. Wherein lies the difficulty? Ans --We learn from the example of the rich young man (--Mt 19:21,22) and from --Mr 10:21, that is because they are apt to "trust in riches."
How does Paul confound us to treat covetous members of of the church? --1Co 5:11-13. Suppose that a man is able to give to the poor and to the support of the gospel, and will not do it, what is his character? In carrying out Paul's precept, who is to judge whether a man is covetous, the church or the man himself? If a man's brethren, then, think he is covetous, what ought he to think? Does any church give, on the average, more than it ought? If a man, then, gives less in proportion to his ability than the average of his brethren, does he give enough? What valid excuse can a church give for retaining covetous men in the membership?
[FBL 81-83] 00041
LESSON XXXIX.--Public Worship.
State what the first Christians did in regard to the apostles' doctrine, etc. --Ac 2:42. What is meant by "the apostles' doctrine"? Ans --Their teaching. Was this teaching delivered in public or in private? What was their custom, then, in regard to public meetings? Where were these meetings held, and how often? --Ac 2:46.
What meeting of the disciples was customary on the Lord's day? --Ac 20:7. Will you quote a precept, from Paul on the subject of assembling ourselves together? --Heb 10:24,25. What object in assembling is here particularly named? --Heb 10:25. What direction did Paul give to the church in Corinth and the churches in Galatia, in regard to the first day of the week? --1Co 16:1,2. What, then, was another duty which they attended to on the Lord's day?
What does Paul say as to the various exercises in the public meetings? --1Co 14:26. What exercises are mentioned in this passage that were not miraculous? What is stated as the object of all? What is meant by "edifying"? Ans --It means building up, and contains a comparison of the spiritual growth of the church to the building up of a house.
Will you now name all the objects for which the disciples came together? See again --Ac 2:42 20:7 Heb 10:25 1Co 16:1,2 14:26. Are public meetings necessary to these ends?
What does a disciple lose by neglecting the meetings of the church? Can one who desires to grow in grace afford to lose all this? If one feels inclined to neglect the public worship, what does this prove as to his spiritual condition?
If a disciple neglect the meeting for breaking the loaf how does he treat the Savior? As the assembling together is for mutual benefit, how does he treat his brethren? How does he treat the precepts of the apostles? How does he treat himself? Against how many parties, then, does such a person sin? What is the duty of the church toward such a sinning member?
As the early churches had other meetings besides those on the Lord's day (--Ac 2:46), may we now do the same? When the church resolves to meet at other times, what is the duty of each member? Can a member innocently neglect prayer-meetings and protracted meetings? How does a real Christian feel in reference to all meetings of the church?