ADSDAQ - The Banners That Pay!
Welcome to J. W. McGARVEY's series of FIFTY-TWO BIBLE LESSONS
4th Quarter
[FBL 83-85] 00042
LESSON XL--Preaching and Teaching.
What is the difference between preaching and teaching? Ans --Preaching is that which is addressed to sinners for their conversion, and teaching is the instruction of the disciples. To whom were the disciples commanded to preach? --Mr 16:16. Whom were they commanded to teach? --Mt 28:19,20.
Note --The word translated "teach" in --Mt 28:19 of this passage means "to make disciples." The word "teach" in the --Mt 28:20 is correct.
On whom was the duty of preaching the gospel first enjoined? --Mr 16:14,15. What command was given to Timothy on this subject? --2Ti 4:1,2. What was Timothy? --2Ti 4:5. What is an evangelist? Ans --The word means "a preacher of the gospel". Did any others besides apostles and evangelists preach the gospel? --Ac 8:1,4. Mention one of those who thus preached? --Ac 8:5. What was Philip before this? --Ac 6:3-5. What did he become by virtue of going about preaching? --Ac 21:8. Is the privilege of preaching the gospel confined to any one class of persons? May women preach to public audiences? --1Co 14:34.
Who are the official teachers in the congregations? --1Ti 3:1,2 Tit 1:5,9. Is it also a part of the evangelist's duty to teach? --1Ti 4:13. What teaching, is enjoined on Christian women? --Tit 2:3,4. Give an instance of a Christian woman who taught a preacher? --Ac 18:24-26. Is there any limitation, then, to the private teaching that women may do? According to these Scriptures, is it her privilege to teach in the Sunday-school? If such is the privilege of Christian woman, what is that of the men?
What provision was made for the perpetuation of public teachers in the church? --2Ti 2:2. As this duty was enjoined on Timothy, what is implied in reference to the duty of other evangelists? If a preacher, then, or a Christian teacher, gather about him a number of "faithful" men and teach them the Scriptures with a view to making them teachers, is this Scriptural or unscriptural? What would you say, then, of a school for instructing those who desire to teach and preach? Which would be the more judicious method, to have such schools in sufficient number, or to have each preacher become a teacher of the few whom he might gather about him?
If it is the duty of preachers and elders to teach the disciples, what duty does this impose on the disciples? If, then, we neglect to hear their teaching, do we commit sin?
[FBL 85-86] 00043
LESSON XLI.--The Support of Preachers.
What has the Lord Jesus ordained in reference to the temporal support of preachers? --1Co 9:14. With what provision of the law of Moses is this ordinance compared? --1Co 9:13.
Note --A part of almost every gift and sacrifice presented at the altar, and sometimes the whole of it, was given to the priest.
What argument does Paul use in the context to show the propriety of this ordinance? --1Co 9:7,11.
When did Jesus ordain that they who preach the gospel shall live of the gospel? --Mt 10:5,9,10. Did he tell the apostles not to provide gold, silver, etc., because they were not to have any of these things, or because it was the duty of those for whom they preached to supply them? Were the apostles, under their first commission, sufficiently provided for by the people? --Lu 22:35. Were they, under their second commission, to act on the old rule of not providing for themselves? --Lu 22:36. Why the difference? Ans --By their first commission they were sent only to the Jews who well understood the duty of supporting the religious teachers; but under the second, they were sent to the Gentiles who knew no such obligation.
How did Paul act in regard to this ordinance of the Lord Jesus? --1Co 9:15,18. Did he receive any compensation from the churches? --Php 4:10,14,18. How could he do this consistently with what he says in the passage first quoted? Ans --He accepted what was voluntarily given, but he did not use his liberty to claim a support. What reason did he give the Thessalonians for thus acting? --2Th 3:8,9. What reasons did he give to the elders of the church at Ephesus? --Ac 20:34,35. What reason does he give to the Corinthians? --1Co 9:18. Would such reasons justify a preacher of the present day in declining a support, if they existed now in the same force? How should a preacher decide whether to give his whole time to preaching and study, or to devote a part of it to secular business as a means of support? Ans --As Paul decided it, by considering what is best for the cause of Christ under existing circumstances.
In ordaining that they who preach the gospel shall live by the gospel, on whom did Jesus place the obligation to pay the preacher? In what proportion, according to justice, does this obligation rest on the members of the church? What rule in this particular does Paul lay down about giving to the poor? --1Co 16:2. If we should give to the poor according as the Lord has prospered us, how should we give for other purposes? Is it any man's privilege to give more than his due proportion? --2Co 8:1,3. If any brother refuses to give his due proportion, what is the duty of the church? Who, in the first instance, is to judge how much each one should give? When the question is raised whether a particular brother is giving as much as he ought, who is the judge of this question?
Is there any prescribed method of giving for the support of preaching? Whose privilege is it, then, to decide what method shall be adopted, that of each congregation?
[FBL 87-88] 00044
LESSON XLII.--Husband and Wife.
What does Paul say about being yoked together with unbelievers? --2Co 6:14. Does the yoke refer especially to marriage? Is there any yoke more intimate than that of the marriage bond? Is marriage, then, included in the precept? What limitation does Paul place on the marriage of Christian widows? --1Co 7:39. If it is the duty of Christian widows to marry "only in the Lord," what of Christian maidens?
Were there any Christians in the days of the apostles married to unbelievers? --1Co 7:12,13 1Pe 3:1. Did a Christian, then, lose character in the church by being married to an unbeliever? If not, how do you reconcile this with what Paul says in --2Co 6:14, just quoted? Ans --No doubt most of the marriages with unbelievers took place before either party was a Christian: and when otherwise, although such marriage was discouraged, after it took place a divorce was not allowed, and the party remained in the church.
In such marriages what duty is enjoined on the believing wife? --1Pe 3:1,2. In such cases, who is the person most especially responsible for the conversion of the unbelieving husband? Can a Christian woman thus situated best influence her husband by joining with him to some extent in worldly practices, or by maintaining a strict religious deportment?
In such marriages, can the believing party properly seek a divorce from the unbelieving? --1Co 7:12,13. If the unbelieving party sees fit to abandon the believer, is the believer then free? --1Co 7:15.
What is the duty of the husband to his wife? --Eph 5:25 1Pe 3:7. What prayers does Peter here refer to, and how might they be hindered? What is the duty of the wife her husband? --Eph 5:22,23.
What is Christ's law in regard to divorce? --Mt 5:32 Mr 10:12. If a woman should leave her husband and not marry another, would this be adultery? Do you think a woman is sometimes justifiable in such a course? Wherein, then, lies the chief sin; in the separation, or in the subsequent marriage? Should any one be retained in the church who marries contrary to this law, and refuses to dissolve the unlawful connection? Does the fact that the civil law allows such marriages effect the matter so far as the church is concerned?
What does Paul say about husband and wife living apart for a time by consent? --1Co 7:5. What does he mean by "defraud" in this verse? Ans --Depriving each of the society of the other and of the usual enjoyments of married life. Can such temporary separation be justified on account of incompatibility, or is it confined to purposes of religious improvement?
[FBL 88-90] 00045
LESSON XLIII.--Worldly Amusements.
What sins are Christians most likely to commit; those called little sins, or those called great ones? When a Christian falls away from the church, with what sins does he generally begin his downward course? Against what class of sins, then, should we be most on our guard?
What sins are regarded as comparatively harmless, those which afford amusement, or those which spring from passion? Why is this?
How do Christians frequently regard sins which are common among respectable people of the world? Is any wrong practice really less sinful because it is practiced by respectable persons? But is it more dangerous from being thus practiced?
Is it proper for the church to condemn anything which the Scriptures do not condemn? If a practice is condemned by name in the Scriptures, can it be innocent in us? But are all the sinful practices of the present day named in the Scriptures? How can we know that these are sinful? Ans --We can know it by the fact that they belong to classes of things condemned in the Scriptures, or that they violate some principle of action enjoined in the Scriptures.
+++ DANCING.
Quote the first passage in the New Testament which mentions dancing? --Mt 11:17. What dancing was this? Ans --It was that of children at their play, mimicking the professional dancers, as they mimicked the mourners at a funeral.
Quote the next passage in which it is mentioned. --Mt 14:6. What kind of dancing was this? Ans --It was an imitation of the professional dancers who danced for the amusement of others. Was the family of Herod religious, or very wicked? Did this dance result in good or evil? Is it an example to be imitated, or one to be avoided?
Quote the next mention of dancing. --Lu 15:25. What kind of dancing was this? Ans --It was that of hired dancers, who danced to music made by themselves, or an imitation of these; for the Jews never danced for their own amusement, but sometimes employed others to dance before them. Was the prodigal's father, in whose house this dancing was done, a Christian? What was he? Ans --Most likely a Jew who did not believe in the Savior. Does the fact that Jesus mentions dancing in this parable without condemning it, prove that it is innocent? Ans --No; for he thus mentions various things which we know to be wrong (--Lu 16:3-8 18:5), and Paul draws illustrations from such practices as fighting and racing (--1Co 9:23-26).
Is dancing mentioned anywhere else in the New Testament? Ans --It is not. Is it spoken of, then, in a way to commend it as an innocent practice? What means had the disciples, to whom Jesus thus mentioned it, of knowing whether it was right or wrong? Ans --Only the teaching of the Old Testament, and the other two sources of knowledge mentioned in this lesson.
Was our modern mode of dancing known to the ancients? Ans --No; among the Jews and Greeks there was no dancing of men and women together.
[FBL 90-92] 00046
LESSON XLIV.--Worldly Amusements--Continued.
+++ DANCING.
What is the first instance of dancing mentioned in the Old Testament? --Ex 15:20,21. Was this a dance for amusement or a religious dance? What is the second instance? --Ex 32:19. What was the purpose of this dance? See --Ex 32:4-6. What is the next instance? --Jud 11:34. Why did Jephthah's daughter dance? Ans --She was rejoicing like Miriam, over the victory won by her father. State the next mentioned instance of dancing. --Jud 21:21-23. On what occasion was this? Ans --It was at the yearly "feast of the Lord" (--Jud 21:19), and was connected with the worship. State the next instance. --1Sa 18:6-8. In all these instances who were the dancers; men and women, or women alone? Were any of them dances for mere amusement?
Mention an example of a man engaged in dancing, --2Sa 6:14-16. When Michal reproved David for this dancing what excuse did he give for it? --2Sa 6:21. Was it, then, a religious dance, or a dance for mere amusement? What is said in the Psalms about this kind of dancing? --Ps 149:3 150:4. Solomon say "there is a time to dance" (--Ec 3:5): what according to these examples from the Old Testament, was that time?
What does Job say about dancing? --Job 21:11,12. Does he refer to wicked persons, or to the good? See --Job 21:7. Whose children, then, danced for amusement, in his day?
From all the foregoing Scriptures what do you learn as to the kind of dancing that was approved by good people in the Old Testament period? Is there any indication that dancing for mere amusement was approved? Is there any account of the dancing of men and women together? Can any dancing mentioned in the Old Testament be used to justify our modern dancing?
How could the disciples of Jesus know, when he mentioned the dancing at the return of the prodigal son, that he did not approve it? Ans --Because they had learned from the Old Testament that dancing for amusement was not customary among the good.
Among what works does Paul class "revelings"? --Ga 5:19-21. What does he say of those who practice such things? --Ga 5:21. What is the Greek word translated "revelings," and what is its exact meaning? Ans --It is komos, and it is the name of a particular kind of night frolic among the Greeks, of which music, and dancing, and singing formed the chief part. Are not modern dancing parties very much like this? As the revelings and all "such things" are forbidden, how can we excuse dancing parties?
Note --These "revelings" or komoi, were the only practices among the ancients which very closely resembled our modern dancing parties; and as they were condemned, dancing parties are condemned with them. And it is fair to suppose that they would have been condemned by name if they had been in existence at that time.
What does the Apostle Peter say of these "revelings"? --1Pe 4:3. While dancing is not condemned in the New Testament, is it not true that a practice of which dancing was a part is condemned?
[FBL 92-94] 00047
LESSON XLV.--Worldly Amusements--Continued.
+++ DANCING.
What class of persons are and ever have been most addicted to dancing; the righteous or the wicked? What churches have tolerated dancing most freely, the more worldly churches, like the Roman Catholic or the more spiritual churches? Among individual church members, which are more given to dancing, the pious or the worldly minded? Judging, then, by these facts, is dancing a practice pertaining more properly to the world, or to the church? What does Paul say of being conformed to the world? --Ro 12:2. Can Christians engage in dancing without violating this precept of the apostle?
How does Jesus tell us to judge of men who appear to be good? --Mt 7:16,17. If men are to be judged by their fruits, are not the practices of men to be judged in the same way? Can any practice be a good one whose uniform tendency is irreligious? Does the practice of dancing tend to make persons who are accustomed to it more religious, or less religious? Does dancing, ever excite evil passions? Does it ever lead to intemperance? Does it lead to any waste of time or money? How does it often affect the health? If it produces these evil fruits, can it, according to the Savior's rule, be a good thing?
How is a dancing Christian usually regarded by both the pious and the ungodly of the community? Is dancing, then, a practice in good repute for Christians? What rule does Paul give in regard to things of good repute? --Php 4:8. If some matter of duty should come into bad repute, would this passage justify us in neglecting it? Will it allow us to engage in anything of bad repute for mere amusement?
What rule does Paul give in regard to the effect of our conduct on our brethren? --Ro 14:21. Is he here speaking of things which duty requires of us, or of the things which we can omit if we choose? If, then, my brethren are offended by my dancing, what does this rule require of me?
How does Paul state this rule in another place? --1Co 8:13. How could eating meat cause a brother to offend? See --1Co 8:10,11.
Note --Eating meat which had been offered to an idol is the practice referred to. There was no harm in it considered in itself (--1Co 8:4), but if it emboldened a weak brother to eat the meat in honor of the idol, it was wrong because it led this weak brother into sin.
Suppose, then, that dancing were not sinful in itself, how must we regard it when we see harm to others grow out of it? Does it not lead some weak persons into the sins mentioned above in this lesson?
If a disciple, by any practice, conforms to the world, is brought into bad repute as a Christian, gives offense to his brethren, and sets an example likely to ruin others, is he walking orderly or disorderly? What does Paul command in reference to those who walk disorderly? --2Th 3:6. Should persons who persist in dancing, and cannot be persuaded to abandon it, be retained to the church?
[FBL 94-96] 00048
LESSON XLVI.--Worldly Amusement--Continued.
+++ THEATER-GOING.
What does Paul say about partaking in other men's sins? --1Ti 5:22. If men engage in an evil practice, and we encourage them either by our presence or our money, do we partake of their sins? What kind of characters are the most of men and women connected with theatrical troupes, negro minstrels, and circuses? Judging of these things by the characters of those connected with them, have they a good, or a bad effect on character?
Note --It is a well known fact that with only a few exceptions the persons connected with those establishments are either very corrupt in their morals at the start, or soon become so.
When Christians encourage such exhibitions by their presence and their money, are they not becoming partakers of other men's sins? What classes of persons are most addicted to theater-going, the pious, or the ungodly? Is it properly classed as a worldly amusement? Can Christians indulge in it without conforming to the world, thus violating --Ro 12:2?
Is it good repute for a Christian to be seen at such places? Can he go without giving offense to his brethren?
What is there about these exhibitions to make them corrupting? Ans --1st. In most of them there are improper sentiments and practices exhibited by the actors. 2d. The dress of both sexes, especially that of the women, is usually immodest, tending to incite impure thoughts and feelings. 3d. Mingling in the presence of such scenes with the rude crowd which generally attend them, is demoralizing.
Suppose that a young person does not think that these exhibitions are corrupting, while the great majority of those who are older and more experienced do; by whose judgment should he be governed? See --1Pe 5:5. What is the judgment of such persons? Ans --It is almost universally agreed among preachers and pious persons in our cities, that a large number of young persons of both sexes are being constantly brought to ruin by theater-going. Some regard it as the most corrupting practice that is tolerated in decent society.
How did the early Christians regard theater-going? Ans --It is not mentioned in the Scriptures, but the early Christians after the time of the apostles were very strenuous in opposition to it, as we learn from Church history.
Can a disciple attend the theater without giving offense to pious brethren and sisters? Are there any grounds on which dancing is condemned which do not equally require us to condemn theater-going?
What can be said of card-playing, billiard-playing, and attending running or trotting races? Ans --They all come under the same condemnation with dancing and theater-going. This can be seen by going back over this and the last three lessons, and applying the argument to each of these practices.
[FBL 96-98] 00049
LESSON XLVII.--Personal Offenses.
When we are conscious of having offended or injured a brother, what is our duty? --Mt 5:23,24. With what parable does Jesus enforce this duty? --Mt 5:25,26. How does it bear on the case? Ans --The parable is taken from an adversary at law, who has a just complaint against you, as the offended brother has; and agreeing with the adversary represents repairing the wrong done to your brother; while the punishment inflicted by order of the judge represents the eternal punishment of those who refuse to repair the wrong done.
What does James say on the subject of confessing faults? --Jas 5:16. Does he mean that you shall confess to everybody, or that you shall confess to him against whom the fault is committed? Suppose the fault is not against a particular person, but against the church as a whole, to whom should the confession be made? Does this passage require confession to the priest, as the Roman Catholics teach? On what condition will God forgive our offenses? --1Jo 1:9.
When a brother has trespassed against us what are we to do? --Mt 18:15. What is the object of going? In what manner therefore must we approach him? If, after a proper effort, you fail to gain the brother, what must you do next? --Mt 18:16. What is the object of taking one or two more with you? Is it merely to have their testimony, or is it also to bring their influence to bear on the offender? Ans --The remark in the next verse, "if he shall neglect to hear them," shows that it is the latter also. If these two efforts fail what is next to be done? --Mt 18:17.
What does Jesus say to show the fearfulness of offending a brother? --Mt 18:6. Will the fate here indicated befall him who makes proper amends for offenses given? What does Jesus say about the continuance of offenses in the church? --Mt 18:7. Why is it that they must needs be? Ans --Because Christians are so imperfect that they will occasionally offend one another. What does Jesus proceed to say about the sacrifice one should give rather than to give offense? --Mt 18:8,9.
Note --The word translated "offend thee" in the two verses, means "cause thee to offend."
Is it right for one brother to go to law against another? --1Co 6:1-7. Before whom should these difference be settled? --1Co 6:1-4. In the fourth verse, does Paul mean that we shall always set them to judge who are least esteemed in the church, or that we shall do this rather than to go to law? What class of persons in the church are to be preferred for this purpose? --1Co 6:5. What facts does Paul state, to show that the saints are competent to judge? --1Co 6:2,3. Do you know what he refers to in these statements? Is it necessary to know in order to see the force of his argument?
Suppose that a brother has a claim on another, and either party refuses to let brethren decide it, what should be done? Ans --The church should take action against the one who refuses, for disobeying the word of God. Suppose that a brother has a claim against another, and the brethren all refuse to act as arbitrators in the case, what may he then do? Ans --In that case the church refuses to do her duty, and the brother has no alternative but to lose his claim or go to law. Suppose the debt is acknowledged, but the brother refuses or neglects to pay? Ans --He should be excluded from the church, and then he may be sued at law. Suppose the church refuses or neglects to exclude him? Ans --Then the church commits a sin, and the claimant may go to law if he chooses to do so; for in this case he does not sue a brother, but one who has forfeited his rights to that title.
[FBL 98-100] 00050
LESSON XLVIII.--Withdrawing from the Disorderly.
What does Jesus say of the branch that bears not fruit? --Joh 15:5. What is meant by the branch? What does he further say on the same point? --Joh 15:6. If a man in the church, then, does no good, what does God do to him? Does this refer to formal exclusion from the church, or to spiritual separation from Christ? Which of these must take place first?
Repeat the language of Jesus concerning the trespasser who repents not. --Mt 18:15-17. If the person in question should be to you as a heathen and publican, how should he be to the other members of the church? Does this imply his exclusion from fellowship?
What command does Paul give in reference to withdrawing from the disorderly? --2Th 3:6. What tradition does Paul refer to? Ans --His oral instruction while he was in Thessalonica. Every one was disorderly who walked not after that tradition. What particular class of disorderly persons in Thessalonica? --2Th 3:14. What oral instruction had he given concerning them? --2Th 3:10. Eat what? Ans --The Lord's supper, and the food provided by charity; for this is the only eating that the church had control of. What command and exhortation is addressed to such persons? --2Th 3:12. What of those who should disobey the epistle then written by Paul? --2Th 3:14. If this is right in regard to one of the epistles, what of the others? In thus dealing with a man, what caution must we observe? --2Th 3:15. If it is proper to withdraw from a man who will not work, how of those who are guilty of still grosser sins?
Mention a case of disorder which occurred in the church at Corinth. --1Co 5:1. What judgment did Paul pronounce in this case? --1Co 5:3-6. What is meant by delivering him to Satan? --1Co 5:5. Compare --1Co 5:2,13. How does Paul show the propriety of this course by the figure of leaven? --1Co 5:9,7. What classes of persons does he mention, with whom we must not eat? --1Co 5:11. What eating is means? Ans --Certainly the Lord's supper, and perhaps also an ordinary meal. Are such persons to be retained in the church, or to be put away? --1Co 5:13. What would be the propriety of retaining in the church persons with whom we will neither eat nor keep company?
What class of persons does Paul command Titus to reject, and why? --Tit 3:10,11. What is a heretic? Ans --It is a schismatic, or one who causes division in the church. Why is such a man "condemned of himself"? Ans --His own act of causing division condemns him. What does Paul say to the Romans in regard to similar characters? --Ro 15:17,18.
Who are the constituted rulers and teachers of the church? --1Ti 3:2-4,5 Tit 1:9. Who are to take the oversight? --1Pe 5:1,2. How are the members required to act toward these rulers, and why? --Heb 12:17. Whose duty is it, then, to judge in cases of discipline? Who are the more competent to judge; properly qualified elders? or the whole mass of the congregation? Is the fellowship to be withdrawn by the elders alone, or by the assembled congregation? --1Co 5:4. When a person is scripturally excluded from the church, how does God regard the transaction? --Mt 18:18.
[FBL 100-102] 00051
LESSON XLIX.--The Resurrection of the Dead.
What were the opinions of the Sadducees and the Pharisees in reference to the resurrection of the dead? --Ac 23:8. On what ground did the Sadducees deny it? Ans --They held that it was not taught in the Old Testament, and that it would involve strife in regard to marriage. See --Mt 22:23-28. Did any of the Old Testament saints actually believe in a resurrection? --Heb 11:35. Will you quote a passage from the Old Testament in which the resurrection is plainly predicted? --Da 12:2. What does Paul say as to the connection of life and immortality with the gospel? --2Ti 1:10. How could this be true, if the future life was taught in the Old Testament? Ans --The Old Testament taught it obscurely; but the gospel brought it into clear light.
Who, according to Paul, was the first to rise from the dead? --Ac 26:23. How does he express the same idea in another place? --1Co 15:20. How can this be true, seeing that Christ himself raised persons from the dead, and that some were raised from the dead by the Old Testament prophets? Ans --Christ was the first who rose to die no more. All the others died a second time.
Quote a statement from Jesus which affirms the resurrection of the dead. --Joh 5:28,29. According to this passage who is it that will raise the dead? When will the resurrection take place? --1Co 15:23. Who will be the first to rise? --1Th 4:16. As soon as the dead saints arise, what will become of the living saints? --1Th 4:17. What shall occur to the living saints before they are caught up? --1Co 15:51,52.
What will be heard in the sky just previous to the resurrection? --1Th 4:16. What shall become of the earth and the visible heavens? --2Pe 3:10. How did the scene appear to John in vision? --Re 20:11. By whom will Jesus be accompanied? --Mt 25:31.
From these passages state the order of the events accompanying the resurrection of the just?
When will the wicked be raised before, or after the saints? Will they be raised before or after the destruction of the world? Ans --Revelation on the subject is not clear: it is supposed by many that the living wicked will be burned up in the conflagration of the world, and that then all the wicked will be raised and called to the judgment.
State the points of difference between the bodies we now have, and those which we will have in the resurrection. --1Co 15:42-44. What shall our resurrected bodies be like? --1Jo 3:2. Describe how Jesus appeared to the eyes of John. --Re 1:13-15.
If the souls of the righteous are happy between death and the resurrection, what need is there for a resurrection? Ans --The soul of man, having been created to exercise its powers of action and enjoyment through a body, cannot attain to its highest bliss and glory without a body.
[FBL 102-104] 00052
LESSON L.--The Judgment.
Quote what Jesus says about a judgment of this world? --Joh 12:31. To what did he refer? Ans --To God's decision against the world's treatment of his Son. Quote what Peter says about a judgment of the house of God? --1Pe 4:17. Does God execute judgment, then, in this world?
Quote a passage which shows that there will be a judgment after death? --Heb 9:27,28. To how many is it appointed to die? To how many, then, is the judgment appointed? What words of Jesus show the universality of the judgment? --Mt 25:32. Quote a statement made by Paul to the same effect. --2Co 5:10.
What did Jesus say of his own generation and the Ninevites in the judgment? --Lu 11:32. When will the Ninevites rise up with that generation? After what event, then, will the judgment take place? With what event in the history of the present heavens and earth does Peter connect the day of judgment? --2Pe 3:7-10. What was its connection with the destruction of the earth and the resurrection of the dead in John's vision? --Re 20:11-13. Will the judgment then, take place immediately after death, or not until the resurrection of the dead and the end of the world?
What is the condition of the wicked between death and the resurrection? --Lu 16:22-24. Was the rich man really in hell? Ans --No. The word rendered "hell" in this passage is hades, and represents the disembodied state. He was in the torments which wicked spirits endure between death and the resurrection. If wicked spirits are thus punished before the resurrection, what propriety is there in judging them afterward? Ans --The object of the judgment is not to try men and find out what they deserve, for that God knows; but to make known his decision and give the reason for it. See --Mt 25:34,35,41,42. This is the reason why all men and angels are to be present.
By what standard are men to be judged? --Re 20:12. What books are referred to? Ans --The books of the Bible, and the book containing the names of those who are to be saved. (See --Re 20:15.) Have not all men acted contrary to the things written in the books? How, then, can any be saved? What has God promised in reference to the sins of his people? --Heb 8:12. Will sins that have been forgiven, then, be taken into account in the judgment? What, then, is our greatest need, in order to be prepared for the judgment?
What judgment does Paul mention among the principles of the doctrine of Christ? --Heb 6:1,2. Is the eternal judgment one which is to be going on eternally, or one whose rewards and punishments are to be eternal? What judgment then, is the one referred to?
What duty did Jesus enforce by referring to the judgment? --Mt 11:20-22. What duty did Paul enforce by it in addressing the Athenians? --Ac 17:30,31. What exhortation does Peter draw from it? --1Pe 3:14. Is it right, then, for preachers to refer to it in order to bring sinners to repentance, to persuade Christians to be faithful?
[FBL 104-106] 00053
LESSON LI.--Hell.
How many Greek words are translated "hell" in the New Testament? Ans --Three. Are they correctly translated? Ans --No; one of them, hades, means the place of disembodied spirits. Name the places where this word occurs. --Mt 11:23 16:18 Lu 10:15 16:23 Ac 2:31 Re 1:18 6:8 20:13,14.
Was the rich man (--Lu 16:23) in hell, then, or only in hades? Is it hell, or only hades, that is to give up her dead and be cast into the lake of fire, as is stated in --Re 20:13,14? Is it the soul and body both, or only the soul, that goes into hades?
Are both of the other words properly rendered "hell"? Ans --No; one of them is Tartarus, and means the place into which the fallen angels have been cast down. How often does this word occur? Ans --Only once: in --2Pe 2:4.
In all other passages where the English word "hell" occurs, what is the original? Ans --Gehenna. Is it the soul alone, or the soul and body both, which are to be cast in hell? --Mt 10:8.
Quote what Jesus says of hell in --Mr 9:43-48. If the fire of hell "never shall be quenched," what is the duration of that punishment? Will it, then, like hades, give up its dead and be destroyed? What is meant by the statement in the passage just quoted, "their worm dieth not"? Ans --The internal suffering of the lost is compared to a worm eating within us forever. As the soul and body both are to be cast into hell, when do men enter it, before or after the resurrection? When does hades come to an end? --Re 20:13,14. What is the connection, then, between the end of hades and the beginning of hell? Will you now repeat the points of difference that we have found between hades and hell?
Is the lake that burned with fire and brimstone (--Re 20:15 21:8) to be understood literally or figuratively? Ans --It is to be understood literally as having been seen in John's vision, but whether it is the real punishment, or only a symbol of it we do not know. If it is a symbol, what is its meaning? Ans --It means that the suffering of hell is comparable to being cast into such a lake. In what other language is the final punishment represented? --Mt 25:30. How do you know that this passage refers to the final punishment? Ans --From the fact that it is to take place when the Lord comes to reckon with his servants (--Mt 25:19), which will be at the final judgment. What is meant by "outer darkness"? Ans --Darkness outside of all light. What feelings are represented by weeping and gnashing of teeth? If a person were in perpetual darkness, and surrounded by weeping and gnashing of teeth, could any condition be more wretched? Could any torture be greater than a lake of fire and brimstone? Can we conceive, then, of greater wretchedness and torture than the wicked are to suffer in hell?
[FBL 106-107] 00054
LESSON LII.--Heaven.
To what was the term "heaven" first applied? --Ge 1:8. What is its most usual meaning in the Bible? Ans --In a very large majority of instances it means "the atmosphere" or "the sky."
Quote some passages which show that the word "heaven" is used for the place where God dwells. --Mt 5:16,45,48, etc. Quote some which show that Jesus has gone into heaven. --Ac 1:9-13 7:55 Heb 9:24. Quote proof that the angels dwell in heaven. --Mt 18:10,22-30. Where will the saints obtain their final reward? --Mt 5:12 Heb 10:34 1Pe 1:4.
How did the word "heaven," which first meant "the atmosphere," or "sky," come to have this other meaning? Ans --Things that are revealed have to receive their names from among the words already in use among men, and there was no word in human speech so full of beauty and glory as the word "heaven," so it was taken to represent the glorious abode of God, the angels, and the saints.
What is to become of the present heaven and earth? --2Pe 3:10. What shall take their place? --2Pe 3:13. Describe this change as it appeared in vision to John. --Re 20:11 21:1. After the new heaven and the new earth appeared, what did John see next? --Re 21:2. Will the new Jerusalem, then, descend from the present heaven on the present earth, or from the new heaven to the new earth? What was the appearance of that holy city? --Re 21:10-14. Of what material did the walls appear to be built? --Re 21:18. What were the foundations? --Re 21:14-19. What of the gates and streets? What shall and who shall not be allowed to enter it? --Re 21:27. What river and what tree were shown to John? --Re 22:1,2. What shall be the state of those that dwell there? --Re 21:4. Do we enter this blessed abode before or after the resurrection? --Re 20:12 21:1. When did Jesus ascend to heaven, before or after his resurrection? --Ac 1:3-8. Where was his soul while his body was in the sepulcher? --Ac 2:27,31.
Note --The proper word here is not hell but hades
Are souls of the righteous happy or unhappy while they are in hades? --Lu 16:22-25. What is the difference between the happiness in hades and that in heaven? Ans --It is a difference only in degree. Will you answer the Savior's question, "What is a man profited, if he shall gain the whole world and lose his own soul?" What shall a man profited, if he shall lose the whole world, and gain his own soul? Are any of us likely to gain the whole world? Are there any that will lose all of the world that we have? What, then, shall we try to gain?
[FBL 107-109] 00055 ABOUT THE ELECTRONIC EDITION
The electronic edition of A Series of Fifty-Two Bible Lessons by J. W. McGarvey has been transcribed from a copy of the 1889 edition. Thanks to the Disciples of Christ Historical Society for providing a loan copy of this book.
The text of the electronic edition differs from that of the printed edition in the following respects:
(1) Scripture references have been expanded to full citations throughout. McGarvey's practice is to supply the full citation at the head of the section or paragraph, and then provide only the verse numbers for subsequent references at the end of the sentence; when used within a sentence, the verse numbers are preceded by the word "verse." In the printed text, the chapter numbers are lower-case roman numerals and the verse numbers in arabic. In instances where the chapter numbers are cited without specifying verses in the printed text, the range of verses for the entire chapter has been supplied in the electronic text. (2) Scripture citations have been given using OnLine Bible abbreviations and formatting. (3) The abbreviation "Comp." has been expanded to "Compare" throughout. (4) Pagination of the printed text has been represented by inserting the page number in square brackets following the last complete word on a page.
Other alterations and corrections are documented in the critical apparatus.
00056
ADDENDA AND CORRIGENDA.
The following apparatus details additions and corrections from the printed text to the electronic text. Not included here are (1) Scripture references, which have been rendered in OnLine Bible format in the electronic edition; and (2) the change of the abbreviation
"Comp." to "Compare" throughout.
Page Printed Edition [ Electronic Edition
-----------------------------------------------------------------------
p. 2: PUBLISHERS PREFACE. [ PUBLISHER'S PREFACE.
p. 6: sigu [ sign
p. 7: David? He [ David? Ans --He
p. 9: i:1-17--THIRD [ --Mt 1:1-17.--THIRD
p. 10: (Life of Josephus, Sec 1, Against Appion, [
( Life of Josephus, Sec. 1, Against Appion, STATED. 17. [ STATED.----Mt 1:17.
p. 11: this? Ans. Because [ this? Ans --Because
LIST-- [ LIST.--
p. 12: from Noao [ from Noah
Gen. v. [ --Ge 5:3-32.
p. 13: grandson, etc. [ grandson, etc.
p. 16: John Continued. [ John--Continued.
p. 20: 41-59. [ --Joh 1:41-49.
p. 22: Yes: [ Yes;
p. 23: LESSON X-- [ LESSON X.--
staid [ stayed
p. 24: Fresh: [ Fresh;
p. 27: faint.' [ faint."
p. 30: the first verse of the twenty-seventh chapter of Matthew. [
--Mt 27:1.
p. 32: well known persons [ well-known persons
p. 34: man;" [ man";
Ans --Because [ Ans --Because
p. 35: counselor? [ counselor ?
p. 36: John xix: 39-40. [ --Joh 19:39,40.
sepulchre? [ sepulcher?
day?" [ day"?
p. 37: day?" [ day"?
Ans. To prevent [ Ans --To prevent
LESSON XVI-- [ LESSON XVI.--
the first verse of Matt. xxviii. [ --Mt 28:1.
p. 38: Yes: [ Yes;
miles, [ miles.
were in the supulcher [ were in the sepulcher
p. 39: refered to? [ referred to?
Ans. To [ Ans --To
p. 41: empty. what [ empty, what
20-24.--Had [ --Lu 24:20-24. Had
p. 43: GALILEE. [ GALILEE.--
p. 44: 14 Was [ --Joh 21:14. Was
18-19. [ --Joh 21:18,19.
GALILEE. [ GALILEE.--
p. 46: Sabbath day journey? [ Sabbath-day journey?
Seven-eights [ Seven-eighths
p. 48: quoted; [ quoted?
p. 49: "disciple all nations? [ "disciple all nations"?
p. 50: LESSON XXII-- [ LESSON XXII.--
p. 51: INSPIRED. [ INSPIRED.--
p. 52: remitted?" [ remitted"?
foreging [ foregoing
p. 53: LESSON XXIII-- [ LESSON XXIII.--
ACTS VIII: 26-40. [ --Ac 8:26-40.
p. 54: Ans. In order [ Ans --In order
p. 55: LESSON XXIV-- [ LESSON XXIV.--
ix: 1-49; [ --Ac 9:1-19
p. 56: 13-14. [ --Ac 9:13,14
15-16. [ --Ac 9:15,16
p. 57: ANGEL. [ ANGEL.--
band?" [ band"?
prayers was heard [ prayers were heard
MESSAGE. [ MESSAGE.--
p. 58: CORNELIUS. [ CORNELIUS.--
ago?" [ ago"?
SPEECH. [ SPEECH.--
Cornelius Continued. [ Cornelius--Continued.
Peter's introduction, [ Peter's introduction.
p. 59: GIVEN. [ GIVEN.--
p. 60: No: [ No;
not. because [ not, because
p. 61: Lydia-- [ Lydia.
"a colony?" [ "a colonly"?
p. 62: heart; (14) [ heart (--Ac 16:14);
course?" [ course"?
p. 63: LESSON XXVIII-- [ LESSON XXVIII.--
Acts xvi: 16-24. [ --Ac 16:16-34.
days?" [ days"?
p. 64: them?" [ them"?
p. 65: 30-34, 34. [ --Ac 16:30-34.
LESSON XXIX-- [ LESSON XXIX.--
p. 66: LESSON XXX-- [ LESSON XXX.--
p. 68: ii: 4-37, [ --Ac 2:4-37.
viii: 29-35 How [ --Ac 8:29-35. How
work of angles [ work of angels
LESSON XXXI-- [ LESSON XXXI.--
p. 69: word careful [ word "careful"
p. 70: LESSON XXXII-- [ LESSON XXXII.--
Acts 9: 23. [ --Ac 4:23.
p. 72: LESSON XXXIII-- [ LESSON XXXIII.--
will?" [ will"?
p. 73: apostlic [ apostolic
LESSON XXXIV-- [ LESSON XXXIV.--
p. 74: high sounding words? [ high-sounding words?
p. 75: LESSON XXXV-- [ LESSON XXXV.--
No: [ No;
p. 76: such song [ such songs
understanding. [ understanding?
the next verse, [ --1Co 14:16,
p. 77: in Ephesians, [ in --Eph 5:19,
LESSON XXXVI-- [ LESSON XXXVI.--
p. 78: Ans. He means [ Ans --He means
p. 79: Ans. Not [ Ans --Not
p. 80: LESSON XXXVII-- [ LESSON XXXVII.--
p. 81: LESSON XXXVIII-- [ LESSON XXXVIII.--
p. 82: anxious;" [ anxious";
rich?" [ rich"?
purpose or intention. [ "purpose" or "intention."
p. 83: 17-29. [ --1Ti 6:17-19.
Ans. We [ Ans --We
LESSON XXXIX-- [ LESSON XXXIX.--
by the apostles' doctrine? [ by "the apostles' doctrine"?
p. 84: "eidfying?" [ "edifying"?
p. 85: LESSON XL-- [ LESSON XL.--
means to make disciples. [ means "to make disciples."
means a preacher of the gospel. [ means a "preacher of the
gospel."
p. 86: Titus iii. 1, 2; Titus i: 5, 9. [ --1Ti 3:1,2 Tit 1:5,9.
p. 87: LESSON XLI-- [ LESSON XLI.--
ordinance?--Verses 7, 11. [ ordinance? --1Co 9:7,11.
p. 88: LESSON XLII-- [ LESSON XLII.--
p. 90: LESSON XLIII-- [ LESSON XLIII.--
p. 91: was done a Christian? [ was done, a Christian?
p. 92: racing I Cor. ix. 23-26. [ racing (--1Co 9:23-26).
LESSON XLIV-- [ LESSON XLIV.--
Jephtah's [ Jephthah's
dancing. Judges xxi: 21-23. [ dancing. --Jud 21:21-23.
p. 93: Solomon say "there [ Solomon says, "there
"revelings?" [ "revelings"?
p. 94: "revelings?" [ "revelings"?
LESSON XLV-- [ LESSON XLV.--
Amusements. [ Amusements--Continued.
p. 96: brethren, and and sets [ brethren, and sets
LESSON XLVI-- [ LESSON XLVI.--
Amusements. [ Amusements--Continued.
THEATERGOING. [ THEATER-GOING.
addicted to theater going, [ addicted to theater-going,
condemn theater going, [ condemn theater-going,
p. 98: LESSON XLVII-- [ LESSON XLVII.--
p. 100: LESSON XLVIII-- [ LESSON XLVIII.--
p. 101: himself?" [ himself"?
p. 102: Scripturally [ scripturally
LESSON XLIX-- [ LESSON XLIX.--
p. 103: saints Will [ saints? Will
Ans. Revelation [ Ans --Revelation
p. 105: saved (See [ saved. (See
p. 106: Peter iii: 14. [ --1Pe 3:14.
LESSON LI-- [ LESSON LI.--
rendered hell? [ rendered "hell"?
dieth not?" [ dieth not"?
p. 107: darkness?" [ darkness"?
LESSON LII-- [ LESSON LII.--
term heaven [ term "heaven"
p. 108: means the atmosphere or the sky [ means "the atmosphere" or
"the sky."
Acts i: 9-13; 7, 55; [ --Ac 1:9-13 7:55.
did the word heaven, [ did the word "heaven,"
meant the atmosphere, or sky [ meant "the atmosphere" or
"sky."
as the word heaven, [ as the word "heaven,"