▶ 골로새서 Colossians, Epistle to the. This is generally believed to have been written by Paul during his two years' imprisonment at Rome, A.D. 61-2, notwithstanding that Meyer and other critics refer it to the imprisonment of Paul at Caesarea. The personal glory of Christ as head of the body, the church, is specially brought out. The hope before the saints is in heaven: they are viewed as risen, but not seated in the heavenlies in Christ, as in the Epistle to the Ephesians. The life of the new man is dwelt on, but the Holy Spirit is only once mentioned: 'your love in the Spirit.' (골01: After the salutation, and thanking God for what Paul had heard of their faith (for apparently he had not been to Colosse) he at once prays for them that they might be filled with the full knowledge of God's will; might walk worthy of the Lord, pleasing Him in all things; and might be strengthened with all power. Col. 1:9-11. Then he gives thanks for what God had done for them, which is true of all Christians. Col. 1:12-14. The glories of Christ follow: as man, and as the Creator-God: He is head of the body, the church. Col. 1:15-19. All fulness was pleased to dwell in Him, and by Him, to reconcile all things to Himself (or itself), having made peace through the blood of His cross: the saints were already reconciled if they continued in the faith (which would prove their reality). Col. 1:20-24. Paul had a double ministry: in the gospel, Col. 1:23; and in the church, Col. 1:25. His sufferings in his body filled up the (non-atoning) sufferings of Christ; and the revelation he had, concerning the mystery of the church, filled up the word of God (not as to time, for some portions were added afterwards, but as to the circle of subjects). Paul laboured to present every man perfect (that is, full grown) in Christ. Colossians 2: (골02: Paul was deeply anxious for the welfare of the saints, that they might be rooted, built up, and established in the faith, lest they should be led astray by the philosophy of the world and the deceitful teaching of men, which would in no way minister Christ to them. In Him dwelt 'all the fulness of the Godhead bodily,' and they were 'complete in Him': nothing must be allowed to come between them. In Christ they had the reality of the things signified in the ordinances of circumcision and baptism. They had died and were risen with Christ. The saints were warned in Col. 2:16, 17 against being entangled with the Jewish things; and with the occult philosophy of the fleshly mind of the Gentile: all of which was in contrast and in opposition to holding Christ as Head. Having died with Christ they were set free from all the ordinances of men. This has been called the negative side. Colossians 3: (골03: This gives the positive side, being 'risen with Christ.' Their mind was to be set on things above, as heavenly people walking on earth. When the Lord appeared they would appear with Him in glory. Christ was their life, and in consistency therewith they were to mortify — put to death — all that sprang from the motions of the flesh. A catalogue of things is given which were to be practically put off, because the old man had been put off with his deeds. Then having put on the new man, a catalogue of things is given which in consistency therewith were to be put on (the display of Christ, who is 'in each one'): above all things was love. Peace was to rule their hearts, and the word of Christ to dwell in them; helping one another with their songs. Exhortations follow to wives, husbands, children, fathers, and servants. Practical Christianity should be manifest in every station of life. Colossians 4: (골04: Exhortations to masters, and then to all. Tychicus and Onesimus would declare to them the affairs of Paul. Salutations follow. The epistle was to be read to the church of the Laodiceans, and some epistle coming to them from Laodicea was to be read at Colosse. (Perhaps the epistle to the Ephesians was being circulated from church to church.) A message to Archippus: the salutation by the hand of Paul, and a request to remember his bonds close the epistle with "Grace be with you. Amen." --- Morrish Bible Dictionary

▶ 히브리서 Hebrews, [He'brews] Epistle to the. (히: This is the only Epistle attributed to Paul that does not bear his name. In all the oldest MSS his name does not occur, either at the beginning or at the end. Most of the early writers attribute it to Paul, though with some there were doubts respecting it. 2 Peter 3:15, 16 seems to confirm the authorship of Paul, besides the internal evidences of it. The question as to who the writer was does not touch its inspiration: of this there can be no legitimate doubt. It may be that Paul's name is withheld because he was so maligned by the Jews, many of whom were related to the very ones to whom he was writing, that they might not be prejudiced against the Epistle. Doubtless many to whom he was writing had heard the discourses of the Lord, and the Epistle was, as it were, a further discourse from God through Christ as His Apostle: "Hath spoken unto us in [His] Son." Here Paul classes himself with the listeners. It was written to Jews as persons already in relationship with God, but evinces that only those who received the Lord Jesus as Mediator were really in that relationship, and were "partakers of the heavenly calling." It shows that they no longer needed the shadows of heavenly things, for in Christ Jesus the heavenly things themselves were to be possessed. Eternal things are spoken of to the displacement of those that were temporal. It is not properly speaking an Epistle addressed to an assembly, but a treatise, in which the heavenly glory of Christ is contrasted with earthly hopes. The tender way in which the apostle deals with the consciences of the Jews still clinging to Judaism, stands in marked contrast to the severe manner in which he writes to the Galatians, who as Gentiles never should have placed themselves under law. The believing Hebrews needed to be detached from the earth and attached to Christ in heaven; but though association with Christ is touched on, union with Him is not taught in the epistle, nor is the believer's relationship to God as Father brought out. The saints are viewed as in the wilderness on their way to the rest of God. In accordance with this the tabernacle is referred to, and not the temple, which belongs to the kingdom. As might be expected, the epistle contains many quotations from the O.T., but they are often cited by way of contrast rather than of comparison. When and where the epistle was written is unknown: the temple service was still being carried on, and therefore it was written before A.D. 70 (cf. Heb. 8:4, 5; Heb 10:11; Heb 13:10). It probably dates from A.D. 63 or 64. The great subject of the Epistle to the Hebrews is approach to God, the basis of which is found in the blessed Person and work of the Son of God, the Lord Jesus Christ. He is viewed as the Apostle and High Priest, while His work is set forth, of such a nature as to give boldness to the believer to enter into the holiest by a new and living way inaugurated by Christ, who has died and risen, and entered as the great priest over God's house. This entrance is the climax to which the epistle leads the believing Hebrews, in complete contrast to the system, which, though given of God, left the worshippers at a distance and the holiest inaccessible to man. They were to learn the incomparable superiority of that which had been brought in by God Himself through Christ, over all that had been given by Him through Moses, and that, though all was on the ground of faith, with present suffering, they were brought into better things: they had better promises, better hopes, and had privileges to which those who served the tabernacle had no right. But all turns on the glory of the person of the Lord Jesus. In Heb. 1 God has spoken in [the] Son. He is the Apostle in whom God speaks, one of the Persons of the Godhead — the exact expression of His substance. Again, when viewed as born on earth, begotten in time, He is still the Son; His Person is identified with His manhood. In this respect He inherits a more excellent name than the angels. He is worshipped by them, He is addressed as God. If, being man, He has companions, He is above them. He is the Creator. He is set at the right hand of God where no angel is ever placed. Heb. 2. Having thus presented the glorious Person as the One in whom God had spoken in these last days to His people, the inspired writer in chapter 2 parenthetically warns those who had believed, of the danger of slipping away from such a message, and of the impossibility of escape for those who neglected so great salvation, which had first been presented by the Lord Himself, and had been confirmed by those who had heard Him, to whom God also had borne testimony by various acts of power. The subject of the Person is then resumed. If God had been revealed in the Son become man, Man is also presented before God in this same blessed One, and this in answer to the quotation from Psalm 8, "What is man, that thou rememberest him? " etc. Jesus is the 'Son of man,' made indeed a little lower than the angels for the suffering of death, but now crowned with glory and honour. Everything is to be placed in suitability to the mind and will of God through His death. But He is not alone in the purposes of God as to glory, He is the leader of many sons, destined to this fulness of blessing, and as leader He has reached the goal through suffering. Then is stated what is of the deepest interest, namely, that those who are sanctified — believers in Him — are all of one with the sanctifier Himself: they are His brethren, and form the company identified with Him, "Behold I and the children which God has given me." He had partaken of flesh and blood and had died, that this might be brought about, having in his death annulled the devil, and broken the power of death for His own, who were now in liberty. He has taken up, not the cause of angels, but the seed of Abraham. It became Him in all things to be made like His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people. As such He is able to succour the tempted, having Himself suffered being tempted. Heb. 3, Heb. 4. It will be noted that in Heb. 1 and Heb. 2 God is speaking to man, and man is presented to God in the same blessed Person. Accordingly in Heb. 3 and Heb. 4 the Hebrews, as partakers of the heavenly calling, are invited to "consider the Apostle and High Priest of our confession, Jesus." Compared with Moses, who had indeed been faithful as a servant in the house of God, Christ had been faithful. But He was the builder of the house, and Son over it. "Whose house are we, if indeed we hold fast the boldness and the boast of hope firm to the end." This 'if' introduces a reference to the forty years' wandering in the wilderness, the argument being that the Hebrews at that time were not able to enter the rest of God because of not hearkening to the word — because of unbelief. This is warning for the present time. The rest of God is what He has in view for His people. Let none seem to come short of it. The rest now is neither that of creation nor that of Canaan, but one still future, into which those enter who believe. Let all use diligence to enter into that rest, hearkening to the word, which is sharper than a two-edged sword and discovers the very motives of the heart. Returning from this digression on the 'if,' the writer takes up again the thread from Heb. 3:6 "Having therefore a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession." He is a High Priest able to sympathise in believers' infirmities, having been tempted in all things as they are, apart from sin. They should approach the throne of grace therefore with boldness so as to receive mercy, and find grace for seasonable help. This aspect of the priesthood of Christ is for their relief from what would otherwise turn them out of the way. In Heb. 5 — Heb. 8. the subject of the priesthood of Christ is continued, with another digression in Heb. 5 and Heb. 6 on the condition of the Hebrew saints, and warnings arising therefrom. High Priests among men, as Aaron, had their functions, but were called of God to the dignity. So Christ, addressed by God as His Son, is selected also by Him as High Priest after the order of Melchisedec. Witness is then borne to His perfect dependence and obedience in the days of His flesh, and that perfected as High Priest beyond death, He became, to all who obey Him, Author of eternal salvation. Of Him much had to be said, but the state of the Hebrews called for serious remark. They had made no progress in spiritual growth, but had become babes. Heb. 6. They are urged to leave the word of the beginning of the Christ, and to go on to what belonged to full growth. The hopelessness of apostasy is most solemnly set forth, but of those he is addressing, the writer is persuaded better things, and he presses them to follow those who through faith and long patience have inherited the promises. These promises were all on the ground of grace, and were secured to the heirs of promise by the word and the oath of God. They then have strong encouragement, and the hope set before them as an anchor of the soul entering within the veil — into the very presence of God, where Jesus has entered as the forerunner — a High Priest after the order of Melchisedec. In Heb. 7. some detail is given of Melchisedec. His titles are interpreted — king of righteousness and king of peace. The fact is noted that nothing is said of his father, mother, or genealogy; nothing of his birth or death; he is said to be assimilated to the Son of God, and abides a priest continually. The greatness of this personage is then dwelt on, as evidenced by Abraham's conduct toward him, and he is shown to be superior to Levi. Further, if perfection had come in with Levi, why speak of another Priest of another order? Melchisedec is in fact the type of the priesthood of Christ, constituted after the power of an endless life. There was a setting aside of the Aaronic priesthood, because connected with the law which perfected nothing, and the bringing in of a better hope by which we draw nigh to God. The superiority of Christ's priesthood is further evidenced by its being introduced by the swearing of an oath, and by its continuing for ever. He then is able to save completely those who come to God by Him, always living to intercede for them. The High priest of Christians is the Son, holy, harmless, undefiled, and as man made higher than the heavens. He had no need as other priests to offer up sacrifices for His own sins; He has offered Himself once for all for the sins of the people. In Heb. 8 a summary is given, setting forth again the glory of our High Priest, where He is set, and what He is minister of; all is contrast to what, as Jews, they had in the old order. The ministry is more excellent: the covenant, of which He is Mediator, a better one, established on the footing of better promises. A new covenant had been spoken of in the prophets, not like the first, for it was on the principle of sovereign grace. The old covenant was ready to vanish away. If Christ be such a Priest, He must have 'somewhat to offer,' and in the following chapters the value of His offering is shown forth. This He did once when He offered up Himself. In Heb. 9 — Heb. 10:18, the contrast between the two covenants is further enlarged on. Certain features of the tabernacle arrangement are given with regard to the holy and most holy places. Into the first the priests went at all times, but into the second the high priest only once a year. The way into the holiest had not been manifest while the first tabernacle was standing, wherein gifts and sacrifices were offered, which could not give to those who brought them a perfect conscience. But Christ, in contrast to this, had, in connection with a heavenly tabernacle, entered in once into the holy of holies by His own blood, having found an eternal redemption. The blood of Christ, who through the eternal Spirit offered Himself without spot to God, was efficacious in complete contrast to the blood or ashes of the victim of old. The 'called' ones now received the promise of eternal inheritance. All was established on the basis of death. The tabernacle was but a pattern of things in the heavens, which latter had to be purified with better sacrifices than those of bulls and goats, Christ had entered into heaven itself, to appear in the presence of God for us. His work had never to be repeated, like the yearly sacrifices of the high priests. He had once been manifested in the consummation of the ages for the putting away of sin by the sacrifice of Himself. And as it was the lot of man to die and then to be judged, Christ had borne the sins of many, having borne the judgement due to them, and will appear to those who look for Him to salvation, having broken the power of death. Of the great work of Christ, and of the good things to come which depended on that work, the law had only shadows, not the very image. The yearly sacrifices never perfected those who brought them; else they would have ceased to be offered by worshippers having no more conscience of sins; sins were in fact brought to mind every year, not put away for ever. But there was One who, coming into the world, could speak of a body prepared for Him, in which He would accomplish the will of God. Sacrifice and offering and offering for sin were taken away, that the will of God might be accomplished by His Son in the prepared body. By this will believers in Christ were sanctified by His one offering. In contrast to the priests, who always stood, offering often the same sacrifices, with barren results as to the taking away of sins, He, having offered one sacrifice for sins, for ever sat down on the right hand of God, His rejection from earth being indicated by the words of the psalm, "from henceforth expecting till his enemies be made his footstool." The sanctified ones were now perfected in perpetuity. Their sins would never be remembered, the Holy Ghost being witness. There remaineth therefore no longer a sacrifice for sin. Heb. 10:19 gives immediate application of all this. We have boldness to enter into the holy of holies — the presence of God — by the blood of Jesus, by a new and living way, through the veil, that is, through His flesh. And we have a great Priest over the House of God. Let us then "approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our bodies with pure water." This is the climax of the epistle. Other results follow. "Let us hold fast the confession of the hope," and "let us consider one another to provoke to love and good works." A second solemn warning is given as to the danger of apostasy. The Hebrews should remember how they had suffered for the truth's sake, and should not now cast away their confidence which would have great recompense. In Heb. 11, and Heb. 12, on the question of faith 'to soul salvation,' a most remarkable cloud of witnesses is marshalled, to give their testimony as it were to this great principle. Beginning with Abel and closing with Rahab, various individual characteristics of faith and its consequences are presented, while in Heb. 11:32, etc., is given a group of worthies, many not mentioned by name, who by faith triumphed in different ways through suffering, with regard to whom it is added "And these all, having obtained witness through faith, received not the promise, God having foreseen some better thing for us, that they should not be made perfect without us." The application of this to the Hebrew believers is at once given, "Let us, . . . . laying aside every weight and sin which so easily entangles us, run with endurance the race that lies before us, looking steadfastly on Jesus the leader and completer of faith." He had reached the goal, the right hand of the throne of God, through suffering. Believers must resist to blood, if need be, wrestling against sin. Chastening after all is necessary, and a proof of God's interest in them as sons. To those exercised by it, it would yield the peaceable fruit of righteousness. The Hebrews were to encourage those who were feeble; but to watch lest any lacked the grace of God, and lest evil should come in amongst them. A very striking contrast between the terror of law and the fulness of grace is now given, to which latter with all its blessings Christians were now come. Let them beware of refusing Him who now speaks from heaven. Everything would be shaken by Him, save the kingdom which He sets up, and which believers receive. Let them serve Him with reverence and godly fear. Heb. 13. A few exhortations follow as to love, hospitality, and the marriage bond. Believers should consider those in affliction, should beware of covetousness, and be content with their present circumstances, if only He is there with them. Leaders who had been faithful and had passed away were to be remembered and their faith followed. But Jesus Christ is the same in the past, present, and future. The Hebrews are warned against "divers and strange doctrines," a systematic mixture of Judaism and Christianity. Referring to the great day of atonement, it is shown that the Christian's altar was one of which those who serve the tabernacle have no right to eat. The sacrifice on that day was wholly burnt outside the camp, Jesus had suffered outside the gate — outside the Jewish system which had rejected Him. Believers in Him must now go forth to Him, bearing His reproach. It is the final breach between Christianity and Judaism. Sacrifices of praise and of doing good should be rendered to God. Their guides were to be obeyed, for they watched over their souls. The writer commends the saints to the God of peace, who brought again from the dead the Lord Jesus, the great Shepherd of the sheep, in the power of the blood of the everlasting covenant, that they might be perfect in every good work to do His will. A word as to Timothy's liberation, and mutual salutations bring this deeply important epistle to a close. --- Morrish Bible Dictionary

▶ 에베소서[Ephesians, [Ephe'sians] Epistle to the.] (엡: Paul first visited Ephesus on his way from Corinth to Syria: he did not stay then, but left Priscilla and Aquila there, who were afterwards joined by Apollos. Acts 18:18-24. Paul soon returned and stayed there two years. There was thus time for the saints to be grounded in the truth. The opposition was so great in the synagogue that Paul separated the disciples, and they met daily in the school of Tyrannus. The word grew mightily and prevailed. Acts 19:1-20. In 1 Cor. 15:32 Paul speaks of having fought with beasts at Ephesus, doubtless alluding to the strong opposition manifested towards him there by the Jews. In Acts 20:17, etc., Paul exhorts the elders of Ephesus, as overseers, to feed the church of God. He warns them that grievous wolves would enter in, and some from among themselves would speak perverse things to draw away disciples after them. As their resource he commends them to God and the word of His grace. Following this was the Epistle he wrote to them during the two years he was a prisoner at Rome. In 1 Tim. 1:3 Paul says he had besought Timothy to abide at Ephesus, and to exhort them to teach no other doctrine, and not to give heed to fables and endless genealogies. In 2 Tim. 1:15 there is the sad intelligence that 'all they which are in Asia' (which must have included Ephesus) had 'turned away from' Paul, doubtless signifying that they had given up the truth as taught by Paul, and settled down with a lower standard. In 2 Tim. 4:12 Tychicus had been sent to Ephesus. The great care and watchfulness with which Paul laboured for their welfare is very manifest. In Rev. 2:1-7 we have the address to this church, in which much is said in their favour, though the solemn charge had also to be made that they had left their first love, and the warning is given that if they did not repent their candlestick would be removed. The Epistle to the Ephesians is remarkable in setting forth the counsels of God with regard to His people as connected with Christ. It is from this standpoint that they are viewed, rather than that of their need as sinners, and how it has been met. This latter is developed in the Epistle to the Romans. The state of the Ephesian believers enabled them to receive a communication of such a nature as this Epistle, in which glorious unfoldings of the mind of God about His own are given in the greatest fulness. The key note is struck in Eph. 1:3, where God is blessed as "the God and Father of our Lord Jesus Christ" — the God, when our Lord Jesus Christ is looked at as man; the Father, when He is viewed as Son of God. Christians are brought in Christ into these very relationships, as stated by the Lord Himself when risen from the dead, "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." It will be seen that the prayer at the close of Eph. 1 is founded on the title 'the God of our Lord Jesus Christ,' while that in Eph. 3 is on the title 'Father.' The God and Father of our Lord Jesus Christ has blessed believers with every spiritual blessing in the heavenlies in Christ. He has marked them out for adoption to Himself, that is, their being brought into the full position of sons in Christ Jesus, according to the good pleasure of His will. Brought into favour in the Beloved, they have in Him redemption, the forgiveness of sins. The mystery of God's will is set forth — to head up all things, whether heavenly or earthly, in the Christ for the administration of the fulness of times. Jews and Gentiles are the subjects of salvation according to the purpose of God, believers from among both being sealed by the Holy Spirit, who is also the earnest of their inheritance — an inheritance which will be to the praise of God's glory when everything is headed up in Christ. The prayer at the close of Eph. 1 is that the saints might have the spirit of wisdom and revelation in the full knowledge of the God of the Lord Jesus Christ: that they might know the hope of His calling, His inheritance in the saints, and the greatness of the power towards them which He wrought in raising Christ (a Man) from the dead, and setting Him at His right hand in the heavenly places (cf. Ps. 8.). He being head over all things to the body, which is the fulness of Him who fills all in all. Eph. 2. This same power had wrought toward the saints (as shown by the subject being continued without a break from Eph. 1: to Eph. 2.), in that having been dead in sins they had been quickened with Christ, had been raised up together (Jew and Gentile), and made to sit down together in the heavenlies in Christ Jesus. There is a new creation in Christ by God as regards His people. The apostle would have the Gentile Christians contrast their present privileges with their former hopeless state. Jew and Gentile believers had access by one Spirit to the Father, while the latter were now fellow-citizens of the saints, and were of the household of God, being part of the holy temple He was building. They were also built together for a habitation of God in the Spirit. Eph. 3. This chapter, in a parenthesis, unfolds the administration of the mystery, hid in God, but now revealed by the Spirit, namely, that the Gentiles should be joint heirs and a joint body and joint partakers of His promise in Christ Jesus. A mystery is that which is understood only by the initiated. In the public dealings of God with men this mystery had no place; it is connected (though administered upon earth) with Christ while hid in the heavens, and the saints united to Him there; by its administration would be made known to principalities and powers in heavenly places the all various wisdom of God. A prayer follows that the saints might be strengthened inwardly by the Spirit; that the Christ might dwell through faith In their hearts; that they might apprehend the breadth, and length, and depth, and height and might know the love of Christ, which passeth knowledge, so as to be filled unto all the fulness of God. Christ is here presented as the centre of all the counsels of God, and His love is to be known in all its fulness by the hearts of His people. Eph. 4. The apostle applies what is given in the earlier part of the epistle, particularly at the close of Eph. 2 — the bringing together in one in a new and heavenly manner of those who on earthly ground had been at enmity. The saints were to endeavour to keep the unity of the Spirit in the bond of peace. Gifts are alluded to as given by the Head, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all arrive at the unity of the faith, and the full knowledge of the Son of God, at the full grown man, and at the measure of the stature of the fulness of the Christ. Everything necessary for the body is derived from the Head. All is to grow up into Christ. Practical exhortations follow in Eph. 4:17. The truth 'in Jesus' is the having put off the old man and having put on the new: consequently all that characterised the old man must be put off, and what is of the new cultivated. Eph. 5 and Eph. 6. Believers are to be imitators of God as dear children. They are light in the Lord, and are to walk as children of light. They are to be filled with the Spirit. Earthly relationships are now referred to: wives, husbands, children, fathers, bondmen, masters. Each relationship is to be taken up as in the Lord. Blessed instruction as to the mystery of Christ and the church is given in connection with the word to wives and husbands. In view of the nature of the spiritual conflict waged in heavenly places, Christians are exhorted to put on the panoply of God. Without this they cannot stand. The apostle asks the prayers of the saints that he might make known the mystery of the glad tidings with boldness; and closes this remarkable epistle with a benediction. The 'heavenlies' characterise the epistle: cf. Eph. 1:3, 20; Eph. 2:6; Eph. 3:10; Eph. 6:12. In the Epistle to the Romans man is taken up as alive in his sins, and grace meets his need: in Ephesians it is God's quickening power on behalf of those dead in sins, as displayed in raising Christ up from among the dead. In Colossians the saints are looked at as risen with Christ, but on earth with their hope in heaven: in the Ephesians the saints are seated in Christ in the heavenlies. --- Morrish Bible Dictionary

빌립보서[Philippians, Epistle to the.] (빌: This epistle is of profound interest on account of certain marks in it, which connect the truth presented with a state of things much akin to that of the present day. The testimony is not viewed as opposed by the Jewish leaders, as in the beginning of the Acts, nor in conflict with Judaising influences, as at Antioch; but as in contact with the world power (Rome), which was holding Paul, the vessel of it, in bondage. Further, in Philippians 3 the Jews are viewed as utterly debased, and are spoken of as 'the concision;' and in the same chapter many of those professedly Christian are described as 'enemies of the cross of Christ,' serving their own desires, whose end is destruction. Again, as regards the preaching of the gospel, though the apostle could rejoice in the fact of its being preached, he could find but little satisfaction in the motives that prompted activity in it. All this exhibits a state of things to which Christendom in our own day presents a striking analogy. The immediate occasion of the epistle was the effect produced on the apostle by the practical expression which the Philippians had given to their fellowship with him in the gospel; and the object of his writing was that they might complete his joy in perfectly answering to God's mind for them down here. This was in order that, in the complete abnegation of self, as to the state of their minds, by the death of Christ, they might by God's power be manifest as a divine generation (children of God), occupying collectively the place which Christ had occupied in the world — lights in the world, holding forth the word of life. This is the proper place of the church in testimony here. The second part of the epistle (Phil. 3 and Phil. 4) is intensely individual. In view of religious pretensions, in which men gloried, the apostle presents himself as the example of a man running a race. The course meant the distancing in spirit, at every step, all that which gave importance to him as a man after the flesh — all was in his account dross and dung for the excellency of the knowledge of Christ Jesus his Lord. At the same time every step brought his soul more distinctly under the power of the calling above of God in Christ Jesus. While encouraging saints to follow him, he exhorts them to walk in unity by the same rule, to mind the same thing. In contrast to many who were earthly-minded, he reminds them that their citizenship was in heaven, and they were expecting Christ as Saviour from heaven completely to conform them to Himself. The closing chapter shows the apostle's interest in, and consideration of individuals; his anxiety that saints should by prayer and supplication be kept in divine peace as to everything that might naturally occasion anxiety; and the moral superiority in which he himself was maintained through circumstances: the secret being his absolute confidence in the goodness of the God whom he had faith to appropriate as 'my God.' The epistle was written when Paul was a prisoner at Rome, and probably near the close of his imprisonment, about A.D. 62, when he was expecting to be released and again to visit the Philippian saints. (빌 --- Morrish Bible Dictionary

▶ 빌레몬서[Philemon, [Phile'mon] Epistle to.] Phm 1. (몬: Nothing is known of Philemon beyond what is found in this epistle, nor is it clear where he resided. The similarity of the salutations to those found in the Epistle to the Colossians, and the reference to Onesimus in that epistle, leads to the conclusion that Philemon dwelt somewhere in the direction of Colosse (probably at Laodicea, Archippus being mentioned in Col. 4:17, and Philemon 2), and that both epistles were sent from Rome about A.D. 62. Though the assembly in the house of Philemon is mentioned in verse 2, the epistle is a personal one to Philemon and his wife. Onesimus their slave had run away, and, having been converted under the ministry of Paul, he was sent back by the latter to his master. Paul does not ask for the freedom of Onesimus, but that he may now be received in grace as a brother, indeed, be received as the apostle's 'own bowels.' Paul does not assert apostolic authority, but entreats as the 'prisoner ' and 'the aged.' Led by the Holy Spirit, the epistle is a gracious appeal, and difficulties are met in it in a matter requiring much delicacy. If the slave had robbed Philemon, Paul would repay it; but he reminds Philemon of how much he owed him, even his 'own self besides.' Some may be surprised that such an epistle should form part of the inspired word. But it is 'profitable': for fifteen hundred years slaves were extensively owned by Christians. Many may never have thought of seeking their conversion, or may have been prejudiced against it. A Boer in South Africa, though a Christian himself, once told a preacher that he was sure he might as well preach to the dogs as to his African servants. God saw the need of such an epistle. The slave had become 'a brother beloved.' (몬 --- Morrish Bible Dictionary

베드로후서[Peter, Second Epistle of.] (벧후: The object of this epistle appears to be primarily the confirmation of the minds of Jewish believers in the certainty of the kingdom of the Lord Jesus Christ. We have in it the only record by an eye-witness of what took place on the Mount of Transfiguration. This vision made more sure the word of prophecy to which saints did well in taking heed, as to a light shining in a dark place, till the day dawned, and the day-star arose in their hearts. But before the kingdom could be displayed, it was necessary that the corruption of Christianity, which had already set in, should be complete and the course and climax of this corruption are vividly portrayed in 2 Peter 2. It originated in false teachers privily bringing in destructive heresies, denying the Lord that bought them. The development of this evil is viewed in the light of wickedness (rather than of apostasy, as in the Epistle of Jude), as that which is specially obnoxious to the government of God. While in Jude the gainsaying of Core is shown to be the culminating point of apostasy, here the incitement to abominable wickedness by Balaam is before the mind of the Spirit, indicating how corrupting the influence of those who held the place of 'prophet' would become. In the concluding part of the epistle (2 Peter 3) we have also the closing phase of unbelief (perhaps Jewish), namely, scepticism, built up on the assumed unchangeability of the creation, as to the coming of the day of the Lord. And this becomes the occasion of the apostle's leading the minds of the saints beyond the thoughts of the kingdom to that which, resting on perfect moral foundations, is eternal and unchangeable. The day of the Lord was a means to an and, and would make way for the day of God, and the fulfilment of His promise of new heavens and a new earth, in which righteousness would reside, and in view of which the existing heavens and earth would pass away. Saints, knowing these things before, were not to fall from their stedfastness, but to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. --- Morrish Bible Dictionary

베드로전서[Peter, First Epistle of.] (벧전: This was addressed to believing Jews dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia. It was apparently sent from Babylon on the Euphrates, where many Jews were located. There is nothing in the epistle itself that fixes its date: but it is generally dated A.D. 60 to 63. The teaching of the epistle is based upon a living hope by the resurrection of Christ, in contrast to the portion of the Jews on earth. Believers are contemplated as strangers and pilgrims, salvation being regarded in its completeness as future, soul salvation being the point of consequence in the present, in contrast to temporal deliverances. The thought of a 'spiritual house' composed of living stones, in 1 Peter 2 connects the epistle with the revelation given to Peter in Matt. 16 — as the reference to the Mount of Transfiguration in the second epistle brings before our minds the vision of the kingdom in Matt. 17, of which Peter was eye-witness. The epistle may be briefly summed up as a gracious leading of Christians into the sense and reality of their spiritual privileges, but, at the same time, pressing on them the recognition of their being subjects of God's moral government on earth. They were placed here between the time of Christ's sufferings and the glories that were to follow. They called on God as Father; are viewed as redeemed and born again, and by the sincere milk of the word were to grow up to salvation, having tasted that the Lord is gracious. And further, though suffering under the government of God, they had, in coming to Christ as the Living Stone (disallowed of men but chosen of God and precious), acquired in a spiritual way privileges which, after a carnal sort, the Jews had lost. They were built up a spiritual house, a holy priesthood — were a royal priesthood, a holy nation, a peculiar people. They had thus the means for the service of God and for testimony to man. The calling of Christians is herein fully brought out. But with all these privileges, Christians had to remember that they had nothing in which to boast after the flesh. They were among the Gentiles as strangers and pilgrims, the subjects of God's moral government, suffering for the state of Israel; and hence had to recognise those to whom God had entrusted honour and power here. But the eyes of the Lord were over the righteous, and His ears open to their prayers: the face of the Lord was against evil-doers. The general bearing of government was in favour of those who did good, and if they suffered for righteousness' sake they were happy. The point of importance was that none of them should suffer as evil-doers. It is remarkable that, in touching on duties connected with social relationships, the apostle addresses himself to husbands and wives and domestic servants (not slaves), and the peculiar delicacy of his reference to the conduct relatively of the two former classes is a marked feature of beauty in the epistle. The peculiar character of this moment, in which judgement as the issue of God's moral government is imminent, is marked by the reference to the time of Noah, whose testimony in preparing the ark was that of coming judgement; but at the same time of a way of salvation. Baptism has, in the case of Christians, much of the same character and import. Again, in 1 Peter 4 it is said that the time has come for judgement to begin at the house of God; and if it begin first at us, where shall the ungodly and the sinner appear? The epistle closes with special and touching admonitions to the elders and the younger, the former being especially exhorted to shepherd the flock of God. This is deeply interesting as coming from one who himself received the charge recorded in John 21. --- Morrish Bible Dictionary

▶ 사도행전[Acts of the Apostles.] (행: The introduction to this book compared with the introduction to the gospel by Luke makes it plain that the two were written by the same person. The Acts ends with the two years' imprisonment of the apostle Paul at Rome: it could not therefore have been written before the end of that time, and was probably written very soon afterwards or it would have given the issue of Paul's trial. This would place the date about A.D. 63. The 'Acts' forms a link between the Gospels and the Epistles, as the ascension of Christ formed a link between the Gospels and the Acts. It occupies a sort of transition time, for though the church was soon formed, the doctrine of the church was not made known until Paul's epistles. The title, 'Acts of the Apostles,' might have led us to expect a more general account of the labours of all the Twelve; but their mission in the ways of God is superseded by that of Paul, both as minister of the gospel of the glory of Christ, and of the church. A wise selection of the fruits of apostolic energy has been made, verifying some things stated in the Gospels, and forming an indispensable introduction to the Epistles. After the ascension of the Lord, and the choosing an apostle to fill the place of Judas, the first great event recorded is the day of Pentecost. The Lord had said, "I will build my church," Matt. 16:18 ; and the descent of the Holy Spirit on the day of Pentecost is the answer to the question, when did the incorporation of the church begin? 1 Cor. 12:13 proves that it was by the gift of the Holy Spirit, though, as it has been said, the doctrine of the church was not revealed till afterwards. Ananias was charged with lying to the Holy Spirit, by whom God was then dwelling in the church. Our Lord had promised that on His departure He would send them another Comforter, the Holy Spirit, to abide with and be in them. This also was fulfilled at Pentecost. Peter, Stephen, etc. were full of the Holy Spirit: cf. Acts 4:31. After this another call was made to Israel to receive Jesus as the Christ. They had killed the Prince of life, but God had raised Him from the dead, and now in mercy and on the ground of their ignorance one more appeal was made to them to repent and be converted that their sins might be blotted out, and that God might send again Jesus Christ who was then in heaven. The rulers however were grieved that they preached by Jesus the resurrection from among the dead, and commanded Peter and John not to speak or teach in the name of Jesus. Stephen, being accused before the Sanhedrim, rehearsed the history of Israel from the beginning, and charged them with resisting the Holy Spirit, as their fathers had done. The indictment of Israel as man in the flesh, and the exposure of his enmity to God led to the final sin of rejecting the glorified Christ, expressed by the stoning of Stephen who calling upon the Lord not to lay the sin to their charge, exemplified the life of Christ in his body. This ends the first phase of the acts of the Holy Spirit, and clears the way for the going out of the gospel and the revelation of the truth of the church. The persecution that followed led to the spread of the gospel. Philip preached Christ to the Samaritans and many believed. Peter went from Jerusalem, laid his hands upon them and they received the Holy Spirit. Peter was then used at Caesarea in opening the door to the Gentiles (answering to his having the keys of the kingdom committed to him, Matt. 16:19), and they also received the Holy Spirit. In the meantime Saul had been converted, and immediately preached that Jesus was the Son of God. The churches had rest, and walking in the fear of the Lord and comfort of the Holy Spirit, were multiplied. Acts 9:31. Herod Agrippa however soon began to persecute the church; he killed James the brother of John, and put Peter into prison, who was however miraculously delivered. Herod died a miserable death; and the word of God grew and multiplied. Acts 12. This ends the phase of the church's history in connection with the remnant of Israel. Antioch, instead of Jerusalem, now became a centre of evangelisation, independent of apostolic authority, yet without breaking the unity of the Spirit by forming a separate church. Barnabas and Saul are separated to the work by the Holy Spirit, and with John Mark take a missionary journey. Certain persons from Judaea insisting at Antioch that the Gentile converts must be circumcised or they could not be saved, the question was referred to the church at Jerusalem. In their decision they could say, "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves ye shall do well. Fare ye well." Acts 15:28, 29. Paul with Silas took a second missionary journey, extending to Europe and returned to Antioch. Acts 18:22. From thence Paul went a third journey. (For the particulars of these journeys and from whence Paul wrote some of his epistles, see the article PAUL.) It may be noted that while at Ephesus, because of the opposition of the Jews in the synagogues, Paul separated the disciples and they met in a building distinct from the synagogue, commencing a further development of the church's history. Acts 19:9. At the close of the third missionary journey Paul, led by deep spiritual affection for his nation, but forbidden by the Spirit in whose energy the ministry entrusted to him had hitherto been carried out, went up to Jerusalem, where he was arrested. The rest of the book details his trials and danger from the Jews; his journey to Rome, where he calls together the chief of the Jews, to whom he preaches Jesus. We read no more of any of his labours, and the Acts leaves him a prisoner. The book embraces a period of about thirty years: the mystery of the church, and the gospel of the glory committed to Paul, as well as the state of the assemblies must be gathered from the Epistles. During the above period Paul wrote the two epistles to the Thessalonians, the two to the Corinthians, to the Galatians, Romans, Colossians, Philemon, Ephesians, and Philippians. --- Morrish Bible Dictionary

Galatians, [Gala'tians] Epistle to the. (갈: The date when this Epistle was written has been disputed more than that of any of the others, some placing it early, and others later. The events seem best to agree thus: on Paul's second missionary journey he went throughout Phrygia and the region of Galatia. Acts 16:6. We learn from Gal. 4:13-15 that he had preached the gospel to them, and that they had received him as an angel and would have plucked out their eyes for him. This visit would have been about A.D. 51. Then about 54 Paul again visited them; all we read as to this journey is that he went over all the country of Galatia, strengthening, or confirming, all the disciples. Acts 18:23. They may, alas, have as readily received the Judaising teachers, and when this came to the ears of Paul, he wrote this Epistle to them. He grieved that they were so soon diverted to another gospel which was not another. In 1 Cor. 16:1 we read that Paul had instructed the churches in Galatia as to the collection for the poor. This was written to Corinth about A.D. 55. The collection is not mentioned in his Epistle to the Galatians, and as far as we know he did not visit them again. This has caused some to suppose that Paul wrote the Epistle to them after his first visit; and that he gave them the directions as to the collection on his second visit; but they may have been given by another letter or by a private messenger. Gal. 1. After a brief opening, in which the intent of the Lord's giving Himself for our sins is set forth, namely, to deliver us from this present age according to the will of God, the apostle proceeds directly to the point and marvels at the rapid departure of the Galatian converts from the gospel. In the strongest terms he denounces the efforts made to pervert them from the grace of Christ to other ground. Paul would have them know that his apostleship was not by man, but by Jesus Christ and God the Father; that the gospel he preached was by the revelation of Jesus Christ. The Jews' religion, by which they were so attracted, had led him to be a bitter persecutor, but it had pleased God to reveal His Son in him that he might preach Him among the Gentiles. His commission and authority had come direct from on high, and had no connection with Jerusalem as a source. The saints in Judaea did but glorify God in him. Gal. 2. Fourteen Years after [his conversion] he went up to Jerusalem and communicated to those there the gospel he preached to the Gentiles. He utterly refused to submit to pressure from Judaising brethren in the case of the Gentile convert Titus, and in result received the full fellowship of the three pillars — James, Cephas, and John — in regard to his ministry among the heathen. Subsequently, at Antioch, Paul had actually withstood Peter to the face as to the truth of the gospel, which Peter was fatally compromising from fear of the Jews. Peter's conduct was wholly inconsistent. Peter and Paul had themselves left the law for justification, to find it alone on the principle of faith in Christ. Had Christ become the minister of sin in their doing this? If not, in going back to the law they built anew what they had destroyed, and were confessedly transgressors; for if right in leaving it for Christ, they were wrong in returning to it. For Paul, however, it was true that through law he had died to law, in order to live to God. With Christ he was crucified (was judicially dead); yet he lived, but no longer himself, for Christ lived in him, and his life as still in this world was by faith — the faith of the Son of God, a living object whose love filled his soul. Christ had died in vain if righteousness came by the law. Gal. 3. The Galatians were as though bewitched. Had they received the Spirit on the principle of law or of faith? To this there could be but one answer. Having begun in the Spirit, were they now to be made perfect by the flesh ? Faith was the principle on which Abraham, the head of promise and blessing, was reckoned righteous, and on which the Gentiles would, with believing Abraham, receive blessing, according to God's promise to him. Those under law were under the curse; and on that ground none could be justified. Christ had borne the curse that Abraham's blessing might come on the Gentiles in Christ Jesus, and that through faith they might receive the promise of the Spirit. The law, given four hundred and thirty years after the promise, could not set the latter aside, which was made not only to Abraham, but to his Seed, even to Christ. The law came in by the way till the Seed should come: it proved transgressions; it had been useful as a guard: it had been for those under it a tutor up to Christ. Now faith had come, such were no longer under a tutor; the Gentile believers were now God's sons by faith in Christ Jesus. In Christ distinctions between Jew and Gentile disappeared: all were one, and the Gentile believers being of Christ were Abraham's seed and heirs according to promise. Gal. 4. Though heirs, the Jews were, under law, in the condition of children under age, held in bondage under the elements of the world, with which indeed the law had to do. But now God had sent forth His Son, to redeem those under law, that believers might receive sonship. He had sent the Spirit of His Son into their hearts, giving the cry of relationship, 'Abba, Father.' They were therefore no longer bondmen, but sons; and if sons, then heirs through God. Were the Gentile believers (formerly in heathen darkness, but now knowing God) going to turn back to the principles of law, which the apostle does not hesitate to call weak and beggarly elements? They observed days, and months, and times, and years, as though Christianity were a system for man in the flesh. But he reminds them of their former affection for him, and how they had received him as an angel of God. Was he now their enemy because he told them the truth? These Judaising teachers had sown this discord in order that they might supplant the apostle in their affections. Spiritually he again travailed in birth with them till Christ should be formed in them. He knew not what to make of them. Let those who wanted to be under law listen to it. He then submits to them the allegory of Sarah and Hagar, in which the principles of law and faith in God's promise are seen in conflict. The promise is secured in Isaac, that is, in Christ. Believers, as Isaac was, are children of promise, they are not children of the maid-servant but of the free woman. Gal. 5. He exhorts the Galatians to stand fast in the liberty wherewith Christ made free. If circumcised they were debtors to do the whole law, and were deprived of all profit from the Christ. They had in such case fallen from grace. Christians awaited the hope of righteousness, by the Spirit, on the principle of faith. For those in Christ faith wrought through love. The Galatians had run well, but who had now hindered them? The guilt of this mischief should be borne by the troubler, whoever he was. The scandal of the cross was done away if circumcision was preached, for it was rehabilitating the flesh. But love was the fulfilment of the law. The flesh and Spirit were in fact utterly opposed, but if led by the Spirit they were not under law. The works of the flesh are set forth in contrast to the fruit of the Spirit. Those that were of Christ had crucified the flesh with its lusts, the Spirit being the only power for christian walk. Gal. 6. Some closing exhortations follow. The spiritual were to restore those taken in a fault, remembering what they were in themselves. They were to care for one another — to think nothing of themselves — to care for those who ministered to them in the word. He warns them of the consequences of sowing to the flesh, but in sowing to the Spirit they should reap eternal life. Let them do good then to all, but especially to the household of faith. He tells them he had written this letter with his own hand as evidence of his deep concern as to them. He once again refers to the mischief-makers in scathing terms. But the cross of the Lord Jesus Christ was his only boast, through whom the world was crucified unto him, and he to it. In Christ Jesus nothing availed but a new creation; and upon those who walked according to this rule peace and mercy are invoked. This Epistle, in which the grief of the apostle is mingled with indignation, is concluded by an affecting allusion to the sufferings he had endured in the maintenance of the truth which they were so lightly turning from: he bore in his body the marks of the Lord Jesus. There are none of the customary salutations. The epistle is an example of the energy and rapidity of the apostle's style, and of the spiritual power of his argument. We see him deeply moved by the baneful influence of the Judaisers in Galatia and at their success. Alas! it is what has extended everywhere throughout Christendom. --- Morrish Bible Dictionary

초대교회시대 The English Bible Story 1. 사도행전 AD30-100 행, 오순절(성령강림), 베드로사역, 박해, 아나니아와 삽비라, 일곱집사, 스데반 설교.순교, 빌립과 에디오피아 내시, 사도 바울, 베드로의 애니아, 다비다 치유, 베드로 이방인 고넬료 가정구원, 야고보 순교, 베드로 투옥, 헤롯죽음 2. 사도바울 서신서-13권 스데반증인, 사울의 다메섹회심(34년, 아나니아), 아라비아 광야(3년), 다메섹, 예루살렘(1차), 길리기아 다소(10년), 수리아 안디옥교회, 2차 예루살렘방문(기근지원), 1차선교(47-49, 바나바, 마가요한) 구브로 바보(서기오 바울 총독, 바예수), 버가(마가 돌아감), 비시디아안디옥(회당설교), 이고니온(돌, 디모데), 루스드라(앉은뱅이, 쓰스, 허메), 더베, 역순으로 안디옥, 예루살렘 종교회의(3차방문)- 이방인규례(괴롭게 말고, 우상, 음행, 목매어 죽인 것과 피를 멀리하라), 전도구역 설정(야고보.베드로-예루살렘, 바울-이방민족과 헌금), 2차선교(49-52, 실라) 루스드라(디모데 동행), 드로아(환상), 네가볼리(누가 합류), 빌립보(루디아, 점치는여종, 감옥, 간수), 데살로니가(3주간, 야손, 디모데.실라 남겨둠), 베뢰아(쫒겨남), 아덴(아레오바고), 고린도(아굴라와 브리스굴라, 살전,살후,갈, 1년6개월, 갈리오 재판), 에베소(회당에서 변론), 바울귀향, 아굴라부부-아볼로 교육후 고린도 파견, 바울 가이사랴 - 안디옥, 3차선교(53-57, 디모데, 디도) 갈라디아 교회, 에베소(3년, 아굴라부부, 고전, 고린도방문, 눈물로쓴 편지-디도, 에베소 데메드리오 폭동, 아데미여신), 드로아, 빌립보(고후), 마케도냐, 일루리곤(8개월 순회전도), 고린도(과동 3개월,롬-뵈뵈), 드로아(유두고), 앗소, 밀레도(유언설교), 예루살렘 헌금전달, 벨릭스,베스도 총독, 아그립바, 가이사랴 2년 투옥후 로마로 호송 가이사랴(백부장 율리오), 무라(배), 그레데 미항(항해저지), 아드리아 유라굴로 광풍, 멜리데(독사, 보블리오 부친), 레기온, 보디올, 압비오광장, 로마, 1차구금(60-62) 로마(셋집, 2년간, 골,몬,엡-오네시모.두기고, 빌-에봐브로디도) <- 옥중서신, 4차선교(62-66) 에베소(딤전), 드로아, 빌립보, 니고볼리, 그레데(딛), 서바나 <- 목회서신, 2차구금 및 순교(66-67, 딤후) 달마디아(디도), 데살로니가(데마) 아시아(그레스게), 에베소(디모데, 마가), 갈라디아(두기고) 3. 공동서신 공동서신서(8권-벧전,벧후, 요한1,2,3서,약,유,히) 4. 예언서(1권-계) 7교회(에베소,서머나,버가모,두아디라,사데,빌라델비아,라오디게아), 일곱재앙[1흰말(정복자) 2붉은말(전쟁) 3검은말(기근) 4청황색말(사망) 5고난.순교.탄원 6지진과징조 7나팔재앙(우박, 불, 쑥물, 암흑, 황충, 4천사와마병대, 7대접재앙(불신자종기, 피, 물-피, 대양가열, 흑암질병, 귀신, 바벨론파괴)], 어린양의 혼인잔치, 백탄자, 천년왕국, 사탄패망. 새하늘과 새땅, 새예루살렘 TIDWELL-Chapter XIX. From the Ascension to the Church at Antioch. - The Book of Acts. Principal events of the period. Organization and control of the early church. Persecutions of the church. Growth and influence. Extension of the Gospel to the Gentiles. Teachings of the period. Topics for discussion. TIDWELL-Chapter XX. From Antioch to the Destruction of Jerusalem. - The changed situation. The divine call. Time and extent of Paul's journeys. First missionary journey. Second missionary journey. Third missionary journey. At Jerusalem. At Caesarea. Paul at Rome. Epistles of this period. Lessons of the period. Topics for discussion. TIDWELL-Chapter XXI. From the Destruction of the Temple to the Death of the Apostle John. - The period of history. Destruction of Jerusalem. From A. D. 70 to A.D. 100. Literature of the period. Death of John and end of scripture history. Period lessons. Topics for discussion. 초대교회 형성기 =============== 30 예수님의 승천 12번째 사도 확정 - 맛디아 오순절의 성령의 강림 - 디베료 황제 즉위(14-37) 교회의 형성 베드로의 앉은뱅이 치유 사도들에 대한 핍박 아나니아와 삽비라의 거짓과 죽음 일곱 집사의 선택 - 스데반, 빌립, 브로고로, 니가노르, 디몬, 바메나, 니골라 스데반의 핍박받음과 순교 - 스데반의 설교 (헬라파 리버디노회당) 교회에 대한 핍박 초대교회 변혁기 =============== 빌립 집사의 전도 사도 베드로와 요한의 사마리아 방문 에디오피아 내시의 구원 34 사울의 다메섹 회심 - 그 후 아라비아 사막 (나바티안 왕국)에서 3년 체류 다메섹으로 돌아온 바울 37 바울의 1차 예루살렘 방문 - 15일 유함 가이우스 칼리굴라 황제 즉위 (37-41) 바울의 다소 귀향 베드로의 애니아 치유 - 헤롯 아그립바 1세가 전 팔레스틴의 왕이 됨(39-44) 베드로의 다비다 치유 고넬료의 구원 안디옥의 헬라인에게 복음 전도 - 글라우디오 황제 즉위(41-54) 44 바울이 안디옥에 옴 세배대의 아들 야고보의 순교 - 헤롯에 의한 처형 베드로의 투옥 - 헤롯에 의한 투옥 베드로의 출옥 - 천사에 의한 출옥 헤롯의 죽음 45 팔레스틴의 대흉년 - 글라우디오 통치시(41-54) 바울의 제2차 예루살렘 방문 - 예루살렘 구제 헌금 전달 =============초대교회 번성확장기 47-49 바울의 제1차 전도 여행 - 바울과 바나바, 마가 요한. 안디옥 교회의 바울, 바나바 파송 실루기아 사역 구브로 섬 (살라미, 바보 - 총독 서기오 바울과 박수) 사역 소아시아 버가의 사역 행13:13 마가 요한 돌아감 비시디아 안디옥의 전도 사역 행13:14-49 회당설교 - 유대인대상 이고니온 - 표적과 기사 루스드라 - 앉은뱅이치유, 쓰스와 허메, 돌에 맞음 더베로 가서 역으로 귀향 버가와 앗달리아의 전도 사역 49 바울의 제3차 예루살렘 공회 방문 - 예루살렘 종교회의, 이방인 구원의 규례 결정 50 베드로가 수리아 안디옥 방문 로마 글라우디오의 유대인 추방 바울의 게바 베드로 면박 49-52 바울의 제2차 전도 여행 - 또는 50-53년, 바울과 실라 바나바와 마가 요한은 구브로 전도 수리아 안디옥과 길리기아 지방 다소 더베 루스드라 - 디모데 발탁 동행 비시디아 안디옥 드로아 - 마게도냐인의 환상 (우리를 - 의사 누가 동행) 네압볼리, 빌립보 전도 - 루디아 전도, 누가와 헤어짐 실라와 함께 빌립보 감옥 - 간수 전도 데살로니가 (3주) - 야손의 집에서 폭동 바울의 베뢰아 전도 - 실라, 디모데 남겨두고 혼자 배타고 아덴으로 아덴 - 아레오바고 설교 (이방인 대상 - 창조시대 부터), 데살로니가로 디모데 파견 고린도 -고린도에서 1년6개월 디도 유스도의 집에서 유함, 실라와 디모데 합류 아굴라, 브리스길라 부부 만남 갈라디아 교회의 변심을 듣고 갈라디아서 기록 데살로니가 전서, 후서 기록 겐그레아 - 삭발 에베소 - 아굴라, 브리스길라 부부 동행, 벨릭스가 유대 총독이 됨 (52-60) 바울 혼자 귀향 아굴라, 브리스길라 부부가 에베소에서 아볼로를 고린도로 파견 로도 -> 가이사랴 -> 예루살렘 -> 수리아 안디옥으로 귀향 53-57 바울의 제3차 전도 여행 54-58 디도, 아볼로, 누가, 디모데 수리아 안디옥 -> 다소 -> 이고니온 에베소 (3년) - 마술서적 소각, 고린도교회 문제점을 가지고 3명의 대표단이 찾아옴, 문제에 대한 답변서로 고린도전서 기록, 디모데가 전달 <들고 온 편지 속의 질문들> 고전 7:1 너희의 쓴 말에 대하여 고전 7:25 처녀에 대하여는 고전 8:1 우상의 제물에 대하여 (머리에 쓰는 것, 주의 만찬) 고전 12:1 신령 한 것에 대하여는 고전 16:12 형제 아볼로에 대하여는 바울의 사도권 문제로 고린도 방문(?)과 돌아와서 "눈물로 쓴 편지" 작성? (디도가 전달) 에베소폭동(은장색 데메드리오의 아데미 여신상 판매곤란)으로 마게도냐로 이동 미둘레네 -> 앗소 -> 드로아 - 마음이 편치않아 전도하지 않음 ->바울의 마게도냐와 헬라 전도, 빌립보 - 디모데, 디도를 만나 고린도교회가 잘 정리 되었다는 소식을 듣고 빌립보에서 기쁨 속에서 고린도후서 작성 데살로니가, 베뢰아 전도, 이후 일루리곤, 달마디아 등 전도 -> 고린도 전도 (3개월) - 로마서 기록 '뵈뵈'란 자매가 전달 3차 전도여행 귀향시작 베뢰아 -기> 데살로니가 -> 빌립보 -> 드로아 (7일간 머뭄 안식후 쳣날 유두고 사건, 왕상17:20-22 엘리야, 왕하4:32 엘리사의 이적) ->걸어서 앗소 -> 미둘레네 -> 기오 앞 -> 사모 -> 밀레도 - 에베소 장로들에게 고별설교 -> 배타고 고스, 로도 -> 바다라 -> ... -> 두로 7일 이레 체류, 제자 (바울의 제자가 아닌 예수 믿는자 성령, 귀향 만류 -> 돌레마이 -> 가이사랴 - 초대교회의 일곱집사 (스데반 순교) 중 하나 전도자 빌립의 집, 딸 넷 예언, 유대 선지자 아가보 로마 네로 황제 즉위(54-68) 예루살렘 - 연보(헌금)전달 (롬15:26-29), 사역보고, 결례(정결케하는 의식), 고전10:31 (하나님의 영광) 야고보, 바울 - 성전 체포됨, 바울의 염려할 때 - 주님 나타나심 (담대하라. 로마에서도 증언, 수1:9, 요일5:4) 벨릭스 총독 앞에서 베스도 총독 앞에서 아그립바 왕 앞에서 59-60 가이사랴에서의 2년 감옥 체류 - 베스도가 유대 총독이 됨 (60-62) 60 바울이 로마로 호송됨 - 율리오 백부장, 누가 예루살렘 -> 가이사랴 -> 시돈 -> 구브로섬 오른쪽으로 돌아 -> 무라 -> 니도 -> 살모네 -> 라세아 -> 그레데 미항 (유라굴라 광풍) -> 멜리데 (독사, 보블리오) -> 수라구사 -> 레기온 -> 보디올 -> 압비오저자 (광장) -> 삼관 -> 로마 히브리서 기록 61 바울이 로마 감옥에 투옥됨 (2년) 베스도가 유대 총독이 됨(60-62) 62 빌레몬의 종 오네시모 만남 야고보서 기록 바울의 옥중서신 4개 기록 에베소서, 골로새서, 빌레몬서 - 오네시모 빌립보서 - 에바브로 디도 주님의 형제 야고보의 순교 63 바울의 석방 행 28:16-31 바울의 제4차 전도 여행 (-66) - 디모데를 권고하여 에베소 교회에 머물게 함 (디모데전서 기록), 그레데섬의 디도에게 디도서 기록 <- 목회서신 초대교회 시련기 =============== 64 로마의 대화재 64 네로의 기독교 1차 박해 기독교를 방화범으로 누명 씌움, 베드로전서 기록 66 유대인의 반란, 베드로후서 기록 67 바울의 2차 투옥과 순교 - 또는 64년, 디모데후서 기록 68 베드로의 순교 또는 64년 갈바, 오토, 비텔리우스 3황제의 난립(68-69) 수리아 총독의 예루살렘 침입 69 베스파시안 (베스파시아누스)의 예루살렘 침입 베스파시안 황제 즉위(69-79) 70 디도의 예루살렘 점령, 예루살렘의 멸망 디도 황제 즉위(79-81) 70 산헤드린 공회의 폐지, 유다서 기록 (70-80) 73 마사다의 함락 81-96 도미티아누스의 기독교 2차 박해 도미티아누스 황제 즉위(81-96) 90 예수의 제자 요한 서신서 기록 요한복음, 요한1, 2, 3서 95 요한이 밧모섬에 유배됨, 요한계시록 기록 계1:9 네르바 황제 즉위(96-98) 96 도미티아누스의 죽음, 트라야누스의 기독교 박해 트라야누스 황제 즉위(98-117) 100 구약 정경 결정의 얌니아 회의, 사도 요한의 죽음 13BiblePeriod

예수시대 The English Bible Story 4 (대)헤롯 사망 - 아들 3명에게 분봉왕으로 임명 헤롯 안티파스 - 갈릴리와 베레아 지역 헤롯 빌립 - 갈릴리 북동부 (데가볼리) 지역 헤롯 아켈라오 - 유다, 사마리아, 이두메(에돔) 지역 예수님 탄생 아켈라오 로마소환 후 유대지역에 총독 임명 코포니우스 - 마르쿠스 얌비불루스 - 아니우스 루푸스 - 발레리우스 그라투스 - 폰티우스 필라투스 (본디오 빌라도, 5대 AD. 26-36) 사두개파 - 대제사장파(서기관,랍비) 바리새파 - 성경연구(에스라계:유대교) 열심당 - 무기로 정복하는 메시야도래 에센파 - 수도원운동(세속은 싫다) 1. 사생애 BC4-AD26 마(유대인-왕),막(로마인-종),눅(헬라인-인간),요(모든사람-하나님아들) 마리아와 요셉 나사렛거주(수태고지-Michael), 엘리사벳 방문, 천사의 요셉방문, 예수탄생(베들레헴, 동방박사와 목자) 어린시절(헤롯의 유아살해, 예수의 세례-시므온과 안나, 애굽피신, 대헤롯의 죽음으로 나사렛귀향), 예루살렘 성전방문 2. 공생애 AD27-30 세계화 세례요한, 40일광야금식기도, 5제자, 가나혼인잔치①, 가버나움방문, 유월절1, 예루살렘(8개월)-성전청결(기존세력에 대항, 예수가 누구냐?), 니고데모, 유대사역, 사마리아여인, 갈릴리(4개월)- 나사렛회당설교, 신하아들 원격치유②, 가버나움이사, 말씀선포, 4제자Call, 귀신, 베드로장모, 병자치유, 순회전도, 마태소명, 유월절2, 예-안식일 베데스다연못가 38년병자치유, 갈(민중대상)-12제자확정, 순회전도, 산상수훈, 백부장하인, 세례요한질문, 파도, 혈루증여인, 야이로, 12제자파견, 세례요한참수(헤롯안티파스), 유월절3, 벳세다 오병이어, 바다위, 수로보니게여인딸, 칠병이어, (집중제자훈련)-북방 갈릴리사역, 베드로신앙고백, 변화산, 성전세, 제자-누가크냐?, 초막절(10월) 예(3개월)- 간음여인, 70인전도단파송, 마르다, 주기도문, 초막절설교, 수전절 논쟁.도피 베레아사역(3개월) 탕자, 부자와나사로, 삭개오 예-금(베다니귀향), 토(시몬의집, 대제사장들모의), 일(호산나입성), 월(무화과나무저주, 성전숙정), 화(청문회-각종가르침, 가룟유다변심, 감람산강설), 수(x), 목(최후의 만찬, 세족식, 겟세마네 기도, 잡히심), 금(베드로부인, 안나스.가야바, 유대인의 왕, 빌라도-헤롯안티파스-빌라도심문, 로마병정들 모욕, 골고다, 십자가 처형, 장사되심) 유월절4 3. 부활.승천 부활한 예수와 마리아, 파수꾼들보고, 엠마오, 12제자와 도마의 확인, 153마리, 지상명령, 승천 TIDWELL-Chapter XVIII. From the birth to the Ascension of Jesus. - The story of the period. The childhood and youth of Jesus. The beginnings of Christ's Ministry. Early Judean ministry. Galilean Ministry. Perean Ministry. Final Ministry in Jerusalem. The forty days. Teaching of the period. Topics for discussion. 탄생이전 (BC) ======== 37 헤롯의 유다왕 즉위 제2위 성자의 초월적 존재 예수의 족보 누가의 서론 7 요한의 탄생예고 6 예수 탄생예고, 나사렛 5 마리아의 엘리사벳 방문, 유대 산지 마리아의 송가 세레 요한의 출생 천사의 요셉방문 유년시절 ======== BC5~4 아기예수 탄생, 베들레헴 천사들의 탄생 공포 베들레헴 들녘 목자들의 경배 베들레헴 예수의 할례 베들레헴 시므온과 안나의 증언 B.C 4 예루살렘 동방박사의 경배 베들레헴 애굽 피신 애굽 헤롯의 유아살해와 헤롯의 죽음 나사렛 귀향 나사렛 예수의 유년시절 나사렛 7~8 예루살렘 방문 유년 및 성장기 나사렛 12 디베료 가이사의 로마황제 즉위 사역준비기간 ============ 25~27 세례 요한의 증거, 유대광야 본디오 빌라도의 유다 총독 부임 27 세례 받으심, 요단강 시험 받으심 (40일 금식기도 -유대광야) 요한의 증거와 처음 세 제자 (안드레, 요한, 시몬 베드로) - 요단 건너 빌립과 나다나엘 제자삼음 (5명) 갈릴리 가나 혼인잔치 (첫 이적) 가버나움 방문 27 초기유대사역 (약 8개월) ========================== 유월절(1) 4월 (유대지역) 1차 성전숙정 (청결작업) - 예루살렘 니고데모와의 대화(전도) 세례 요한과 동역하심 -세례요한 : 심판 메세지 -예수 : 구원과 영생 메세지 유대지역 전도 (세례 요한 지지층이 예수에게로 이동) 갈릴리로 떠나심 사마리아 여인 만남 (전도사역) 27-1차 갈릴리 사역 (약 4개월) ============================= 갈릴리사역 개시 (회당설교) 12월경 신하의 아들 치유 (원격사역) 가나 고향(나사렛)에서 배척되심 가버나움으로 이사 (사역중심지) 네 제자를 Full Time 사역자로 다시 부르심 (베드로, 안드레, 야고보, 요한) 회당 축사 사건 가버나움 베드로 장모 치유 병자 치유 대사역 1차 갈릴리 순회전도 개시 문둥병자 치유 중풍병자 치유 가버나움 첫번째 향유사건 눅07:36-50 (1/3) 세리 마태의 소명 금식 논쟁 28 2차 유월절 예루살렘 방문 (유대지역) 유월절(2) - 이후 대중사역 4월 안식일 38년된 병자치유 (베데스다연못) - 자증설교 예루살렘 안식일 밀 이삭 사건 안식일 손 마른자 치유 (갈릴리) 각색병자 치유 12제자 임명 가버나움 근처 산상수훈 2차 갈릴리 사역 =============== 28 백부장의 하인 치유 (가버나움 - 갈릴리) 나인성 과부의 아들 소생 나인 세례 요한의 물음 갈릴리 시몬의 집 도유사건 (옥합) 가버나움 2차 갈릴리 순회 전도 갈릴리 바리새인을 향한 책망 가버나움 모친, 친척의 방문 예수의 비유설교 갈릴리 파도가 잔잔케 됨 가다라 축사 사건 레위 마태의 잔치 혈루증 여인 치유 회당장 야이로의 딸 소생 두 소경의 치유 벙어리 치유 두번째 고향에서 배척 당하심 나사렛 3차 갈릴리 사역 =============== 28년 12제자를 파견하심, 갈릴리 세례요한의 처형 유월절(3) - 이후 집중제자훈련(AD29) 오병이어의 기적 벳세다들판 바다 위로 걸어 가심 게네사렛 병자 치유 생명의 떡 설교 가버나움 바리새인들과 결례논쟁 수로보니게 여인의 딸을 치유 두로 귀먹고 어눌한 자 치유 칠병이어의 기적 데가볼리 표적논쟁 (바리새인) 바리새인들의 누룩 경고 소경치유 베드로의 신앙고백 가이사랴 첫 수난 예고 빌립보 변화산 사건 익명의산 간질병자 치유 거듭된 수난예고 갈릴리 성전세 납부 사건 가버나움 제자들의 자리다툼 겸손, 용서의 설교 (제자훈련) 현제들의 배척 갈릴리 후기유대사역 ============ 사마리아인의 배척 AD29 제자의 도 설교 초막절에 예루살렘 상경 간음한 여인 사건 바리새인들과의 논쟁 70인 전도단 파송 사마리아인의 비유 나면서 소경된 자의 치유 마리아와 마르다의 봉사 베다니 기도에 대한 설교 (주기도문) 유대 바리새인을 책망하심 환난에 대한 교훈 욕심과 염려에 대한 설교 청지기의 교훈 예수로 인한 분쟁 시대의 징조 설교 회개의 촉구 열매없는 무화과 비유 안식일에 등 굽은 여인 치유 구원 얻을 자의 정체 베레아 초막절 설교 선한 목자의 비유 수전절의 논쟁과 도피 예루살렘 베레아사역 ========== 베레아로 가심 AD29 겨울 헤롯의 핍박 안식일의 고창병자 치유 잔치를 통한 교훈과 비유 제자의 조건 잃은 양의 비유 드라크마의 비유 탕자의 비유 불의한 청지기의 비유 부자와 나사로의 비유 단기유대사역 ============ 나사로의 병듬 AD29 베다니 베다니 도착 베다니 죽은 나사로를 살리심 베다니 가야바의 예언 산헤드린의 음모 예수의 도피 AD30 에브라임 최후순회전도 ============ 열 문둥병자 치유 AD30 하나님 나라에 대한 가르침 재림에 대한 설교 끈기있는 과부의 비유 바리새인과 세리의 비유 이혼에 대한 설교 어린이 축복 베레아 부자 청년의 대화 포도원 품꾼 비유 3차 수난 예고 요단근처 야고보와 요한의 욕심 바디매오 치유 여리고 삭개오의 집에 유하심 열 므나의 비유 성고난주간 전후 =============== 1. 금요일 AD30 봄 베다니 귀향 2. 토요일 두번째 문둥이 시몬집 도유사건 요12:1-8 (베다니 마리아가 향유를 부음), 대제사장들의 모의 3. 일요일 승리의 호산나 입성 (나귀를 타고 예루살렘 입성), 헬라인들과의 대화 4. 월요일 무화과 나무 저주, 2차 성전 숙정, 병자 치유 사역 5. 화요일 AD30 봄 마른 무화과 나무 및 교훈 베다니 예수의 권위시험 - 요한 세례 예루살렘 포도원주인의 두 아들의 비유 악한 농부 비유 혼인 잔치 비유 바리새파 세금 논쟁 사두개파 부활 논쟁 (계대결혼) 바리새파 첫째 계명 논쟁 (사랑) 메시야의 신분 논쟁 (다윗후손) 바리새인에 대한 저주 유대인의 불신 과부의 헌금 종말론 설교 감람산 참된 종의 비유 도적의 비유 청지기 비유 열 처녀 비유 달란트 비유 양과 염소 비유 예수의 활동 요약 유대인들의 모의 가롯 유다의 변심 6. 수요일 A.D. 30 봄 기록내용없슴 -> 1) 유대인들의 공모 2) 세 번째 향유 붓는 사건 마26:6-13, 막14:1-2 [근거] 3) 가룟 유다가 대제사장들을 만나서 은30을 약조금으로 수령함 7. 목요일 유월절(4) 예비 최후의 성만찬 제자들의 발을 씻어 주심 배신자 유다의 행동개시 성찬식의 규레를 주심 베드로의 세 번 부인 예고 제자들을 위한 위로 포도나무 비유 전우주적 중보기도 겟세마네 기도 감람산 8. 금요일 A.D. 30 봄 주께서 잡히심 안나스의 심문 예루살렘 가야바의 심문 베드로의 세번 부인 공회의 심문 가롯 유다의 자살 빌라도의 1차 재판 헤롯의 심문 빌라도의 2차 재판 로마 병정들의 모욕 골고다로 끌려 가심 십자가 처형 갈보리 처음 3시간 나중 3시간 백부장의 고백 창에 찔리심 장사되심 부활 및 승천 ============ 파수꾼이 무덤을 지킴 AD30 봄 여인들의 무덤 방문 무덤의 지진 천사의 부활 증언 베드로와 요한의 확인 예수와 마리아의 만남 예수와 여인들의 만남 파수꾼들의 보고 엠마오 도상 사건 열 제자와 예수의 만남 예루살렘 도마의 부활 확인 (8일후) 갈릴리에서 제자를 찾으심 153마리 고기잡음 베드로에 3번의 명령 갈릴리 디베랴바다 500문도의 확인 지상 명령을 주심 승천 감람산 12BiblePeriod

From the Destruction of The Temple to The Death of The Apostle John. Epistles of John and Revelation. The Period of History. This period begins with the fall of the city of Jerusalem, A.D. 70, and ends with the death of John, the last of the apostles. We have but little scripture touching the conditions of this period. Indeed, all of it is inferential so far as the scripture is concerned. We may, however, learn much from secular history and tradition. The Destruction of Jerusalem. Jesus had predicted the fall of this beloved city. Many frightful massacres of Jews had occurred in Judea before the end of the last period, but it was in A.D. 70, about two years after Paul's death, that Titus destroyed Jerusalem and the temple and Judaism had its downfall. After this the marks of separation between Christianity and Judaism became more and more distinct. From that time the Jewish religion has never gained ascendancy in any country. From A.D. 70 to A.D. 100. The general history of this period has in it little of interest. At the end of the very creditable reign of emperor Vespasian, who was on the throne of Rome when Jerusalem fell, Titus, called "The delight of the human race," reigned in his stead. During his reign occurred that awful eruption of Vesuvius that buried Pompeii. Titus was succeeded by his brother Domitian, who was one of the greatest tyrants that ever ruled in any country. It is generally supposed that John was banished to the Isle of Patmos during the reign of Domitian. After Domitian reigned Nerva and Trojan, the last of which showed great talent and brought back much of the early vigor to the empire. The cyclopedias and histories of Rome will give information about the period. The Literature of the Period. The history of the Christians in this period is very obscure because of the scanty literature produced in it. What literature we have of these years may be divided into two classes: (1) Scripture books. These are the three epistles of John, which were written at Ephesus a while before his banishment, probably about 80 or 85 A. D., and the Revelation, which was composed while in exile on Patmos about 95 or 96 A. D. (2) Some early Christian writings not included in the canon of the New Testament. Of this class of writings is the Epistle of Clement of Rome to the Corinthians, written about 96-98 A.D., and the Epistle of Barnabas and the Teaching of the Twelve Apostles, probably written sometime before A.D. 100. This then is a period of transition from the Canonical to the Patristic literature. Death of John and End of Scripture History. John was on the Isle of Patmos as an exile because of his testimony for Jesus. He seems to have lived until the end of the first century and is said to have met death in a cauldron of boiling oil. The last of the apostles being now dead the canon of the scripture is closed and the power of miracles removed and Christianity left to win its own way by means of the efforts and the prayers of the disciples and the grace which God ordinarily grants to them. Thus ends the scripture history-with a completed revelation and the Christian churches set up as a witness for Christ. Lessons of the Period. It is difficult to draw, from a period of which we know so little, any certain conclusions. We are perhaps safe in making some observations. (1) Christianity must always make its way against opposition. (2) The Christian faith gives courage and joy in the most trying circumstances. (3) Christianity will finally triumph over its enemies. For Study and Discussion. (1) From the Bible dictionaries, cyclopedias, etc., study the reigns of the different Roman emperors of this period. (2) Learn something of the nature and contents of the Patristic literature mentioned in this discussion. (3) The four New Testament books of this period. THE BIBLE PERIOD BY PERIOD - J. B. TIDWELL 초대교회시대 - 13BiblePeriod

From Antioch to The Destruction of Jerusalem. Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their labors but center our study upon the life and labors of Paul. The Divine Call. Certain prophets of the church at Antioch were engaged in solemn prayer and worship when the Holy Spirit instructed them to send Paul and Barnabas to do the work to which they were called. Here, then, the Holy Spirit takes charge of the movement. He inaugurates, directs and promotes this work. When the call came it is probable that Paul had but little idea of the magnitude of the work which he was to do. He was not aware that his work and teaching would change the religion and philosophy of the whole world. The Time and Extent of Paul's Journeys. The most of his work was accomplished during three great missionary journeys. The time occupied for these great journeys with the distance traveled has been estimated as follows: the first journey 1400 miles and three years; the second journey 3200 miles and three years; the third journey 3500 miles and four years; or a total of 8100 miles representing ten years of labor. To this must be added his journey to Rome which required a whole winter and was about 2300 miles and many side trips of which we have no record. It is also commonly thought that he was released at the end of two years at Rome and again entered upon mission work that probably lasted four years and carried him again into Macedonia, Asia Minor, Crete and Spain. The First Missionary Journey. (Acts, chs. 13-14). The company consisted of Saul and Barnabas and John Mark. They went by way of the isle of Cyprus and at Paphos the capital of the island the governor was converted and Saul was afterward called Paul. They reached Pamphylia and Pisidia in Asia. John Mark left them in Pamphylia and returned home. In the cities of Pisidia Paul was persecuted and opposed. At Antioch he made a complete break with the Jews and at Lystra they stoned him until they thought he was dead. From Derbe the missionaries retraced their steps except that they did not go through Cyprus on the return to Antioch. Their stay at Antioch was marked by an important church council at Jerusalem, Acts 15:1-35. At this council it was decided that Gentile Christians were not bound by the requirement of the Jewish law. This decision was instrumental in determining that Christianity was not simply a new branch of Judaism but was a new religion. Second Missionary Journey. (Acts. 15:36-18:22). Paul proposed that he and Barnabas visit the brethren in every city "where he had already preached," but he declined to yield to the wish of Barnabas to take Mark with them and in consequence separated from Barnabas. He took Silas and went overland through Syria and Cilicia to the scene of his former labors. At Lystra he was joined by Timothy. He was restrained by the Holy Spirit from further work in Asia and called into Europe by the "Macedonian call" while at Troas. While in Europe he labored at several places, the most conspicuous service being rendered at Philippi, Thessalonica and Corinth. Strong churches grew up at each of these places to which he later wrote letters. He returned to Antioch by way of Ephesus where he spent a little time, and Caesarea, from whence he probably visited Jerusalem. While on this Journey during his long stay at Corinth Paul wrote First and Second Thessalonians and probably the book of Galatians also. If the time to be devoted to this course will allow, these epistles should be read at this point. The author's The Bible Book by Book will furnish an outline guide for such reading. Third Missionary Journey. (Acts. 18:33-21:17). How long Paul remained at Antioch at the close of the second journey is not known. But when he had finished his visit he set out again to revisit some of the places formerly touched and to cultivate some new fields. The outline and work of this journey may be put down as follows: (1) He passes through Galatia and Phrygia strengthening the disciples. (2) His work of nearly three years at Ephesus. (3) The trip through Macedonia and Greece. (4) The return trip through Macedonia to Jerusalem. Luke seems to desire to narrate only what is new and most important. He, therefore, goes fully into the work at Ephesus. (1) There was the incident of the work of Apollos and the baptism of some of John's disciples. (2) Three months work among the Jews. (3) Two years of teaching in the school of Tyrannus. (4) A "season" after he sent Timotheus and Etastus into Macedonia. The success of this work is seen especially in two incidents. (1) The burning of the books of the Jewish exorcists which were valued at over $31,000. (2) The checking of the sale of images of the idol, Diana, which resulted in a great tumult. After this tumult at Ephesus Paul departed into Macedonia and seems to have visited the principal cities and finally arrived at Corinth where a plot to kill him was formed. Upon discovering this plot he set out on his return trip to Jerusalem, going back through Macedonia. This trip is notable for several things. (1) The seven days stay at Troas which was significant because of an all night service and the accident to Eutychus. (2) The conference at Miletus with the Elders of Ephesus in which he reviewed his work among them and indicated to them that they would see him no more. (3) A week's stay at Tyre where he was persuaded not to go to Jerusalem. (4) Many days spent at Caesarea during which Agabus, who had formerly told them of the coming drouth, predicted that the Jews of Jerusalem would bind Paul and deliver him to the Gentiles. (5) The arrival at Jerusalem where he was kindly received by James and the elders. This journey also was marked by the writing of some of Paul's most notable epistles. (1) The First Letter to the Corinthians. He wrote this letter while at Ephesus just before leaving for Macedonia. (2) The Second Letter to the Corinthians. After Paul came into Macedonia he met Titus with tidings from the Corinthians whereupon he wrote them this second letter, probably from Philippi. (3) The Letter to the Romans. From Macedonia Paul went into Achaia where he stayed three months and while staying with Gaius in Corinth (Rom. 16:23; 1 Cor. 1:14) he wrote this great epistle. The occasion, purpose, outline and other information concerning these epistles may be found in The Bible Book by Book. At Jerusalem. Although Paul was received kindly by the brethren and although he took a certain precaution that he might not offend the many thousands of Jews that were in Jerusalem at the feast, some Asiatic Jews saw him and raised a great tumult. (1) They began to beat him and he would no doubt have been killed had he not been rescued by Roman soldiers. (2) As a prisoner he was being borne to the Tower of Antonia, but on the stairway asked and obtained permission to speak to the angry Jews. (3) When they would no longer hear him he was removed to the castle and ordered scourged. He saves himself from this by claiming his Roman citizenship. (4) He was brought before the Jewish Sanhedrin which he threw into confusion by expressing his belief in the resurrection and afterwards was put in prison. (5) On account of the plot to kill him which was discovered by Paul's nephew he was sent away under heavy guard to Caesarea. Paul at, Caesarea. When Paul reached Caesarea he was under Roman jurisdiction. He was allowed some privileges. The most important incidents of this two years' imprisonment may be put down somewhat as follows. (1) His trial before Felix during which he was prosecuted by Tertullus and he himself made a speech of defense. (2) His second hearing before Felix, no doubt in private, with his wife Drusilla after which he held him in the hope that he would bribe Felix. (3) His trial before Festus during which he claimed his right as a Roman citizen and appealed to Caesar. (4) He had a hearing before Festus and King Agrippa II during which Paul spoke. Paul's Six Last Addresses. In connection with the story of Paul in Jerusalem and Caesarea we have preserved for us six of his last addresses. In the light of his imprisonment and eminent danger they show his great faith and courage and are given here for study. (1) His Speech before the Jewish Mob, Acts 21:1-29. (2) His speech before the Jewish council. Acts 22: 30-23:10. (3) His speech before Felix. Acts 24:10-22. (4) His speech before Felix and his wife Drusilla, Acts 24:24-27. (5) His speech before Festus, Acts 25:7-11. (6) His speech before Festus and King Aggrippa II, Acts 26:1-32. Paul's Journey to Rome. Paul now takes up his long journey to Rome. The voyage consumes most of the winter and three ships are used to convey him. (1) From Caesarea to Myra, a city of Lycia. Their ship touched at Sidon where Paul was allowed to visit his friends. (2) From Myra to the Island of Malta. On this voyage they touched at Fair Havens, tried to reach Phenice and had fourteen days of storm. (3) They were cast the island of Malta, where they spent three months. (4) The journey completed to Rome, going by way of Syracuse, Rhegium, Puteoli, Apii Forum and Three Taverns. Paul at Rome. The Roman Christians came out to meet him at Apii Forum, forty-three miles from Rome. Several things should be noticed. (1) Paul after three days explained his situation to the Jews and planned another day when he would further address them. (2) Next he turned to the Gentiles and taught them. (3) He hired (rented) a house and for two years had liberty of speech and taught whoever would come to him. The story of Acts closes here, but it is commonly believed that Paul was released and visited Spain and Asia and later was rearrested and brought to Rome again where he was put to death. The Epistles of this Period. The epistles written during this period may be divided into two groups: (1) Those written by Paul; (2) Those written by others. Those written by Paul are the following: (1) Philippians, Ephesians, Colossians and Philemon. All of these were written from Rome during Paul's first imprisonment at Rome and would come in the years 62 and 63 A.D. (2) First Timothy and Titus. These were probably written in Macedonia about A.D. 66. This is on the supposition that Paul was released from the imprisonment at Rome and made other preaching tours. (3) Second Timothy. This was written from the Roman prison just before his death about A.D. 67 or 68. This would have been a second imprisonment and we know nothing of this except by tradition. (4) Hebrews. There are many eminent scholars who think some other than Paul wrote this book, but it is put down here because it was so long and so unanimously considered his and because the point against his authorship does not seem fully established. It was written some time before A.D. 70, as the temple and its worship were still in force. There are four other letters of the period. (1) The Epistle of James. This epistle was probably written about A.D. 50 but some think it was written as late as A.D. 62 and it is put in for consideration here because of the uncertainty. (2) The First Epistle of Peter, which was written about A.D. 66. (3) The Second Epistle of Peter, written about A.D. 67 and certainly before the fall of Jerusalem. (4) The Epistle of Jude, written about A.D. 66. The Bible Book by Book will furnish the student with a statement concerning the occasion, purpose, outline of contents and other introductory discussions. Lessons of the Period. (1) One man with proper consecration can be a blessing to all the world. (2) The same teaching sometimes wins one and repels another. (3) The fact that one is divinely led does not guarantee that one may not be wrongly treated by men. (4) Persecution can not destroy one's happiness if one is conscious of doing the will of God. (5) Strategic centers are the most fruitful fields of mission work. (6) False religious beliefs are less tolerant than the true. (7) God may save a whole company for the sake of one man. (8) No matter what calamity comes to us we may in the midst of it be a source of blessing to others. For Study and Discussion. (1) The countries visited by Paul. Draw maps and indicate his journeys. (2) The history and importance of the principal cities visited by him (make a list of them and consult the Bible dictionaries). (3) Paul's companions in the work (make a list of them and consult the Bible dictionaries). (4) The Apostle Paul himself: (a) His birth and childhood; (b) his education; (c) his conversion. (5) The persecutions of Paul. (6) The miraculous or superhuman element seen in this section. (7) The value of the Roman citizenship to Paul. (8) Paul's letters: (a) Name them and tell where in these journeys each comes in; (b) learn something of the occasion, purpose and outline of each. (9) The other epistles of this period. (10) The time and extent of Paul's journeys. (11) The church council at Jerusalem. (12) The Roman officers met in this narrative-what sort of men, etc. (13) Paul's speeches as given here. THE BIBLE PERIOD BY PERIOD - J. B. TIDWELL 초대교회시대 - 13BiblePeriod

From the Ascension to The Church at Antioch. Acts Chs. 1-12. The Book of Acts. The book of Acts is the only purely historical book of the New Testament. It is as a continuation of the gospel of Luke. It follows the fortunes of the infant church and gives us all the light we have in regard to its further organization and development, but it does not claim to be a complete history of the work of the early church. As a history it is as remarkable for what it omits as for what it narrates. The central theme is the triumph and progress of the gospel in spite of all the opposition and persecution which its advocates met. The chief purpose seems to be to show the progress of Christianity among the Gentiles and only so much of the work among the Jews is given as will authenticate the other. The whole book falls into three sections: (1) The church at work in Jerusalem, chs. 1-7. (2) The church at work in Palestine, chs, 8-12. (3) The church at work among the Gentiles, chs. 13-28. The material of the period which we are now to study includes the first two points and should be read in connection with the following outline: I. The church at work in Jerusalem, chs. 1-7. 1. Preparation for witnessing, 1:1-2:4. Under this there is given: (1) Christ's last instructions and ascension and (2) The church in the upper room including the election of Matthias and the coming of the Holy Spirit. 2. The first witnessing. Here are given 2:5-47: (1) The first witnessing, (2) the first message, (3) the first fruit of the witnessing. 3. The first persecution 3:1-4:31. Here we have the first persecution and the occasion for it. 4. The Blessed state of the church, 4:32-5 end There is great love and unity and God indorses their work by the destruction of Ananias and his wife and by the release of apostles from prison. 5. The first deacons, 6:1-7. 6. The first martyr 6:8-7 end. II. The church at work in Palestine, chs. 8-12. 1. Witnesses scattered, 8:1-4. 2. Philip witnesses in Samaria and Judea, 8:5-40. 3. The Lord wins new witnesses, 9:1-11:18. (1) Saul. (2) Aeneas, etc. (3) Dorcas, Mary, etc. (4) Cornelius. 4. Center of labor changed to Antioch, 11:19 end. 5. The witnesses triumph over Herod's persecution, ch. 12. The Principle Events of this Period. Many things which on the surface seem to be of little importance, contributed much toward shaping the destiny of the early church. The following, however, should be remembered as the great outstanding events of the time. (1) The ascension with the incidents connected with it. (2) The Baptism of the Holy Ghost with the consequent sermon of Peter and its results. (3) The first persecution of the Apostles, with Peter's sermon and the measures taken by the Sanhedrin to stop the movement. (4) The punishment of Ananias and his wife. (5) The appointment of the first deacons. (6) The martyrdom of Steven. (7) The work of Philip in Samaria and the conversion of the Eunuch. (8) The conversion of Saul of Tarshish. (9) The conversion of Cornelius with connected events. (10) The church's acknowledgement of the validity of this work among the Gentiles, Acts 11:18. (11) The great work at Antioch. (12) The martyrdom of James and the death of Herod. The Organization and Control of the Early Church. Jesus had set up his church and left it his final commission. Its organization was a matter of growth and was increased only as new conditions arose that made it necessary to the success and efficiency of their work. They elected, at the suggestion of Peter, Matthias to take the place of Judas as one of their witnesses. When conditions arose that threatened the success of their work, they elected deacons to assist the apostles in caring for the more temporal work of the church. In it all it is clear that the church as a whole transacted the business. The Apostles no doubt had a very good influence but did not assume to dictate to the church what did not "please the whole multitude" (Acts 6:5). All responsibility was put upon the church as a democratic and self-governing body. The Persecutions of the Church. In the persecutions which Jesus suffered the Pharisees took the lead, but the opposition met by the early disciples was led by the Sadducees. This was because of the doctrine of the resurrection, preached by the apostles. The persecutions deepened and widened very rapidly. (1) They were given public hearing, commanded not to teach in Jesus' name and after threatening were let go. (2) They were released without punishment only by the appeal of Gamaliel, a doctor of the law. (3) On account of the universal aspect of Christianity, preached by Steven, the Pharisees joined the Sadducees in opposing the Christians and their joint persecution led to the death of Steven and the scattering of the disciples from Jerusalem, 6:8-8:3. (4) The Romans who for the most part had been indifferent to the movement also joined the Sanhedrin in the attempt to suppress the brethren. Accordingly Herod Agrippa, hoping to gain the good will of the Jews, seized the apostle James and put him to death and seeing that this made him popular seized Peter and would have destroyed him but for divine intervention. In spite of all this persecution these early Christians made wonderful progress. They were unmoved in their purpose to establish their faith. They went everywhere preaching the gospel of the kingdom. They openly declared that they would not refrain from preaching what they conceived to be their duty to God. They boldly threw their doctrine into the teeth of their antagonists. Such courage was something new in the history of the Jews. They even "rejoiced that they were counted worthy to suffer dishonor for his name." Their Growth and Influence. The courage already mentioned could not fail to bear fruit. The second chapter tells of three thousand, added to them in one day and then of others day by day. In chapter five it is said a multitude of believers both men and women added to them. Chapter six says that "the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith." The priests were for the moat part Sadducees and the fact that many of these who had been active in arresting the disciples now came to accept their teaching is highly significant touching the matters of their success. Extension of the Gospel to the Gentiles. One of the most interesting topics for study found in the records of this period is the way in which Christians gradually extended into the borders of the Gentiles. Many questions were raised that had to be solved-questions that had not been before raised among the followers of Jesus. (1) Philip went into Samaria and many of these half-bred Jews believed. Here he was following the steps of Jesus who had also met with success and introduced his teachings before going outside to those in no wise akin to the Jews. (2) Peter and John were sent to Samaria and not only approved the work of Philip but bestowed upon these Samaritans the Holy Spirit and themselves preached to many Samaritan villages. (3) Peter made a tour of certain Judean villages and came down to Joppa where he lodged with a tanner and would, according to Jewish law, have been unclean. This tends to show that he was coming to see that the ceremonial distinctions of the Levites were not so binding. (4) Peter preached to Cornelius a Gentile and he and his household received the Holy Ghost and baptism and spake with tongues. (5) Having heard Peter's explanation of his course the church glorified God and acknowledged that God had granted repentance and life to the Gentiles. (6) Paul the chosen vessel to bear the Gospel to the Gentiles was saved. (7) The work spread to Antioch of Syria and Barnabas was sent to investigate it and soon went to Cilicia and brought Paul to Antioch and the two labored there a year, then made a visit to Jerusalem to carry gifts to the poor and returned to Antioch bringing John Mark. This period closes with them still at Antioch. The Teachings of this Period. (1) Men can succeed in any right cause in spite of opposition. (2) Popularity is not required to give one success as a Christian work. (3) Small numbers are not a sign of weakness and do not foretoken defeat. (4) The gospel truth, courageously preached, can win its way into the hardest hearts. (3) Consciousness of duty, divinely imposed is the most powerful stimulus to action. For Study and Discussion. (1) The Great Commission, ch. 1. (2) Peter's sermon on the day of Pentecost. (3) Stephen's address of defense. (4) The liberality of these Christians or their provision for the poor. (5) The place of prayer in the work of these disciples. (6) The references to the Holy Spirit and his work. (7) The teachings of the period concerning Jesus. (8) Concerning the resurrection. (9) All the events, persecutions, teachings, etc., mentioned above. THE BIBLE PERIOD BY PERIOD - J. B. TIDWELL 초대교회시대 - 13BiblePeriod

From the Birth to The Ascension of Jesus. The Four Gospels. The Story of this Period. It is common to designate this period as the "Life of Christ," meaning the time he spent on earth. There is, however, no scripture life of Jesus. The gospels do not claim to present such a life. They do, however, give us a vast amount of material and though different in purpose and consequently in content, they do present the same general picture of Jesus. The matter of arranging the material in an orderly way presents much difficulty. If a topographical outline is attempted it can only be approximately correct because at some points the gospels leave us in uncertainty or in ignorance. If a chronological outline is attempted there is no less of uncertainty. The following outline, however, may be accepted as a scheme of study for the period. (1) The childhood and youth of Jesus. From the birth of Jesus, B.C. 4 to the beginning of the ministry of John the Baptist, A.D. 26. (2) The beginning of Christ's ministry. From the beginning of John's ministry to Christ's first public appearance in Jerusalem, A.D. 27. (3) The early Judean ministry. From his first public appearance in Jerusalem to his return to Galilee, A.D. 27. (4) The Galilean ministry. From the return to Galilee to the final departure for Jerusalem, A.D., 29. (5) The Perean Ministry. From the departure from Galilee to the final arrival in Jerusalem, A.D. 30. (6) From the final arrival in Jerusalem to the resurrection, April, A.D. 30. (7) The forty days. From the resurrection to the ascension. May, A.D. 30. The Childhood and Youth of Jesus. (1) The long preparation for his coming. The prophets had most emphatically proclaimed his coming and all things had from the beginning been divinely directed so that preparation might be made for his advent. His human ancestry had been selected and prepared. When the time drew near for him to appear, the coming of John the Baptist his forerunner, was announced to Zacharias his father (Lu. 1:5-25). This was quickly followed by the announcement of the birth of Jesus to Mary his mother (Lu. 1:26-38) and soon thereafter to Joseph, the espoused husband of Mary (Matt. 1:18-25). The beautiful story of his birth is told in the second chapter of Luke. (2) The infancy. Of Jesus infancy we have several facts and incidents, (a) The appearance of the angels to the shepherds and the shepherds' visit to the babe, Lu. 2:8-20. (b) The circumcision at eight days old, Lu. 2:21. (c) The presentation in the temple where he was recognized by Simeon, Lu. 2:22-32. (d) The visit of the wise men (Matt. 2:1-12) and (e) The flight into Egypt, Matt. 2:13-23. (3) His boyhood and youth. This is commonly called the years of silence: (a) We have the record of his parents' settlement in the city of Nazareth, Matt. 2:23; (b) We know that he had a normal growth, Lu. 2:40; (c) At twelve years old he was remarkably developed and from his reply to his mother we may infer that he was conscious of his mission, Lu. 2:41-50; (d) From Luke 2:50 we may infer something of the spirit which possessed him during the rest of his private life; (e) We also know his occupation (Mk.6:3). The Beginning of Christ's Ministry. Here are several matters of importance. (1) The ministry of John the Baptist (Matt 3:1-12; Mk. 1:2-8; Lu. 3:1-18; John 1:6-33) who announced Christ's coming and prepared a people for him. This he did by preaching repentance and by baptising them as a profession of repentance and as a sign that they were forgiven. (2) The Baptism of Jesus. (Mt. 3:13-17; Mk. 1:9-11; Lu. 3:21-23; John 1:29-34.) At this time he put off the life of seclusion and entered upon his public career. He also received the Father's attestation to his sonship and the special equipment of the Holy Spirit for his work by which also John knew him to be the Messiah, John 1:33. By this act he also set the stamp of approval on John's work and showed that he was not in competition with John. (3) The temptation of Jesus (Mt. 4:1-11; Mk, 1:12-13; Lu. 4:1-13). We are given the place and length of time of this temptation, also three of the temptations and how they were met. In Heb. 2:18 and 5:18 we have some light on the purpose of this trial. It is probable, however, that all the import of it cannot be fully understood. (4) The work of Jesus begun. Here it is necessary to study two things: (a) The winning of his first six disciples (John 1:35-51); (b) His first miracle (John 2:1-11). At this point it will also be of help to call to mind that the method of Jesus was to preach, teach and heal (Mt. 4:23). At the close of the marriage feast, which usually lasted six or seven days, Jesus went down to Capernaum (John 2:12). The Early Judean Ministry. The records of this period are very brief and may be studied under three heads, (1) The incidents at Jerusalem during the first Passover of Christ's public ministry. The two principal incidents were the cleansing of the temple (John 2:13-22) and the conversation with Nicodemus, Jno. 3:1-31. (2) The work out in Judea, where he won and baptized many disciples, whereupon John was led to make testimony to Jesus at Aenon, John 3:22-36. (3) His successful work in Samaria, concerning which there is given the story of his message to the woman at the well and of his two days' stay at Sychar. The period is made notable by two of the greatest discourses of all his ministry: (a) that to Nicodemus; (b) that to the woman at Jacob's well. The Gallilean Ministry. This is by far the longest and most important period of Christ's work. It is not wholly confined to Galilee. For during this time he certainly attends the feast at Jerusalem and also makes some excursions into the north country. If the study of the last period was embarrassed because of the scarcity of material, this one is all the more so because of the amount and variety of it. The following outline will, however, simplify the study. (1) The beginning of his work in Galilee. (Matt 4:12-25; 8:2-4, 14-17; 14:3-5. Mk. 1:14-45; 6:17-18; Lu. 4:14-3; 16; John 4:43-54). In this section we have the account of (a) John's imprisonment and of Christ's arrival in Galilee; (b) of the healing of the nobleman's son, and his settlement at Capernaum; (c) of the call of four fishermen and many miracles wrought at Capernaum; (d) of his first brief tour of Galilee. (2) The antagonism of the scribes and Pharisees. (Matt 9:1-17, 12:1-14; Mk. 2:1-3:6; Lu. 5:17-6:11; John ch. 5). The more important matters of this record are: (a) The healing of the paralytic; (b) Matthew's call and feast; (c) the healing of the man at the pool of Bethsaida; (d) the story of the disciples in the grain fields and (e) the healing of the withered hand. In all these there is indicated the rising hostility to Jesus and his method, especially as regards his claim of power to forgive sins and in his attitude toward the despised classes and toward the Sabbath. (3) The organization of his kingdom. (Matt. 12:15-21, 10:2-4; chs. 5-7; Mk. 3:7-19; Lu. 6:2-49.) The fame of Jesus began to spread and it became necessary for him to create an organization to carry forward his work. This was done by calling out his twelve apostles and outlining to them the principles of his kingdom. This he did in the sermon on the mount. (4) The second tour of Galilee. (Matt. 8:5-13; 11:2-30; Lu. 7:1-8:3.) The narration here gives the stories (a) of the Centurion's servant and the widow's son of Nain, (b) of John's last message and (c) of Jesus anointed by the sinful woman. (5) His teachings and miracles by the Sea of Galilee. (Matt. 12:22-13:53, 8:23-34, 9:18-34; Mk. 3:19-5:43; Lu. 8:4-56.) In this section we have a large group of parables with their varied teachings and four very interesting miracles: (a) The stilling of the tempest; (b) The healing of the Gadarene demoniacs; (c) The story of Jainus' daughter; (d) Two dumb and a blind man. (6) The third tour of Galilee. (Matt. 13:34-15:20, 9:35-11:1; Mk. 6:1-7:23; Lu. 9:1-17; John ch. 6.) Leaving Capernaum Jesus again came to his own city, Nazareth, where the people acknowledged the marvel of his wisdom and of his power but again rejected him-this time because of their knowledge of his lowly birth and unpretentious youth. Upon this rejection, Jesus and his disciples made another circuit amongst the cities and towns of Galilee. This tour is made notable by several incidents: (a) We have the sending out of the twelve on a tour of preaching, healing and raising the dead; (b) The story of the death of John the Baptist, who was the first New Testament person to suffer martyrdom for his conviction; (c) Two great miracles, that of feeding the five thousand and of walking on the sea; (d) Two great discourses of Jesus, that on "The Bread of Life" and on "Eating with unwashed hands." (7) His first retirement into the north and return to the sea of Galilee. (Matt. 15:21-16:12; Mk. 7:24-8:26). Jesus went up into the coast of Tyre and Sidon where he healed the daughter of the Syrophoenician woman. On the return trip he passed through Decapolis where he healed a deaf and dumb man and performed many other miracles. After his return we have the record of the feeding of the four thousand, of his encountering the Pharisees about his authority and the story of the blind man of Bethsaida. (8) The second retirement to the north and return to Capernaum. (Matt. 16:13-18 end; Mk. 8:27-9 end; Lu. 9:18-50). Jesus again journeys into the north and came into the parts of Caesarea Philippi where he drew from Peter the great confession, predicted his coming death, was transfigured before the favored three and healed the lunatic boy. On his return, as he neared Capernaum, he again foretold his death and resurrection and after he arrived at Capernaum, we have recorded the story of the coin in the fish's mouth and his discourse on humility, offenses and forgiveness. (9) Jesus at the Feast of Tabernacles. (John chs. 7-8). By this time the joyous season of the Feast of Tabernacles drew near and his brothers, who though they did not believe in his deity, seemed to have some pride in him and urged him to go up among the people and make a display of his power. This he refused to do but went up secretly, probably with the hope of escaping the antagonism that was now being manifested toward him. There was, however, great excitement at Jerusalem concerning him and he found it necessary to go into the temple and boldly proclaim the teachings of his kingdom. These teachings may be studied under four heads: (a) The teaching of the first day and the division of the Jews concerning him; (b) The story of the adulterous woman; (c) His teaching concerning himself as the "Light of the World." He probably looked upon the great light over the treasury of the Lord's house which burned each night in commemoration of the cloud of fire that always guided and lighted Israel in the wilderness and was reminded of his own service for humanity and was prompted to this discourse; (d) His discourse on spiritual freedom and true children of Abraham. The Perean Ministry. At the close of the Feast of Tabernacles Jesus returned to Galilee where he seems to have gathered around him a little company of loyal followers and made ready for his final departure to Jerusalem where he was to meat the death already foretold. The incidents of this period occurred during the journey. The material easily falls into three parts marking distinct sections of time. (1) From the departure from Jerusalem to the close of the Feast of Dedication. (Matt. 19:1-2, 8:18-22; Mk. 10:1; Lu. ch. 10; John ch.s 9-10). This is one of the most interesting sections of all and records several incidents of far-reaching importance: (a) The story of the healing of the man born blind and the investigation of it by the Sanhedrin; (b) The story of the sending out of the seventy and their return is told. As the Lord's work drew near its close, he felt hat others should be sent out to do a like work to his own; (c) The story of the Good Samaritan and of his visit to Martha and Mary; (d) The allegory of the Good Shepherd; (e) The report of his visit to the Feast of Dedication. (2) From the Feast of Dedication to the withdrawal to Ephraim. (Lu. 11:1-17:10; John 11:1-54). This section of the period is even more crowded with activity than was the former one. It is very difficult, therefore, to refer here to anything like all that is recorded of the period. Among The subjects discussed the following are the most important: (a) The true nature of prayer and the follies and hypocrisies of the Pharisees, Lu. ch. 11; (b) The danger of hypocrisy, of denying Christ, of covetousness and of the judgments of Christ, Lu. ch. 12; (c) The need and nature of repentance, the proper use of the Sabbath, the number that shall be saved and the fate of Jerusalem, Lu. ch. 13; (d) The law of conduct in the matter of feasts and counting the cost of discipleship, Lu. ch. 14; (e) Three parables of grace and two parables of warning, Lu. chs. 15-16; (f) Forgiveness and faith, Lu. 7:1-10; (g) The raising of Lazarus and withdrawal to Ephraim, John ch. 11. (3) From the withdrawal to Ephraim to the final arrival at Jerusalem. (Matt. chs. 13-20; 26:8-13; Mk. ch. 10; 14:3-9; Lu. 17:11-19:28; John 11:55-12:11). This section is notable for the preponderance of teaching over the miracles reported. There are two miracles, that of healing ten lepers and the blind man of Jericho. The following show how large a place is given to teaching: (a) Concerning the coming of the kingdom; (b) concerning prayer, illustrated by the importunate widow and the Pharisee and publican; (c) Concerning divorce; (d) the blessing of little children; (e) the ambitions of James and John; (g) the visit to Zachaeus; (h) the parable of the pounds and the anointing of Jesus for burial. The Final Ministry in Jerusalem. Of all the periods of the life of Christ this is the most significant. The gospels put most stress upon it and particularly upon his trial and death. The disciples soon learned to triumph in the cross, the seeming defeat out of which Jesus, through his resurrection, snatched victory. Everything recorded of this period has a ring of the tragical and seemed a preparation for the coming doom he was soon to meet. The material readily divides itself into three sections or periods. (1) From the final arrival in Jerusalem to the last hours of private intercourse with his disciples. (Matt. 21:11-26:16; Mk. chs. 11-13; 14: 1, 2, 10, 11; Lu. 19:29-22:6; John 12:12 end). Like every other section of his active ministry among the people this has in it some teachings and some miracles. The greatest act of all was, perhaps, the triumphal entry of Jesus into Jerusalem as king of the Jews. In this act he openly accepted the position of Messiah. There is one important miracle, that of cursing and withering the fig tree. Some consider that a miraculous power was also used in the cleansing of the temple. The teachings may be grouped as follows: (a) The question about Christ's authority and his reply by question and the three parables of warning; (b) Three questions by the Jews and Christ's unanswerable question; (c) Seven woes against the scribes and Pharisees and the widow's mite; (d) The Gentiles seeking and the Jews rejecting Jesus; (e) a discourse on the destruction of Jerusalem and the end of the world; (f) the last prediction of his death and the conspiracy of Judas and the chief priests. (2) Christ's last hours with his disciples. (Matt. 26:17-35; Mk. 14:12-31; Lu. 22:7 end; John chs. 13-17). Jesus has now withdrawn from the crowd and is alone with his disciples giving to them his final words of instruction and comfort. The whole of the material of this section seems to be surrounded by an atmosphere of sacredness that almost forbids our looking in upon its little company. This last evening that Jesus and the little group of disciples were together, is, however, so important that it is reported by the apostles. All the incidents of the evening seem to center around the institution of the last or Paschal Supper. But for the sake of study and as an aid to memory the events may be divided into three groups, (A) The supper. The order of events in connection with it seem to be: (1) the strife of the disciples for the place of honor; (2) the beginning of the Passover meal; (3) the washing of the disciples' feet; (4) the pointing out of the betrayer; (5) the departure of Jesus from the table; (6) the institution of the Lord's upper. (B) The final instructions to the disciples. It is difficult to analyze these discourses. There are running through them one thread of teaching and one of comfort. In some sections one element seems to predominate and in other the other, To illustrate; chapters 13 and 15 of John seem to be more largely taken up with teaching, while chapters 14 and 16 have a larger element of words intended to comfort them. The effort seems to be to convince them that it is better for them for him to go away, that their spiritual fellowship with him would be more complete and their understanding and power more perfect because of the Comforter whom he would send. (C) The final or intercessory prayer for them. With the close of this prayer, in which he prayed for their preservation, their preparation for service and their final union with him in his glory, and which he prayed that they might have fullness of joy (John 17:13) his ministry with them ended till after his death. (3) Christ's suffering for the sins of the world. (Matt. 26:36-27 end: Mk. 14:32-15 end; Lu. 22:39-23 end; John chs. 18-19). From some good text on the Life of Christ or from the critical commentaries, the pupils can find a discussion of this section. The following outline will, however, be sufficient for our purpose here: (A) The agony in the garden and the betrayal and arrest. This picture of the suffering of soul experienced by the Savior in which he also yielded himself to the will of the Father stands out in blessed contrast against the weakness of his sleeping friends and the unspeakable criminality of the betrayer. Even in his arrest Jesus once more finds opportunity to show himself merciful in healing the ear of Malchus thereby, counteracting the injury caused by the folly or rashness of one of his friends. (B) The Jewish trial. The order of this trial seems to have been somewhat as follows: (1) A preliminary trial before Annus; (2) A trial before day with only part of the Sanhedrin present; (3) A trial before the whole Sanhedrin at daybreak. Knowing his rights Jesus several times refused to act. (1) He refused to bear testimony because no legal charge had been made against him. (2) He refused to testify against himself which was within his right. (3) He demanded that they bring witnesses because that was just according to law. These last three points at which Jesus claimed and acted upon his rights instead of upon their request shows the tendencies of the trial to be unfair and illegal. If one understands the Jewish law of trial it will be easy to see how glaringly out of harmony with the law this trial was. There are at least ten illegalities in it. (C) The Roman trial. This whole story abounds in evidences of the prejudice and moral degeneracy of the Jewish leaders. They hated Roman rule past all words to tell and yet would pretend loyalty to Caesar to carry out their wicked purpose. By this means they put Pilate in a position that to release Jesus would make him appear to be untrue to Caesar in releasing one announced to be Caesar's enemy. The trial may be studied in the light of the different ones before whom he was tried. (1) The public and private examination before Pilate. (2) The examination before Herod. (3) The second examination before Pilate. This also was partly private and partly public. Again, following he outline of John, we may consider the events as they happened alternately outside and inside of the praetorium. (D) The crucifixion. It would be difficult to exaggerate the cruelty and torture of crucifixion. "It was the most cruel and shameful of all punishments." The disciples, however, dwell most of all upon the shame of it. Such a death in the eyes of a Jew was the sign of the curse of God. Several things are of importance and should be remembered. (1) The throng that saw it. A few were friends, some were bitter enemies and many were curious on-lookers. Altogether there was a great crowd and Jesus was derided and mocked in his death. (2) The story of the two thieves who were crucified with Jesus and especially the conversion of the one who repented. (3) The seven sayings of Jesus while he is on the cross reveal his spirit and planning while undergoing this human outrage. They are worthy of careful study. (4) The miraculous occurrences of the day. There are three outstanding events that should be thought of as divine manifestations. They are: the darkness that covered the earth for three hours; the rending of the veil of the temple and the earthquake. The people were deeply moved by these marvelous signs. (5) The element of grace seen in it all. This is seen in the punishment of the innocent Jesus, while the guilty Barabbas went free; the saving of the guilty but penitent thief and several of the sayings of the cross. (E) The burial and tomb. The burial was very hurried, lest they should break a Jewish law. Joseph of Arimathea and Nicodemus together took him from the cross and buried him and the officers made his grave as secure as possible and placed a guard over it. All this they did because of his saying that he would rise again in three days. The Forty Days. (Matt. ch. 28; Mk. ch. 16; Lu. 23:56-24 end; John chs. 20-21; Acts 1:3-12; 1 Cor. 15:5-7.) It is hard to divide this period into sections in such a way as not to present many difficulties. The several events may, however, be grouped under the following heads. (1) The early morning. (2) The walk to Emmaus and appearance to Peter. (3) The appearance to the ten when Thomas is absent. (4) The appearance to the eleven, Thomas being present. (5) The appearance to seven disciples by the sea of Galilee. (6) Several other appearances mentioned by Paul. (7) The last appearance, when the commission was given and he ascended. The order of events as outlined cannot be assured with any certainty. Then, too, there are differences of detail as to the occurrences here outlined. Each of them, therefore, presents its own difficulties. The most perplexing of all these problems is the arrangement of the events of the resurrection morning and especially the movements of the various women mentioned. Touching the whole resurrection problem all of the gospels agree upon several important matters: (1) In giving no description of the resurrection itself; (2) that the evidence of it began with the women's visit to the sepulcher in the early morning; (3) that the first sign was the removal of the stone; (4) that they saw angels before they saw the Lord; (5) that manifestations were granted to none but disciples; (6) that the disciples were not expecting such manifestations; (7) that at first they received these manifestations with hesitancy and doubt; (8) that these appearances were made to all kinds of witnesses, male and female, individuals and companies; (9) that they were so convinced of his resurrection and appearance to them that nothing could cause them to doubt it. The resurrection was necessary to show that we had not a dead and suffering Christ but a living and triumphant one. "The ascension is the necessary completion of the resurrection" and is presupposed in all New Testament teaching. Jesus is everywhere thought of as having all power and is expected to return again from the presence of the Father with great glory. Teachings of the Period. The most of the emphasis is put on the final teachings in connection with his death and resurrection. It may be well, however, to gather together a few truths touching his whole career. (1) Those concerning his humanity: (a) He grew and developed as any normal child; (b) His education and work was that of any normal person; (c) But the whole of his childhood was set in divine manifestations; (d) In life he showed all the effects of hunger, sorrow, etc., found in any normal man. (2) Those concerning his super-human power. He exercised power over: (a) Physical nature; (b) sickness and physiological defects; (c) life and death; (d) demons and all spiritual powers; (e) over sin to forgive it. (3) Those found In his general teachings. There are many of these but the following are important to remember: (a) The truthfulness of the Old Testament scriptures; (b) The holiness and goodness and love of God; (c) The sinfulness of man and his need of salvation; (d) The value of repentance and faith as a means of bringing men into the favor of God; (e) His own duty and oneness with the Father; (f) The work and power of the Holy Spirit; (g) The purpose and work of his kingdom and church; (h) The power and nature of prayer; (i) The value of spiritual and the worthlessness of formal worship; (j) The true way to greatness through service. (4) The teachings growing out of the crucifixion: (a) It proves that God will forgive; (b) It shows the great evil of sin; (c) It shows the need of cleansing before we can enter heaven; (d) It shows God's value of the soul; (e) It shows the value of salvation and the worth of eternal life; (f) It furnishes a motive to turn from sin that so offends God and endangers us; (g) It brings hope of forgiveness and cleansing. (5) The teaching of the resurrection and ascension: (a) that Jesus is in truth God's son; (b) that there is another life; (c) that we shall also be resurrected; (d) that we shall know in the next life our loved ones of this life; (e) that our lives here have an influence and meaning beyond the grave. For Study and Discussion. (1) Master all the material as given in this chapter, looking carefully into scripture references. (2) Study the geography of the country. (3) List all the divine manifestations in connection with the birth and childhood of Jesus. (4) Outline the entire career of John the Baptist, beginning with the vision to Zachariah before his birth. (5) Study in outline the sermon on the mount. (6) Find examples showing Christ's power exerted in each of the five directions suggested in "2" of "the teachings of the period" given above. (7) Discuss any outstanding events in the life of Jesus and his disciples that seem to members of the class to be epoch making in their influence. (8) Read and discuss Jesus' farewell addresses to his disciples. (9) Study carefully the scriptures covering the trial and crucifixion of Jesus. (10) Study the scriptures covering the period and outline further the events and teachings. THE BIBLE PERIOD BY PERIOD - J. B. TIDWELL 예수시대 - 12BiblePeriod

성경개관 (신약 27권 260장) ================= 4 (대)헤롯 사망 - 아들 3명에게 분봉왕으로 임명 헤롯 안티파스 - 갈릴리와 베레아 지역 헤롯 빌립 - 갈릴리 북동부 (데가볼리) 지역 헤롯 아켈라오 - 유다, 사마리아, 이두메(에돔) 지역 예수님 탄생 아켈라오 로마소환 후 유대지역에 총독 임명 코포니우스 - 마르쿠스 얌비불루스 - 아니우스 루푸스 - 발레리우스 그라투스 - 폰티우스 필라투스 (본디오 빌라도, 5대 AD. 26-36) 사두개파 - 대제사장파(서기관,랍비) 바리새파 - 성경연구(에스라계:유대교) 열심당 - 무기로 정복하는 메시야도래 에센파 - 수도원운동(세속은 싫다) 1. 사생애 BC4-AD26 2. 공생애 AD27-30 세계화 3. 부활.승천 4. 사도행전 AD30-100 5. 사도바울 서신서-13권 6. 공동서신-8권 7. 예언서(1권-계) ====== 구약성경개관 중간시대 예수시대 초대교회시대 세계선교시대