Volume IV

The Books of the New Testament

Vol. IV, pp. xxii–xxiv

With the Authorship and Date When Written.

§The Books of the Four Evangelists, Called the Gospels.

The English word Gospel signifies “good tidings,” and is applied to the Books that are the vehicles of the best of all good tidings to mankind. The Greek name (Ευαγγελιον) of these Books had the same signification; from this latter comes the title, Evangelists, by which the writers of these good tidings are designated. These four precious Books present a concise record of the Nativity, Life, Words, Works, Death, Resurrection and Ascension of the SON OF MAN, JESUS, GOD MANIFEST IN THE FLESH; they unfold the character and claims and the gracious mission of CHRIST.

§The Gospel According to St. Matthew.

38 and 61 Jerusalem.

There has been much discussion as to the language in which this Book was written and its date. Some have maintained that it was written in Hebrew, or rather Syro-Chaldaic; others, that its original was in Greek; and others, again, that it was written by the same inspired author in both languages. The last is probably the fact, and the Hebrew copy was written about A. D. 38, the Greek A. D. 61. St. Matthew relates what he saw and heard with the most natural and unassuming simplicity, in a plain and perspicuous style. “For simplicity of narrative and an artless relation of facts (without any applause, censure or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion upon any subject whatsoever), and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions.” St. Matthew wrote primarily for the Jewish Christians, and hence his Gospel abounds, more than either of the other three, in allusions to Jewish customs, and hence, too, he dwells most on those of our Lord's words and acts that had direct reference to the Jews, and points out carefully numerous instances of the fulfilment of prophecies—a line of argument especially calculated to influence the devout Israelite. It is worthy of note, that the outlines of the whole Spiritual system are in this Gospel correctly laid down. St. Paul has amplified and illustrated, but neither he nor any other Apostle or inspired writer has brought to light one truth, the prototype of which is not found in the words and acts of EMMANUEL, as related by St. Matthew. [For a sketch of St. Matthew's life, see page 54 of these Aids.]

§The Gospel According to St. Mark.

61 Alexandria

St. Mark is supposed to have been “John, whose surname was Mark” (Acts xii. 12), called by St. Peter, in his First Epistle (v. 13), “Marcus, my son,” from which it is concluded that he had been converted under St. Peter's preaching. Some have thought that he was the young man mentioned Mark xiv. 51,52. He was a companion of St. Paul and St. Barnabas during their earlier missionary labors, but left them at Perga, in Pamphylia; some time later he became co-laborer with the latter. After this he went to Rome (2 Tim. iv. 11), and thence into Asia, where he again met St. Peter. He wrote his Gospel, it is supposed, under that Apostle's supervision; this supposition is based upon the fact that he is spoken of by Papias, a Christian writer of the Second Century, as St. Peter's “disciple and interpreter,” and upon the additional fact that, while he omits many things honorable to that Apostle, he mentions at length all his shortcomings. In fact, Justin Martyr calls it “the Gospel of St. Peter.” (See also 2 Peter i. 15, 16.) The date of the Gospel has been fixed by general conscnt a little later than that of St. Matthew—about A. D. 61. That it was written directly for Gentile and not Jewish converts is evident from the facts that quotations from the Prophets and allusions to Hebrew customs are usually avoided, and, when they occur, explanatory clauses are added. St. Mark is supposed to have died at Alexandria.

§The Gospel According to St. Luke.

63-64 Rome.

This Gospel was written by St. Luke, “the beloved physician,” about A. D. 63-64, while he was with St. Paul in Rome. St. Luke, according to the testimony of some of the Fathers, was a native of Antioch. He would appear, from his intimate acquaintance with the Greek language, as well as from his Greek name, Λουκᾶς, to have been of Gentile extraction. But from the Hebrew terms occurring in his writings, and from his accurate knowledge of the Jewish religion, ceremonies and customs, it is highly probable that he was a Jewish proselyte; and, having afterward embraced the Gospel, he became a faithful and zealous companion of St. Paul in many of his labors and travels (Acts xvi. 10; xx. 5, etc.). We learn from Acts xxviii. 15 and Philem. 24 that he was with the Apostle at the time of his first captivity at Rome; and from 2 Tim. iv. 11 that, during his second imprisonment, St. Luke alone remained by his side. Tertullian and Chrysostom call St. Paul St. Luke's master and teacher, and Eusebius says he was for the most part a companion of that Apostle. Though, like St. Mark, he was not an Apostle, nor is he once mentioned in the Gospels, yet this does not diminish the credit due to his narrative, because he himself has told us the sources of information to which the HOLY SPIRIT directed him. While passing over various particulars mentioned by St. Matthew and St. Mark, he records many things not mentioned by them. His classical style, in both this Book and the Acts, shows him to have been a scholar, while his Gospel is certainly more of a regular narrative than either of the others, as he evidently preserved the chronological order of the main facts.

§The Gospel According to St. John.

97. Ephesus

Written at Ephesus, after St. John's release from the Isle of Patmos, about A. D. 97, this Gospel completed the Canon of Scripture. St. John, the “disciple whom Jesus loved,’ from his call till our Lord's Ascension, was never voluntarily absent from His Master's side: leaning upon His breast, standing at His cross (when all the rest were scattered) and running to the sepulchre, his love was earnest and devoted. “GOD, who distributes His graces and gifts severally as He pleases, seems to have given St. John a peculiar insight into the mysteries of Divine love.” He takes a particular pleasure in enlarging upon it, and treats of it in a plain and inartificial style, but yet with such a lofty eloquence as is above the rules of human art, and can only be ascribed to the influence of that HOLY SPIRIT who gave him utterance. Some learned writers have thought that he wrote the Gospel as an answer to certain vile heresies that had grown up and were disturbing the Apostolic Church; it was certainly written for a more catholic purpose, which he distinctly states: “These are written that ye might believe that JESUS is the CHRIST, the SON OF GOD; and that believing, ye might have life through His name.” St. John has recorded those of our LORD'S discourses, parables, miracles and prayers which the most clearly showed forth His character as GOD MANIFEST IN THE FLESH, and displayed His wondrous love to man, evidenced by His acts and words as well as by His Vicarious Sufferings and Death. [For a sketch of St. John's life, see page 54 of these Aids.]

Thus, we have the life of our LORD in four narratives, which differ sufficiently in their details to show their independence of each other, and yet are so fully in accord on points of importance as to demonstrate that the same SPIRIT guided and influenced the mind and directed the work of their several writers (John xiv. 26).

§The Acts of the Apostles.

64 Rome.

This Book is a connecting link between the Gospels and Epistles—a useful postscript to the former and a valuable preface or introduction to the latter, especially to those of St. Paul. The commencement acknowledges it to be a sequel to the Gospel according to St. Luke; and this, with the fact that the same style prevails, proves it to have come from the pen of the same writer. It was probably published about the year 64, at Rome, his arrival at which city, with St. Paul, the writer mentions near the close of the Book. Though its name would imply that it was a history of the work of all the Apostles, yet the greater part of it is an account of St. Paul's missionary travels, showing how the Gospel privileges were offered to and accepted by the Gentiles. It covers upward of thirty years, commencing with the Ascension of our LORD and closing with the second year of St. Paul in Rome. The Book of the Acts is one of the most important, as well as interesting, portions of the Sacred History, materially assisting us in understanding both the Gospel narratives and the Apostolic Letters. While it is unexceptionable as a literary composition, its language is so plain and unassuming that it is grand in its very simplicity; besides, it is so unmistakably honest and impartial, that as a mere history it commands the respect of the reader. Some of the descriptive passages are exceedingly graphic, presenting so vivid a picture of the several events that the reader can almost imagine himself an eye-witness; e. g., the sublime account of the effusion of the Holy Ghost on the Day of Pentecost, of the miraculous gift of tongues, of the effect on the multitude, the sneering charge of drunkenness, and St. Peter's convincing sermon that pricked many to the heart and caused the anxious question, “What shall we do?” (see Acts ii.); the glowing description of St. Stephen's preaching and words, his arraignment, eloquent defence and glorious death (Acts vi. 8-vii. 60); the impressive narrative of the conspiracy to kill St. Paul, its discovery by his nephew, who makes the plot known to the chief captain, and this officer thwarts the plotters by sending the Apostle secretly under heavy escort to Felix; and though less exalted, not less strikingly true to life, is the account of the riotous mob raised by Demetrius (Acts xix. 32), and again of the Jewish rabble (Acts xxi. 34).

With the Authorship and Date When Written.

(Continued from preceding page.)

§The Epistles of St. Paul, the Apostle.

The Apostolic Epistles, of which St. Paul wrote fourteen, are a Divinely-inspired commentary and an authoritative authentic exposition of the truths and doctrines of our holy religion, as uttered by our LORD and recorded in the Gospels. They contain the complete development of those “many things” which JESUS told His Disciples they were “not able to bear” during His life, and which were to be taught them by the HOLY GHOST.

The Pauline Epistles are strongly controversial: they first discuss and settle the questions in controversy, and refute such erroneous ideas or doctrines as had sprung up in the Church addressed, then apply the truths deduced and proven to practical edification and holiness. In studying these letters three facts must be borne in mind: his quotations from the Old Testament are taken from the Septuagint version, then in general use; in some instances he unites passages from different prophets, without indicating the separating points; and in other places he gives the sense of a passage without regard to the precise language.

§The Epistle to the Romans.

58 Corinth.

It is not known by whom the Gospel had been carried to Rome, though it is thought by some of the Pentecostal converts (Acts ii. 10). St. Paul had not yet been at Rome, but had heard of the state of the Church there from Aquila and Priscilla, who had been banished by the edict of Claudius. It was written at Corinth and addressed to the Church at Rome, which was composed of both Jews and Gentile converts. Its object was to confirm them in the faith; to guard them against the errors of Judaizing Christians; to show that Faith in JESUS CHRIST could alone obtain for them salvation. It is very valuable on account of its arguments as to the necessity, excellence and universality of the Gospel Dispensation. It is a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, and, above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans as the shining of the sun exceeds the twinkling of the stars.

§The First Epistle to the Corinthians

57 Ephesus.

was written at Ephesus, in the year 57, to the Church at Corinth, a city of Greece, situate on the isthmus of that name. Its object is to notice and reprove various abuses and disorders which had crept into the Church, and to exhort the members to union, simplicity and purity of life. It contains directions about the marriage state; advice with reference to partaking of meats offered in heathen sacrifices; cautions against irregularities in the administration of the Lord's Supper; a powerful defence of the doctrine of the Resurrection; a fine exposition of and argument for Christian love; and various other matters of importance.

§The Second Epistle to the Corinthians

58 Philippi.

was written a year after the first, at Philippi, in Macedonia, and subsequently sent to the Corinthians by St. Titus and his associates. The first letter to the Church at Corinth having had the good effect of producing regret and reformation amongst those whom it rebuked, this was written to confirm them in their good resolutions, and to give them advice on various points suitable to their situation and circumstances, more particularly with reference to attempts that were making by false teachers to pervert their faith and to lessen St. Paul's credit by denying his Apostolic mission.

§The Epistle to the Galatians

52 Antioch.

is supposed to have been written, about A. D. 52, to the Church in that part of Asia Minor called Galatia. St. Paul himself had planted the Church in these parts; subsequently certain Judaizing mischief-workers had intruded themselves among the converts, and disparaging the Apostolic commission of St. Paul, had led some of them astray from the Gospel. In this letter the Apostle exposes the Judaizing heretics, shows that he is “not a whit behind the chiefest Apostle,” and powerfully vindicates Gospel truth.

§The Epistle to the Ephesians.

61 Rome.

Ephesus was a city of Ionia and the capital of Proconsular Asia; it was also famous for a temple of Diana, which was esteemed one of the seven wonders of the world. Its inhabitants were noted for their superstitious arts, luxury and lasciviousness. St. Paul preached the Gospel for a short time at Ephesus, about A. D. 53; and in the following year returned and remained there more than two years. He wrote this Epistle about A. D. 61, during the early part of his imprisonment at Rome. Its scope is to establish the Ephesians in the faith, and to this end to give them more exalted views of the eternal love of GOD, and of the excellency and dignity of CHRIST; to show them that they were saved by grace, and that the Gentiles, however wretched they had formerly been, now had equal privileges with the Jews; to encourage them by declaring with what steadfastness He suffered for the truth, and with what earnestness He prayed for their establishment and perseverance in it; and, finally, in consequence of their profession, to engage them to the practice of those duties which became them as Christians. (See Rev. ii. 1-7.)

§The Epistle to the Philippians

62 Rome.

was written at Rome, toward the close of St. Paul's first incarceration, A. D. 62. The Church at Philippi appears to have been one of the most pure and generous of that age. Its members showed the tenderest regard for St. Paul. Twice while he was at Thessalonica, and once when at Corinth, they had generously sent him contributions for his support, which he accepted, to prevent the Gospel being burdensome to more recent converts. They had also cheerfully borne many sufferings for their adherence to the Saviour. Their conduct had been uniformly so exemplary that he had only to rejoice over them. Accordingly, in this Epistle, he pours forth his heart in expressions of devout thankfulness and hearty commendations, not unmingled, however, with exhortations and counsels.

§The Epistle to the Colossians

62 Rome.

was written A. D. 62, to the Christians at Colosse, in Asia Minor, in reply to an inquiry which they had sent after his health and welfare. It is doubtful whether St. Paul ever was at Colosse, as it is, also, by whom the Church there was founded. The contents of this Epistle are of a general nature, exhorting to Christian faith and practice.

§The First Epistle to the Thessalonians

52 Corinth.

was probably written A. D. 52, to the Church at Thessalonica, the capital of Macedonia, and is supposed to have been the first written of all the Epistles. Its contents are of a general nature; but toward the end he dissuades against excessive grief for the loss of deceased friends, and recommends preparation for death and judgment.

§The Second Epistle to the Thessalonians

was written in the same year as the former, principally to correct some wrong notions which its perusal had excited with respect to the near approach of the day of judgment.

§The First Epistle to Timothy.

64 Laodicea.

There has been much dispute as to when this Epistle was written; internal as well as external evidence leads us to adopt the later date assigned, A. D. 64, during a missionary tour subsequent to St. Paul's first imprisonment at Rome. St. Timothy was a native of Lystra; his father was a Gentile, and his mother, Eunice, a devout Jewess; by the latter, assisted by her mother, Lois, Timothy had been well reared in the Hebrew faith, and he was one of the first of St. Paul's converts to Christianity. St. Paul ordained him to the ministry, and subsequently made him Bishop of Ephesus. This Epistle is a pastoral charge, instructing Timothy in the duties of his office.

§The Second Epistle to Timothy

65 Rome.

was written while St. Paul was a prisoner at Rome, and probably during his second captivity, just before his martyrdom.

§The Epistle to Titus.

64 Nicopolis.

St. Titus was by birth a Greek, and one of St. Paul's earlier converts to the faith; after accompanying St. Paul for a time, the Apostle had placed him in charge of the churches in Crete. This Epistle is a pastoral charge instructing him in the duties entrusted to him.

§The Epistle to Philemon,

63 Rome.

written during St. Paul's first imprisonment, and forwarded with that to the Colossians, by the hands of Onesimus. This Epistle is a beautiful specimen of Christian courtesy.

§The Epistle to the Hebrews.

63 Rome.

As the HOLY SPIRIT did not direct the author of this Epistle to insert his own name, or to specify the persons to whom it was addressed, the determination of these questions cannot be essential to its right use, nor is it surprising that there should have been much difference of opinion upon them. Whilst, however, many both in former and in later times have thought otherwise, it has been determined by the best authorities that it was written by St. Paul to the Jewish converts to Christianity. There are ample internal and external evidences of the correctness of this conclusion. Its object is to show the connection between the Mosaic and Christian Dispensations. The objections to the Gospel are answered with great force, and the arguments, being addressed to Jews, are principally taken from the Old Testament. The style is elegant, and often sublime.

With the Authorship and Date When Written.

(Concluded from preceding page.)

§The Catholic or General Epistles.

The Epistle of St. James, the two of St. Peter, the three (two of which are not “general”) of St. John, and the one of St. Jude, have been called the Catholic or General Epistles, because they are addressed to the Church at large, and not to the converts of any one city or district.

§The General Epistle of St. James

61 Jerusalem.

was written about A. D. 61, by the son of Alphæus or Cleophas, St. James, who is called in the Gospels James the Less, to distinguish him from James the son of Zebedee. He is supposed to have been the cousin of Christ, his mother being the sister of the Virgin Mary. He was Bishop of the Church in Jerusalem, and presided at the Councils of the Apostles; in consequence of his integrity and holy zeal he was surnamed James the Just. He was put to death in a tumult of unbelieving Jews, A. D. 62. The object of the Epistle was to animate the Jewish Christians to support patiently their sufferings for the Gospel, and to correct a misinterpretation of St. Paul's doctrine of justification by faith without the works of the ceremonial law, which some bad men had perverted to mean without the works of the moral law, and thus opened the door to all sorts of profligacy. Hence, the Apostle shows the true nature of a living active faith, which “without works is dead.”

§The First Epistle General of St. Peter.

63 Babylon.

Of this inspired Epistle Dr. Clarke has well said, “No Christian can read it without deriving from it both light and life.” St. Peter's style is peculiarly vigorous and impressive; as one of the early Fathers, Erasmus, said, “It is sparing in words, but full of sense” (“verbis pauca, sententiis differta”). This Epistle is addressed to the Christians scattered “throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,” and was designed to comfort them in the terrible persecutions that had thus dispersed them, and he does this by the noblest considerations which the Gospel suggests.

§The Second Epistle General of St. Peter.

65 Babylon.

The Apostle wrote this Epistle just before his martyrdom. It is addressed to the Church at large. Grand throughout, the style in some parts is positively sublime (see iii. 10, et. seq.).

§The First Epistle General of St. John.

68 Jerusalem.

A learned writer has described this Epistle forcibly as “a didactic discourse upon the living fundamental principles of the Christian religion.” A terrible heresy had sprung up, the propagators of which are called by the Apostle “deceivers” and “Antichrist,” and the Apostle's main object seems to have been to expose and denounce this false doctrine, and to assert, and that emphatically, the Divine and Human Nature of Jesus Christ. Like the Apostle's character, this Epistle is full and overflowing with love.

§The Second and Third Epistles of St. John.

69 Jerusalem.

These are improperly classed with the General Epistles, as they are addressed to individuals; the Second to “the elect lady and her children” (or more correctly, probably, “the lady Electa and her children”), the Third to “Gaius” (or Caius).

§The General Epistle of St. Jude.

65 Syria.

The author of this Epistle was called also Lebbæus and Thaddæus (Matt. x. 3; Luke vi. 15). He was the brother of St. James (the Less), and hence cousin of our LORD. He was one of the twelve Apostles. We read little more of him in the Gospels than that he inquired of our LORD how He intended to manifest Himself to His disciples and not to the world (John xiv. 22). His Epistle is supposed to have been written to Jewish Christians in Syria and Arabia, where he is reported to have labored, and its design is clearly to guard the Christian Church against those false teachers who resolved all religion into speculative belief and outward profession, and sought to allure the Disciples into insubordination and licentiousness.

§The Apocalypse, Commonly Called the Revelation of St. John the Divine.

95 or 96 Isle of Patmos. Published 97

This Book is styled the Apocalypse (Αποκαλυψις) or Revelation (i. e., the revealing or unveiling of that which had been hidden) of St. John the Divine (Θεολογος, “Theologian”), as consisting of matters chiefly prophetical, which were revealed to St. John by OUR LORD JESUS CHRIST. This took place when he was in the Isle of Patmos, in the Ægean Sea, whither he was banished, as is generally supposed, by the Emperor Domitian, A. D. 94 or 95. It was published soon after his release from exile, about A. D. 97.

It has been remarked by a learned and able writer that no book of the New Testament has been so strongly attested or commented upon so early as this, nor does any other equal it in the dignity and sublimity of its composition. It may be divided into three parts: Chapter i. contains John's vision of CHRIST in glory; ii., iii., the seven letters addressed by our LORD to the seven Churches of Asia Minor. The remainder of the Book, after presenting us (ch. iv.) with a description of the LAMB ON THE THRONE, and bringing to our notice the Book of GOD'S decrees as to future events, is occupied in showing the contents of that Book, the subject of which is the state of the Church, from the close of the Sacred Volume till the consummation of all things; and thus it forms a suitable sequel to the prophecies of Daniel.

The Epistles to the Seven Churches supply the most important instruction to the Universal Church in every age, and may be profitably read by every Christian. As general hints for the profitable reading of this invaluable Book, which, as ages roll on, affords to each succeeding generation a brighter evidence of the Divine origin of our holy religion, and of the gracious intentions of GOD to man, the following remarks from Bishop Lowth, the celebrated commentator, are extremely valuable: “An ordinary reader may receive great edification from those noble hymns offered up to GOD and CHRIST, and may likewise discover many useful truths, such as the adoration of the one SUPREME GOD in opposition to all creature-worship; the relying upon the merits of CHRIST only for pardon, sanctification and salvation; and that we ought to wait patiently for CHRIST'S appearing and His kingdom, and, in an earnest expectation of it, to continue steadfast in the profession of the true faith and practice of sincere holiness, notwithstanding all the sufferings which may attend a good conscience. All may learn those marks and characters of Antichrist which it most nearly concerns us to take notice of, viz., pride, ambition and affectation of worldly pomp and grandeur; a cruel and persecuting spirit, seeking to reduce others rather by force and compulsion than by reason and argument; the love of ease and softness and a careless and luxurious life; and that whosoever are guilty of these things are so departed from the true spirit of Christianity; and surely he that takes warning from the plain and frequent admonitions of this Book to avoid these sins has not wholly lost his labors in reading it; and, withal, has entitled himself to the blessings pronounced upon those who keep its sayings.”

To those who would trifle with the prophetic parts of this Book because of their mystery, the following considerations may not be without value: “No prophecies in the Revelation can be more clouded with obscurity than that a child should be born of a pure virgin—that a mortal should not see corruption—that a person despised and numbered among malefactors should be established for ever on the throne of David. Yet still the pious Jew preserved his faith entire amidst all these wonderful and, in appearance, contradictory intimations. He looked into the holy books in which they were contained with reverence, and, with an eye of patient expectation, ‘waited for the consolation of Israel.’ We in the same manner look up to these prophecies of the Apocalypse for the full consummation of the great scheme of the Gospel, when Christianity shall finally prevail over all the corruptions of the world, and be universally established in its utmost purity.”

The conclusion of this Book is deeply solemn, characteristic of the Gospel, as distinct from the Law (ch. xxii. 21 with Mal. iv. 6 and John i. 17) and expressive of the design of the whole Bible, which is to point out CHRIST as the Alpha and Omega, the beginning and the end, the first and the last, and to invite mankind to take of the water of life freely offered through Him—that life of which the indwelling of His Spirit in our heart is the pledge—for without holiness no man shall see the Lord.

§The Holy Bible.

GREAT GOD, with wonder and with praise  On all Thy works I look; But still Thy wisdom, power and grace  Shine brightest in Thy Book. O, may these Heavenly Pages be  My ever chief delight; And still new beauties may I see,  And still increasing light

Divine Instructor! Gracious Lord!  Be Thou for ever near. Teach me to love Thy Sacred Word,  And view my Saviour here.

BLESSED LORD, who hast caused all Holy Scripture to be written for our learning, grant that we may in such wise hear them, read, mark, learn and inwardly digest them, that, by patience and comfort of Thy Holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which Thou hast given us in our SAVIOUR JESUS CHRIST. Amen.