Text Book. Moreover, both sections together are of course in themselves insufficient. They should be supplemented by other reading. Suggestions about reading have been put at the end of every lesson. Here, however, a few general remarks may be made.

Davis' "Dictionary of the Bible" and Purves' "Christianity in the Apostolic Age," which have been recommended even to the student, will be to the teacher almost invaluable. The earnest teacher will also desire to refer to good commentaries on The Acts. The commentaries which have been mentioned in connection with the individual lessons are based upon the English Bible; but every teacher who has any knowledge of Greek, however slight, should use, instead, the commentary of Knowling, in "The Expositor's Greek Testament." For the life of Paul, Lewin's "Life and Epistles of St. Paul" and the similar book of Conybeare and Howson are still very valuable for their vivid and extended descriptions of the scenes of the missionary journeys. A similar service is rendered, in more up-to-date form, by the various works of Ramsay. Stalker's "Life of St. Paul" is a good handbook. M'Clymont's "New Testament and Its Writers" contains instructive, though very brief, introductions to all of the New Testament books. Hastings' "Dictionary of the Bible" and "Dictionary of Christ and the Gospels" number among their contributors many writers of many opinions. They are rich in references to the vast literature of modern Biblical discussion.

The writer of this course has derived information from many quarters. Definite acknowledgment of indebtedness, since no originality is claimed, may be regarded as unnecessary. It is a pleasure, however, to render special thanks to Rev. Professor William Park Armstrong, D. D., of Princeton Theological Seminary, whose wise counsel has been of incalculable assistance at many points.

The actual presentation of the lessons will, of course, vary according to the needs of the classes and the preferences of the teachers. The Student's Text Book may often provide a convenient order of presentation. That book is intended not merely to be read, but also to be studied. It is to be regarded as a sort of outline of the course.

The "topics for study" are intended to serve a double purpose. In the first place, they will test the student's knowledge of the lesson material; in the second place, they will afford encouragement to special investigation. Individual topics may often be assigned for thorough treatment to individual students, while the class as a whole may use all the topics as guides to a general knowledge.

Personal interest in the individual students is of the utmost importance. Instruction has a tenfold value when it is backed by friendship. The relation of the students to the Church should be a matter of especial concern. If any member of the class has not confessed his faith in Christ, the study of this year offers abundant opportunity for a word in season. Our study reveals the Church as a divine institution. Shall we then stand aloof?

In this course the teacher has the opportunity of introducing young people of maturing minds to the historical study of the New Testament. There could be no more inspiring task. Carried about with every wind of doctrine, the Church is sadly in need of an assured anchorage. That anchorage should be sought in history. Ignorance is weak; sound knowledge, sought with prayer, and blessed by the Spirit of God, will lead to a more stalwart and more intelligent faith.

LESSON I

THE NEW TESTAMENT

This is an introductory lesson. It should be used, first of all, to answer intelligent general questions about the New Testament. Some of these questions will be discussed briefly under Sections 1 to 3, below.

The historical study of the New Testament, based upon a study of the circumstances under which the individual books were written, will probably be new to many of the students. The new point of view should be used to awaken interest. The climax of the lesson should, however, be a presentation of the unity of the New Testament as the very Word of God to us. Historical study should be made—and can be made—subservient to reverent and thankful obedience.

1. THE ORIGIN AND MEANING OF THE NAME

The English word "testament" comes from a Latin word. The equivalent Greek word is hard to translate. As used in the Greek Bible it may mean either "covenant" or "testament." Usually it should probably be translated "covenant."

The phrase "new covenant" occurs about five times in the New Testament. In none of these passages does the phrase refer to the "New Testament" in our sense. It designates a new relationship into which men have been received with God. The old covenant was made, through the mediatorship of Moses, with the Hebrew nation; the new covenant, hinted at in prophecy, Jer. 31:31, and instituted by the Lord Jesus, I Cor. 11:25, was made with all those, of every tribe and tongue and people and nation, who should through faith accept the salvation offered by Christ. Those who believe become, like Israel of old, God's chosen people, and enter into the warmth and joy of the divine communion. The names "old and new covenants," then, were applied first to these two special relationships into which God entered with men. Afterwards the names were applied to the books in which the conditions of those relationships were set forth. Perhaps it would have been better if we had started to say "New Covenant" where we now say "New Testament." At any rate the idea alluded to in the name is the inspiring idea, realized in Christ, of an alliance with God. The New Testament is the divine treaty by the terms of which God has received us rebels and enemies into peace with himself.

2. ONE BOOK, OR A COLLECTION OF BOOKS?

In the first place, the New Testament may be treated in every respect as a single book. That course is adopted by many of the most devoted lovers of the Bible. By them the Bible is treated simply as a textbook of religion. Passages are quoted indiscriminately from all parts of it, without much regard to the context. The wide differences of form and of spirit among the various books are ignored. The historical implications of the books are of course accepted as true, but practically they are left quite unassimilated.

Now let us be quite plain about one thing. The men who use the Bible in this way are right in the main point. They treat the Bible as the guide of life for time and for eternity. And if by the use of the Bible we can come into communion with God, we can afford to miss a good many other things. Nevertheless, the Bible is as a matter of fact not a mere textbook of religion, and if we treat it as such we miss much of its richness. If the Bible were merely a systematic treatise, it would be far easier to interpret. The interpreter would be spared a great deal of trouble, but the burden would be heaped upon the preacher. As it is, the Bible is itself a preacher, because it is in such close contact with the actual experience of men of flesh and blood. Its general teachings are given us in large measure only through the medium of history, through the medium of example. In order to arrive at the general truths, therefore, intellectual labor is often necessary. God has made things harder for the intellect that he may strike home the more surely to the heart. If Paul had written a systematic theology, the New Testament way of salvation might in some ways have been plainer than it is. It would have been plain to the intellect, but it would have needed interpretation to the heart. Conviction can be wrought only by the immediate impact of personal life. The theology of Paul, of itself, might be a dead thing; the religious experience of Paul, interwoven with his theology, and bared before