"Lord" Hebrew for Adon, Adonai ).

Lord

(1) The primary meaning of Adon, Adonai, is Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships: master and husband (Gen. 24:9, 10, 12, "master," may illustrate the former; Gen. 18:12, "lord," the latter). Both these relationships exist between Christ and the believer (John 13. 13, "master"; 2 Cor. 11. 2, 3, "husband").

(2) Two principles inhere in the relation of master and servant:

(a) the Master's right to implicit obedience (John 13:13; Matt. 23:10; Luke 6:46);

(b) the servant's right to direction in service (Isa. 6:8-ll). Clear distinction in the use of the divine names is illustrated in Exodus 4:10-12.

Moses feels his weakness and incompetency, and "Moses said unto the lord [Jehovah], 0 my Lord [Adonai], I am not eloquent," etc. Since service is in question, Moses (appropriately) addresses Jehovah as Lord. But now power is in question, and it is not the Lord (Adonai) but Jehovah (lord) who answers (referring to creation power) ?"and Jehovah said unto him. Who hath made man's mouth? . . . Now therefore go, and I will be with thy mouth." The same distinction appears in Josh. 7:8-ll.

See, for other names of Deity: Genesis 1. 1, note; Genesis 2. 4, note; Genesis 2:7;

"Lord God"

(Hebrew: Adonai Jehovah).

When used distinctively, this compound name, while gathering into one the special meanings of each (Gen. 2:4; Gen. 15:2) will be found to emphasize the Adonai rather than the Jehovah character of Deity. (The following passages may suffice to illustrate this: Gen. 15:2, 8; Deut. 3:24; Deut. 9:26; Josh. 7:7; Judges. 6:22; Judges. 16:28; 2 Sam. 7:18-20, 28, 29; 1 Kings 2:26; Psalms. 69:6; Psalms. 71:5; Isa. 7:7).

Genesis 15:18

The Abrahamic Covenant as formed (Genesis 12:1-4) and confirmed (Genesis 13:14-17; Genesis 15:1-7; Genesis 17:1-8) is in seven distinct parts:

(1) "I will make of thee a great nation." Fulfilled in a threefold way:

(a) In a natural posterity?"as the dust of the earth" (Genesis 13:16; John 8:37), viz. the Hebrew people.

(b) In a spiritual posterity?"look now toward heaven ... so shall thy seed be" (John 8:39; Romans 4:16, 17; Romans 9:7, 8; Galatians 3:6, 7, 29), viz. all men of faith, whether Jew or Gentile,

(c) Fulfilled also through Ishmael (Genesis 17:18-20).

(2) "I will bless thee." Fulfilled in two ways:

(a) temporally (Genesis 13:14, 15, 17; Gen. 15:18; Gen. 24:34, 35);

(b) spiritually (Genesis 15:6; John 8:56).

(3) "And make thy name great." Abraham's is one of the universal names.

(4) "And thou shalt be a blessing" (Galatians 3:13, 14).

(5) "I will bless them that bless thee." In fulfilment closely related to the next clause.

(6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew?well with those who have protected him. The future will still more remarkably prove this principle (Zechariah 14:1-3; Matthew 25:40, 45; Deut. 30:7; Isa. 14:1, 2; Joel 3:1-8; Micah 5:7-9; Haggai 2:22; ).

(7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ (Galatians 3:16; John 8:56-58).

It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman (Genesis 3:15).

NOTE:?The gift of the land is modified by prophecies of three dispossessions and restorations (Gen. 15:13, 14, 16; Jeremiah 25:11, 12; Deut. 28:62-65; Deut. 30:1-3). Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant (Deuteronomy 30:3; Jeremiah 23:5-8; Ezekiel 37:21-25; Luke 1:30-33; Acts 15:14-17).

See, for the other seven covenants:

• Adamic (Genesis 3:15);
• Noahic, (Genesis 9:1)
• Abrahamic (Genesis 15:18);
• Mosaic (Exodus 19:25);
• Palestinian (Deuteronomy 30:3);
• Davidic (2 Samuel 7:16);
• And The New (Hebrews 8:8).





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Genesis 17:1

"Almighty God"

(Heb. El Shaddai.)

• (1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" (Genesis 1:1, Ref. note page 3_1). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; e.g. Ref. Genesis 49:25; Job 3:12; Gateway: Gen. 49:25; Job 3:12; Psa. 22:9; Song 1:13; 4:5; 7:3, 7, 8; 8:l, 8, 10; Isa. 28:9; Ezek. 16:7. Shaddai therefore means primarily "the breasted."

  God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours Himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty."

  The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture.

• (2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name (Genesis 17:1-8). To a man ninety-nine years of age, and "as good as dead" (Hebrews 11:12), He said: "I am the Almighty God [El Shaddai] ... I will . . . multiply thee ex- ceedingly." To the same purport is the use of the name in Genesis 28:3, 4.

• (3) As Giver of fruitfulness. Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit-bearing, see John 15:2; Hebrews 12:10; Gateway Ref. John 15:2; Heb. 12:10; Ruth 1:20.

  Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness (Job 5:17-25).

See, for other names of Deity:

• Genesis 1:1, Ref. note page 3_1
• Genesis 2:4, Ref. note page 6_2; Genesis 2:7: Genesis 14:18, note;
• Genesis 15:2; Ref. note page 24_1;
• Genesis 17:l; Ref. Note Page 26_1;
• Genesis 21:33, Ref. note page 32_1;
• 1 Samuel 1:3; Ref note page 319_1.

32_1; Genesis 21:33, name of the Lod, the everlasting God

Genesis 21:33

"Everlasting God" (Heb. El Olam).

• (1) The Hebrew Olam is used in Scripture:

  (a) of secret or hidden things
  (e.g. Lev. 5:2, "hidden";
  2 Kings 4:27, "hid";
  Psa. 10:1, "hidest");

  (b) an indefinite time or age

  
  (Lev. 25:32, "at any time";
  Josh. 24. 2, "in old time").

  Hence the word is used to express the eternal duration of the being of God (Psa. 90:2, "From everlasting to everlasting"), and is the Hebrew synonym of the Greek aion, age or dispensation. See Genesis 1:27, 28, Ref. Note Page 5_4.

  • (2) The ideas therefore of things kept secret and of indefinite duration combine in this word. Both ideas inhere in the doctrine of the dispensations or ages. They are among the "mysteries" of God (Ephesians 1:9, 10; Ephesians 3:2-6; Matthew 13:11; Gateway Ref. Ephesians 1:9, 10; Ephesians 3:2-6; Matthew 13:11).

    The "everlasting" God (El Olam) is, therefore, that name of Deity in virtue of which He is the God whose wisdom has divided all time and eternity into the mystery of successive ages or dispensations.

    It is not merely that He is everlasting, but that He is God over everlasting things.

    See, for other names of Deity: Genesis 1:1, Ref. note page 3_1; Genesis 2:4, Ref. note page 6_2; Genesis 2:7;

Genesis 22:1

Offering of Isaac

The spiritual experience of Abraham was marked by four great crises, each of which involved a surrender of something naturally most dear. These were:

• (1) Country and kindred (Genesis 12:1; Cf. Matthew 10:34-39; 2 Corinthians 6:14-18).

  (2) His nephew. Lot; especially dear to Abraham by nature, as a possible heir and as a fellow believer (2 Peter 2:7, 8; Genesis 13:1-18). The completeness of Abraham's separation from one who, though a believer, was a "vessel unto dishonour," is shown by Ref. Genesis 15:1-3. Cf, 2 Timothy 2:20, 21; Acts 15:36-40; Gateway: Gen. 15:1-3. Cf, 2 Tim. 2:20, 21; Acts 15;36-40.

  (3) His own plan about Ishmael (Gen. 17:17, 18. Cf. 1 Chr. 13:1-14; 1 Chr. 15:l, 2).

  (4) Isaac, "thy son, thine only son Isaac, whom thou lovest" (Gen. 22:1-19. Cf. Heb. 11:17, 18).

33_1

Genesis 22:9

The typical lessons here are:

Isaac

(1) Isaac, type of Christ "obedient unto death" (Phil. 2:5-8);

(2) Abraham, type of the Father, who "spared not His own son, but delivered Him up for us all" (John 3:16; Rom. 8:32);

(3) the ram, type of substitution?Christ offered as a burnt-offering in our stead (Heb. 10:5-10);

(4) cf. resurrection (Heb. 11;17-19).



See also James 2:21-23.

Descrepancy Fancied

Ref. Genesis 33:19; Genesis 50:13; Acts 7:15, 16; Cf. Gateway: Genesis 33:19; Genesis 50:13; Joshua 24:32; Acts 7:15, 16. A discrepancy in these statements has been fancied. It disappears entirely before the natural supposition that in the interval of about eighty years between the purchase by Abraham of the family sepulchre (Genesis 23:4-20) and Jacob's purchase (Ref. Genesis 33:19; Cf. Genesis 33:19), the descendants of Hamor (or "Emmor," Acts 7:15, 16) had resumed possession of the field in which the burial-cave was situated. Instead of asserting an ancient title by inheritance, Jacob repurchased the field. Heth was the common ancestor.

Typology ~ Typological

In the sense here, it is a classification according to general type, especially in archaeology, psychology, or the social sciences. In the case of the study and interpretation of the Scriptures we can find types, symbols and originalities -- especially in the Bible.

The entire chapter here is highly typical:

• (1) Abraham, type of a certain king who would make a marriage for his son (Matt. 22:2; John 6:44);

• (2) the unnamed servant, type of the Holy Spirit, who does not "speak of himself," but takes of the things of the Bridegroom with which to win the bride (John 16:13, 14);

• (3) the servant, type of the Spirit as enriching the bride with the Bridegroom's gifts (Ref. Galatians 5:22; 1 Corinthians 12:7-11; Cf. Galatians 5:22; 1 Corinthians 12:7-11);

• (4) the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom (Ref. Acts 13:4; Acts 16:6, 7; Romans 8:11; 1 Thessalonians 4:14-16; Cf. Gateway: Acts 13:4; Acts 16:6, 7; Romans 8:11; 1 Thessalonians 4:14-16);

• (5) Rebekah, type of the Church, the ecclesia, the "called out" virgin bride of Christ (Ref. Genesis 24:16; 2 Corinthians 11:2; Ephesians 5:25-32; Cf. Genesis 24:16; 2 Corinthians 11:2; Ephesians 5:25-32);

• (6) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant (1 Peter 1:8);

• (7) Isaac, type of the Bridegroom who goes out to meet and receive His bride (Ref. Genesis 24:63; 1 Thessalonians 4:14-16; Cf. Gateway: Genesis 24:63; 1 Thessalonians 4:14-16).

The Model Servant.

This is the model servant:

• (1) he does not run un-sent, Genesis 24:2-9;

• (2) goes where he is sent, Genesis 24:4, 10;

• (3) doesn't nothing else;

• (4) is prayerful and thankful, Genesis 24:12-14, 26, 27;

• (5) is wise to win, Genesis 24:17, 18, 21; Cf. John 4:7;

• (6) speaks not of himself, but of his master's riches and Isaac's heir-ship, Genesis 24:22, 34-36; Acts 1:8;

• (7) presents the true issue, and requires clear decision, Genesis 24:49.

49_d; *Genesis 33:20, and called it El-elohe-Israel

God, the God of Israel

i.e., God, the God of Israel.

Jacob's act of faith, appropriating his new name, but also claiming Elohim in the new sense as the God through whom alone he could walk according to his new name.

Genesis 14:18-23; See Note Page 23_2, for a similr appropriation by Abraham.

El-beth-el "The House Of God"

i.e. the God of Bethel. Cf. Genesis 28:19; Ref. Note Page 42_1).

There it was the place as the scene of the ladder-vision which impressed Jacob. He called the place "Bethel," i.e. the house of God. Now it is the God of the place, rather than the place, and he calls it El-Bethel, i.e. "the God of the house of God." Cf. Genesis 33:20, Ref*.

*20 And he erected there an altar, and called it El-elohe-Israel."Note Page 49_d

51_2; Genesis 36:31, And these are the kings that reigned in the land of Edom

The Drink Offering

The first mention of the drink-offering. It is not mentioned among the Levitical offerings of Leviticus 1.-7., though included in the instructions for sacrifice in the land (Num. 15:5-7).

It was always "poured out," never drunk, and may be considered a type of Christ in the sense of Psalm 22;14; Isaiah 53:12.

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51_3

Son Of Sorrow

I.e. son of my right hand. Benjamin, "son of sorrow" to his mother, but "son of my right hand" to his father, becomes thus a double type of Christ. As Ben-oni He was the suffering One because of whom a sword pierced His mother's heart (Luke 2:35); as Benjamin, head of the warrior tribe (Gen. 49:27), firmly joined to Judah the kingly tribe (Gen. 49:8-12; 1 Kings 12;21), he becomes a type of the victorious One.

It is noteworthy that Benjamin was especially honoured among the Gentiles (Gen. 45:22).

So manifold are the distinctions of Christ that many personal types of Him are needed. Joseph is most complete, Benjamin standing only for Christ the sor- rowful One (Isa. 53:3, 4) yet to have power on earth. Cf. Gen. 43:34; See Note Page 62_1;

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52_1; Genesis 36:1

Edom (called also "Seir,"

Genesis 32:3; 36:8) is the name of the country lying south of the ancient kingdom of Judah, and extending from the Dead Sea to the Gulf of Akaba. It includes the ruins of Petra, and is bounded on the north by Moab. Peopled by descendants of Esau (Genesis 36:1-19),

Edom has a remarkable prominence in the prophetic word as (together with Moab) the scene of the final destruction of Gentile world-power in the day of the Lord. See "Armageddon" (Revelation 16:14; Revelation 19:21) and "Times of the Gentiles" (Luke 21:24; Revelation 16:14).

Cf. Psalm 137:7; Obadiah 8-16; Isaaiah 34:1-8; Isaiah 63:1-6; Jeremiah 49:14-22; Ezekiel 25;12-14.

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53_1; Genesis 36:31, And these are the kings that reigned in Edom

It is characteristic of Scripture that the kings of Edom should be enumerated before the kings of Israel. The principle is stated in 1 Corinthians 15:46. First things are "natural," man's best, and always fail; second things are "spiritual," God's things, and succeed. Adam?Christ; Cain?Abel; Cain's posterity?Seth's posterity; Saul?David; Israel?the true Church, etc.

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53_2; Genesis 37:2, generations of Jacob. Joseph

Joseph = a Type Of Christ

While it is nowhere asserted that Joseph was a type of Christ, the analogies are too numerous to be accidental.

They are:

• (1) both were especial objects of a father's love (Genesis 37:3; Matthew 3:17; John 3:35; 5:20);

• (2) both were hated by their brethren (Genesis 37:4; John 15:25);

• (3) the superior claims of both were rejected by their brethren (Genesis 37:8; Matthew 21:37-39; John 15:24, 25);

• (4) the brethren of both conspired against them to slay them (Genesis 37:18; Matthew 26:3, 4);

• (5) Joseph was, in intent and figure, slain by his brethren, as was Christ (Genesis 37:24; Matthew 27:35-37);

• (6) each became a blessing among the Gentiles, and gained a Gentile bride (Genesis 41:1-45; Acts 15:14; Ephesians 5:25-32);

• (7) as Joseph reconciled his brethren to himself, and afterward exalted them, so will it be with Christ and His Jewish brethren (Genesis 45:1-15; Deuteronomy 30:1-10; Hosea 2:14-18; Romans 11:1, 15, 11:25, 26).

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59_1; Genesis 41:45, he gave him to wife Asenath

The Gentile Bride.

Asenath, the Gentile bride espoused by Joseph and rejected one (John 19:15), a type of the Church, called out from the Gentiles to be the bride of Christ during the time of His rejection by His brethren, Israel (Acts 15:14; Ephesians 5:31, 32). See Genesis 37:2; Ref. Note Page 53_2.

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62_1; Genesis 43:34, but Benjamin's mess was five times so much

Benjamin becomes Prominent: Son of Sorrow

Cf. Genesis 35:18; Ref. Note Page 51_3.

It is important to observe that Benjamin now becomes prominent. Joseph is peculiarly the type of Christ in His first advent, rejection, death, resurrection, and present exaltation among the Gentiles, but unrecognized of Israel. As the greater Benjamin, "Son of sorrow," but also "Son of my right hand,"

He is to be revealed in power in the Kingdom (See Genesis 1:26-28, Ref. Note Page 5_5.; Zechariah 12;8; See Note Page 976_2. It is then, and not till then, that Israel is to be restored and converted (see Deuteronomy 30:1-9; See Note Page 250_1). Typically Genesis 45:1, 2 anticipates the revelation prophetically described, Ref. Ezekiel 20:33-36; Hosea 2:14-23; Cf. Gateway: Ezekiel 20:33-36; Hosea 2:14-23, at which time the Benjamin type of Christ will be fulfilled.

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65_1; Genesis 46:3, And he said, I am God, the God of thy father

Direcitve vs. Permissive Will of God

It is important to distinguish between the directive and the permissive will of God. In the first sense the place for the covenant family was Canaan (Genesis 26:1-5).

Genesis 46:3 is a touching instance of the permissive will of God. Jacob's family, broken, and in part already in Egypt, the tenderness of Jehovah would not forbid the aged patriarch to follow. God will take up His people and, so far as possible, bless them, even when they are out of His best. In Israel's choice of a king (1 Samuel 8:7-9); in the turning back from Kadesh (Deuteronomy 1:19-22); in the sending of the spies; in the case of Balaam?illustrations of this principle are seen.

It is needless to say that God's permissive will never extends to things morally wrong. The highest blessing is ever found in obedience to His directive will.

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65_2; Genesis 46:26, All the souls that came with Jacob into Egypt

A Discrepancy?

Cf. Genesis 46:1; Genesis 46:27.

A discrepancy has been imagined. The "souls that came with Jacob" were 66. The "souls of the house of Jacob" (Genesis 46:27, i.e. the entire Jacobean family) were 70, viz. the 66 which came with Jacob, Joseph and his two sons, already in Egypt =69; Jacob himself = 70. See Acts 7:14, Ref. Note Page 1157_1.

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69_1; Genesis 49:28, father spake unto them, and blessed them

Jacob's Life Ends.

Jacob's life, ending in serenity and blessing, testifies to the power of God to transform character. His spiritual progress has six notable phases:

• (1) the first exercise of faith, as shown in the purchase of the birthright (Genesis 25:28-34; Genesis 27:10-22);

  • (2) the vision at Bethel (Genesis 28:10-19);

  • (3) walking in the flesh (Genesis 29:1-31:55);

  • (4) the transforming experience (Genesis 32:24-31);

  • (5) the return to Bethel: idols put away (Genesis 35:1-7);

  • (6) the walk of faith (Genesis 37:-49:33).

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72_1; Exodus 2:2

Moses as A Type of Christ

Moses, type of Christ the Deliverer (Isa. 61:1; Luke 4:18; 2 Cor. 1:10; 1 Thes. 1:10):

(1) A divinely chosen deliverer (Exodus 3:7-10; Acts 7:25; John 3:16).

(2) Rejected by Israel he turns to the Gentiles (Exodus 2:11-15; Acts 7:25; Acts 18:5, 6; Acts 28:17-28).

(3) During his rejection he gains a Gentile bride (Exodus 2:16-21; Matt. 12:14-21; 2 Cor. 11:2; Eph. 5:30-32).

(4) Afterward he again appears as Israel's deliverer, and is accepted (Exodus 4:29-31; Rom. 11:24-26; Acts 15:14-17).

(5) Officially, Moses typifies Christ as

• Prophet (Acts 3:22, 23),
• Advocate (Exodus 32:31-35; 1 John 2:1, 2),
• Intercessor (Exodus 17:1-6; Heb. 7:25),
• and Leader, or King (Deut. 33:4, 5; Isa. 55:4; Heb. 2:10); while, in relation to the house of God, he is in contrast with Christ. Moses was faithful as a servant over another's house; Christ as a Son over His own house (Heb. 3:5, 6).

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88_1;

Exods 14:30

Redemption:

(Exodus type) Summary. Exodus is the book of redemption, and teaches:

• (1) redemption is wholly of God (Ref. Exodus 3:7, 8; John 3:16; Cf. Exodus 3:7, 8; John 3:16);

• (2) redemption is through a person (Ref. Note Page 72_1; Exodus 2:2, note; John 3:16, 17);

• (3) redemption is by blood (Ref. Exodus 12:13, 12:23, 12:27; 1 Peter 1:18; Cf. Exodus 12:13, 23, 27; 1 Peter 1:18);

• (4) redemption is by power (Ref. Exodus 6:6; Exodus 13:14; Romans 8:2; See Isaiah 59:20; Romans 3:24; Cf. Gateway: Exodus 6:6; Exodus 13:14; Romans 8:2, See Isaiah 59:20; Romans 3:24)

  The blood of Christ redeems the believer from the guilt and penalty of sin (1 Peter 1:18) as the power of the Spirit delivers from the dominion of sin (Romans 8:2; Ephesians 2:2).

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89_1; Exodus 15:25, LORD shewed him a tree, which when he had cast into the waters

Bitter Water

These bitter waters were in the very path of the Lord's leading, and stand for the trials of God's people, which are educatory and not punitive. The "tree" is the cross (Galatians 3:13), which became sweet.to Christ as the expression of the Father's will (John 18:11). When our Marahs are so taken we cast the "tree" into the waters (Romans 5:3-4).

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91_1; Exodus 16:35, the children of Israel did eat manna forty years

The Bread Of Life

Manna, type of Christ as "the bread of life," come down from heaven to die "for the life of the world" ( John 6:35, 6:48-51).

A "small" thing (Exodus 16:14), having but the taste of "fresh oil" (Numbers 11:8), or "wafers with honey" (Exodus 16:31), it typifies Christ in humiliation as presented in Matthew, Mark, and Luke; "having no form nor comeliness; ... no beauty that we should desire him" (Isaiah 53:2). But as such He must be received by faith if we would be saved (John 6:53-58).

To meditate upon Christ as He went about among men, doing not His own will but the will of the Father (John 6. 38^io), is to feed on the manna. This is, of necessity, the spiritual food of young believers, and answers to "milk" (1 Corinthians 3:1, 2).

But Christ in glory, and the believer's present and eternal association with Him there, answers to "the old corn of the land" (Joshua 5:11), the "meat" of Hebrews 5:13, 14, or Christ as presented in the Epistles of Paul. Cf. 2 Corinthians 5:16.

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91_2; Exodus 17:6, I will stand before thee there upon the rock in Horeb

Christ by Grace The Rock Of Life.

The rock, type of life through the Spirit by grace:

• (1) Christ the Rgck (l Corinthians 10:4).

• (2) The people utterly unworthy (Exodus 17:2; Ephesians 2:1-6).

• (3) Characteristics of life through grace:

  • (a) free (John 4:10; Romans 6:23; Ephesians 2:8);

  • (b) abundant (Romans 5:20; Psalms 105:41; John 3:16);
    
  • (c) near (Romans 10:8);
    
  • (d) the people had only to take (Isaiah 55:1).

  The smitten-rock aspect of the death of Christ looks toward the outpouring of the Holy Spirit as a result of accomplished redemption, rather than toward our guilt. It is the affirmative side of John 3:16. "Not perish" speaks of atoning blood; "but have" speaks of life bestowed.

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91_3; Exodus 17:8, Then came Amalek, and fought with Israel in Rephidim

Born After The Flesh.

Amalek, grandson of Esau (Genesis 36:12), who was "born after the flesh" (Galatians 4:22-29) and progenitor of the Amalekites, Israel's persistent enemy, is a type of the flesh in the believer (Gal. 4. 29). But the conflict with Amalek in chapter 17 sets forth the resources of the man under law, rather than those of the believer under grace. The man under law could fight and pray (verses 9-12).. Under grace the Holy Spirit gains the victory over the flesh in the believer's behalf (Romans 8:2-4; Galatians 5:16, 17); but this victory is only as the believer walks in the Spirit.

Acting in independency or disobedience, Amaiek gains an easy victory (Numbers 14:42-45). Like Saul we are prone to spare the flesh (1 Samuel 15:8, 9), forgetting Romans 7:18.

See "Flesh," John 1:13; Jude 23.

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94_1; Exodus 19:8

The Fifth Dispensation: Law.

This dispensation extends from Sinai to Calvary?from the Exodus to the Cross.

The history of Israel in the wilderness and in the land is one long record of the violation of the law. The testing of the nation by law ended in the judgment of the Captivities, but the dispensation itself ended at the Cross.

• (1) Man's state at the beginning (Exodus 19:5-6).

• (2) His responsibility (Exodus 19:5, 6; Romans 10:5; Ref. Romans 10:5).

• (3) His failure (2 Kings 17:7-17, 19; Acts 2:22, 23).

• (4) The judgment (2 Kings 17:1-6, 20; 2 Kings 25:1-11; Luke 21:20-24; Ref. Luke 21:20-24).

See, for the other six dispensations:

• 1) Innocence (Genesis 1:28);

• 2) Consicience (Genesis 3:23)
• 3) Human Government (Genesis 8:20)
• 4) Promise (Genesis 12:1)
• 5) Law (Exodus 19:8)
• 6) Grace (John 1:17)
• 7) Kingdom (Ephesians 1:10) More: See Matthew 14 Note.

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95_1; Exodus 19:25

The Mosaic Covenant,

(1) given to Israel

(2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.:

(a) the Commandments, expressing the righteous will of God (Exodus 20:1-26);

(b)the "judgments," governing the social life of Israel (Exodus 21:1-24:11);

(c) and the "ordinances," governing the religious life of Israel (Exodus 24:12-31:18).

These three elements form "the law," as that phrase is generically used in the New Testament (e.g. Ref. Matthew 5:17, 18; Matthew 5:17, 18). ,p>The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" (2 Corinthians 3:7-9); the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a "cover" (see "Atonement," Leviticus 16:6, Ref. Note Page 148_1.) for their sins in anticipation of the Cross (Ref. Hebrews 5:1-3; Hebrews 9:6-9; Romans 3:25, 26; Hebrews 5:1-3; Hebrews 9:6-9; Romans 3:25, 26).

The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace (Ref. Romans 3:21-27; Romans 6:14, 15; Galatians 2:16; Galatians 3:10-14, 16-18, 24-26; Galatians 4:21-31; Hebrews 10:11-17; Romans 3:21-27; Romans 6:14, 15; Galatians 2:16; Galatians 3:10-14, 16-18, 24-26; Galatians 4:21-31; Hebrews 10;11-17).

See New Covenant (Hebrews 8:8; Ref. Note Page 1297_1)

• Edenic (Genesis 1:28);
• Adamic (Genesis 3:15);
• Noahic, (Genesis 9:1)
• Abrahamic (Genesis 15:18);
• Mosaic (Exodus 19:25);
• Palestinian (Deuteronomy 30:3);
• Davidic (2 Samuel 7:16);
• And The New (Hebrews 8:8).

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95_2; Exodus 20:4, Thou shalt not make unto thee any graven image

The Giving of The Law.

• First, orally, in Exodus 20:1-17. This was pure law, with no provision of priesthood and sacrifice for failure, and was accompanied by the "judgments" (Exodus 21:1-23:13) relating to the relations of Hebrew with Hebrew; to which were added (Exodus 23:14-19) directions for keeping three annual feasts, and (Exodus 23:20-33) instructions for the conquest of Canaan. These words Moses communicated to the people (Exodus 24:3-8). Immediately, in the persons of their elders, they were admitted to the fellowship of God (Exodus 24:9-11).
• Second, Moses was then called up to receive the tables of stone (Exodus 24:12-18). The story then divides. Moses, in the mount, receives the gracious instructions concerning the tabernacle, priesthood, and sacrifice (Exodus 25-31.). Meantime (Exodus 32.), the people, led by Aaron, break the first commandment. Moses, returning, breaks the tables "written with the finger of God" (Exodus 31:18; Exodus 32:16-19).
• Third, the second tables were made by Moses, and the law again written by the hand of Jehovah (Exodus 34:1, 28, 29; Deut. 10:4).

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100_1; Exodus 25:1, the LORD spake unot Moses

Authority Of Types In Exodus

The general authority for the types of Exodus is found:

• (l) as to the persons and events, in 1 Corinthians 10:1-11;

• (2) as to the tabernacle, in Hebrews 9:1-24.

Having the assurance that in the tabernacle everything is typical (See Types Of), the details must of necessity be received as such.

Two warnings are necessary:

• (1) Nothing may be dogmatically asserted to be a type without explicit New Testament authority; and

• (2) all types not so authenticated must be recognized as having the authority of analogy, or spiritual congruity, merely.

The typical meanings of the materials and colours of the tabernacle are believed to be as follows:

• Gold, Deity in manifestation?divine glory;

• silver, redemption (Exodus 30:12-16; 38:27; Ref. Note Page 122_1);

• brass, symbol of judgment, as in the brazen altar and in the serpent of brass (Numbers 21:6-9);

• blue, heavenly in nature or origin;

• purple, royalty;

• scarlet, sacrifice.

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102_1; Exodus 25:31, And thou shalt make a candlestick of pure gold

Cf. 1 John 1:7, But if we walk in the light, as he is in the light Cf. 1 John 1:7

Exodus 25:30

Showbread

Showbread is a type of Christ, the Bread of God, nourisher of the Christian's life as a believer-priest (Ref. 1 Peter 2:9; Revelation 1:6; Cf. 1 Peter 2:9; Revelation 1:6). In John 6:33-58 our Lord has more in mind the manna, that food which "came down"; but all typical meanings of "bread" are there gathered into His words. The manna is the life-giving Christ; the showbread, the life-sustaining Christ. The showbread typifies Christ as the "corn of wheat" (John 12:24) ground in the mill of suffering (John 12:27) and brought into the fire of judgment (John 12:31-33). We, as priests, by faith feed upon Him as having undergone that in our stead and for our sakes. It is meditation upon Christ, as in Hebrews 12:2-3.

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101_1; Exodus 25:9, after the pattern of the tabernacle

The Design Given.

The tabernacle, speaking comprehensively, is explained in the New Testament as typical in three ways:

• (1) of the Church as a habitation of God through the Spirit (Exodus 25:8; Ephesians 2:19-22);

• (2) of the believer (2 Corinthians 6:16);

• (3) as a figure of things in the heavens (Hebrews 9:23, 24).

In detail, all speaks of Christ:

• (1) The ark, in its materials, acacia-wood (see Exodus 26:15, Ref. Note Page 103_1) and gold, is a type of the humanity and deity of Christ.

• (2) In its contents, a type of Christ, as:

  • (a) having God's law in His heart (Exodus 25:16);

  • (b) the wilderness food (or portion) of His people (Exodus 16:33);

  • (c) Himself the resurrection, of which Aaron's rod is the symbol (Numbers 17:10).

• (3) In its use the ark, especially the mercy-seat, was a type of God's throne. That it was, to the sinning Israelite, a throne of grace and not of judgment was due to the mercy-seat formed of gold and sprinkled with the blood of atonement, which vindicated the law, and the divine holiness guarded by the cherubim (Genesis 3:24; Ezekiel. 1:5, Ref. Note Page 840_1 ). See Propitiation, Romans 3:25, Ref. Note Page 1195_2.

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101_2; Exodus 25:10, they shall make an ark of shittim wood

The Ark Of The Covenant.

All begins with the ark, which, in the completed tabernacle, was placed in the holy of holies, because, in revelation, God begins from Himself, working outward toward man; as, in approach, the worshiper begins from himself, moving toward God in the holy of holies. The same order is followed in the Levitical offerings (Leviticus Chapters 1-5.).

In approach man begins at the brazen altar, type of the Cross, where, in the fire of judgment, atonement is made.

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102_2; Exodus 25:31, thou shalt make a candlestick of pure gold

Candlestick

Candlestick, type of Christ our Light, shining in the fullness of the power of the sevenfold Spirit (Ref. Isaiah 11:2; Hebrews 1:9; Revelation 1:4; Cf. Isaiah 11:2; Hebrews 1:9; Revelation 1:4). Natural light was excluded from the tabernacle. Ref. 1 Corinthians 2:14-15. See Genesis 1:16, and John 1:4; Cf. 1 Corinthians 2:14-15. See Genesis 1:16, and John 1:4. and Genesis 1:16, Ref. Note Page 4_4.

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102_d; Exodus 26:1, mae the tabernacle with ten curtins of fine twined linen

Fine Twined Linen

Fine linen typifies personal righteousness (Revelation 19:8).

The fine linen here typifies the sinless life of Christ.

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103_1; Exodus 26:15, thou shalt make boards for the tabernacle

Boards as Type Of Christ

The typical meaning of the boards is clear as to Christ. Acacia wood, a desert growth, is a fitting symbol of Christ in His humanity as "a root out of dry ground" (Isaiah 53:2).

The covering, gold, typifies Deity in manifestation, speaks of His divine glory. As applied to the individual believer the meaning of the boards is less clear. The connection may be found in John 17:21-23; Ephesians. 1:4, 6; 1 John 4:13. Only as seen "in Him" could the boards be taken as representing the be- liever. So viewed the type is beautiful. In the world, and yet separated from it by the silver of redemption (Galatians 1:4; Exodus 30:1-16; Exodus 38:25-27), as the boards of the tabernacle were separated from the earth by the sockets of silver, and united by the "middle bar" (Exodus 26:28), representing both the one life (Galatians 2:20) and one Spirit (Ephesians 4:3), "all the building, fitly framed together, groweth unto an holy temple in the Lord" (Ephesians 2:21).

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103_2; Exodus 26:19, thou shalt make forty sockets of silver

Sockets Of Silver = Redemption

Silver symbolizes redemption

• (Exodus 25:1; Ref. Note Page 100_1;
• Exodus 38:27; Ref. Note Page 122_1).

All the tabernacle rests upon silver except the hangings of the gate, the way of access

• (Exodus 27:17; Ref. Note Page 105_2).

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104_1; Exodus 26:31, thou shalt make a vail of blue

The Veil as Type Of Christ's Body.

The inner veil, type of Christ's human body (Matthew 26:26; Matthew 27:50; Hebrews 10:20).

This veil, barring entrance into the holiest, was the most expressive symbol of the truth that "by the deeds of the law shall no flesh be justified" (Romans 3:20; Hebrews 9:8).

Rent by an unseen hand when Christ died (Matthew 27:51), thus giving instant access to God to all who come by faith in Him, it was the end of all legality; the way to God was open.

It is deeply significant that the priests must have patched together again the veil that God had rent, for the temple services went on yet for nearly forty years. That patched veil is Galatianism?the attempt to put saint or sinner back under law. (Cf. Galatians 1:6-9.)

Anything but "the grace of Christ" is "another gospel," and under anathema.

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104_2; Exodus 27:1, thou shalt make an altar

Brazen Altar A Type Of The Cross

Brazen altar, type of the Cross upon which Christ, our whole burnt-offering, offered Himself without spot to God (Hebrews 9:14).

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104_3; Exodus 27:1b, the height thereof shall be three cubits

Atonement

Cf. Exodus 25:10.

The altar of burnt-offering is double the height of the mercy ? seat. The atonement more than saves us ? it glorifies God (John 17:4).

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104_4; Exodus 27:9, for the court of fine twined linen

Linen As Type Of Personal Righteousness

The fine linen commonly typifies personal righteousness (Exodus 26:1; Ref. Note Page 102_d), and in the hangings of the court stands for that measure of righteousness which God demands of any who would, in his own righteousness, approach. Christ, fig uratively speaking, put up the hangings of the court in Luke 10:25-28.

The only way of approach was the "gate" (Ref. Exodus 27:16, John 10:9; Cf. Exodus 27:16, John 10:9). The hangings of the court bar out equally the self-righteous man and the open sinner, for the height was above seven feet (Exodus 27:18).

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105_1; Exodus 27:16, the gate of the court shall be . . .

Practical Righteousness In the hangings of the court (v. 9, ref.), representing that practical righteousness which God demands in the law, and which, therefore, bars out all men (Romans 3:19, 20; Romans 10:3-5), no colours are inwrought. But the "gate" is Christ (John 10:9), and so the colours reappear as in the veil (Exodus 26:31).

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105_2; Exodus 27:17, the pillars round about the court

Christ, Our Way Of Access

The fillets and hooks upholding the linen hangings are of silver (Exodus 38:27; Ref. Note Page 122_1.), for it is in virtue of His redemptive work that Christ is our way of access, and not by virtue of His righteous life (symbolized by the fine linen); but the pillars of the court rest upon brass sockets, not silver as in the case of the boards (Exodus 26:19; Ref. Note Page 103_2), and brass symbolizes divine righteousness in judgment (Numbers 21:9; Ref. Note Page 195_1). Redemption not only displays God's mercy, but vindicates His right- eousness in showing that mercy (Romans 3:21-26).

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105_3; Exodus 27:30, they bring thee pure oil olive beaten for the light

Oil ? Holy Spirit.

Oil is a symbol of the Holy Spirit (Ref. John 3:34, with Hebrews 1:9; Cf. John 3:34, with Hebrews 1:9).

In Christ the oil-fed Light ever burns, the Light of the world (John 8:12).

But here we have not the world, but the sanctuary. It is a question, not of testimony in and to the world, but of our communion and worship as believer-priests in the holiest (Hebrews 10:19, 20).

In the Tabernacle there were two compartments, two lights: the holy place with the candlestick (Exodus 25:31; Ref. Note Page 102_3); the holy of holies with the shekinah, or manifested glory of God. These two places are now one (Matthew 27:50, 51; Hebrews 9:6-8; Hebrews 10:19-21), but it is important to see that there are still two lights: Christ, the Light of life (John 8:12), through the Spirit giving light upon the holy things of God, the showbread and altar of incense; and also the shekinah, now on the face of Jesus Christ (2 Corinthians 4:6).

Into this twofold light we, as believer-priests, are brought (1 Peter 2:9). We "walk in the light," not merely which He gives, but in which He lives (1 John 1:7). But what of the command to "bring pure oil" (Exodus 27:20)? Because our access, apprehension, communion, and trans- formation are by the Spirit (Ephesians 2:18; 1 Corinthians 2:14, 15; 2 Corinthians 13:14; Philippians 2:1; 2 Corinthians 3:18). Our title to His presence is the blood (Ephesians 2:13), but only as filled with the Spirit (Ephesians 5:18) do we really walk in the light.

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106_1; Exodus 28:1, take thouunto the Aaron thy brother

Type Of Christ

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110_1; Exodus 29:33, things wherewith the atonement was made
Ref. 157_d; Leviticus 23:27, 28, (27) a day of atonement; (28) for it is a day of atonement

Atonement

• Hebrew word, kaphar, "to cover."
  

• The English word "atonement"

  This (at-one-ment) is not a translation of the Hebrew word kaphar, but a translator's interpretation or meaningful paraphrase. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at-one. But the Old Testament sacrifices did not make at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins" (Hebrews 10:4).

  The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" ("passed over," Romans 3:25) his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God" (Romans 3:25; Hebrews 9:15). See Ref. Note Page 1195_2; See other references at Romans 3:25.

  The word "atonement" does not occur in the New Testament; Romans 5:11, meaning reconciliation, and so rendered in the Revised Version. See "Sacrifice," Genesis 4:4, and references. See more on atonement: Leviticus 16.
  

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110_2; Exodus 29:33, make an altar to burn incense upon

Christ The Intercessor

Altar of incense, type of Christ our intercessor (Ref. John 17:1-26; Hebrews 7:25; Cf. John 17:1-26; Hebrews 7:25), through whom our own prayers and praises ascend to God (Ref. Hebrews 13:15; Revelation 8:3, 4; Cf. Hebrews 13:15; Revelation 8:3, 4), and of the believer-prest's sacrifice of praise and worship (Hebrews 13:15).

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111_1; Exodus 30:9, Ye shall offer no strange incense thereon

Exodus 30:9

Prohibitions of Worship

Cf. Leviticus 10:1-3. Two prohibitions are given concerning worship:

• (1) No "strange"incense is to be offered. This speaks of simulated or purely formal worship.

• (2) No "strange" fire was permitted. This refers to the excitation of "religious" feelings by merely sensuous means, and to the substitution for devotion to Christ of any other devotion, as to religious causes, or sects. Cf. Exodus 30:38; 1 Corinthians 1:11-13; Colossians 2:8, 2:16-19; Cf. 1 Corinthians 1:11-13; Colossians 2:8, 16-19. See Ref. Note Page 112_3..

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111_2; Exodus 30:18, Thou shalt also make a laver of brass

Exodus 30:18

Every Spot Cleansed.

Laver, type of Christ cleansing us from defilement, and from "every spot or wrinkle or any such thing" (Ref. John 13:2-10; Ephesians 5:25-27; Cf. John 13:2-10; Ephesians 5:25-27). It is significant that the priests could not enter the holy place after serving the brazen alter till hands and feet were cleansed.

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112_1; Exodus 30:31, This shall be an holy anointing oil

Anointing Oil

Anointing oil, type of the Holy Spirit for service (Acts 1:8).

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112_2; Exodus 30:34, these sweet spices with pure frankincense

Frankincense.

Frankincense is not to be confounded with incense (to which it was to be added), as it is often used apart from incense. We are told what composed the incense never in Scripture what the frankincense was. All speaks of Christ?the sweet spices of those perfections which we may apprehend, the frankincense of that which God saw in Jesus ineffable.

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112_3; Exodus 30:38, to smell thereto, shall even be cut off from his people

Pleasure in Worship.

Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.

What is condemned here is making worship a mere pleasure to the natural man, whether sensous, as in beautiful music to please the ear, or eloquence, merely to give delight to the natural mind. Ref. John 4:23-24; Cf. John 4:23-24. 128_1; Leviticus 2:11, shall be made with leaven

For meanings of leaven see

• Matthew 13:33.
• Also Leviticus 7:13;
• Ref. Note Page 134_2.

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128_2; Leviticus 2:11b, ye shall burn no leaven, nor any honey

Honey is mere natural sweetness and could not symbolize the divine graciousness of the Lord Jesus.

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128_3; Leviticus 2:13, neither shalt thou suffer the salt

• Cf. Numbers 18:19;
• Mark 9:49, 50;
• Colossians 4:6.

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128_4; Leviticus 3:1, a sacrifice of peace-offering

The peace-offering.

The whole work of Christ in relation to the believer's peace is here in type. He made peace. Colossians 1:20, proclaimed peace, Ephesians 2:17; and is our peace, Ephesians 2:14.

In Christ God and the sinner meet in peace; God is propitiated, the sinner reconciled?both alike satisfied with what Christ has done. But all this at the cost of blood and fire. The details speak of fellowship. This brings in prominently the thought of fellowship with God through Christ. Hence the peace-offering is set forth as affording food for the priests (Leviticus 7:31-34).

Observe that it is the breast (affections) and shoulders (strength) upon which we as priests (1 Peter 2:9) feed in fellowship with the Father. This it is which makes the peace-offering especially a thank-offering (Leviticus 7:11, 12).

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129_f; verse 3, then let him bring for his sin

Sacrifice (typical). See Verses Lev. 4:3-35; Lev. 5:1-19.
(Gen. 4:4; Heb. 10:18.)

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129_1; verse 3, without blemish unto the Lord for a sin-offering

The Sin Offering

The sin-offering, through still Christ, is Christ seen laden with the believer's sin, absolutely in the sinner's place and stead, and not, as in the sweet savour offerings, in His own perfections. It is Christ's death as viewed in Isaiah 53; Psalm 22; Matthew 26:28; 1 Peter 2:24; 1 Peter 2:24; 1 Peter 3:18.

But note Lev. 6:24-30, how the essential holiness of Him who was "made sin for us" ( 2 Cor. 5:21) is guarded. The sin-offerings are expiatory [having power to atone for or offered by way of expiation: "expiatory (or propiatory) sacrifice"], substitutional, efficacious (Lev. 4:12, 29, 35; For more see Sin Offering); and have in view the vindication of the law through substitutional sacrifice.

For more on Sin see Notes

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130_1; Lev. 4:12, shall he carry forth without the camp

Cf. Ex. 29:14; Lev. 16:27; Num. 19:3; Heb. 13:10-13.

Sanctify (separate or set apart for God).

Hebrews 13:10-13 is the most interpretative passage.

The "camp" was Judaism?a religion of forms and ceremonies. "Jesus, also, that He might sanctify [separate, or set apart for God] the people with [or 'through'] His own blood, suffered without the gate" [temple gate, city gate, i.e. Judaism civil and religious]; Heb. 13:12. But how does this sanctify, or set apart, a people? "Let us go forth therefore unto Him without the camp [Judaism then, Judaized Christianity now?anything religious which denies Him as our sin-offering] bearing His reproach" (Heb. 13:13). The sin-offering, "burned without the camp," typifies this aspect of the death of Christ. The cross becomes a new altar, in a new place, where, without the smallest merit in themselves, the redeemed gather to offer, as believer-priests, spiritual sacrifices (Heb. 13:15; 1 Pet. 2:5). The bodies of the sin-offering beasts were not burned without the camp, as some have fancied, because "saturated with sin," and unfit for a holy camp. Rather, an unholy camp was an unfit place for a holy sin-offering. The dead body of our Lord was not "saturated with sin," though in it our sins had been borne (1 Pet. 2:24).

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147_1; Leviticus 16:5, two kids of the goats for a sin-offering

The two goats.

The offering of the high priest for himself has no anti-type in Christ (Hebrews 7:26, 27).

The typical interest centres upon the two goats and the high priest.

Typically

• (1) all is done by the high priest (Hebrews 1:3, "by Himself"), the people only bring the sacrifice (Matt. 26:47; Matt. 27:24, 25).

  (2) The goat slain (Jehovah's lot) is that aspect of Christ's death which vindicates the holiness and righteousness of God as expressed in the law (Romans 3:24-26), and is expiatory.

  (3) The living goat typifies that aspect of Christ's work which puts away our sins from before God (Ref. Hebrews 9:26; Romans 8:33, 34; Cf. Hebrews 9:26; Romans 8:33, 34).

  (4) The high priest entering the holiest, typifies Christ entering "heaven itself" with "His own blood" for us (Hebrews 9:11-12). His blood makes that to be a "throne of grace," and "mercy seat," which else must have been a throne of judgment.

  (5) For us, the priests of the New Covenant, there is what Israel never had, a rent veil (Matthew 27:51; Hebrews 10:19-20). So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest (Ref. Hebrews 4:14-16; Hebrews 10:19-22; Cf. Hebrews 4:14-16; Hebrews 10:19-22).

The atonement of Christ, as interpreted by the O.T. sacrificial types, has these necessary elements:

(1) It is substitutionary?the offering takes the offerer's place in death.

(2) The law is not evaded but honored?every sacrificial death was an execution of the sentence of the law.

(3) The sinlessness of Him who bore our sins is expressed in every animal sacrifice?it must be without blemish. (4) The effect of the atoning work of Christ is typified

• (a) in the promises, "it shall be forgiven him"; and
• (b) in the peace offering, the expression of fellowship-- the highest privilege of the saint.

See Exodus 29:33; Note Page 110_1

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148_1; Leviticus 16:5, two kids of the goats for a sin-offering

Atonement.

The biblical use and meaning of the word must be sharply distinguished from its use in theology. In theology it is a term which covers the whole sacrificial and redemptive work of Christ. In the O.T. atonement is the English word used to translate the Hebrew words which mean "cover," "coverings," or "to cover." Atonement (at-one-ment) is, therefore, not a translation of the Hebrew, but a purely theologic concept.

The Levitical offerings "covered" the sins of Israel until, and in anticipation of the Cross, but did not "take away" (Hebrews 10:4) those sins. These were the "sins done aforetime" ("covered" meantime by the Levitical sacrifices), which God "passed over" (Romans 3:25) ? for which "passing over" God's righteousness was never vindicated until, in the Cross, Jesus Christ was "set forth a propitiation." See "Propitiation," Romans 3:25; Ref. Note Page 1195_2. It was the Cross, not the

Levitical sacrifices which made "at-one-ment." The Old Testament sacrifices enabled God to go on with a guilty people because they typified the Cross. To the offerer they were the confession of his desert of death, and the expression of his faith; to God they were the "shadows" (Hebrews 10:1) of which Christ was the reality.

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148_2; Leviticus 16:18, he shall go out unto the altar that is before th4e LORD

Dispensatons Of Time.

Dispensationally, for Israel, this is yet future; the High Priest is still in the holiest. When He comes out to His ancient people they will be converted and restored (

• Romans 11:23-27;
• Zechariah 12:10, 12;
• Zechariah 13:1;
• Revelation 1:7). Meantime, believers of this dispensation as priests (
• 1 Peter 2:9) enter into the holiest where He is (Hebrews 10:19-22).
  

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156_1; Leviticus 23:2, Concerning the feasts of the Lord

The feasts of Jehovah. As given to Israel, these were simply seven great religious festivals which were to be observed every year. The first three verses of Leviticus 23:1f do not relate to the feasts, but separate the sabbath from the feasts.

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156_2; Leviticus 23:5, the first month at even is the Lord's passover

The Passover: verses 4, 5.

This feast is memorial and brings into view redemption, upon which all blessing rests. Typically, it stands for "Christ our passover, sacrificed for us" (1 Corinthians 5:7).

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156_3; Leviticus 23:6, the feast of unleavened bread

The feast of Unleavened Bread, verses 6-8.

This feast speaks of communion with Christ, the unleavened wave-loaf, in the full blessing of His redemption, and of a holy walk. The divine order here is beautiful; first, redemption, then a holy walk. See 1 Corinthians 5:6-8; 2 Corinthians 7:1; Galatians 5:7-9.

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156_4; Leviticus 23:10, ye shall bring a sheaf of the firstfruits

The feast of Firstfruitsverses 10-14.

This feast is typical of resurrection?first, of Christ, then of "them that are Christ's at His coming" (1 Corinthians 15:23; 1 Thessalonians 4:13-18).

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156_5; Leviticus 23:16, and ye shall offer a new meat-offering unto the Lord

The feast of Pentecost, verses 15-22.

The anti-type is the descent of the Holy Spirit to form the church. For this reason leaven is present, because there is evil in the church (Matthew 13:33; Acts 5:1, 10; 15:1).

Observe, it is now loaves; not a sheaf of separate growths loosely bound together, but a real union of particles making one homogeneous body. The descent of the Holy Spirit at Pentecost united the separate disciples into one organism (1 Corinthians 10:16, 17; 12:12, 13, 12:20).

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157_1; Leviticus 23:17, out of your habitations two wave-loaves of two tenth deals

Wave-Loaves

The wave-loaves were offered fifty days after the wave-sheaf. This is precisely the period between the resurrection of Christ and the formation of the church at Pentecost by the baptism of the Holy Spirit (Acts 2:1-4; 1 Corinthians 12:12, 13).

See "Church" (Matthew 16:18; Hebrews 12:22, 23).

With the wave-sheaf no leaven was offered, for there was no evil in Christ; but the wave-loaves, typifying the church, are "baken with leaven," for in the church there is still evil.

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157_2; Leviticus 23:24, a memorial of blowing of trumpets

The feast of Trumpets, verses 23-25.

This feast is a prophetical type and refers to the future regathering of long-dispersed Israel. A long interval elapses between Pentecost and Trumpets, answering to the long period occupied in the Pentecostal work of the Holy Spirit in the present dispensation.

Study carefully Isaiah 18:3; 27:13 (with contexts); Isaiah 58, (entire chapter), and Joel 2:l-3:21 in connection with the "trumpets," and it will be seen that these trumpets, always symbols of testimony, are connected with the regathering and repentance of Israel after the church, or Pentecostal, period is ended. This feast is immediately followed by the day of atonement.

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157_3; Leviticus 23:27, there shall be a day of atonement

The day of Atonement, verses 26-32.

The day is the same described in Leviticus 16, but here the stress is laid upon the sorrow and repentance of Israel.

In other words, the prophetical feature is made prominent, and that looks forward to the repentance of Israel after her regathering under the Palestinian Covenant, Deuteronomy 30:1-10, preparatory to the second advent of Messiah and the establishment of the kingdom.

See the connection between the "trumpet" in Joel 2:1 and the mourning which follows in verses 11-15.

Also Zechariah 12:10-13 in connection with the atonement of Zechariah 13:1. Historically the "fountain" of Zechariah 13:1 was opened at the crucifixion, but rejected by the Jews of that and the succeeding centuries. After the regathering of Israel the fountain will be efficaciously "opened" to Israel.

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158_1; Leviticus 23:42, Ye shall dwell in booths seven days

The feast of Tabernacles,

This feast verses 34-44, is like the Lord's Supper for the church, both memorial and prophetic?memorial as to redemption out of Egypt (verse 43); prophetic as to the kingdom-rest of Israel after her regathering and restoration, when the feast again becomes memorial, not for Israel alone, but for all nations (Zechariah 14:16-21).

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196_1; Numbers 22:5

Hireling for a Prophet

Balaam is the typical hireling prophet, seeking only to make a market of his gift. This is "the way of Balaam" (2 Pet. 2. 15), and characterizes false teachers. The "error of Balaam" (Jude 11) was that he could see only the natural morality ?a holy God, he reasoned, must curse such a people as Israel. Like all false teach- ers he was ignorant of the higher morality of vicarious atonement, by which God could be just and yet the justifier of believing sinners (Romans 3:26). The "doctrine of Balaam" (Rev. 2. 14) refers to his teaching Balak to corrupt the people whom he could not curse (Num. 31. 16, with Num. 25. 1-3 and Jas. 4. 4; Ref. James 4:4).

Spiritually, Balaamism in teaching never rises above natural reasonings; in practice, it is easy world-conformity. (Revelation 2:14; See Ref. Note Page 1332_2.

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197_1; Numbers 22:22, And God's anger was kindled

Jehovah's Permissive will

Cf Numbers 22:12-22; Genesis 46:3; See Note Page 65_1

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250_1; Deuteronomy 30:3

The Palestinian Covenant

This covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken tht land under the unconditional Abrahamic Covenant, nor has it ever possessed tht whole land (Genesis 15:18; Cf. Genesis 15:18, with Numbers 34:1-12).

The Palestinian Covenant is in seven parts:

• (1) Dispersion for disobedience, Deut. 30:1 (Deut. 28:63-68. See Genesis 15:18; Ref. Note Page 24_3),]

• (2) The future repentance of Israel while in the dispersion, Deut. 30:2.

• (3) The return of the Lord, Acts 15:14-17; Cf. Deuteronomy 30:3 (Amos 9:9-14; Acts 15:14-17).

• (4) Restoration to the land, Deut. 30:5 (Isaiah 11:11-12; Jeremiah 23:3-8; Ezekiel 37:21-25).

• (5) National conversion, Romans 11:26, 27; Deut. 30:6 (Rom. 11:26, 27; Hos. 2:14-16).

• (6) The judgment of Israel's oppressors, Deuteronomy 30:7 (Isaiah 14:1, 2; Joel 3:1-8; Matthew 25:31-46; See Ref. Matthew 25:31-46).

• (7) National prosperity, Deuteronomy 30:9; Amos 9:11-14.

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319_1; 1 Samuel 1:3

Jehovah (Lord) of Hosts

Hebrew word = Jehovah Sabaoth.

For the distinctive meanings of Jehovah, see Gen. 2. 4, note. Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is lord of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. "The lord of Hosts, He is the King of glory" (Psalm 24:10), and accordingly in Old Testament Scripture this name is revealed in the time of Israel's need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times; Zechariah in fourteen chapters calls upon the lord of hosts about fifty times. In Malachi the name occurs about twenty-five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the lord of hosts is with us" (Psalm 46:7, 11).

The meanings and uses of this name may be thus summarized:

• (1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God's people (Ref. Genesis 32:1, 2; Luke 2:13-15; Genesis 32:1, 2; Isaiah 6. 1-5; 1 Kings 22. 19; Luke 2:13-15).

• (2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure (1 Kings 18:15; 1 Kings 19:14; Isaiah 1:9: Isaiah 8:11-14; Isaiah 9:13-19; Isaiah 10:24-27; Isaiah 31:4-5; Ref. Malachi 3:16-17; James 5:4; Gateway: Haggai 2:4; Malachi 3:16-17; James 5:4).

See other names of Deity, Genesis 1:1, Ref. Note Page 3_1; Genesis 2:4, Ref. Note Page 6_2; Genesis 2:7;

7. "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."

Genesis 14:18, Ref. Note Page 23_1;
Genesis 15:2, Ref. Note Page 24_1;
Genesis 17;1, Ref. Note Page 26_1;
Genesis 21:33, Ref. Note Page 32_1.

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362_1; 2 Samuel 7:15, But my mercy shall not depart

2 Samuel :7:14-15

Verses 14 and 15 state the principle of judgment within the family of God (1 Corinthians 11:31; See Note Page 1222_1). It is always remedial, not penal (Hebrews 12:5-11). Judgment of the wicked is penal, not remedial.

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362_2; 2 Samuel 7:16, And thine house and thy kingdom shall be established forever

The Davidic Covenant

2 Samuel 7:8-17.

This covenant, upon which the glorious kingdom of Christ "of the seed of David according to the flesh" is to be found secures:

• (1) A Davidic "house"; i.e. posterity, family.

• (2) A "throne"; i.e. royal authority.

• (3) A kingdom; i.e. sphere of rule.

• (4) In perpetuity; "for ever."

• (5) And this fourfold covenant has but one condition: disobedience in the Davidic family is to be visited with chastisement, but not to the abrogation of the covenant (2 Samuel 7:15; Psalms 89:20-37; Isaiah 24:5; Isaiah 54:3). The chastisement fell; first in the division of the kingdom under Rehoboam, and, finally, in the captivities (2 Kings 25:1-7). Since that time but one King of the Davidic family has been crowned at Jerusalem and He was crowned with thorns. But the Davidic Covenant confirmed to David by the oath of Jehovah, and renewed to Mary by the angel Gabriel, is immutable (Psalms 89:30-37), and the Lord God will yet give to that thorn-crowned One "the throne of his father David" (Luke 1:31-33; Acts 2:29-32; Acts 15:14-17).

See, for the other seven covenants:

• Edenic (Genesis 1:28);
• Adamic (Genesis 3:15);
• Noahic, (Genesis 9:1)
• Abrahamic (Genesis 15:18);
• Mosaic (Exodus 19:25);
• Palestinian (Deuteronomy 30:3);
• Davidic (2 Samuel 7:16);
• And The New (Hebrews 8:8).

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369_1; 2 Samuel 13:37, king of Geshur And David mourned

Absalom's Flight To Geshur.

See 1 Samuel 27:8.

David, in the years of his wanderings, made a savage raid upon Geshur, and evidently bore away Maacah, daughter of the king of Geshur. Of her was born Absalom, and in him was her wild Bedouin blood, and the blood of a father who had been the reckless chief of a handful of desperate men (2 Samuel 3:3; 23:8-39), and whom only the divine love could tame (2 Samuel 22:36). In Absalom David reaped from his own sowing.

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599; THE BOOK OF PSALMS.

The simplest description of the five books of Psalms is that they were the inspired prayer-and-praise book of Israel. They are revelations of truth, not abstractly, but in the terms of human experience. The truth revealed is wrought into the emotions, desires, and sufferings of the people of God by the circumstances through which they pass. But those circumstances are such as to constitute an anticipation of analogous conditions through which Christ in His incarnation, and the Jewish remnant in the tribulation (Isaiah 10:20, 21; Ref. Note Page 722_2.), should pass; so that many Psalms are prophetic of the sufferings, the faith, and the victory of both. Psalms 22. and 60. are examples. The former?the holy of holies of the Bible?reveals all that was in the mind of Christ when He uttered the desolate cry, "My God, My God, why hast Thou forsaken Me?" The latter is an anticipation of what will be in the heart of Israel when she shall turn to Jehovah again (Deuteronomy 30:1, 2).

Other Psalms are directly prophetic of "the sufferings of Christ, and the glories which should follow" (Luke 24:25-27, 44).

Psalm 2. is a notable instance, presenting Jehovah's Anointed as rejected and crucified (Psalm 2:1-3; Acts 4. 24-28), but afterward set as King in Zion.

The great themes of the Psalms are, Christ, Jehovah, the Law, Creation, the future of Israel, and the exercises of the renewed heart in suffering, in joy, in per- plexity. The promises of the Psalms are primarily Jewish, and suited to a people under the law, but are spiritually true in Christian experience also, in the sense that they disclose the mind of God, and the exercises of His heart toward those who are perplexed, afflicted, or cast down.

The imprecatory Psalms are the cry of the oppressed in Israel for justice?a cry appropriate and right in the earthly people of God, and based upon a distinct prom- ise in the Abrahamic Covenant (Genesis 15:18; Ref. Note Page 24_3.); but a cry unsuited to the church, a heavenly people who have taken their place with a rejected and crucified Christ (Luke 9:52-55).

The Psalms are in five books, each ending in a doxology:

• I. Psalms 1.-41.

• II. Psalms 42.-72.

• III. Psalms 73.-89.

• IV. Psalms 90-106.

• V. Psalms 107.-150.

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600_1; Psalm 2:6, Yet have I set my king upon my holy hill
Ref. Acts 4:25, by the mouth of thy servant David hast said

Order Of Established Kingdom

The second Psalm gives the order of the establishment of the kingdom.

It is in six parts:

• (1) The rage of the Gentiles, the vain imagination of "the people" (Jews), and the antagonism of rulers against Jehovah's anointed (Psalm 2:1-3). The inspired interpretation of this is in Acts 4:25-28, which asserts its fulfilment in the crucifixion of Christ.

• (2) The derision of Jehovah (verse 4) that men should suppose it possible to set aside His covenant (2 Samuel 7:8-17), and oath (Psalm 89:34-37)

• (3) The vexation (verse 5) fulfilled, first in the destruction of Jerusalem, a.d. 70; and in the final dispersion of the Jews at that time; and to be fulfilled more completely in the tribulation (Matthew 24:29) which immediately precedes the return of the King (Matthew 24:30).

• (4) The establishment of the rejected King upon Zion (verse 6)

• (5) The subjection of the earth to the King's rule (verse 7-9); and

• (6) the present appeal to the world-powers (verses.10-12). See Psalm 8., next in order of the Messianic Psalms. (Note. Psalms 2.; 8.; 16.; 22.; 23.; 24.; 40.; 41.; 45.; 68.; 69.; 72.; 89.; 102.; 110.; 118. Each of these Psalms are classed as Messianic. It is not questioned that many other Psalms also refer to Christ.)

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600_2; Psalm 2:12, Blessed are all they that put their trust in him.
Ref. Job 4:18; Behold, he put no trust in his servants

Trust, Believe, Faith

Trust is the characteristic 0ld Testament word for the New Testament "faith," "believe." It occurs 152 times in the 0. T., and is the rendering of Heb. words signifying:

• to take refuge (e.g. Ruth 2:12);

• to lean on (e.g. Psalm 56:3);

• to roll on (e.g. Psalm 22:8);

• to stay upon (e.g. Job 35:14).

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600_3; Psalm 4, To the chief Musician on Neginoth

Stringed Instruments

Neginoth: stringed instruments mentioned in connection with Psalms 3.; 5.; 53.; 54.; 60.; 66.; 75., where it seems clear that the musical directions now appering as titles of Psalms 4.; 6.; 54.; 55.; 61.; 67.; and 76., were anciently appended to the preceding Psalms.

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623_1; Psalms 51:1, Have mercy upon me, O God

The Saints Mould

This Psalm must ever be, in its successive steps, the mould of the experience of a sinning saint who comes back to full communion and service. The steps are:

(1) sin thoroughly judged before God (Psalms 51:1-6);

(2) forgiveness and cleansing through the blood (Psalms 51:7 f.c.);

(3) cleansing (Psalms 51:7, I.e. to verse 10. Cf. John 13:4-10; Eph. 5:26; 1 John 1:9); Ref. John 13:4-10; Ephesians 5:26; 1 John 1:9.

(4) Spirit-filled for joy and power (Psalms 51:11, 12);

(5) service (Psalms 51:13);

(6) worship (Psalms 51:14-17);

(7) the restored saint in fellowship with God, not about self, but about the blessing of Zion. Personally, it was David's pathway to restored communion after his sin with Bathsheba. Dispensationally, it will be the pathway of returning Israel (Deuteronomy 30:1-10).

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623_2; Psalm 51:7, Purge me with hyssop, and I shall be clean

Psalms 51:7

Purification

Hyssop was the little shrub (1 Kings 4:33) with which the blood and water of purification were applied (Lev. 14:1-7; Num. 19:1-19).

Cleansing in Scripture is twofold:

(1) Of a sinner from the guilt of sin; the blood ("hyssop") aspect;

(2) of a saint from the defilement of sin?the water ("wash me") aspect.

Under grace the sinner is purged by blood when he believes (Ref. Matthew 26:28; Hebrews 1:3; Hebrews 9:12; Hebrews 10:14; Matthew 26:28; Hebrews 1:3; Hebrews 9:12; Hebrews 10:14). Both aspects of cleansing, by blood and by water, are brought out in John 13:10, and Eph. 5:25-26:

• "He that is bathed needeth not save to wash his feet";
• "Christ loved the church and gave Himself for it [redemption by blood, "hyssop," the "bath"]
• that He might sanctify and cleanse it with the washing of water by the word": answering to the "wash me" of Psalms 51:7.

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714_1; Isaiah 1:26, And I will restore thy judges as at the first

Under the kingdom the ancient method of administering the theocratic government over Israel is to be restored.

Cr. Judges 2:18; Matthew 19:28.

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714_2; Daniel 2:35, that mountain of the Lord's House

Isaiah 2:2

A mountain in Scripture symbolism, means a kingdom.
(Daniel 2:35; Revelation 13:1; Revelation 17:9-11.

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716_1; Isaiah 4:2, In that day shall the branch of the Lord

The Name Of Christ

A name of Christ, used in a fourfold way:

• (1) "The Branch of Jehovah" (Isaiah 4:2), that is, the "Immanuel" character of Christ (Isaiah 7:14) to be fully manifested to restored and converted Israel after His return in divine glory (Matthiew 25:31);

• (2) the "Branch of David" (Isaiah 11:1; Jeremiah 23:5; Jeremiah 33:15; Ref. Jeremiah 33:15; See Note Page 809_k), that is, the Messiah, "of the seed of David according to the flesh" (Romans 1:3), revealed in His earthly glory as King of kings, and Lord of lords;

• (3) Jehovah's "Servant, the Branch" (Zechariah 3:8), Messiah's humiliation and obedience unto death according to Isaiah 52:13-15; 53:1-12; Philippians 2:5-8;

• (4) the "man whose name is the Branch" (Zechariah 6:12, 13), that is.

His character as Son of man, the "last Adam," the "second Man" (1 Corinthians 15:45-47), reigning, as Priest-King, over the earth in the dominion given to and lost by the first Adam.

• Matthew is the Gospel of the "Branch of David";
• Mark of "Jehovah's Servant, the Branch";
• Luke of "the man whose name is the Branch";
• John of "the Branch of Jehovah."

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718_1; Isaiah 6:2

Hebrew = Burners.

The word occurs only here.

Cf. Ezekiel 1:5; Ref. Note page 840_1.

The Seraphim are, in many respects, in contrast with the Cherubim, though both are expressive of the divine holiness, which demands that the sinner shall have access to the divine presence only through a sacrifice which really vindicates the righteousness of God (Ref. Note Page 1195_1), and that the saint shall be cleansed before serving. Gen. 3. 22-24 illustrates the first; Isa. 6. 1-8 the second. The Cherubim may be said to have to do with the altar, the Seraphim with the laver. Psalms 51:7; See Psa. 51:7 note; John 13:10; see Ref. Note Page 1134_2.

The Seraphim appear to be actual angelic beings.

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718_2; Isaiah 6:13, yet in it shall be a tenth

See "Remnant,"

Romans 11:5; Ref. Note Page 1205_1.

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718_3; Isaiah 6:13b, it shall be a tenth, and it shall return

See Isaia 8:18; Ref. Note Page 720_2. .

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718_4; Isaiah 7:2, Syria is confederate with Ephraim

In the prophetic books "Ephraim" and "Israel" are the collective names of the ten tribes who, under Jeroboam, established the northern kingdom, subsequently called Samaria (1 Kings 16:24), and were (B.C. 722) sent into an exile which still continues (2 Kings 17:1-6). They are distinguished as "the outcasts of Israel" from "the dispersed of Judah" (Isaiah 11:12). "hidden" in the world (Matthew 13:44) they, with Judah, are yet to be restored to Palestine and made one nation again (Jeremiah 23:5-8; Ezekiel 37:11-24).

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722_1; Isaiah 10:12, that when the Lord hath performed his whole work

Divine Governament

A permanent method in the divine government of the earth. Israel is always the centre of the divine counsels earthward (Deuteronomy 32:8).

The Gentile nations are permitted to afflict Israel in chastisement for her national sins, but invariably and inevitably retribution falls upon them. (See Genesis 15:13, 14; Deuteronomy 30:5-7; Isaiah 14:1, 2; Joel 3:1-8; Micah 5;7-9; Matthew 25:31-40.)

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722_2; Isaiah 10:20, it shall come to pass in that day

"That Day"

"That day": often the equivalent of "the day of the lord" (Isaiah 2:10-22; Revelation 19:11-21).

The prophecy here passes from the general to the particular, from historic and fulfilled judgments upon Assyria to the final destruction of all Gentile world-power at the return of the Lord in glory. See

• "Armageddon," Revelation 16:14; Revelation 19:21;

• "Times of the Gentiles," Luke 21:24; Revelation 16:19;

• "The great tribulation," Psalm 2:5; Revelaton 7:14, and Isaiah 13:19; Ref. Note Page 725_1.)

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723_1; Isaiah 11, The Davidic Kingdom Established

The order of events

Isaiah 10. and 11., is noteworthy. Isaiah chapter 10 gives the distress of the Remnant in Palestine in the great tribulation (Psalm 2:5; Revelation 7:14), and the approach and destruction of the Gentile hosts under the Beast (Daniel 7:8; Rev. 19:20).

Isaiah chapter 11 immediately follows with its glorious picture of the kingdom-age. Precisely the same order is found in Revelation chapters 19 and 20.

(See "Kingdom," Old Testament, Genesis 1:26-28; Zechariah 12:8. See "Kingdom," New Testament Luke 1:31-33; I Corinthians 15:28.

Also Matthew 3:2; Ref. Note Page 996_1; Matthew 6:33; Ref. Note Page 1003_1.)

That nothing of this occurred at the first coming of Christ is evident from a comparison of the history of the times of Christ with this and all the other parallel prophecies. So far from regathering dispersed Israel and establishing peace in the earth. His crucifixion was soon followed (A.D. 70) by the destruction of Jerusalem, and the utter scattering of the Palestinian Jews amongst the nations.

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723_2; Isaiah 11:2, there shall come forth a rod out of the stem of Jesse

Prophetic Picture Of Glory

This chapter is a prophetic picture of the glory of the future kingdom. This is the kingdom announced by John Baptist as "at hand."

It was then rejected, but will be set up when David's Son returns in glory (Luke 1:31, 32; Acts 15:15, 16).

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724_1; Isaiah 13:1, The burden of Babylon, which Isaiah the so9n of Amoz did see.

[Isaiah 13:8

A "Burden,"

Hebrew word is massa = a heavy, weighty thing, is a message, or oracle concerning Babylon, Assyria, Jerusalem, etc. It is "heavy" because the wrath of God is in it, and grievous for the prophet to declare.

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724_2; Isaiah 13:1, burden of Babylon, which Isaiah the so9n of Amoz did see

Babylon

The city, Babylon, is not in view here, as the immediate context shows. It is important to note the significance of the name when used symbolically. "Babylon" is the Greek form: invariably in the O.T. Hebrew the word is simply Babel, the meaning of which is confusion, and in this sense the word is used symbolically.

• (1) In the prophets, when the actual city is not meant, the reference is to the "confusion" into which the whole social order of the world has fallen under Gentile world-domination. (See "Times of the Gentiles," ; Revelation 16:14; Luke 21:24.)

  Isa. 13. 4 gives the divine view of the welter of warring Gentile powers. The divine order is given in Isa. 11. Israel in her own land, the centre of the divine government of the world and channel of the divine blessing; and the Gentiles blessed in association with Israel. Anything else is, politically, mere "Babel."

• (2) In Rev. 14. 8-ll; Rev. 16. 19 the Gentile world-system is in view in connection with Armageddon (Rev. 16. 14; 19. 21), while in Rev. 17. the reference is to apostate Christianity, destroyed by the nations (Rev. 17. 16) headed up under the Beast (Dan. 7. 8; Rev. 19. 20) and false prophet. In Isaiah the political Babylon is in view, literally as to the then existing city, and symbolically as to the times of the Gentiles. In the Revela- tion both the symbolical-political and symbolical-religious Babylon are in view, for there both are alike under the tyranny of the Beast. Religious Babylon is destroyed by political Babylon (Rev. 17. 16); political Babylon by the appearing of the Lord (Rev. 19. 19-21). That Babylon the city is not to be rebuilt is clear from Isa. 13. 19-22; Jer. 51. 24-26, Jer. 51. 62-64.

By political Babylon is meant the Gentile world-system. (See "World," John 7. 7; Rev. 13. 8.)

It may be added that, in Scripture symbolism, Egypt stands for the world as such; Babylon for the world of corrupt power and corrupted religion; Nineveh for the pride, the haughty glory of the world.

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725_l; Isaiah 13:19, And Babylon, the glory of kingdoms, the beauty of the Chaldees

Isaiah 13. 12-16

Apocalyptic Judgments

Isaiah looks forward to the apocalyptic judgments (Rev. 6-13.).

Isaiah 13. 17-22 have a near and far view. They predict the destruction of the literal Babylon then existing; with the further statement that, once destroyed, Babylon should never be rebuilt (cf. Jer. 51. 61-64).

All of this has been literally fulfilled. But the place of this prediction in a great prophetic strain which looks forward to the destruction of both politico-Babylon and ecclesio-Babylon in the time of the Beast shows that the destruction of the actual Babylon typifies the greater destruction yet to come upon the mystical Babylons.

Cf. Ref. Note Page 724_2.

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726_1 Verses 12-14 evidently refer to Satan, who, as prince of this world-system (see "World," John 7. 7; Rev. 13.8, nore), is the real though unseen ruler of the succes- sive world-powers. Tyre, Babylon, Medo-Persia, Greece, Rome, etc. (see Ezk. 28. 12-14). Lucifer, "day-star," can be none other than Satan. This tremendous passage marks the beginning of sin in the universe. When Lucifer said, "I will," sin began. See Rev. 20. 10, note. See other instances of addressing Satan through another. Gen. 3. is; Mt. 16. 22, 23.

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727_1 This universality is significant and marks the whole passage as referring, not merely to a near judgment upon Assyria, but in a yet larger sense to the final crash of the present world-system at the end of the age. (See "Times of the Gentiles," Luke 21. 24; Rev. 16. 14; Dan. 2. 44, 45; "Armageddon," Rev. 16. 14; 19. 17.) No other such universal catastrophe on the nations is known to Scripture.

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727_2 This "burden" had a precursive fulfilment in Sennacherib's invasion, B.C. 704, three years after the prediction (Isa. 16. i4),but the words have a breadth of mean- ing which includes also the final world-battle. (See Rev. 19. 17, nore.) Isa. 16. 1-5, which is a continuation of this "burden," shows the "tabernacle of David" set up, the next event in order after the destruction of the Beast and his armies. Cf. the order in Isa. 10. 28-34, and 11. i-io; also Acts 15. 14-17; Rev. 19. 17-21, and 20.M. -

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728_1 As in the burden of Moab, there was doubtless a near fulfilment in Sennacherib's approaching invasion, but verses 12-14 as evidently look forward to the final inva- sion and battle. ("Armageddon," Rev. 16. 14; 19. 17, nore.) Cf. Isa. 10. 26-34.) 768_1; Isaiah 63:16, Doubless thou art our father
Ref. Acts 17:28-29, (Verse 29), we are the offspring of God

God As Israel's National Father

Cf. Isaiah 1:2; 64:8.

Israel, collectively, the national Israel, recognizes God as the national Father (cf. Exodus 4:22-23). Doubtless the believing Israelite was bora anew (cf.John 3:3, 5 with Luke 13:28; Ref. John 3:3), but the O.T. Scriptures show no trace of the consciousness of personal sonship. The explanation is given in Galatians 4:1-7.

The Israelite, though a child, "differed nothing from a servant." The Spirit, as the "Spirit of His Son," could not be given to impart the consciousness of sonship until redemption had been accomplished (Galatians 4:4-6). See "Adoption" (Romans 8:15; Ephesians 1:5).

(Ref. Romans 8:15.)

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1174_a; Acts 17:29, offspring of God

See Numbers 16:22; Luke 3:38.

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768_2; Isaiah 64:8, O Lord, thou art our father

Israel, God, Father Relationship

Here the reference is to relationship through creation, rather than through faith, as in Acts 17:28, 29; Ref. Note Page 1174_1.

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769_1; Isaiah 65:17, For, behold, I create new heavens and a new earth

New Heaven and Earth

Verse 17 looks beyond the kingdom-age to the new heavens and the new earth (see refs. at "create"), but verses 18-25 describe the kingdom-age itself. Longevity is restored, but death, the "last enemy" (1 Corinthians 15:26), is not destroyed till after Satan's rebellion at the end of the thousand years (Revelation 20:7-14).

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769_m; Isaiah 65:17, behold, I create new

Isaiah 51:16; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1.

(Ref. Revelation 21:1.)

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840 Ezekiel

The Book of the Prophet Ezekiel

Ezekiel was carried away to Babylon between the first and final deportations of Judah

(2 Kings 24:11-16).

Like Daniel and the Apostle John, he prophesied out of the land, and his prophecy, like theirs, follows the method of symbol and vision. Unlike the pre-exilic prophets, whose ministry was primarily to either Judah or the ten-tribe kingdom, Ezekiel is the voice of Jehovah to the "whole house of Israel."

Speaking broadly, the purpose of his ministry is to keep before the generation born in exile the national sins which had brought Israel so low (e.g., Ezekiel 14:23); to sustain the faith of the exiles by predictions of national restoration, of the execution of justice upon their oppressors, and of national glory under the Davidic monarchy.

Ezekiel is in seven great prophetic strains indicated by the expression, "The hand of the Lord was upon me" (Ezekiel 1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1). The minor divisions are indicated by the formula, "And the word of the Lord came unto me."

The events recorded in Ezekiel cover a period of 21 years (Ussher).

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798_1; Jeremiah 25:11, nations shall serve the king of Babylon seventy years

70 Years

Cf. Leviticus 26:33-35; 2 Chronicles 36:21; Daniel 9:2.

The 70 years may be reckoned to begin with the first deportation of Judah to Babylon (2 Kings 24:10-15), b.c. 604 according to the Assyrian Eponym Canon, or b.c. 606 according to Ussher; or, from the final deportation (2 Kings 25; 2 Chronicles 36:17-20; Jeremiah 39:8-10), b.c. 586 (Assyr. Ep. Canon), or b.c. 588 (Ussher).

In the first case the 70 years extend to the decree of Cyrus for the' return (Ezra 1:1-3), b.c. 534 (Assyr. Ep. Canon), or b.c. 536 (Ussher). In the second case the 70 years terminate b.c. 516 (Assyr. Ep. Canon) with the completion of the temple. The latter is the more probable reckoning in the light of Daniel 9:25.

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799_1; Jeremiah 25:29, I will call for a sword upon all the inhabitants

Daniel 9:2, that he would accomplish seventy years

Scope of This Prophecy Not Limited

The scope of this great prophecy cannot be limited to the invasion of Nebuchadnezzar. If Jehovah does not spare His own city, should the Gentile nations imagine that there is no judgment for them? The prophecy leaps to the very end of this age. (See "Day of the lord," Isaiah 2:10-22; Revelation 19:11-21; "Armageddon," Revelation 16:14; 19:11-21.)

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840_1; Ezekiel 1:5

Living Creatures

The "living creatures" are identical with the Cherubim. The subject is somewhat obscure, but from the position of the Cherubim at the gate of Eden, upon the cover of the ark of the covenant, and in Rev. 4., it is clearly gathered that they have to do with the vindication of the holiness of God as against the presumptuous s" pride of sinful man who, despite his sin, would "put forth his hand, and take ala of the tree of life" (Gen. 3:22-24).

Upon the ark of the covenant, of one substance with the mercy-seat, they saw the sprinkled blood which, in type, spake of the perfect maintenance of the divine righteousness by the sacrifice of Christ (Ex. 2:17-20; Rom. 3:24-26, notes).

The living creatures (or Cherubim) appear to have actual beings of the angelic order. Cf. Isa. 6:2.

The Cherubim or living creatures are not identical with the Seraphim (Isa. 6:2-7). They appear to have to do with the holiness of God as outraged by sin; the Seraphim with uncleanness in the people of God.

The passage in Ezekiel is highly figurative, but the effect was the revelation to the prophet of the Shekinah glory of the lord. Such revelations are connected invariably with new blessing and service.

Cf. Ex. 3:2-10; Isa. 6:1-10; Dan. 10:5-14; Rev. 1:12-19.

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841_1; Ezekiel 2:1, And he said unto me, (1) Son of man, stand

Son Of Man

"Son of man," used by our Lord of Himself seventy-nine times, is used by Jehovah ninety-one times when addressing Ezekiel.

(1) In the case of our Lord the meaning is clear: it is His racial name as the representative Man in the sense of 1 Cor. 15:45-47.

The same thought, implying transcendence of mere Judaism, is involved in the phrase when applied to Ezekiel. Israel had forgotten her mission (Ref. Genesis 11:10; Ref. Note Page 19_1; Ezekiel 5:5-8; Cf. Gateway: Genesis 11:10; Ezekiel 5:5-8).

Now, in her captivity, Jehovah will not forsake His people, but He will remind them that they are but a small part of the race for whom He also cares. Hence the emphasis upon the word "man." The Cherubim "had the likeness of a man" (Ezekiel 1:5); and when the prophet beheld the throne of God, he saw "the likeness as the appearance of a man above upon it" (Ezekiel 1:26).

See Matthew 8:20, , Ref. Note Page 1006_1; Revelation 1:12-13.

(2) As used of Ezekiel, the expression indicates, not what the prophet is in himself, but what he is to God: a son of man

• (a) chosen,

• (b) endued with the Spirit, and

• (c) sent of God.

All this is true also of Christ who was, furthermore, the representative man ?- the head of regenerate humanity.

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843_1; Ezekiel 4:1, The symbolic actions during the prophet's dumbness where testimonies to the post wickedness and chastisement of the house of Israel (the whole nation), and prophetic of a coming siege. They are therefore intermediate between the siege of 2 Kings 24:10-16, at which time Ezekiel was carried to Babylon, and the siege of 2 Kings 25:1-11, eleven years later.

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861_1; Ezekiel 20:37, cause you to pass under the rod, and I will bring you into the bond

Judgment, Old Testament

The passage is a prophecy of the future judgment upon Israel, regathered from all nations (see "Israel," Isaiah 1:24-26; Ref. Note Page 714_1) into the old wilderness of the wanderings ( verse 35).

The issue of this judgment determines who of Israel in that day shall enter the land for kingdom blessing (Psalm 50:1-7; Ezekiel 20:33-44; Malachi 3:2-5; Malachi 4:1, 2);

See other judgments:

• John 12:31; Ref. Note Page 1133_2;
  

• 1 Corinthians 11:31; Ref. Note Page 1222_1;
  

• 2 Corinthians 5:10; Ref. Note Page 1233_1;
  

• Matthew 25:32; Ref. Note Page 1036_1;
  

• Jude 6; Ref. Note Page 1328_2;
  

• Revelation 20:12; Ref. Note Page 1351_1.

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871_1

Here (Ezekiel 28:12-15), as in Isa. 14:12, the language goes beyond the king of Tyre to Satan, inspirer and unseen ruler of all such pomp and pride as that of Tyre. Instances of thus indirectly addressing Satan are: Gen. 3:14, 15; Mt. 16:23.

The unfallen state of Satan is here described; his fall in Isa. 14:12-14. (Revelation 20:10; See Rev. 20:10, note. )

But there is more. The vision is not of Satan in his own person, but of Satan fulfilling himself in and through an earthly king who arrogates to himself divine honours, so that the prince of Tyrus foreshadows the Beast (Dan. 7:8; Rev. 19:20).

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905_1; Daniel 4:34, and I blessed the most High

True God

A progression may be traced in Nebuchadnezzar's apprehension of the true God.

(1) "God is a God of gods [one amongst the national or tribal gods, but greater than they], and Lord [Adonai = Master) of kings, and a reveler of secrets" (Daniel 2:47).

(2) He is still a Hebrew deity, but master of angels, and a God who responds to faith (Daniel 3:23).

(3) Here (Daniel 4:34-35) the king rises into a true apprehension of God. Cf. Darius, Daniel 6:25-27.

For a more indepth study of names used for God, see Note Page 983_1

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914_1

These are "weeks" or, more accurately, sevens of years; seventy weeks of seven years each. Within these "weeks" the national chastisement must be ended and the nation re-established in everlasting righteousness (Daniel 9:24).

The seventy weeks are divided into seven = 49 years; sixty-two = 434 years; one = 7 years (Daniel 9:25-27). In the seven weeks = 49 years, Jerusalem was to be rebuilt in "troublous times." This was fulfilled, as Ezra and Nehemiah record. Sixty-two weeks = 434 years, there-after Messiah was to come (Daniel 9:25). This was fulfilled in the birth and manifestation of Christ.

Daniel 9:26 is obviously an indeterminate period. The date of the crucifixion is not fixed. It is only said to be "after" the threescore and two weeks. It is the first event in Daniel 9:26.

The second event is the destruction of the city, fulfilled a.d. 70. Then, "unto the end," a period not fixed, but which has already lasted nearly 2000 years. To Daniel was revealed only that wars and desolations should continue (cf. Matthew 24:6-14).

The New Testament reveals, that which was hidden from the O.T. prophets (Matthew 13:11-17; Ephesians 3:1-10), that during this period should be accomplished the mysteries of the kingdom of Heaven (Matthew 13:1-50), and the out-calling of the Church (Matthew 16:18; Romans 11:25).

When the Church-age will end, and the seventieth week begin, is nowhere revealed. Its duration can be but seven years. To make it more violates the principle of interpretation already confirmed by fulfillment. Verse 27 deals with the last week. The "he" of verse 27 is the "prince that shall come" of verse 26, whose people (Rome) destroyed the temple, a.d. 70. He is the same with the "little horn" of Daniel 7.

He will covenant with the Jews to restore their temple sacrifices for one week (seven years), but in the middle of that time he will break the covenant and fulfil Daniel 12:11; 2 Thessalonians 2:3, 4.

Between the sixty-ninth week, after which Messiah was cut off, and the seventieth week, within which the "little hom" of Daniel 7. will run his awful course, intervenes this entire Church-age. Daniel 9:27 deals with the last three and a half years of the seven, which are identical with the "great tribulation" (Matthew 24:15-28); "time of trouble" (Daniel 12:1); "hour of temptation" (Revelation 3:10). (See "Tribulation," Psalms 2:5; Revelation 7:14. See: Ref. Note Page 1337_1; Revelation 7:14.)

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915_1; Daniel 9:24, and to make reconciliation for iniquity

Reconcile (O.T.)

There is no word in the O.T. properly rendered reconcile. In A.V. the English word is found in 1 Sam. 29:4; 2 Chr. 29:24; Lev. 6:30; Lev. 8:15; Lev. 16:20; Ezk. 45:15, 17, 20; Dan. 9:24, but always improperly; atonement is invariably the meaning. Reconciliation is a New Testament doctrine (Colossians 1:21; (See: Ref. Note Page 1263_1).

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915_2; Daniel 9:25, understand, that from the going forth of the commandment

Three Decrees

Three decrees concerning Jerusalem are recorded, that of Cyrus, B.C. 536 (Ussher), for the restoration of the "house of the lord God of Israel" (2 Chr. 36:22, 23; Ezra 1:1-3);

• that of Darius (Ezra 6:3-8, B.C. 521-486),
• and that of Artaxerxes in his seventh year (Ezra 7:7, say, B.C. 458). Artaxerxes in his twentieth year, B.C. 444 (Hales, Jahn), 446 (A.V.), 454 (Ussher, Hengstenberg), gave permission for the rebuilding of the "city," i.e. "Jerusalem" (Nehemiah 2:1-8).
• The latter decree is, obviously, that from which the "seven weeks" (49 years) run, unless by "the commandment to restore," etc., is meant the divine decree (Daniel 9:23).

  In the present state of biblical chronology the date of the decree of Artaxerxes cannot be unanswerably fixed farther than to say that it was issued between 454 and 444 B.C. In either case we are brought to the time of Christ. Prophetic time is invariably so near as to give full warning, so indeterminate as to give no satisfaction to mere curiosity (Cf. Matthew 24:36; Acts 1:7).

  The 434 years reckon, of course, from the end of the seven weeks, so that the whole time from "the going forth of the commandment to restore," etc., "unto the Messiah" is sixty-nine weeks of years, or 483 years.

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915_3; Daniel 9:25; and understand that from the going forth

Daniel 9:27

Cf. Matthew 24:15.

The expression occurs three times in Daniel. In Daniel 9:27; Daniel 12:11 the reference is to the "Beast," "man of sin"; (2 Thessalonians 2:3, 4), and is identical with Matt. 24:15.

In Dan. 11:31 the reference is to the act of Antiochus Epiphanes, the prototype of the man of sin, who sacrificed a sow upon the altar, and entered the holy of holies.

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Introduction to Prophet Joel

Joel, a prophet of Judah,

Likely exercised his ministry during the reign of Joash (2 Chronicles 22. to 24.).

In his youth he may have known Elijah, and he certainly was a contemporary of Elisha. The plagues of insects, which were the token of the divine chastening, give occasion for the unveiling of the coming "day of the lord" (Isaiah 2:12, refs.), in its two aspects of judgment on the Gentiles and blessing for Israel.

Joel is in three chief parts:

• I. The plague of insects, Joel 1:1-20.

• II. The day of the lord, Joel 2:1-3:8.

• III. Retrospect of the day of the lord, and full kingdom blessing, Joel 3:9-21.

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930_1 Joel 1:4, That which the palmerworm hath left
Ref. Obadiah 1

• The palmerworm, locust, etc., are thought to be different forms, at different stages of development, of one insect. The essential fact is that, according to the usual method of the Spirit in prophecy, some local circumstance is shown to be of spiritual significance, and is made the occasion of a far-reaching prophecy (e.g. Isaiah 7:1-14, where the Syrian invasion and the unbelief of Ahaz give occasion to the great prophecy of Joel 1:14). Here in Joel a plague of devouring insects is shown to have spiritual significance (Joel 1:13-14), and is made the occasion of the prophecy of the day of the lord, not yet fulfilled (Isaiah 2:12, refs.). This is more developed in Joel 2., where the literal locusts are left behind, and the future day of Jehovah fills the scene.

  The whole picture is of the end-time of this present age, of the "times of the Gentiles" (Luke 21:24; Revelation 16:14); of the battle of Armageddon (Revelation 16:14; 19:11-21); of the regathering of Israel (Romans 11:26; See Note Page 1206_1.), and of kingdom blessing.

  It is remarkable that Joel, coming at the very beginning of written prophecy (b.c. 836), gives the fullest view of the consummation of all written prophecy.

The order of events is:

(1) The invasion of Palestine from the north by Gentile world-powers headed up under the Beast and false prophet (Joel 2:1-10; "Armageddon," Revelation 16:14, refs.);

(2) the Lord's army and destruction of the invaders (Joel 2:10; Revelation 19:11-21);

(3) the repentance of Judah in the land (Joel 2:12-17; Deuteronomy 30:1-9; See Note Page 250_1.);

(4) the answer of Jehovah (Joel 2:18-27);

(5) the effusion of the Spirit in the (Jewish) "last days" (Joel 2;28-29);

(6) the return of the Lord in glory and the setting up of the kingdom (Joel 2:30-32; Acts 15:15-17) by the regathering of the nation and the judgment of the nations (Joel 3:1-16);

(7) full and permanent kingdom blessing (Joel 3:17-21; Zechariah 14:1-21; Matthew 25:32; See Note Page 1036_1).

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931_1; Joel 2:11, And the LORD shall utter his voice before his army

The Lord's Army

To verse 10 inclusive the invading army is described; at verse 11 Jehovah's army. This "army" is described, Revelation 19:11-l8. The call to repentance is based upon the Lord's promise of deliverance, Joel 2:12-17. At verses 18-20 we have the deliverance (Joel 2:20; see "Armageddon," Revelation 16:14, refs.), and kingdom blessing

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952_NAHUM.

Nahum prophesied during the reign of Hezekiah, probably about one hundred and fifty years after Jonah. He has but one subject?the destruction of Nineveh. According to Diodorus Siculus, the city was destroyed nearly a century later, precisely as here predicted. The prophecy is one continuous strain which does not yield to analysis. The moral theme is: the holiness of Jehovah which must deal with sin in judgment.
B.C. 713.

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952_1; Nahum 1:1, The burden of Nineveh

Nahum 1:1

The burden of Nineveh. The book of the vision of Nahum the Elkoshite.

Nineveh stands in Scripture as the representative of apostate religious Gentiledom, as Babylon represents the confusion into which the Gentile political world- system has fallen (Daniel. 2:41-43). See Isaiah 13:1, note. Under the preaching of Jonah, b.c. 862, the city and king had turned to God (Elohim), Jonah 3:3-10.

But in the time of Nahum, more than a century later, the city had wholly apostatized from God. It is this which distinguishes Nineveh from all the other ancient Gentile cities, and which makes her the suited symbol of the present religious Gentile world-system in the last days. Morally, Nineveh is described in Romans 1:21-23. The chief deity of apostate Nineveh was the bull-god, with the face of a man and the wings of a bird: "an image made like to corruptible man, and to birds, and fourfooted beasts."

The message of Nahum, uttered about one hundred years before the destruction of Nineveh, is, therefore, not a call to repentance, but an unrelieved warning of judgment: "He will make an utter end: affliction shall not rise up the second time," verse 9; see, also, Nah. 3. 10. For there is no remedy for apostasy but utter judg- ment, and a new beginning. Ref. Isaiah 1:4-5, 24-28; Hebrews 6:4-8; Cf. Isaiah 1:4-5, 24-28; Hebrews 6:4-8; Proverbs 29:1. It is the way of God; apostasy is punished by catastrophic destruction. Of this the flood and the destruction of Nineveh are witnesses. The coming destruction of apostate Christendom is foreshadowed by these. (Ref. Daniel 2:34-35; Luke 17:26-27; Revelation 19:17-21; Cf. Daniel 2:34-35; Luke 17:26-27; Rev. 19:17-21.)

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952_2; Nahum 1:2, God is jealous, and the Lord revengeth

The great ethical lesson of Nahum is that the character of God makes Him not only "slow to anger," and "a stronghold to them that trust Him," but also one who "will not at all acquit the wicked." He can be "just, and the justifier of him which believeth in Jesus" (Romans 3:26), but only because His holy law has been vindicated in the cross.

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955_1; Habakkuk 1:5, for I will work a work in your days

The Dispersion

Habakkuk 1:5 anticipates the dispersion "among the nationos" (Cf. Deuteronomy 28:64-67). While Israel as a nation is thus dispersed, Jehovah will "work a work" with Israel "will not believe." Acts 13:37-41 interprets this prediction of the redemptive work of Christ. It is significant that Paul quotes this to Jews of the dispersion in the synagugue at Antioch.

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956_1

Run and Read

Not, as usually quoted, "that he that runneth may read," but, "that he may run that readeth"; i.e. as a messenger of the "vision." Cf. Zechariah 2:4-5.

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956_2; Habakkuk 2:2 (Heb 9:28) that he may run that readeth

Response Of The Vision

To the watching prophet comes the response of the "vision" (Habakkuk 2:2-20).

Three elements are to be distinguished:

• (1) The moral judgment of Jehovah upon the evils practised by dispersed Israel Habakkuk 2:5-13, 15-19).

• (2) The future purpose of God that, "the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (Habakkuk 2:14). That this revelation awaits the return of the Lord in glory is shown

  (a) by the parallel passage in Isaiah 11:9-12; and

  (b) by the quotation of Habakkuk 2:3 in Hebrews 10:37-38, where the "it" of the "vision" becomes "he" and refers to the return of the Lord. It is then, after the "vision" is fulfilled, that "the knowledge of the glory," etc., shall fill the earth.

• (3)But meantime, "the just shall live by his faith." This great evangelic word is applied to Jew and Gentile in Romans 1:17; to the Gentiles in Gal. 3:11-14; and to Hebrews (especially) in Hebrews 10:38.

  This opening of life to faith alone, makes possible not only the salvation of the Gentiles during the dispersion of Israel "among the nations" [Note, January 7, 2005, Israel is a nation and the dispersion will/has ended!] (Habakkuk 1:5; Gal. 3:11-14), but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief (Rom. 11:1-5; See Note Page 1204_2), with neither priesthood nor temple, and consequently unable to keep the ordinances of the law. Such is Jehovah! In disciplinary government His ancient Israel is cast out of the land and judicially blinded (2 Cor. 3:12-15), but in covenanted mercy the individual Jew may resort to the simple faith of Abraham (Gen. 15:6; Rom. 4:1-5) and be saved. But this does not set aside the Palestinian (Deut. 30:1-9, refs.) and Davidic (2 Sam. 7:8-16, refs.)

  Covenants, for "the earth shall be filled," etc. (Habakkuk 2:14), and Jehovah will again be in His temple ( Habakkuk 2:20). Cf. Habakkuk 2: 20; Rom. 11. 25-27.
  

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956_3; Habakkuk 2:5, who enlargeth his desire as hell, and is as death
Ref. Job 24:19, so doth the grave those which have sinned
Genesis 44:29, ye shall bring down my gray hairs with sorrow to the grave
Genesis 44:31, thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave

5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:

Ref. Job 24:19, so doth the grave those which have sinned

Sheol

Sheol is, in the Old Testament, the place to which the dead go.

• (1) Often, therefore, it is spoken of as the equivalent of the grave, merely, where all human activities cease; the terminus toward which all human life moves (e.g.

  • Genesis 42:38, grave;
  • Job 14:13, grave;
  • Psalms 88:3, grave).

• (2) To the man "under the sun," the natural man, who of necessity judges from appearances, sheo] seems no more than the grave? the end and total cessation, not only of the activities of life, but of life itself (Ecclesiastics 9:5, 10).

• (3) But Scripture reveals sheol as a place of sorrow (2 Samuel 22:6; Psalm 18:5; Psalm 116;3), into which the wicked are turned (Psalm 9:17), and where they are fully conscious (Ref. Isaiah 14:9-17; Ezekiel 32:21;Isaiah 14:9-17; Ezekiel 32:21; see, especially, John 2:2; what the belly of the great fish was to Jonah that sheol is to those who are therein). The sheol of the Old Testament and hades of the New Testament (Luke 16:23, See Note Page 1098_1) are identical.
  

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957_1; Habakkuk 1:14, For the earth shall be filled with the knowledge

Cf. Habakkuk 2:14; Isaiah 11:9, which fixes the time when "the earth," etc. It is when David's righteous Branch has set up the kingdom. (See "Kingdom (O.T.),"

Ref. Zechariah 12:8;

2 Samuel 7;9; Zechariah 12:8; also, "Kingdom (N.T.)," Ref. Luke 1:31-33; 1 Corinthians 15:28; Luke 1:31-33; 1 Corinthians 15:28.)

Habakkuk's phrase marks an advance on that of Isaiah. In the latter it is "the knowledge of the lord." That, in a certain sense, is being diffused now; but in Habakkuk it is "the knowledge of the glory of the lord," and that cannot be till He is manifested in glory (Matthew 24:30; Matthew 25:31; 2 Thessalonians 1:7; 2 Thessalonians 2:8; Jude 1:14; Matt. 24:30; Matt. 25:31; Luke 9:26; 2 Thes. 1:7; 2 Thes. 2:8; Jude 1:14). The transfiguration was a foreview of this (Luke 9:26-29).

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957_2; Habakkuk 3:1, A Prayer of Habakkuk

Prayer

Prayer in the O.T. is in contrast with prayer in the N.T. in two respects:

(1) In the former the basis of prayer is a covenant of God, or an appeal to his revealed character as merciful, gracious, etc. In the latter the basis is relationship: "When ye pray, say. Our Father" (Matthew 6:9).

(2) A comparison, e.g. of the prayers of Moses and Paul, will show that one was praying for an earthly people whose dangers and blessings were earthly; the other for a heavenly people whose dangers and blessings were spiritual.

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969_2

The interpretation of the tenth vision must be governed by the authoritative declaration of verse 5. That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but "the four spirits of heaven which go forth from standing before the Lord of all the earth" (verse 5). These "spirits" are angels (Lk. 1. 19; Heb. 1. 14), and are most naturally interpreted of the four angels of Rev. 7. 1-3; Rev. 9. 14, 15.

These have also a ministry earthward, and of like nature with the "spirits" of Zech. 6. 1-8, viz. judgment. The symbol (chariots and horses) is in perfect harmony with this. Always in Scripture symbolism they stand for the power of God earthward in judgment (Jer. 46. 9, 10; Joel 2. 3-11; Nah. 3. 1-7). The vision, then, speaks of the lord's judgments upon the Gentile nations north and south in the day of the lord (Isa. 2. 10-22; Rev. 19. 11-21).

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976_1; Zechariah 12:1, The burden of the word of the Lord for Israel

Return of The Lord

Zech. 12:14 form on prophecy the general theme of which is the is the return of the Lord and establishment of the kingdom. The order is:

(1) The siege of Jerusalem preceding the battle of Armageddon (vs. 1-3);

(2) the battle itself (vs. 4-9);

(3) the "latter rain" in the pouring out of the Spirit and the personal revela- tion of Christ to the family of David and the remnant in Jerusalem, not merely as the glorious Deliverer, but as the One whom Israel pierced and has long rejected (v. 10);

(4) the godly sorrow which follows that revelation (vs. 11-14);

(5) the cleansing fountain (Zechariah 13:1) then to be effectually "opened" to Israel.

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976_2; Zechariah 12:8, the house of David shall be as God

Kingdom in Old Testament, Summary:

I. Dominion over the earth before the call of Abraham.

(1) Dominion over creation was given to the first man and woman (Genesis 1:26, 28). Through the fall this dominion was lost, Satan becoming "prince of this world" (Matthew 4:8-10; John 14:30).

(2) After the flood, the principle of human government was established under the covenant with Noah (Genesis 9:1, note). Biblically this is still the charter of all Gentile government.

II. The Theocracy in Israel.

The call of Abraham involved, with much else, the creation of a distinctive people through whom great purposes of God toward the race might be worked out (see "Israel" Genesis 12:1-3; Romans 11:26, summary).

Among these purposes is the establishment of a universal kingdom. The order of the development of the Divine rule in Israel is:

(1) The mediatorship of Moses (Exodus 3:1-10; 19:9; 24:12).

(2) The leadership of Joshua (Joshua 1:1-5).

(3) The institution of Judges (Judges 2:16-18).

(4) The popular rejection of the Theocracy, and choice of a king?Saul (1 Samuel 8:1-7; 9:12-17).

III. The Davidic kingdom.

(1) The divine choice of David (1 Samuel 16:1-13).

(2) The giving of the Davidic Covenant (2 Samuel 7:8-16; Psalms 89:3, 4, 20, 21, 28-37).

(3) The exposition of the Davidic Covenant by the prophets (Isaiah 1:25, 26 to Zechariah 12:6-8. [See margin Isaiah 1:25, "Kingdom" and references.]). The kingdom as described by the prophets is:

(a) Davidic, to be established under an heir of David, who is to be born of a virgin, therefore truly man, but also "Immanuel," "the mighty God, the everlasting Father, the Prince of Peace" (Isaiah 7:13, 14; Isaiah 9:6, 7; Isaiah 11:1; Jeremiah 23:5; Ezekiel. 34:23; Ezekiel 37:24; Hosea 3:4, 5).

(b) A kingdom heavenly in origin, principle, and authority (Daniel 2:34, 35, 44, 45), but set up on the earth, with Jerusalem as the capital (Isaiah 2:2-4; Isaiah 4:3, 5; Isaiah 24:23; Isaiah 33:20; Isaiah 62:1-7; Jeremiah 23:5; Jeremiah 31:38-40; Joel 3:1, 16, 17).

(c) The kingdom is to be established first over re-gathered, restored, and converted Israel, and is then to become universal (Psalms 2:6-8; Psalms 24; Psalms 22; Isaiah 1:2, 3; Isaiah 11:1, 11-13; Isaiah 60:12; Jeremiah 23:5-8; Jeremiah 30:7-11; Ezekiel. 20:33-40; Ezekiel 37:21-25; Zechariah 9:10; Zechariah 14:16-19).

(d) The moral characteristics of the kingdom are to be righteousness and peace. The meek, not the proud, will inherit the earth; longevity will be greatly increased; the knowledge of the lord will be universal; beast ferocity will be removed; absolute equity will be enforced; and out breaking sin visited with instant judgment; while the enormous majority of earth's inhabitants will be saved (Isaiah 11:4, 6-9; Isaiah 65:20; Psalms 2:9; Isaiah 26:9; Zechariah 14:16-21).

The New Testament (Revelation 20:1-5) adds a detail of immense significance?the removal of Satan from the scene.

It is impossible to conceive to what heights of spiritual, intellectual, and physical perfection humanity will attain in this, its coming age of righteousness and peace (Isaiah 11:4-9; Psalms 72:1-10).

As an old childhood preacher in the church where our family attended regularly repeatedly proclaimed, "Everyone is talking about ?peace, peace, peace.' And what every one of them are thinking is, ?How can I steal that peace of land?'" ? That was more than 50 years ago. Israel today is fighting to hold on to a ?peace' of land that rivals our smallest state! Look up my brothers, the time is "At Hand!"

(e) The kingdom is to be established by power, not persuasion, and is to follow divine judgment upon the Gentile world-powers (Psalms 2:4-9; Isaiah 9:7; Daniel 2:35, 44, 45; 7:26, 27; Zechariah 14:1-19). See Zechariah 6:11.

(f) The restoration of Israel and the establishment of the kingdom are connected with an advent of the Lord, yet future (Deuteronomy 30:3-5; Psalms 2:1-9; Zechariah 14:4).

(g) The chastisement reserved for disobedience in the house of David (2 Samuel 7:14; Psalms 89:30-33) fell in the captivities and world-wide dispersion, since which time, though a remnant returned under prince Zerubbabel, Jerusalem has been under the overlordship of Gentiles. But the Davidic Covenant has not been abrogated (Psalms 89:33-37), but is yet to be fulfilled (Acts 15:14-17).

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980 INTRODUCTION TO MALACHI

Malachi: "My Messenger"

My messenger, the last of the prophets to the restored remnant after the 70 years' captivity probably prophesied to the time of confusion during Nehemiah's absence (Nehemiah 13:6). The burden of his message is, the love of Jehovah, the sins of the priests and of the people, and the day of the Lord.

Malachi like Zechariah, sees both advents, and predicts two forerunners (Malachi 3:1, and Malachi 4:5-6).

As a whole, Malachi gives the moral judgment of God on the remnant restored by His grace under Ezra and Nehemiah. He had established His house among them, but their worship was formal and insincere.

The book is in four natural divisions:

• I. The Love of God for Israel, Malachi 1:1-5.

• II. The Sins of the Priests Rebuked, Malachi 1:6-2:9.

• III. The Sins of the People Rebuked, Malachi 2:10-3:18.

• IV. The Day of the Lord, Malachi 4:1-6.

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981_1; Malachi 2:15, Yet had he the sesidue of the spirit

Summary of the Old Testament doctrine of the Holy Spirit:

• (1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works.

• (2) He is revealed as sharing the work of creation and therefore:

  • omnipotent (Genesis 1:2; Job 26:13; Job 33:4; Psalm 104:30; Ref. Job 26:13; Job 33:4);

  • as omnipresent (Psalm 139:7);

  • as striving with men (Genesis 6:3);

  • as enlightening (Job 32. 8);

  • enduing with constructive skill (Exodus 28:3; 31:3);

  • giving physical strength (Judges 14:6, 19);

  • executive ability and wisdom (Judges 3:10; 6:34; 11:29; 13:25);

  • enabling men to receive and utter divine revelations (Numbers 11:25; 2 Samuel 23:2);

  • and, generally, as empowering the servants of God (Psalm 51:12; Joel 2:28; Micah 3:8; Zecharaiah 4:6; Ref. Zechariah 4:6).

• (3) He is called:

  • holy (Psalm 51:11);

  • good (Psalm 143:10) ;

  • the Spirit of judgment and burning (Isaiah 4:4);

  • of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the lord (Isaiah 11:2), and of grace and supplications (Zechariah 12:10).

• (4) In the Old Testament the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are conditions set forth (as in the New Testament) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ (John 7;39; John 16:7; Acts 2:33; Galatians 3:1-6; Ref. John 7;39; John 16:7).

• (5) The Old Testament contains predictions of a future pouring out of the Spirit upon Israel (Ezekiel 37:14; 39:29), and upon "all flesh" (Joel 2. 28, 29). The expectation of Israel, therefore, was twofold?of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See Matthew 1:18, refs.

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982_1; Malachi 3:1, and the Lord, whom ye seek
Ref. Matthew 11:10.

1st Clause of This Verse Quoted By John The Baptist

This verse of verse 1 is quoted of John the Baptist (Matt. 11. 10; Mk. 1. 2; Luke 7. 27), but the second clause, "the Lord whom ye seek," etc., is nowhere quoted in the New Testament. The reason is obvious: in everything save the fact of Christ's first advent, the latter clause awaits fulfilment (Habakkuk 2. 20). Verses 2-5 speaks of judgment, not of grace. Malachi, in common with other Old Ttestament prophets, saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Matthew 13. consequent upon the rejection of the King (Matthew 13:16, 17). Still less was the Church-age in his vision (Ephesians 3:3-6; Ref. Colossians 1:25-27). "My messenger" (verse 1) is John the Baptist; the "messenger of the covenant" is Christ in both of His advents, but with especial reference to the events which are to follow His return.

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983_1; Malachi 3:18, "Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not."

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(1) Summary of the Old Testament revelation of Deity: God is revealed in the Old Testament

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Trinity

The Trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the Old Testament itself.

This revelation of God by His names is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.

• (2) The Old Testament Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the Old Testament, is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of Deity as evidenced in Genesis 1:26; Genesis 3:22; Psalm 110:1; and Isaiah 6:8.

That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3.

That the interrelation of Deity is that of Father and Son is directly asserted in Psalm 2:7 (with Hebrews 1:5); and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g. Genesis 1. 2; Numbers 11. 25; Numbers 24. 2; Judges 3. 10; Judges 6. 34; Judges 11. 29; Jud. 13:25; Jud. 14:6, 19; Jud. 15:14; 2 Sam. 23:2; Job 26:13; Job 33:4; Psa. 106. 33; Psa. 139. 7; Isaiah 40:7; Isaiah 59:19; Isaiah 63:10; Malachi 2:15, See Ref. See Note Page 981_1).

• (3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1, 13, 17-22; Genesis 32:24-30), and distinctly predicted in the promises connected with redemption (e.g. Gen. 3. 15) and with the Davidic Covenant (e.g. Isaiah 7:13, 14; Isaiah 9;. Isaiah 6, 7; Jeremiah 23:5, 6). The revelation of Deity in the New Testament so illuminates that of the Old Testament that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy, the Old Testament points forward to Him.

• (4) The revelation of God to man is one of authority and or redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience.

• (5) In the experience of the Old Testament men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His lovingkindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the New Testament revelation of God in Christ.

• (6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:ll, 20; Deuteronomy 29:20; 2 Chronicles 16:9; Genesis 6:6, 7; Jeremiah 15. 6) are metaphorical and mean that in the infinite being of God exists that which answers-to these things ?eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin.

• (7) In the Old Testament revelation there is a true sense in which, wholly apart from sin or infirmity. God is like His creature man (Genesis 1:27), and the supreme and perfect revelation of God, toward which the Old Testament points, is a revelation in and through a perfect Man.

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FROM MALACHI TO MATTHEW 985

The close of the Old Testament canon left Israel in two great divisions. The mass of the nation were dispersed throughout the Persian Empire, more as colonists than captives. A remnant, chiefly of the tribe of Judah, with Zerubbabel, a prince of the Davidic family, and the survivors of the priests and Levites, had returned to the land under the permissive decrees of Cyrus and his successors (Daniel 5:31; See Ref. Note Page 907_1; Daniel 9:25; See Ref. Note Page 915_2), and had established again the temple worship. Upon this remnant the interest of the student of Scripture centres; and this interest concerns both their political and religious history.

• I. Politically, the fortunes of the Palestinian Jews followed, with one exception ?the Maccabean revolt?the history of the Gentile world-empires foretold by Daniel (Daniel Chapters 2 and 7.).

  • (1) The Persian rule continued about one hundred years after the close of the Old Testament canon, and seems to have been mild and tolerant, allowing to the high priest, along with his religious functions, a measure of civil power, but under the overlordship of the governors of Syria. The sources of the history of the Jewish remnant during the Persian period were purely legendary when Josephus wrote. During this period the rival worship of Samaria (John 4:19, 20) was established. Palestine suffered much from the constant wars between Persia and Egypt, lying as it did "between the anvil and the hammer."

  • (2) In 333 b.c. Syria fell under the power of the third of the world-empires, the Grseco-Macedonian of Alexander. That conqueror, as Josephus relates, was induced to treat the Jews with much favour; but, upon the breaking up of his empire, Judsea again fell between the hammer and the anvil of Syria and Egypt, falling first under the power of Syria, but later under Egypt as ruled by the Ptolemaic kings. During this period (b.c. 320-198) great numbers of Jews were established in Egypt, and the Septuagint translation of the O.T. was made (b.c. 285).

  • (3) In b.c. 198 Judsea was conquered by Antiochus the Great, and annexed to Syria. At this time the division of the land into the five provinces familiar to readers of the Gospels, Galilee, Samaria, Judsea (often collectively called Judsea), Trachonitis and Pergea, was made. The Jews at first were permitted to live under their own laws under the high priest and a council. About b.c. 180 the land became the dowry of Cleopatra, a Syrian princess married to Ptolemy Philometor, king of Egypt, but on the death of Cleopatra was reclaimed by Antiochus Epiphanes (the "little horn" of Daniel 8:9; See Ref. Note Page 912_1), after a bloody battle. In 170 b.c., Antiochus, after repeated interferences with the temple and priesthood, plundered Jerusalem, profaned the temple, and enslaved great numbers of the inhabitants. December 25, b.c. 168, Antiochus offered a sow upon the great altar, and erected an altar to Jupiter. This is the "desolation" of Dan. 8. 13, type of the final "abomination of desolation" of Matthew 24:15. The temple worship was forbidden, and the people compelled to eat swine's flesh.

  • (4) The excesses of Antiochus provoked the revolt of the Maccabees, one of the most heroic pages of history. Mattathias, the first of the Maccabees, a priest of great sanctity and energy of character, began the revolt. He did little more than to gather a band of godly and determined Jews pledged to free the nation and restore the ancient worship, and was succeeded by his son Judas, known in history as Maccabseus, from the Hebrew word for hammer. He was assisted by four brothers of whom Simon is best known.

    In b.c. 165 Judas regained possession of Jerusalem, purified and rededicated the temple, an event celebrated in the Jewish Feast of the Dedication. The struggle with Antiochus and his successor continued. Judas was slain in battle, his brother Jonathan succeeding. In him the civil and priestly authority were united (b.c. 143). Under Jonathan, his brother Simon, and his nephew John Hyrcanus, the Hasmonean line of priest-rulers was established, under sufferance of other powers. They possessed none of the Maccabean virtues.

  • (5) A civil war followed, which was terminated by the Roman conquest of Judaea and Jerusalem by Pompey (b.c. 63), who left Hyrcanus, the last of the Hasmoneans, I a nominal sovereignty, Antipater, an Idumean, wielding the actual power. B.C. 47 Antipater was made procurator of Judasa by Julius Caesar, and appointed his son, Herod, governor of Galilee. After the murder of Csesar disorder ensued in Judaea, and Herod fled to Rome. There he was appointed (b.c. 40) king of the Jews, and returning, he conciliated the people by his marriage (b.c. 38) with Mariamne, the beautiful grand-daughter of Hyrcanus, and appointed her brother, the Maccabean Aristobulus III., high priest. Herod was king when Jesus Christ was born.

• II. The religious history of the Jews during the long period from Malachi (b.c. 397) to Christ followed, as to outer ceremonial, the high-priestly office, and the temple worship, the course of the troublous political history, and is of scant interest. Of greater moment are the efforts and means by which the real faith of Israel was kept alive and nurtured.

  • (1) The tendency to idolatry seems to have been destroyed by the Jews' experience and observation of it during the captivity. Deprived of temple and priest, and of the possibility of continuing a ceremonial worship, the Jewish people were thrown back upon that which was fundamental in their faith, the revelation of God as One, the Creator, to be conceived of as having made man in His own image, and therefore as having such analogies to the nature and life of man as to be comprehensible by man, while remaining the Eternal Spirit, God. This conception of God, enforced by the mighty ministries of the pre-exilic and exilic prophets, finally prevailed over all idolatrous conceptions, and this ministry was continued amongst the returned remnant by Haggai, Zechariah, and Malachi. The high ethics of the older prophets, their stern rebuke of mere formalism, and their glowing prophecies of the ultimate restoration of Israel in national and religious supremacy under Messiah, were all repeated by the three prophets of the restoration.

    The problem was to keep alive this exalted ideal in the midst of outward persecu- tions and sordid" and disgraceful divisions within.

  • (2) The organic means to this end was the synagogue, an institution which formed no part of the biblical order of the national life. Its origin is obscure. Probably, during the captivity, the Jews, deprived of the temple and its rites, met on the Sabbath day for prayer. This would give opportunity for the reading of the Scriptures. Such meetings would require some order of procedure, and some authority for the restraint of disorder. The synagogue doubtless grew out of the necessities of the situation in which the Jews were placed, but it served the purpose of maintaining familiarity with the inspired writings, and upon these the spiritual life of the true Israel (see Rom. 9. 6, note) was nourished.

  • (3) But during this period, also, was created that mass of tradition, comment and interpretation, known as Mishna, Gemara (forming the Talmud), Halachoth, Midrashim and Kabbala, so superposed upon the Law that obedience was trans- ferred from the Law itself to the traditional interpretation.

  • (4) During this period also rose the two great sects known to the Gospel narratives as Pharisees and Sadducees. (See Matthew 3:7; Ref. 996_2, and 996_3). The Herodians were a party rather than a sect.

    Amongst such a people, governed, under the suzerainty of Rome, by an Idumean usurper, rent by bitter and unspiritual religious controversies, and maintaining an elaborate religious ritual, appeared Jesus, the Son and Christ of God.

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989

THE FOUR GOSPELS.

             The four Gospels record the eternal being, human ancestry, birth, death, resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man. The record also a selection from the incidents of His life, and from His words and works Taken together, they set forth, not a biography but a Personality.

             These two facts, that we have in the four Gospels a complete Personality, but not a complete biography, indicate the spirit and intent in which we should approach them. What is important is that through these narratives we should come to see and know Him whom they reveal. It is of relatively small importance that we should be able to piece together out of these confessedly incomplete records (John 21:25) a connected story of His life. For some adequate reason?perhaps lest we should be too much occupied with "Christ after the flesh"?it did not please God to cause to be written a biography of His Son. The twenty-nine formative years are passed over in a silence which is broken but once, and that in but twelve brief verses of Luke's Gospel. It may be well to respect the divine reticencies (i.e., It is easy to understand these reticencies in terms of the past national interests and histories of Greece, Turkey and Cyprus.).

             But the four Gospels, though designedly incomplete as a story, are divinely perfect as a revelation. We may not through them know everything that He did, but we may know the Doer. In four great characters, each of which completes the other three, we have Jesus Christ Himself. The Evangelists never describe Christ ?they set Him forth. They tell us almost nothing of what they thought about Him, they let Him speak and act for Himself.

             This is the essential respect in which these narratives differ from mere biography or portraiture. "The words that I speak unto you, they are spirit, and they are life." The student in whom dwells an ungrieved Spirit finds here the living Christ.

             The distinctive part which each Evangelist bears in this presentation of the living Christ is briefly noted in separate Introductions' but it may be profitable to add certain general suggestions.

I. The Old Testament is a divinely provided Introduction to the New; and who ever comes to the study of the four Gospels with a mind saturated with the Old Testament fore-view of the Christ, His person, work, and kingdom, will find them open books.

             For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27, 44, 45). One of His last ministries was the opening of their understandings to understand the Old Testament.

             Therefore, in approaching the study of the Gospels the mind should be freed, so far as possible, from mere theological concepts and presuppositions. Especially is it necessary to exclude the notion?a legacy in Protestant thought from post- apostolic and Roman Catholic theology?that the Church is the true Israel, and that the Old Testament fore-view of the kingdom is fulfilled in the Church.

             Do not, therefore, assume interpretations to be true because familiar. Do not assume that "the throne of David" (Luke 1:32) is synonymous with "My Father's throne" (Rev. 3. 21) , or that "the house of Jacob" (Luke 1. 33) is the Church composed both of Jew and Gentile.

II. The mission of Jesus was, primarily, to the Jews (Matt. 10:5, 6; 15:23-25; John 1:11). He was "made under the law" (Gal. 4:4), and was "a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" (Rom. 15:8) , and to fulfil the law that grace might flow out.

             Expect, therefore, a strong legal and Jewish colouring up to the cross (e.g. Cf. Matt. 5:17-19; Matt. 6:12; Eph. 4:32; Matt. 10:5, 6; Matt. 15:22-28; Mark 1:44; Matt. 23:2 , etc.). The Sermon on the Mount is law, not grace, for it demands as the condition of blessing (Matt. 5:3-5) that perfect character which grace, through divine power, creates (Gal. 5:22, 23).

III. The doctrines of grace are to be sought in the Epistles, not in the Gospels; but those doctrines rest back upon the death and resurrection of Christ, and upon the great germ-truths to which He gave utterance, and of which the Epistles are the unfolding. Furthermore, the only perfect example of perfect grace is the Christ of the Gospels.

IV. The Gospels do not unfold the doctrine of the Church. The word occurs in Matthew only. After His rejection as King and Saviour by the Jews, our Lord, announcing a mystery until that moment "hid in God" (Eph. 3:3-10), said, "I will build my church" (Matt. 16:16, 18). It was, therefore, yet future; but His personal ministry had gathered out the believers who were, on the day of Pentecost, by the baptism with the Spirit, made the first members of "the church which is his body" (1 Cor. 12:12, 13; Eph. 1:23).

             The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers (1 Cor. 12;12, 13; Eph. 1:3-14, 20-23; Eph. 2:4-6; 1 Pet. 2:11).

V. The Gospels present Christ in His three offices of Prophet, Priest, and King.

             As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His Person which makes Him the unique Prophet. Of old. God spoke through the prophets; now He speaks in the Son (Heb. 1:1, 2). The old prophet was a voice from God; the Son is God Himself (Deut. 18:18, 19).

             The prophet in any dispensation is God's messenger to His people, first to establish truth, and, secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King.

             The sphere and character of Christ's Kingly office are defined in the Davidic Covenant (2 Sam. 7:8-16, and refs.), as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom (Isa. 11:2-5; Jer. 23:5, 6; Jer. 33:14-16). The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and the glory of Messiah (1 Pet. 1:10, ll). The New Testament shows that these are separated by the present church- age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled (Luke 1:30-33; Acts 2:29-36; Acts 15:14-17); just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming (Acts 3:25; Gal. 3:6-14).

             Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible" (Psalm. 10:16; 1 Tim. 1:17). But the Church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom (2 Tim. 2:11, 12; Rev. 1:6; Rev. 3:21; Rev. 5:10; Rom. 8:15-18; 1 Cor. 6:2, 3).

             Christ's Priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor (Heb. 5:1, 2; 8:1-3). So Christ, on the cross, entered upon His high-priestly work, offering-Himself without spot unto God (Heb. 9:14), as now He compassionates His .people in an ever-living intercession (Heb. 7:25). Of that intercession John 17. is the pattern.

VI. Distinguish, in the Gospels, interpretation from moral application. Much in the Gospels which belongs in strictness of interpretation to the Jew or the kingdom, is yet such a revelation of the mind of God, and so based on eternal principles, as to have a moral application to the people of God whatever their position dispensationally. It is always true that the "pure in heart" are happy because they "see God," and that "woe" is the portion of religious formalists whether under law or grace.

VII. Especial emphasis rests upon that to which all four Gospels bear a united testimony. That united testimony is sevenfold:

1. In all alike is revealed the one unique Personality. The one Jesus is King in Matthew, Servant in Mark, Man in Luke, and God in John. But not only so: for Matthew's King is also Servant, Man, and God; and Mark's Servant is also King, and Man, and God; Luke's Man is also King, and Servant, and God; and John's eternal Son is also King, and Servant, and Man.

             The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired.

2. All the Evangelists record the ministry of John the Baptist.

3. All record the feeding of the five thousand.

4. All record Christ's offer of Himself as King, according to Micah.

5. All record the betrayal by Judas; the denial by Peter; the trial, crucifixion. and literal resurrection of Christ. And this record is so made as to testify that the death of Christ was the supreme business which brought Him into the world; that all which precede that death is but preparation for it; and that from it flow all the blessings which God ever has or ever will bestow upon man.

6. All record the resurrection ministry of Christ; a ministry which reveals Him as unchanged by the tremendous event of His passion, but a ministry keyed to a new note of universality and of power.

7. All point forward to His second coming.

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993

THE GOSPEL ACCORDING TO St. MATTHEW.

Matthew Introduction

Writer. The writer of the first Gospel, as all agree, was Matthew, called also Levi, a Jew of Galilee who had taken service as a tax-gatherer under the Roman oppressor. He was, therefore, one of the hated and ill-reputed publicans.

The date of Matthew has been much discussed, but no convincing reason has been given for discrediting the traditional date of a.d. 37.

Theme. The scope and purpose of the book are indicated in the first verse. Matthew is the "book of the generation of Jesus Christ, the Son of David, the Son of Abraham" (Matthew 1:1). This connects Him at once with two of the most im- portant of the Old Testament covenants: the Davidic Covenant of kingship, and the Abrahamic Covenant of promise (2 Sam. 7:8-16; Gen. 15:18).

Of Jesus Christ in that twofold character, then, Matthew writes. Following the order indicated in the first verse, he writes first of the King, the Son of David; then of the Son of Abraham, obedient unto death, according to the Isaac type (Gen. 22:1-18; Heb. 11:17-19).

But the prominent character of Christ in Matthew is that of the covenanted King, David's "righteous Branch" (Jer. 23:5; 33:15). Matthew records His genealogy; His birth in Bethlehem the city of David, according to Micah (Matthew 5:2); the ministry of His forerunner according to Malachi (Matthew 3:1); the ministry of the King Himself; His rejection by Israel; and His predictions of His second coining in power and great glory.

Only then (Matt. 26-28.) does Matthew turn to the earlier covenant, and record the sacrificial death of the Son of Abraham.

This determines the purpose and structure of Matthew. It is peculiarly the Gospel for Israel; and, as flowing from the death of Christ, a Gowel for the whole world.

Matthew falls into three principal divisions:

I. The manifestation to Israel and rejection of Jesus Christ the Son of David, bom King of the Jews, Matthew 1:1-25:46. The subdivisions of this part are:

(1) The official genealogy and birth of the King, Matt. 1:1-25;

(2) the infancy and obscurity of the King, Matthew 2:1-23;

(3) the kingdom "at hand," Matthew 3:1-12:50 (the order of events of this subdivision is indicated in the text);

(4) the mysteries of the kingdom, Matthew 13:1-52;

(5) the ministry of the rejected King, Matthew 13:53-23:39;

(6) the promise of the King to return in power and glory, Matthew 24:1-25:46.

II. The sacrifice and resurrection of Jesus Christ, the Son of Abraham, Matthew 26:1-28:8.

III. The risen Lord in ministry to His own, Matthew 28:9-20.

The events recorded in Matthew cover a period of 38 years (Ussher).

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994_1

Matthew 1:16

Six Marys are to be distinguished in the N.T.:

(1) Mary the mother of Jesus, always clearly identified by the context.

(2) Mary Magdalene, a woman of Magdala, "out of whom went seven demons" (Lk. 8. 2). She is never mentioned apart from the identifying word "Magdalene."

(3) The mother of James (called "the less," Mk. 15. 40) and Joses, the apostles. A comparison of John 19:25; Matt. 27:56; and Mark 15:40 establishes the inference that this Mary, the mother of James the less, and of Joses, was the wife of Alphseus (called also Cleophas, John 19. 25), and a sister of Mary the mother of Jesus. Except in Mt. 27. 61, and 28. 1, where she is called "the other Mary" (i.e. "other" than her sister, Mary the Virgin); and John 19. 25, where she is called "of Cleophas," she is mentioned only in connection with one or both of her sons.

(4) Mary of Bethany, sister of Martha and Lazarus, mentioned by name only in Luke 10:39, 42; John 11:1, 2, 19, 20, 28, 31, 32, 45; 12:3, but referred to in Mt. 26. 7; Mk. 14. 3-9.

(5) The mother of John Mark, and sister of Barnabas (Acts 12. 12).

(6) A'helper of Paul in Rome (Rom. 16. 6).

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994_2

Matthew 1:16

Begat, Begot or Begotten?

The changed expression here is important. It is no longer, "who begat," but, "Mary, of whom was born Jesus." Jesus was not "begotten" of natural generation,

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994_3

Matthew 1:16

Christos = Anointed

Christ (Christos = anointed), the Greek form of the Hebrew "Messiah" (Dan. 9. 25, 26), is the official name of our Lord, as Jesus is His human name (Lk. 1. 31; 2. 21).

The name, or title, "Christ," connects Him with the entire O.T. foreview (Zech. 12. 8, note)

• of a coming Prophet (Deut. 18. 15-19),
• Priest (Psa. 110. 4),
• and King (2 Sam. 7. 7-10).

  As these were typically anointed with oil (1 Kings 19. ie; Exodus 29. 7; 1 Sam. 16. 13), so Jesus was anointed with the Holy Spirit (Matt. 3. 16; Mark 1. 10, 11; Luke 3. 21, 22; John 1. 32, 33), thus becoming officially "the Christ."

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994_4

Matthew 2:1

Herod the Great

Called Herod the Great, son of Antipater, an Idumean (see Gen. 36. l, note), and Cypros, an Arabian woman. Antipater was appointed Procurator of Judasa by Julius Cassar, b.c. 47. At the age of fifteen Herod was appointed to the government of Galilee. B.C. 40 the Roman senate made him king of Juda:a. An able, strong, and cruel man, he increased greatly the splendour of Jerusalem, erecting the temple which was the centre of Jewish worship in the time of our Lord.

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995_1

The King, The Divine

"The King" is one of the divine titles

(Psa. 10:16), and so used in the worship of the Church (1 Tim 1.17), but Christ is never called "King of the Church." He is "King of the Jews" (Matt. 2:2) and Lord and "Head of the Church" (Eph. 1:22, 23). See "Church" (Matt. 16:18; Heb. 12:23).

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995_2

Matthew 2:4

Scribes & Pharisees

The Greek word used here grammateis = "writer." The Hebrew = aopherim, "to write," "set in order," "count."

The scribes were so called because it was their office to make copies of the Scriptures; to classify and teach the precepts of the oral law (see "Pharisees," Mt. 3. 7, note) , and to keep careful count of every letter in the O.T. writings. Such an office was necessary in a religion of law and precept, and was an O.T. function (2 Sam. 8:17; 20:25; 1 Kings 4:3; Jer. 8:8; 36:10, 12, 26). To this legitimate work the scribes added a record of rabbinical decisions on questions of ritual (Halachoth); the new code resulting from those decisions (Mishna); the Hebrew sacred legends (Gemara, forming with the Mishna the Talmud); commentaries on the O.T. (Midrashim); reasonings upon these (Hagada); and, finally, mystical interpretations which found in Scripture meanings other than the grammatical, lexical, and obvious ones (the Kabbala); not unlike the allegorical method of Origen, or the modern Protestant "spiritualizing" interpretation.

In our Lord's time, to receive this mass of writing superposed upon the Scriptures was to be orthodox; to return to the Scriptures themselves was heterodoxy?our Lord's most serious offence.

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995_3

Matthew 2:15
Prophetic Utterances

The words quoted are in Hosea 11. l, and the passage illustrates the truth that prophetic utterances often have a latent and deeper meaning than at first appears. Israel, nationally, was a "son" (Ex. 4. 22), but Christ was the greater "Son."

See Rom. 9:4, 5; Isa. 41:8, with Isa. 42:1-4; Isa. 52:13,14, where the servant-nation and the Servant-Son are both in view.

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996_1

Matthew 3:2

Kingdom of Heaven

(1) The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth (Matthew 6:10).

The phrase is derived from Daniel, where it is defined (Daniel 2:34-36, 44; 7:23-27) as the kingdom which "the God of heaven" will set up after the destruction by "the stone cut out without hands" of the Gentile world-system.

It is the kingdom covenanted to David's seed (2 Samuel 7:7-10, refs.); described in the prophets (Zechariah 12:8, note); and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel (Luke 1:32, 33).

(2) The kingdom of heaven has three aspects in Matthew:

(a) "at hand" from the beginning of the ministry of John the Baptist (Matthew 3:2) to the virtual rejection of the King, and the announcement of the new brotherhood (Matthew 12:46-50);

(b) in seven "mysteries of the kingdom of heaven," to be fulfilled during the present age (Matthew 13:1-52), to which are to be added the parables of the kingdom of heaven which were spoken after those of Matthew 13., and which have to do with the sphere of Christian profession during this age;

(c) the prophetic aspect?the kingdom to be set up after the return of the King in glory (Matthew 24:29-25:46; Luke 19:12-19; Acts 15:14-17). See "Kingdom (N.T.)" (Luke 1:33; 1 Cor:15:28). Cf. "Kingdom of God," Matthew 6:33, note.

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996_2

Matthew 3:7

Seperate?

So called from a Heb. word meaning "separate." After the ministry of the post- exilic prophets ceased, godly men called "Chasidim" (saints) arose who sought to keep alive reverence for the law amongst the descendants of the Jews who returned from the Babylonian captivity.

This movement degenerated into the Pharisaism of our Lord's day?a letter-strictness which overlaid the law with traditional interpretations held to have been communicated by Jehovah to Moses as oral explana tions of equal authority with the law itself (cf. Matt. 15:2, 3; Mark 7:8-13; Gal. 1:14).

The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit together," Jud. 20:11), and took an obligation to remain true to the principles of Pharisaism. They were correct, moral, zealous, and self-denying, but self-righteous (Luke 18:9), and destitute of the sense of sin and need (Luke 7:39).

They were the foremost persecutors of Jesus Christ and the objects of His unsparing denunciation (e.g. Matt. 23:13-29; Luke 11:42, 43).

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996_3

Matthew 3:7

"Sadducees" = Sad = U = See, why? Because they rejected any possibility of the miraculous, angels, etc.

Denied Existence of Angles

Not strictly a sect, but rather those amongst the Jews who denied the existena of angels or other spirits, and all miracles, especially the resurrection. They were the religious rationalists of the time (Mark 12:18-23; Acts 5:15-17; Acts 23:8), and strongly entrenched in the Sanhedrin and priesthood (Acts 4:1; Acts 5:17).

They are identified with no affirmative doctrine, but were mere deniers of the supernatural.

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997_1

Matthew 3:15-17

Suffer It To Be So Now!

Why one who needed no repentance should insist upon receiving a rite which signified confession (verse 6) and repentance (v. 11) is nowhere directly explained. It may be suggested:

(1) That Jesus was now to receive His anointing with the Holy Spirit (v. 16) unto His threefold office of Prophet, Priest, and King. In the Levitical order (Ex. 29. 4-7) the high priest was first washed, then anointed. While Christ's priestly work did not begin till He "offered Himself without spot to God" (Heb. 9:14), and His full manifestation as the King-Priest after the order of Melchisedek awaits the kingdom (Gen. 14. 18, note), yet He was then anointed, once for all.

(2) But John's bapism was the voice of God to Israel, and the believing remnant responded (verse 5).

It was an act of righteousness on the part of Him who had become, as to the flesh, an Israelite, to take His place with this believing remnant.

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997_2

Matthew 3:16-17

Trinity Manifested

For the first time the Trinity, foreshadowed in many ways in the O.T., is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven.

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997_3

Matthew 4:1

The Last Adam

The temptation of Christ, the "last Adam" (1 Cor. 15. 45), is best understood when contrasted with that of "the first man Adam." Adam was tempted in his place ol lord of creation, a lordship with but one reservation, the knowledge of good and evil (Gen. 1:26; 2:16, 17).

Through the woman he was tempted to add that also to his dominion. Falling, he lost all. But Christ had taken the place of a lowly Servant, acting only from and in obedience to the Father (Phil. 2. 5-8; John 5. 19; John 6. 57; John 8. 28, 54. Cf. Isa. 41. 8, See: Gen. 3. 17-19; Rom. 8. 19-23, note), that He might redeem a fallen race and a creation under the curse (Gen. 3:17-19; Rom. 8:19-23).

Satan's one object in the threefold temptation was to induce Christ to act from Himself, in independency of His Father. The first two temptations were -- challenge to Christ from the god of this world to prove Himself indeed the Son of God (vs. 3, 6). The third was the offer of the usurping prince of this world to divest himself of that which rightfully belonged to Christ as Son of man and Son of David, on the condition that He accept the sceptre on Satan's world-principles (cf. John 18. 36; Rev. 13:8; See Rev. 13. 8, note). Christ defeated Satan by a means open to His humblest follower, the intelligent use of the word of God (vs. 4, 7).

In his second temptation Satan also used Scripture, but a promise available only to one in the path of obedience. The scene gives emphasis to the vital importance of "rightly dividing the word of truth" (2 Tim. 2:15).

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998_1

Matthew 4:5

One Set Appart

In the N.T. one Greek word, hagios, in its various forms, is rendered, "holy," "holiness," "sanctify," "sanctified," "sanctification." Like the Heb. qodesh, it signifies "set apart for God." The important references follow Matt. 4:5, marg. To Sanctify, holy (things) New Testament: Matthew 7:6; (Matt. 4-5; Rev. 22:11).

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998_2

Matthew 4:8

The Arrangement

The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.

When used in the N.T. of humanity, the "world" of men, it is organized humanity?humanity in families, tribes, nations?which is meant.

The word for chaotic, unorganized humanity?the mere mass of men?is thalassa, the "sea" of men (e.g. Rev. 13:1).

For "world" (Kosmos) in the bad ethical sense, see

John 7:7: "The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil."

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998_3

Matthew 4:17

At Hand

"At hand" is never a positive affirmation that the person or thing said to be "at hand" will immediately appear, but only that no known or predicted event must intervene. When Christ appeared to the Jewish people, the next thing, in the order of revelation as it then stood, should have been the setting up of the Davidic kingdom.

In the knowledge of God, not yet disclosed, lay the rejection of the kingdom (and King), the long period of the mystery-form of the kingdom, the world-wide preaching of the cross, and the out-calling of the Church. But this was as yet locked up in the secret counsels of God (Matt. 13:11, 17; Eph. 3:3-10).

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999_1

Special People

Two persons are called by this name in the N.T.:

(1) James the son of Zebedee, an apostle (Matt. 10. 2), and the brother of the Apostle John, apart from whom he is never mentioned, and with whom, together with Peter, he was admitted to the especial intimacy of our Lord (Matt. 17:1; Mark 5:37; Mark 9:2; Mark 14:33).

He was martyred by Herod (Acts 12. 2).

(2) A son of Alphseus (or Cleopas) and of Mary the sister of Mary the mother of Jesus (see Matt. 1. 16, note), and brother of Joses (Mk. 15. 40).

He was, therefore, a cousin of the Lord Jesus. He is called James "the less" (Mark 15. 40; lit. little, i.e. of shorter stature than James the son of Zebedee). He was an apostle (Matt. 10. 3). It has been conjectured that "Lebbseus, whose surname was Thaddaeus" (Matt. 10. 3) was identical with the Judas of Luke 6. 16, who is there called "of [i.e. 'son' or 'brother' as it has been variously translated] James."

A Juda is mentioned with a James and Joses and Simon in Mark 6. 3 as "brother" of our Lord (see Matt. 13. 55, marg.). The Gospels mention no other James who could be called the brother of the Lord Jesus, but James the less was certainly the son of Alphseus and Mary the sister of our Lord's mother. The conclusion seems, therefore, most probable that Matt. 10. 3; Matt. 13. 55; Mark 3. 18; Mark 6. 3; Luke 6. 15; Acts 1. 13; Acts 12. 17 Acts 15. 13; Acts 21. 18; Gal. 1. 19; Gal. 2. 9, 12; and.Jas. 1. 1 refer to James the less, son of Alphseus and Mary, and cousin, or, according to Jewish usage, "brother" of the Lord Jesus. He was the author of the Epistle of James.

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999_2

Matt. 5-7.,

Organized Humanity

Having announced the kingdom of heaven as "at hand," the King, here declares the principles of the kingdom. The Sermon on the Mount has a twofold application:

(1) Literally to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established'on "earth it will be according to that constitu- tion, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (e.g. Isa. 11:4, 5; Isa. 32:1; Dan. 9:24). In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive (Matt. 5. 21, 22, 27, 28).

Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (e.g. Isa. 11. 4).

The seventy-second Psalm, (Psalm 72) which was universally received by. them as a description of the kingdom, was full of this. For these reasons the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven (Matt. 6:12, 14, 15).

Under grace the Christian is exhorted to forgive because he is already forgiven (Eph. 4. 30-32).

(2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who moum because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles.

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1000_1

Matthew 5:17

Christ IS The Law

Christ's relation to the law of Moses may be thus summarized:

(1) He was made under the law (Gal. 4. 4);

(2) He lived in perfect obedience to the law (John 8:46; Mt. 17:5; 1 Pet. 2:21-23);

(3) He was a minister of the law to the Jews, clearing it from rabbinical sophistries, enforcing it in all its pitiless severity upon those who professed to obey it (e.g. Luke 10:25-37), but confirming the promises made to the fathers under the Mosaic Covenant (Rom. 15:8);

(4) He fulfilled the types of the law by His holy life and sacrificial death (Heb. 9:11-26);

(5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who be- lieve (Gal. 3:13, 14);

(6) He brought out by His redemption all who believe from the place of servants under the law into the place of sons (Gal. 4. 1-7);

(7) He mediated by His blood the New Covenant of assurance and grace in which all believers stand (Rom. 5:2; Heb. 8:6-13), so establishing the "law of Christ" (Gal. 6. 2; refs.

References: Holy Spirit. Gal. 6:5, 16-18, 22, 25; Gal. 6:8. (Matt. 1:18; Acts 2:4.)

Law of Christ - Luke 6:27-38. (Gal. 6:2; 2 John 5) Note: ". . . man shall *bear his own burden. Read Romans 14:12; Man shall give account of himself/herself before God!)

with its precepts of higher exaltation made possible by the indwelling Spirit.

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1000_2

Matthew 5:22

Hell

Greek word Geenna = Gehenna, the place in the valley of Hinnom where, anciently, human sacrifices were offered (2 Chr. 33:6; Jer. 7:31).

The word occurs, Matt 5:22, 29, 30; Matt. 10:28; Matt. 18:9; Matt. 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6.

In every instance except the last the word comes from the lips of Jesus Christ in most solemn warning of the consequences of sin. He describes it as the place where "their" worm never dies and of fire never to be quenched.

The expression is identical in meaning with "lake of fire" (Rev. 19:20; Rev. 20:10, 14, 15).

See "Death, the second" (John 8:24; Rev. 21:8); also Luke 16:23, note.

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1001_1; Matthew 5:48, Be ye therefore perfect, even as you Father is

Growth to Perfection

The word implies full development, growth into maturity of godliness, not sinless perfection.

See Eph. 4. 12, 13.

In this passage the Father's kindness, not His sinlessness, is the point in question.

Cf. Luke 6:35, 36.

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1002_1

Matthew 6:12

This is legal ground.

Cf. Eph. 4. 32, which is grace.

Under law forgiveness is conditioned upon a like spirit in us; under grace we are forgiven for Christ's sake, and exhorted to forgive because we have been forgiven.

See Matt. 18:32; Matt. 26:28. See Matt 26:28, note.

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1003_1; See Acts 1:6, restore again the kingdom to Israel

Matthew 6:33

The Kingdom of God

The kingdom of God is to be distinguished from the kingdom of heaven (Matthew 3:2, note) in five respects:

(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations (Luke 13:28, 29; Hebrews 12:22, 23); while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (Matthew 3:2, note; 1 Corinthians 15:24, 25).

(2) The kingdom of God is entered only by the new birth (John 3:3, 5-7); the kingdom of heaven, during this age, is the sphere of a profession which may be real or false (Matthew 13:3, note; Matt. 25:l, 11, 12).

(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke.

It is the omissions which are significant. The parables of the wheat and tares, and of the net (Matthew 13:24-30, 36-43, 47-50) are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven (Matthew 13:33) is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. Matt. 13:33; (See Matthew 13:33, note.)

(4) The kingdom of God "comes not with outward show" (Luke 17:20), but is chiefly that which is inward and spiritual (Romans 14:17); while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zech. 12:8, note; (New Testament), Luke 1:31-33; 1 Corinthians 15:24, note; Matthew 17:2, note.)

(5) The kingdom of heaven merges into the kingdom of God when Christ, having "put all enemies under His feet," "shall have delivered up the kingdom to God, even the Father" (1 Corinthians 15:24-28). Cf. Matthew 3:2, note.

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1004_1

Matthew 7:22

Devils & Demons

Devils, lit. demons.

To the reality and personality of demons the N.T. Scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in 2 Pet. 2. 4; Jude 6.

Summary:

• Demons are spirits (Mt. 12:43, 45);
• Demons are Satan's emissaries (Mt. 12:26, 27; Mt. 25:41);
• Demons are so numerous as to make Satan's power practically ubiquitous (Mk. 5. 9).
• Demons are capable of entering and controlling' both men and beasts (Mk. 5:8, 11-13),
• Demons earnestly seek embodiment, without which, apparently, they are powerless for evil (Mt. 12:43, 44; Mk. 5:10-12).
• Demon influence and demon possession are discriminated in the N.T.

  Instances of the latter are Mt. 4. 24; Mt. 8:16, 28, 33; Mt. 9:32; Mt. 12:22; Mk. 1:32; Mk. 5:15, 16, 18; Lk. 8:36; Acts 8:7; Acts 16:16.

• Demons are unclean, sullen, violent, and malicious (Mt. 8:28; Mt. 9:33; Mt. 10:l; Mt. 12:43; Mk. 1:23; Mk. 5:3-5; Mk 9:17, 20; Lk. 6:18; Lk. 9:39)
• Domons know Jesus Christ as Most High God, and recognize His supreme authority (Mt. 8:31, 32; Mk. 1:24; Acts 19:15; Jas. 2:19).
• They know their eternal fate to be one of torment (Mt. 8:29; Lk. 8:31).
• Demons inflict physical maladies (Mt. 12:22; Mt. 17:15-18; Lk. 13:16),

  Note: Mental disease is to be distinguished from the disorder of ones mind due to demoniacal control.

• Demon influence may manifest itself in religious asceticism and formalism (1 Tim. 4:1-3), degenerating into uncleanness (2 Pet. 2;10-12).
• The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures (1 Tim. 4:1).
• Demons maintain especially a conflict with believers who would be spiritual (Eph. 6:12; 1 Tim. 4:1-3).
• All unbelievers are open to demon possession (Eph. 2. 2).

The believer's resources are,

• prayer and bodily control (Mt. 17. 21),
• "the whole armour of God" (Eph. 6. 13-18).
• Exorcism in the name of Jesus Christ (Acts 16. 18) was practised for demon possession.

  One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out of the abyss (Rev. 9:1-11).

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1005_1

Matthew 8:2

Kingdom Principles

The King, having in Chapters 5.-7. declared the principles of the kingdom, makes proof, in Chapters 8., 9., of His power to banish from the earth the consequences of sin, and to control the elements of nature.

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1005_2

Matthew 8:2

Master

Greek kurios.

The first occurrence of the word as applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g., Matt. 6:24; Matt. 15:27; Mark 13:35; Eph. 6:9.

Both uses, divine and human, are brought together in Col. 4:1. It is the Gr. equivalent of the Heb. Adonai (see Gen. 15. 2, note), and is so used by Jesus Christ in Matt. 22:43-45.

In the N.T. the distinctive uses of kurios (Lord) are:

(1) As the N.T. translation of the Hebrew Jehovah (Lord), e.g. Matt. 1:20, 22; Matt. 2:15; Matt. 3:3; Matt. 4:7, 10; Matt. 11:25; Matt. 21:9; Mark 12:29, 30; Luke 1:68; Luke 2:9.

(2) Jesus Himself so uses kurios, e.g. Matt. 4:7, 10; Matt. 11:25; Mark 12:11, etc.

(3) But the great use of kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times.

That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matt. 3:3; Matt. 12:8; Matt. 21:9 (Psa. 118:26); Matt 22:43-45; Luke 1:43; John 8:58; John 14:8-10; John 20:28; Acts 9:5; Acts 13:33; (Psalm 2.). John 20:28, See John 20:28. note.

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1006_1

Matthew 8:20

Son Of Man

Son Of Man, Matt. 8:20, note

Cf. Ezek. 2:1, Note. Our Lord thus designates Himself about eighty times.

It is his radical name as the representative Man, in the sense of 1 Cor. 15:45-47; as Son of David is distinctively His Jewish name, and Son of God His divine name.

Our Lord constantly uses this term as implying that His mission (e.g. Mt. 11:19; Luke 19:10). His death and resurrection (e.g. Matt. 12:40; Matt. 20: 18; Matt. 26:2), and His second coming (e.g. Matt. 24:37-44; Luke 12:40), transcended in scope and result all merely Jewish limitations. [?When Nathanael confesses Him as "King of Israel," our Lord's answer is, "Thou shalt see greater things . . . the angels of God ascending and descending upon the Son of man."

When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race (Matt. 10:5-6, 23). It is in this name, also, that universal judgment is committed to Him (John 5:22, 27).

It is also a name indicating that in Him is fulfilled the Old Testament foreview of blessing through a coming man (Gen. 1:26; Gen. 3:15; Gen. 12:3; Psa. 8:4; Psa. 80:17; Isa. 7:14; Isa. 9:6, 7; Isa. 32:2; Zech. 13:7).

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1008_1

Matthew 10:2

12 Apostles Assigned & Despatched

The word apostle, = "one sent forth," is used of our Lord (Heb. 3:1).

Elsewhere it is used of the twelve who were called to that office by our Lord during His earth ministry; of Paul, called to the apostleship by the risen and ascended Lord, and of Barnabas (Acts 14:14), specially designated by the Holy Spirit (Acts 13:2).

Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariol (Acts 1:16-26), it is said: "And he was numbered with the eleven" (See Acts 1. 26).

The "signs of an apostle" were:

(1) They were chosen directly by the Lord Himself, or, as in the case of Barnabas, by the Holy Spirit (Matt. 10:1, 2; Mark 3:13, 14; Luke 6:13; Acts 9:6, 15; Acts 13:2; Acts 22:10, 14, 15; Rom. 1:1).

(2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office (Matt. 10:1; Acts 5:15, 16; Acts 16:16-18; Acts 28:8, 9).

(3) Their relation to the kingdom was that of heralds, announcing, to Israel only (Matt. 10:5, 6), the kingdom as at hand (Matt. 4:17, note), and manifesting kingdom powers (Matt. 10:7, 8).

(4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere of Christian profession, as in Matthew 13., were given (Matt. 16:19).

(5) Their future relation to the kingdom will be that of judges over the twelve tribes (Matt. 19:23).

(6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God (Matt. 16:18; Eph. 3:1-12), the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit (Acts 2:1-4); a new power, that of imparting the Spirit to Jewish-Christian believers; a new relation, that of foundation stones of the new temple (Eph. 2:20-22); and a new function, that of preaching the glad tidings of salvation through a crucified and risen Lord to Jew and Gentile alike.

(7) The indispensable qualification of an apostle was that he should have been an eye-witness of the resurrection (Acts 1:22; 1 Cor. 9:1).

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1008_2

Matthew 10:9

Be Providers With Haste

Cf. Mark 6:8, 9; Luke 9:3.

The central thought here, urgency, must be kept in mind. The emphasis is upon "provide." Time is not to be taken to search for additional staves or shoes. The disciples were to go in their ordinary sandals, with such staff as they might have, or with none. Cf. Paul, Rom. 1:15.

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1008_g

Matthew 10:5

Gentiles

Note: The kingdom was promised to the Jews. The Gentiles could be blessed only through Christ crucified and risen. Cf. John 12:20-24

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1009_1

Matthew 10:16

Sphere of Ministry in 2005

The scope of Matthew 10:16-23 reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. Matthew 10:23 has in view the preaching of the remnant (Isaiah 1:9; Romans 11:5, note) in the tribulation (Psalms 2:5; Revelation 7:14, note), and immediately preceding the return of Christ in glory (Deuteronomy 30:3; Acts 1:9-11, [Christ's First Advent] Genesis 3:15).

The remnant then will not have gone over the cities of Israel till the Lord comes.

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1009_2

Matthew 10:34

At Peace

Cf. John 14:27.

Peace is spoken of in Scripture in three ways:

• (1) "Peace with God" (Romans 5:l); this is the work of Christ into which the individual enters by faith (Ephesians 2:14-17; Romans 5:l).
• (2) "The peace of God" (Philippians 4:7); inward peace, the state of soul of that believer who, having entered into peace with God through faith in Christ, has also committed to God through prayer and supplication with thanksgiving all his anxieties (Luke 7:50; Philippians 4:6).
• (3) Peace "on earth" (Luke 2:14; Psalms 72:7; 85:10; Isaiah 9:6-7; Isaiah 11:1-12); the universal prevalence of peace in the earth under the kingdom. Matthew 10:34 was Christ's warning that the truth which He was proclaiming would not bring in the kingdom-age of peace, but conflict rather. (Cf. John 14:27.)

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1010_1

Matthew 11:11

John Encoraged

- John is in prison and hears that the King is rejected. John's faith wavers; the Lord Exhorts and encourages His servant. Cf. John 15:20; Isaiah 35:4-6.

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1010_2

Matthew 11:12

Violence

It has been much disputed whether the "violence" here is external, as against the kingdom in the persons of John the Baptist and Jesus; or that, considering the opposition of the scribes and Pharisees, only violently resolute would press into it. Both things are true. The King and His herald suffered violence, and this is the primary and greater meaning, but also, some were resolutely becoming disciples. (Cf. Luke 16:16.)

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1011_1

Matthew 11:20

The kingdom of heaven

The Kingdom of heaven announced as "at hand" by John the Baptist, by the King Himself, and by the twelve, and attested by mighty works, has been morally rejected. The places chosen for the testing of the nation, Chorazin, Bethsaida, etc., having rejected both John and Jesus, the rejected King now speaks of judgment.

The final official rejection is later (Matthew 27:31-37).

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1011_2

Matthew 11:28

The New Message of Jesus.

The rejected King now turns from the rejecting nation and offers, not the kingdom, but rest and service to such in the nation as are conscious of need. It is a pivotal point in the ministry of Jesus.

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1011_3; Matthew 12:1, Jesus went on the sabbath day through the corn

The Cessation

Cf. Gateway: Matthew 12:1

• (1)The Sabbath appears in Scripture as the day of God's rest in the finished work of creation (Genesis 2:2, 3). For 2500 years of human life absolutely no mention is made of it. Then the Sabbath was revealed (Ref. Nehemiah 9:13,14; Cf. Gateway: Exodus 16:23; Nehemiah 9:13,14); made a part of the law (Exodus 20:8-11); and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God (Exodus 31:13-17).

  It was observed by complete rest (Exodus 35:2,3), and by Jehovah's express order a man was put to death for gathering sticks on the Sabbath day (Numbers 15:32-36).

  Apart from maintaining the continued burnt-offering (Numbers 28:9), and its connection with the annual feasts (Exodus 12:16; Leviticus 23:3,8; Numbers 28:25), the seventh-day Sabbath was never made a day of sacrifice, worship, or any manner of religious service.

  It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27).

• (2) Our Lord found the observance of the day encrusted with rabbinical evasions (Matthew 12:2) and restrictions, wholly unknown to the law, so that He was Himself held to be a Sabbath-breaker by the religious authorities of the time. The Sabbath will be again observed during the kingdom-age (Isaiah 66:23).

• (3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the Sabbath. One is the seventh day, the other the first.

  • The Sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The Sabbath commemorates a finished creation, the first day a finished redemption.

  • The Sabbath was a day of legal obligation, the first day one of voluntary worship and service. The Sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the New Testament but twice (Ref. Colossians 2:16; Hebrews 4:4; Cf. Gateway: Colossians 2:16; Hebrews 4:4).

  • In these passages the seventh-day Sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

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1012_1

Matthew 12:3

Jesus' action

In Matthew 12:1-7 the action by Jesus is highly significant. "What David did" refers to the time of his rejection and persecution by Saul (1 Samuel 21:6). Jesus here is not so much the rejected Saviour as the rejected King; hence the reference to David.

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1012_2

Matthew 12:18

To The Gentiles

This too is most significant. The rejected King of Israel will turn to the Gentiles (cf. Matthew 10:5, 6). In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ (Luke 24:46, 47; Acts 9:15; Acts 13:46; Acts 28:25-28; Romans 11:11).

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1013_1

Matthew 12:41

King Announces Judgment

Again the rejected King announces judgment (Cf. Matthew 12:41; Matthew 11:20-24). Israel, in the midst of the Pharisaic revival of outward religious strictness, was like a man out of whom a demon had "gone," i.e. of his own volition. He would come back and find an empty house, etc. The personal application is to a mere self-cleansed moralist.

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1013_2

Matthew 12:46

Rejected

Rejected by Israel, His "kinsmen according to the flesh" (cf. Matthew 12:46; Romans 9:3), our Lord intimates the formation of the new family of faith which, overstepping mere racial claims, receives "whosoever" will be His disciple (Matthew 12:49, 50. Cf. John 6:28, 29).

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1014_c

Matthew 13:3

New Testament Parables

Please read:

• Matthew 13:3-9
• Matthew 13:18-23
• Matthew 13:36-43
• Matthew 13:31, 32, 33, 44, 45-46, 47-50
• Matthew 18:12-14.
See:

• Matthew 5:13-16
• Luke 21:29-31

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1014_1

Matthew 13:3

The seven parables

Seven parables here (Cf. 7 Churches of Revelation) of Matthew 13., called by our Lord "mysteries of the kingdom of heaven" (Matthw 13:11), taken together, describe the result of the presence of the Gospel in the world during the present age, that is, the time of seed-sowing which began with our Lord's personal ministry, and ends with the "harvest" (Matthew 13:40-43).

Briefly, that result is the mingled tares and wheat, good fish and bad, in the sphere of Christian profession. It is Christendom.

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1014_2

Matthew 13:3

A New Beginning

The figure marks a new beginning. To labour in God's vineyard (Israel, Isaiah 5:1-7) is one thing, to go forth sowing the seed of the word in a field which is the world, quite another (cf. Matthew 10:5). One-fourth of the seed takes permanent root, but the result is "wheat" (Matthew 13:25; 1 Peter 1:23), or "children of the kingdom" (Matthew 13:38).

This parable (Matthew 13:3-9, 18-23) is treated throughout as foundational to the mysteries of the kingdom of heaven. It is interpreted by our Lord Himself.

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1014_3

Matthew 13:11

Mystery

A "mystery" in Scripture is a previously hidden truth, now divinely revealed, but in which a supernatural element still remains despite the revelation.

The greater mysteries are:

(1) The mysteries of the kingdom of heaven (Matthew 13:3-50);

(2) the mystery of Israel's blindness during this age (Romans 11:25, with context);

(3) the mystery of the translation of living saints at the end of this age (1 Corinthians 15:51, 52; 1 Thessalonians 4:14-17);

(4) the mystery of the New Testament church as one body composed of Jew and Gentile (Ephesians 3:1-11; Romans 16:25; Ephesians 6:19; Colossians 4:3);

(5) the mystery of the church as the bride of Christ (Ephesians 5:28-32);

(6) the mystery of the inliving Christ (Galatians 2:20; Colossians 1:26, 27);

(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists (Colossians 2:2, 9; 1 Corinthians 2:7);

(8) the mystery of the processes by which godlikeness is restored to man (1 Tim. 3:16);

(9) the mystery of iniquity (2 Thessalonians 2:7; Matthew 13:33);

(10) the mystery of the seven stars (Revelation 1:20);

(11) the mystery of Babylon (Revelation 17:5, 7).

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1015_1

Matthew 13:17

A Blinded Vision Seen

The Old Testament prophets saw in bldnded vision the rejection and crucifixion of the King (see "Christ, sacrifice," Genesis 4:4; Hebrews 10:18, note), and also His glory as David's Son (Zech. 12:8; Zechariah 12:8, note), but "what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ and the glory that should follow," was not revealed to them?only that the vision was not for themselves (1 Peter 1:10-12).

That revelation Christ makes in these parables. A period of time is to intervene between His sufferings and His glory.

That interval is occupied with the "mysteries of the kingdom of heaven" here described.

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1015_2

Matthew 13:24

The Lord Interpets His Parable

This parable (Matthew 13:24-30) is also interpreted by our Lord (Matthew 13:36-43). Here the "good seed" is not the "word," as in the first parable (Matthew 13:19, 23), but rather that which the word has produced (1 Peter 1:23), viz. the children of the kingdom. These are, providentially (Matthew 13:37), "sown," i.e. scattered, here and there in the "field" of the "world" (Matthew 13:38). The "world" here is both geographical and ethnic?the earth-world, and also the world of men.

The wheat of God at once becomes the scene of Satan's activity. Where children of the kingdom are gathered, there, "among the wheat" (Matthew 13:25, 38, 39),

Satan "sows" "children of the wicked one," who profess to be children of the kingdom, and in outward ways are so like the true children that only the angels may, in the end, be trusted to separate them (Matthew 13:28-30, 40-43).

So great is Satan's power of deception that the tares often really suppose themselves to be children of the kingdom (Matthew 7:21-23).

Many other parables and exhortations have this mingled condition in view (e.g. Matthew 22:11-14; 25:1-13, 14-30; Luke 18:10-14; Hebrews 6:4-9).

Indeed, it characterizes Matthew when from Chapter 13. to the end.

The parable of the wheat and tares is not a description of the world, but of that which professes to be the kingdom. Mere unbelievers are never called children of the devil, but only religious unbelievers are so called (cf. Matthew 13:38; John 8:38-44; Matthew 23:15).

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1016_1

Matthew 13:30

Burn The Trash

The gathering of the tares into bundles for burning does not imply immediate judgment. At the end of this age (Matthew 13:40) the tares are set apart for burning, but first the wheat is gathered into the barn (John 14:3; 1 Thessalonians 4:14-17).

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1016_2

Matthew 13:31-32

Rapid Growth Forseen

The parable of the Mustard Seed prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning (Acts 1:15; 2:41; 1 Corinthians 1:26) to a great place in the earth.The figure of the fowls finding shelter in the branches is drawn from Daniel 4:20-22.

How insecure was such a refuge the context in Daniel shows.

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1016_3

Matthew 13:33-35

The Yeast

(Matthew 13:3) That interpretation of the parable of the Leaven (Matthew 13:33) which makes (with variation as to details) the leaven to be the Gospel, introduced into the world ("three measures of meal") by the church, and working subtly until the world is converted ("till the whole was leavened") is open to fatal objection:

(1) It does violence to the unvarying symbolical meaning of leaven, and especially to the meaning fixed by our Lord Himself (Matthew 16:6-12; Mark 8:15. See "Leaven," Genesis 19:3; Matthew 13:33, note).

(2) The implication of a converted world in this age ("till the whole was leavened"), is explicitly contradicted by our Lord's interpretation of the parables of the Wheat and Tares, and of the Net.

Our Lord presents a picture of a partly converted kingdom in an unconverted world; of good fish and bad in the very kingdom-net itself.

(3) The method of the extension of the kingdom is given in the first parable. It is by sowing seed, not by mingling leaven. The symbols have, in Scripture, a meaning fixed by inspired usage. Leaven is the principle of corruption working subtly; is invariably used in a bad sense (see "Leaven," Genesis 19:3, refs:

"And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread (Leaven. Exodus 12:18, 15-20, 34-39 (Gen. 19:3; Matt 13:33.), and they did eat."

Exodus 12:8, 15-20; Exodus 34:39; Genesis 19:3; Matthew 13:33.), and is defined by our Lord as evil doctrine (Matthew 16:11, 12; Mark 8:15).

Meal, on the contrary, was used in one of the sweet-savour offerings (Leviticus 2:1-3), and was food for the priests (Leviticus 6:15-17).

A woman, in the bad ethical sense, always symbolizes something out of place, religiously (see Zechariah 5:6, note). In Thyatira it was a woman teaching (cf. Revelation 2:20 with Revelation 17:1-6).

Interpreting the parable by these familiar symbols, it constitutes a warning that the true doctrine, given for the nourishment of the children of the kingdom (Matthew 4:4; 1 Tim. 4:6; 1 Peter 2:2), would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself (1 Timothy 4:1-3; 2 Tim. 2:17, 2 Tim. 18; 2 Tim. 4:3, 4; 2 Peter 2:1-3).

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1016_4

Matthew 13:33

Leaven, A Summary

(1) Leaven, as a symbolic or typical substance, is always mentioned in the Old Testament in an evil sense (Genesis 19:3, refs: Exodus 12:8, 15-20; Exodus 34:39; Genesis 19:3; Matthew 13:33).

(2) The use of the word in the New Testament explains its symbolic meaning. It is "malice and wickedness," as contrasted with "sincerity and truth" (1 Corinthians 5:6-8).

It is evil doctrine (Matthew 16:12) in its three-fold form of Pharisaism, Sadduceeism, and Herodianism (Matthew 16:6; Mark 8:15). The leaven of the Pharisees was externalism in religion (Matthew 23:14, 16, 23-28); of the Sadducees, scepticism as to the supernatural and as to the Scriptures (Matthew 22:23, 29); of the Herodians, worldliness?a Herod party amongst the Jews (Matthew 22:16-21; Mark 3:6).

(3) The use of ftie word in Matthew 13:33 is congruous with its universal meaning.

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1017_1

Matthew 13:43

The Righteous Shine Forth

The kingdom does not become the kingdom of the "Father" until Christ, hav- ing "put all enemies under His feet," including the last enemy, death, has "delivered up the kingdom to God, even the Father" (1 Corinthians 15:24-28; Revelation 20:2).

There is triumph over death at the first resurrection (1 Corinthians 15:54, 55), but death, "the last enemy," is not destroyed till the end of the millennium (Revelation 20:14).

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1017_2

Matthew 13:44

The Treasure

The interpretation of the parable of the treasure, which makes the buyer of the field to be a sinner who is seeking Christ, has no warrant in the parable itself. The field is defined (Matthew 13:38) to be the world. The seeking sinner does not buy, but forsakes, the world to win Christ.

Furthermore, the sinner has nothing to sell, nor is Christ for sale, nor is He hidden in a field, nor, having found Christ, does the sinner hide Him again (cf. Mark 7:24; Acts 4:20). At every point the interpretation breaks down.

Our Lord is the buyer at the awful cost of His blood (1 Peter 1:18), and Israel, especially Ephraim (Jeremiah 31:5-12, 18-20), the lost tribes hidden in "the field," the world (verse 38), is the treasure (Exodus 19:5; Psalms 135:4). Again, as in the separation of tares and wheat, the angels are used (Matthew 24:31; Jeremiah 16:16).

The divine Merchantman buys the field (world) for the sake of the treasure (verse 44; Romans 11:28), beloved for the fathers' sakes, and yet to be restored and saved. The note of joy (Verse 44) is also that of the prophets in view of Israel's restoration (Deut. 30:9; Isa. 49:13; Isa. 52:1-3; Isa. 62:4-7; Isa. 65:18, 19). (See "Israel," Genesis 11:10; Romans 11:26.)

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1017_3

Matthew 13:45-46

One True Church

The true Church, "one body" formed by the Holy Spirit (1 Corinthians 12:12,13). As Israel is the hid treasure, so the Church is the pearl of great cost. Covering the same period of time as the mysteries of the kingdom, is the mystery of the Church (Romans 16:25, 26; Ephesians 3:3-10; 5:32). Of the true Church a pearl is a perfect symbol.

(1) A pearl is one, a perfect symbol of unity (1 Corinthians 10:17; 12:12, 13; Ephesians 4:4-6).

(2) A pearl is formed by accretion, and that not mechanically, but vitally, through a living one, as Christ adds to the Church (Acts 2:41, 47; 5:14; 11:24; Ephesians 2:21; Colossians 2:19).

(3) Christ, having given Himself for the pearl, is now preparing it for presentation to Himself (Ephesians 5:25-27). The kingdom is not the Church, but the true children of the kingdom during the fulfilment of these mysteries, baptized by one Spirit into one body (1 Corinthians 12:12, 13), compose the true Church, the pearl.

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1017_4

The Great Seperation

The parable of the Net (Greek drag-net) presents another view from that of the wheat and tares of the mysteries of the kingdom as the sphere of profession, but with this difference: there Satan was the active agent; here the admixture is more the result of the tendency of a movement to gather to itself that which is not really of it.

The kingdom of heaven is like a net which, cast into the sea of humanity, gathers of every kind, good and bad. And these remain together in the net (Matthew 13:49), and not merely in the sea, until the end of the age. It is not even a converted net, much less a converted sea. Infinite violence has been done to sound exegesis by the notion that the world is to be converted in this age. Against that notion stands our Lord's own interpretation of the parables of the Sower, the Wheat and Tares, and the Net.

Such, then, is the mystery form of the kingdom (see Matthew 3:2, note; Matthew 6:33, note). It is the sphere of Christian profession during this age. It is a mingled body of true and false, wheat and tares, good and bad. It is defiled by formalism, doubt, and worldliness. But within it Christ sees the true children of the true kingdom who, at the end, are to "shine forth as the sun." In the great field, the world. He sees the redeemed of all ages, but especially His hidden Israel, yet to be restored and blessed.

Also, in this form of the kingdom, so unlike that which is to be. He sees the Church, His body and bride, and for joy He sells all that He has (2 Corinthians 8:9) and buys the field, the treasure, and the pearl.

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1020_1

Matthew 15:21

Ministry Expands

For the first time the rejected Son of David ministers to a Gentile. "It is a precursive fulfilment of Matthew 12:18. Addressed by a Gentile as Son of David, He makes no reply, for a Gentile has no claim upon Him in that character (see Matthew 1:1; Ephesians 2:12). Addressing Him as "Lord," she obtained an immediate answer, See Romans 10:12, 13.

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1021_1

Matthew 16:17-18

Upon This Rock

There is in the Greek a play upon the words, "thou art Peter [petroa?literally, 'a little rock'], and upon this rock [Petra] I will build my church." He does not promise to build His church upon Peter, but upon Himself, as Peter himself is careful to tell us (1 Peter 2:4-9).

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1021_2

Matthew 16:18

Not a Building

Greek ecclesia (ek = "out of," kaleo = "to call"), an assembly of called-out ones. The word is used of any assembly; the word itself implies no more, as, e.g., the town-meeting at Ephesus (Acts 19:39), and Israel, called out of Egypt and assembled in the wilderness (Acts 7:38). Israel was a true "church," but not in any sense the New Testament church?the only point of similarity being that both were "called out" and by the same God.

All else is contrast. See Acts 7:38; Hebrews 12:23.

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1022_1

Matthew 16:19

Keys of The Kingdom

Not the keys of the church, but of the kingdom of heaven in the sense of Matthew 13., i.e. the sphere of Christian profession. A key is a badge of power or authority (cf. Isaiah 22:22; Revelation 3:7). The apostolic history explains and limits this trust, for it was Peter who opened the door of Christian opportunity to Israel on the day of Pentecost (Acts 2:38-42), and to Gentiles in the house of Cornelius (Acts 10:34-36).

There was no assumption by Peter of any other authority (Acts 15:7-11). In the council James, not Peter, seems to have presided (Acts 15:19; Cf. Galatians 2:11-15). Peter claimed no more for himself than to be an apostle by gift (1 Peter 1:1), and an elder by office (1 Peter 5:1).

The power of binding and losing was shared (Matthew 18:18; John 20:23) by the other disciples. That it did not involve the determination of the eternal destiny of souls is clear from Revelation 1:18. The keys of death and the place of departd spirits are held by Christ alone.

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1022_2

Matthew 16:20

Go Tell ~ Don't Tell?

The disciples had been proclaiming Jesus as the Christ, i.e. the covenanted King of a kingdom promised to the Jews, and "at hand." The church, on the contrary, must be built upon testimony to Him as crucified, risen from the dead, ascended, and made "Head over all things to the church" (Ephesians 1:20-23).

The former testimony was ended, the new testimony was not yet ready, because the blood of the new covenant had not yet been shed, but our Lord begins to speak of His death and resurrection (Matthew 16:21).

It is a turning-point of immense significance.

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1022_3

Matthew 17:2

The Future Kingdom Manifested

The transfiguration scene contains, in miniature, all the elements of the future kingdom in manifestation.

(1) The Lord, not in humiliation, but in glory (Matthew 17:2)

(2) Moses, glorified, representative of the redeemed who have passed through death into the kingdom (Matthew 13:43; Cf. Luke 9:30, 31).

(3) Elijah, glorified, representative of the redeemed who have entered the kingdom by translation (1 Corinthians 15:50-53; 1 Thessalonians 4:14-17).

(4) Peter, James, and John, not glorified, representatives (for the moment) of Israel in the flesh in the future kingdom (Ezekiel 37:21-27).

(5) The multitude at the foot of the mountain (verse 14), representative of the nations who are to be brought into the kingdom after it is established over Israel (Isaiah 11:10-12, etc.).

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1023_1

Matthew 17:10

Four Scriptures, Four Specifics

Please read all four passages, then consider . . .

Cf. Matthew 11:14; Mark 9:11, i2, 13; Luke 1:17; Malachi 3:1; 4:5, 6; All the passages must be construed together.




Matthew 11:14 14 And if ye will receive it, this is Elias, which was for to come. NIV NASV AV THE MESSAGE	Mark 9:11-13 11 And they asked him, saying, Why say the scribes that Elias must first come? 12And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.	Luke 1:17 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
Malachi 3 1 Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.	Malachi 4:5-6 5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.	Are your bags packed? Are you ready to Go? Think about it! Bob C John 3:16




(1) Christ confirms the specific and still unfulfilled prophecy of Malachi 4:5, 6. "Elias shall truly first come and restore all things." Here, as in Malachi, the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah, are kept distinct.

(2) But John the Baptist had come already, and with a ministry so completely in the spirit and power of Elijah's future ministry (Luke 1:17) that in an adumbrative and typical sense it could be said. "Elias is come already." Matthew 10:40 -- here the same thought of identification, while yet preserving personal distinction, occurs (cf. John 1:27).

CHRIST'S RETURN AND OUR WORLD

"For he is the living God and he endures forever; his kingdom will not be destroyed, his dominion will never end” (Daniel 6:26).

There is an inscription on the dome of the U.S. Capitol building in Washington, D.C. which few people know about. It reads, "One far-off divine event towards which the whole creation moves." A visitor once saw that inscription and asked one of the guides what it means. The guide hesitated for a minute and then replied, "I think it refers to the second coming of Jesus Christ!"

The Bible says very plainly that Jesus Christ will one day return, to put an end to evil and to take over the reigns of world government. That belief goes back to the day when Jesus Christ ascended into heaven. Luke, Paul's companion and the author of the Book of Acts, describes how that belief began. He tells how Jesus walked with the disciples for 40 days and then on that memorable day literally ascended into heaven. He says, "They [meaning the followers of Jesus] were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. ‘Men of Galilee,' they said, 'why do you stand here looking into the sky? This same Jesus who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.'" (Acts 1:10,11).

This belief--that Jesus Christ would return and physically come again, just as He came the first time--was held by all the writers of the New Testament. The author of Hebrews wrote, "He will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him" (Hebrews 9:28). The Apostle Paul wrote that we are to "...wait for the blessed hope--the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own..." (Titus 2:13, 14).

Jude, the half brother of Jesus Christ, believed that the Lord would return. Convinced by the resurrection that Jesus was no mere mortal, he wrote, "...See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done..." (Jude 14,15).

John, the venerable old apostle, exiled on the island of Patmos, wrote, "Look, he is coming with the clouds, and every eye will see him..." (Revelation 1:7).

Down through the centuries of time, believers in Jesus Christ have held to that simple promise that He would return, and the literature of Christianity, from the early Church fathers to the present, has spoken of that hope. Check out the hymn books going as far back as we have them, and you will discover that there have always been hymns and songs about the return of Jesus Christ.

This belief has been especially meaningful to people during times of intense suffering and times of persecution. It is the hope that life will someday be better than the present, and that the distress and affliction of the present is not permanent--something that many of us have never grasped in a world of affluence and miracle medicines.

On numerous occasions, I have been privileged to break bread and minister to believers who have known what persecution is all about, and as someone translated their hymns and songs, I couldn't help but notice how they spoke of the great hope in the return of Jesus Christ as something which gave them a reason for living and enduring pain and suffering. May God help us to recapture the hope which may have dimmed with the affluence of our age.

Resource reading: Acts 1.

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1026_1

Matthew 19:28

The Old Made New

Greek palingenesis = "re-creation," "making new." The word occurs once again, in Titus 3:5. There it refers to the new birth of a believing person; here to the re-creation of the social order, and renewal of the earth (Isaiah 11:6-9; Romans 8:19-23) when the kingdom shall come. (See "Kingdom (Old Testament)," Zechariah 12. 8, note; 1 Corinthians 15:24, note.)

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1026_2

Matthew 19:28-30

A New Theocratic Arraingement

Disclosing how the promise (Isaiah 1:26) will be fulfilled when the kingdom is set up. The kingdom will be administered over Israel through the apostles, according to the ancient theocratic judgeship (Judges 2:18).

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1027_1

Matthew 20:30

A Discrepancy?

A discrepancy has been imagined between this account and those in Mark 10:46; Luke 18:35. Matthew and Mark obviously refer to a work of healing as Jesus departed from Jericho. Bartimseus, the active one of the two, the one who cried, "Jesus, thou Son of David," is specifically mentioned by Mark. Of the other one of the "two," we know nothing. The healing described by Luke (Luke 18:35) occurred before Jesus entered Jericho. As to the form of appeal, "Son of David" (Cf. Matt. 9:27; Matt. 15:22; Matt. 21:9), Jesus must have been so addressed constantly. The narratives therefore supplement, but in no wise contradict each other.

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1028_1

Matthew 21:4

One Final Offer

The King's final and official offer of Himself according to Zechariah 9:9. Acclaimed by an unthinking multitude whose real belief is expressed in Matthew 21:11, but with no welcome from the official representatives of the nation, He was soon to hear the multitude shout. "Crucify Him."

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1029_1

Matthew 21:31, 43

The Kingdom Of God

Matthew 21:43

Kingdom of God

Note that Matthew here as in verse 31 uses the larger word, kingdom of God.

Cf. Matthew 6:33, note

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0129_2

Matthew 21:44

Christ as the "stone"

Christ as the "stone" is revealed in a threefold way:

(1) To Israel Christ, coming not as a splendid monarch but in the form of a servant, is a stumbling-stone and rock of offence (Isa. 8:14, 15; Rom. 9:32, 33; 1 Cor. 1:23; 1 Pet. 2:8);

(2) to the church, Christ is the foundation-stone and the head of the comer (1 Cor. 3:11; Eph. 2:20-22; I Pet. 2:4, 5);

(3) to the Gentile world-powers (see "Gentiles," Luke 21:24; Rev. 16:19) He is to be the smiting-stone of destruction (Dan. 2. 34). Israel stumbled over Christ: the church is built upon Christ; Gentile world-dominion will be broken by Christ. (See "Armageddon," Rev. 16:14; 19:19.)

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1031_1

Matthew 22:35-40

Of The Law

Greek. Nomikos , "of the law"; occurs also, Luke 7:30; Luke 10:25; Luke 11:45, 46, 52; Titus 3:13. Except in the last instnce, "lawyer" as another name for "scribe" (Matthew 2:4, note). In Titus 3:13 the term has the modern meaning.

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1032_1

Matthew 23:39

The three "untils" of Israel's blessing.

(1) Israel must say, "Blessed is He" (Cf. Matthew 23:39; Romans 10:3, 4).

(2) Gentile world-power must run its course (Luke 21:24; Daniel 2:34, 35).

(3) The elect number of the Gentiles must be brought in.

Then "the Deliverer shall come out of Zion," etc. (Romans 11:25-27).

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1032_2

Matthew 24:3

Matthew 24. with Luke 21:20-24 answers the threefold question. The order is as follows.



• "When shall these things be?" ?i.e. destruction of the temple and city,

  Answer, Luke 21:20-24.

  Second and third questions.
  
  

• "And what'shall be the sign of thy coming, and of the end of the age?"

  Answer, Matthew 24:4-33. Verses 4 to 14 have a double interpretation. They give

  (1) the character of the age?wars, international conflicts, famines, pestilences, persecutions, and false Christs (Cf. Daniel 9:26).

  This is not the description of a converted world.

  (2) But the same answer ( Verses 4 to 14) applies in a specific way to the end of the age, viz. Daniel's seventieth week (Daniel 9:24-27, note 2). All that has characterized the age gathers into awful intensity at the end. Verse 14 has specific reference to the proclamation of the good news that the kingdom is again "at hand" by the Jewish remnant (Isaiah 1:9; Revelation 14:6, 7; Romans 11:5, note). Verse 15 gives the sign of the abomination (Daniel 9:27, note) ?the "man of sin," or "Beast" (2 Thessalonians 2:3-8; Daniel 9:27; Daniel 12:11; Revelation 13:4-7).

  This introduces the great tribulation (Psalms 2:5; Revelation 7:14, note), which runs its awful course of three and a half years, culminating in the battle of Revelation 19:19-21, note, at which time Christ becomes the smiting Stone of Daniel Daniel 2:34.

  The detail of this period (vs. 15-28) is.

  (1) The abomination in the holy place (verse 15);

  (2) the warning (verses 16-20) to believing Jews who will then be in Jerusalem;

  (3) the great tribulation, with renewed warning as to false Christs (verses 21-26);

  (4) the sudden smiting of the Gentile world-power (verses 27, 28);

  (5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (verses 29-31);

  (6) the sign of the fig-tree (verses 32, 33);

  (7) warnings, applicable to this present age over which these events are ever impending (verses 34-51; Philippians 4:5).

  Careful study of Daniel 2, 7, 9, and Revelation 13 will make the interpretation clear. See, also, "Remnant" (Isaiah 1:9; Romans 11:5).

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1033_1

Matthew 24:16

Crisis In Jerusalem

Cf. Luke 21:20-24. The passage in Luke refers in express terms to a destruction of Jerusalem which was fulfilled by Titus, a.d. 70; the passage in Matthew to a future crisis in Jerusalem after the manifestation of the "abomination." See "Beast" (Daniel 7:8; Revelation 19:20); and "Armageddon" (Revelation 16:14; Revelation 19:17). As the cirtumstances in both cases will be similar, so are the warnings.

In the former case Jerusalem was destroyed; in the latter it will be delivered by divine interposition.

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1034_1

Matthew 24:34

Israel's Promise

genda

Greek genea, the primary definition of which is, "race, kind, family, stock, breed." (So all lexicons.) That the word is used in this sense here is sure because none of "these things," i.e. the world-wide preaching of the kingdom, the great tribulation, the return of the Lord in visible glory, and the re-gathering of the elect, occurred at the destruction of Jerusalem by Titus, a.d. 70.

The promise is, therefore, that the generation?nation, or family of Israel?will be preserved unto "these things"; a promise wonderfully fulfilled to this day.

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1035_1

Matthew 25:1 ~ a

Discussion at Olivet

This part of the Olivet discourse goes beyond the "sign" questions of the disciples (Matthew 24:3), and presents our Lord's return in three aspects.

(1) As testing profession, Matthew 25:1-13;

(2) as testing service, Matthew 25:14-30;

(3) as testing the Gentile nations, Matthew 25:31-46.

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1035_2

Matthew 25:1 ~ b

All Alike, Yet Some Are Different

The kingdom of heaven here is the sphere of profession, as in Matthew 13. All alike have lamps, but two facts fix the real status of the foolish virgins. They "took no oil," and the Lord said, "I know you not." Oil is the symbol of the Holy Spirit, and "If any man have not the spirit of Christ, he is none of his" (Romans 8:9). Nor could the Lord say to any believer, however unspiritual, "I know you not."

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1036_1

Matthew 25:32

A Great Contrast

This judgment is to be distinguished from the judgment of the great white throne. Here there is no resurrection; the persons judged are living nations; no books are opened; three classes are present, sheep, goats, brethren; the time is at the return of Christ (Matthew 25:31); and the scene is on the earth.

All these particulars are in contrast with Revelation 20:11-15. The test in this judgment is the treatment accorded by the nations to those whom Christ here calls "my brethren." The "brethren" are the Jewish Remnant who will have preached the Gospel of the kingdom to all nations during the tribulation. See "Remnant" (Isaiah 1:9; Romans 11:5).

The test in Revelation 20:1-15, is the possession of eternal life. See, for the other six judgments,

• ~ John 12:31, note;
• ~ 1 Corinthians 11:31, note;
• ~ 2 Corinthians 5:10, note;
• ~ Ezekiel 20:37, note;
• ~ Jude 6, note;
• ~ Revelation 20:12, note.

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1037_1

Matthew 26:7

Contradition Not Implied

No contradiction of John 12:3 is implied. The ordinary anointing of hospitality and honour was of the feet (Luke 7:38) and head (Luke 7:46).

But Mary of Bethany, who alone of our Lord's disciples had comprehended His thrice repeated announcement of His coming death and resurrection, invested the anointing with the deeper meaning of the preparation of His body for burying. Mary of Bethany was not among the women who went to the sepulchre with intent to embalm the body of Jesus.

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1037_2

Matthew 26:20

It Will Happen Like This . . .

The order of events on the night of the Passover supper appears to have been:

(1) The taking by our Lord and the disciples of their places at the table;

(2) the contention who should be greatest;

(3) the feet-washing;

(4) the identification of Judas as the traitor;

(5) the withdrawal of Judas;

(6) the institution of the supper;

(7) the words of Jesus while still in the room (Matthew 26:26-29; Luke 22:35-38; John 13:31-35; John 14:1-31);

(8) the words of Jesus between the room and the garden (Matthew 26:31-35; Mark 14:26-31; John 15, 16, 17); it seems probable that the high-priestly prayer (John 17) was uttered after they reached the garden;

(9) the agony in the garden;

(10) the betrayal and arrest;

(11) Jesus before Caiaphas; Peter's denial.

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1038_1

Matthew 26:28

Forgiveness Is:

Summary.

The Greek word translated "remission" in Matthew 26:28; Acts 10:43; Hebrews 9:22, is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness-?to separate the sin from the sinner.

Distinction must be made between divine and human forgiveness.

(1) Human forgiveness means the remission of penalty.

In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him" (Leviticus 4:35). "This is my blood of the new covenant, which is shed for many for the remission [sending away, forgiveness] of sins" (Matthew 26:28). "Without shedding of blood there is no remission" (Hebrews 9:22).

See "Sacrifice" (Genesis 4:4; Hebrews 10:18, See also Heb. 10:18 note). The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice (1 John 1:6-9; 1 John 2:2).

(2) Human forgiveness rests upon and results from the divine forgiveness.

In many passages this is assumed rather than stated, but the principle is declared in Ephesians 4:32; Matthew 18:32, 33.

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1038_2

Matthew 26:39

The Cup

The "cup" must be interpreted by our Lord's own use of that symbol in speaking of His approaching sacrificial death (Matthew 20:22; John 18:11).

In view of John 10:17, 18, He could have been in no fear of an unwilling death. The value of the account of the agony in the Garden is in the evidence it affords that He knew fully what the agony of the cross would mean when His soul was made an offering for sin (Isaiah 53:10) in the hiding of the Father's face. Knowing the cost to the utmost, He voluntarily paid it.

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1039_1

Matthew 26:57

The Great Day As Was Foretold

A comparison of the narratives gives the following order of events on the crucifixion day.

(1) Early in the morning Jesus is brought before Caiaphas and the Sanhedrin. He is condemned and mocked (Matthew 26:57-68; Mark 14:55-65; Luke 22:63-71; John 18:19-24).

(2) The Sanhedrin lead Jesus to Pilate (Matthew 27:1, 2, 11-14; Mark 15:1-5; Luke 23:1-5; John 18:28-38).

(3) Pilate sends Jesus to Herod (Luke 23:6-12; John 19:4).

(4) Jesus is again brought before Pilate, who releases Barabbas and delivers Jesus to be crucified (Matthew 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39, 40; John 19:4-16).

(5) Jesus is crowned with thorns, and mocked (Matthew 27:26-30; Mark 15:15-20; John 19:1-3).

(6) Suicide of Judas (Matthew 27:3-10).

(7) Led forth to be crucified, the cross is laid upon Simon.

Jesus discourses to the women (Matthew 27:31, 32; Mark 15:20-23; Luke 23:26-33; John 19:16, 17). For the order of events at the crucifixion see Matthew 27:33, note.

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1040_1

Matthew 26:71

Peter Interrogated

Cf. Matthew 26:69; Mark 14:69; Luke 22:58; John 18:25. A discrepancy has been imagined in these accounts. Let it be remembered that an excited crowd had gathered, and that Peter was interrogated in two places. "With the servants" (Matthew 26:58) where the first charge was made (Matthew 26:69); "the porch" where a great number of people would be gathered, and where the second and third interrogations were made by "another maid" and by the crowd, i.e. "they" (Matthew 26:71, 73; John 18:25).

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1040_2

Matthew 27:9

Prophets of Old

The allusion is to Jeremiah 18:1-4; 19:1-3, but more distinctly to Zechariah 11:12,13.

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1041_1

Matthew 27:33-34

Crucifixion Events

The order of events at the crucifixion.

(1) The arrival at Golgotha (Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17). (2) The offer of the stupefying drink refused (Matthew 27:34; Mark 15:23).

(3) Jesus is crucified between two thieves (Matthew 27:35-38; Mark 15:24-28; Luke 23:33-38; John 19:18-24).

(4) He utters the first cry from the cross, "Father, forgive," etc. (Luke 23:34).

(5) The soldiers part His garments (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23).

(6) The Jews mock Jesus (Matthew 27:39-44; Mark 15:29-32; Luke 23:35-38).

(7) The thieves rail on Him, but one repents and believes (Matthew 27:44; Mark 15:32; Luke 23:39-43).

(8) The second cry from the cross, "To-day shalt thou be with me," etc. (Luke 23:43).

(9) The third cry, "Woman, behold thy son" (John 19:26, 27).

(10) The darkness (Matthew 27:45; Mark 15:33; Luke 23:44).

(11) The fourth cry, "My God," etc. (Matthew 27:46, 47; Mark 15:34-36).

(12) The fifth cry. "I thirst" (John 19:28).

(13) The sixth cry, "It is finished" (John 19:30).

(14) The seventh cry, "Father, into thy hands," etc. (Luke 23:46).

(15) Our Lord dismisses His spirit (Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30).

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1042_1

Matthew 27:37

This Is Jesus

Cf. Mark 15:26; Luke 23:38; John 19:19. These accoun.s supplement, but do not contradict each other. No one of the Evangelists quotes the entire inscription. All have "The King of the Jews." Luke adds to this the further words," "This is"; Matthew quotes the name, "Jesus"; while John gives the additional words "of Nazareth." The narratives combined give the entire inscription. "This is [Matthew, Luke] Jesus [Matthew, John] of Nazareth [John] the King of the Jews" [all].

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1042_2

Matthew 27:50

Jesus Dismisses His Spirit

Literally, "dismissed His spirit." The Greek implies an act of the will. This expression, taken with Mark 15:37; Luke 23:46; John 19:30, differentiates the death of Christ from all other physical death. He died by His own volition when He could say of His redemptive work, "It is finished." "No man taketh it from me, but I lay it down of myself" (John 10:18).

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1042_3

Matthew 27:51

Seperation No More

The veil which was rent was the veil which divided the holy place into which the priests entered from the holy of holies into which only the high priest might enter on the day of atonement (Exodus 26:31, note; Leviticus 16:1-30). Tjpe rending of that veil, which was a type of the human body of Christ (Hebrews 10:20) signified that a "new and living way" was opened for all believers into the very presence of God with no other sacrifice or priesthood save Christ's (cf. Hebrews 9:1-8; 10:19-22).

Brought up Baptist, ordained as a Baptist to preach the Gospel. In some way at the close of my active ministry I found myself pastor of a United Methodist Church. One might say it was a mission to preach good tidings to the good Methodist. In one church there hung a crimson colored drape directly behind the pulpit ? where Baptist churches usually have the baptistry.

In the midst of my sermon on this text for some reason I turned and pointed to the crimson drape and used it as an image of the "Veil" that was "rent." To tell you the truth, that drape always troubled me.

Reckon, I was suffering from a guilty conscience for leaving the Baptist ministry.

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1042_4

Matthew 27:52

Saints Arose

That these bodies returned to their graves is not said and may not be inferred.

The wave-sheaf (Leviticus 23:10-12) typifies the resurrection of Christ, but a sheaf implies plurality. It was a single "corn of wheat" that fell into the ground in the crucifixion and entombment of Christ (John 12:24); it was a sheaf which came forth in resurrection.

The inference is that these saints, with the spirits of "just men made perfect" (Hebrews 12:23) from Paradise, went with Jesus (Ephesians 4:8-10) into heaven.

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1043_1

Matthew 28:1 Gospels Tell Us The Story

The order of events, combining the four narratives, is as follows:

• Three woman, Mary Magdalene, and Mary the mother of James, and Salome, start for the sepulchre, followed by other women bearing spices.
• The three find the stone rolled away, and Mary Magdalene goes to tell the disciples (Luke 23:55-24:9; John 20:1, 2).
• Mary, the mother of James^nd Joses, draws nearer the tomb and sees the angel of the Lord (Matthew 28:2). She goes back to meet the other women following with the spices.
• Meanwhile Peter and John, warned by Mary Magdalene, arrive, look in, and go away (John 20:3-10).
• Mary Magdalene returns weeping, sees the two angels and then Jesus (John 20:11-18), and goes as He bade her to tell the disciples.
• Mary (mother of James and Joses), meanwhile, has met the women with the spices and, returning with them, they see the two angels (Luke 24:4, 5; Mark 16:5).
• They also receive the angelic message, and, going to seek the disciples, are met by Jesus (Matthew 28:8-10).

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1043_2

Matthew 28:9

The Resurrected Christ Seen By Many, Remembered By All

The order of our Lord's appearances would seem to be:

On the day of His resurrection.

• (1) To Mary Magdalene (John 20:14-18).
  
  
• (2) To the women returning from the tomb with the angelic message (Matthew 28:8-10).
  
  
• (3) To Peter, probably in the afternoon (Luke 24:34; 1 Corinthians 15:5).
  
  
• (4) To the Emmaus disciples toward evening (Luke 24:13-3l).
  
  
• (5) To the apostles, except Thomas (Luke 24:36-43; John 20:19-24).
Eight days afterward.



• (1) To the apostles, Thomas being present (John 20:24-29).
In Galilee.



• (1) To the seven by the Lake of Tiberias (John 21:1-23).
  
  
• (2) On a mountain, to the apostles and five hundred brethren (1 Corinthians 15:16).
At Jerusalem and Bethany again.



• (1) To James (1 Corinthians 15:7).
  
  
• (2) To the eleven (Matthew 28:16-20; Mark 16.14-20; Luke 24:33-53; Acts 1:3-12).
To Paul.



• (1) Near Damascus (Acts 9:3-6; 1 Corinthians 15.8).
  
  
• (2) In the temple (Acts 22:17-21; Acts 23:11).



• To Stephen, outside Jerusalem (Acts 7:55).
  
  
• To John on Patmos (Revelation 1:10-19).

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1044_1

Matthew 28:19

Beginning of Dispensation of Grace "To Tell"

With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" (Ephesians 3:2), which is defined as "his kindness toward us through Christ Jesus"; and, "the gift of God, not of works, lest any man should boast" (Ephesians 2:7-9).

Under grace God freely gives to the believing sinner eternal life (Romans 6:23); accounts to him a perfect righteousness (Romans 3:21, 22; 4:4, 5); and accords to him a perfect position (Ephesians 1:6). The predicted results of this sixth testing of man are.

(1) The salvation of all who believe (Acts 16.31);

(2) judgment upon an unbelieving world and an apostate church (Matthew 25:31-46; Revelation 3:15, 16 2 Thessalonians 1:7-10; 1 Peter 4:17, 18.).

• (a) Man's state at the beginning of the dispensation of grace (Romans 3:19; Galatians 3:22; Ephesians 2:11, 12).
• (b) Man's responsibility under grace (John 1:11, 12; John 3:36; John 6:28, 29).
• (c) His predicted failure (Matthew 24:37-39; Luke 18:8; 19:12-14).
• (d) The judgment (2 Thessalonians 2:7-12).

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1044_2

Matthew 28:19

One True God

The word is in the singular, the "name," not names." Father, Son, and Holy Spirit is the final name of the one true God. It affirms.

(1) That God is one.

(2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5, 6 (Spirit), 16, 17 (Father and Son). In Matthew 3:16, 17; Mark 1:10, 11; Luke 3:21, 22, the three persons are in manifestation together.

(3) The conjunction in one name of the Three affirms equality and oneness of substance. See Old Testament Names of God.

• Genesis 1:1, note;
• Genesis 2:4, note;
• Genesis 14:18, note;
• Genesis 15:2, note;
• Genesis 17:l, note;
• Genesis 21:33, note;
• 1 Samuel 1:3, note;
• Malachi 3:18. Summary.
• See "Lord," Matthew 8:2, note; "Word" (Logos),
• John 1.1, See Acts 2:4; note; "Holy Spirit,"
• Acts 2:4,
• Summary. See "Christ, Deity of," John 20:28; See John 20:28 note.

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1068_1; Mark 16:2, And very early in the morning of the firs day
Ref. 1 Corinthians 15:5, And that he was seen of Cephas, then of the twelve

Resurrection Events

For the order of events on the day of the resurrection,and for the order of our Lord's appearances afther His resurrection, See Matthew 28:1, 28:9.
(See Note Pages 1043_1, and Page 1043_2.

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1069_1; Mark 16:9, Now when Jesus was risen early

The passage from verse 9 to the end is not found in the two most ancient manuscripts, the Sinaitic and Vatican, and others have it with partial ommissions and variations. But it is quoted by Irenaeus and Hippolytus in the second or third century.

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1069_2; Mark 16:14, Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
Ref. 1 Corinthians 15:5, And that he was seen of Cephas, then of the twelve

A collective term, equivalent to "The Sanhedrin," "The Commons," not necessarily implying that eleven persons were present.

See Luke 24:33; 1 Corinthians 15:5; and Cf. Matthew 28:16, where "eleven disciples" implies a definite number of persons.

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1069_3; Mark 16:17, them that believe; In my name shall they

In the Wymouth Translation of the Latin the inference is, "making use of my name, they will cast out devils.

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1270_1; 1 Thessalonians 5:23, and I pray God your whole spirit and soul and body be preserved

The Trinity Of Man

Man a trinity.

That the human soul and spirit are not identical is proved by the facts that they are divisible (Hebrews 4:12), and that soul and spirit are sharply distinguished in the burial and resurrection of the body. It is sown a natural body (soma psuchikon = "soul-body"), it is raised a spiritual body (soma pneumatikon), 1 Corinthians 15:44.

To assert, therefore, that there is no difference between the mortal body and the resurrection body is to assert that there is no difference between the mortal body and the resurrection body. In Scripture use, the distinction between the mortal body and and soul may be traced. Briefly, that distinction is that the spirit is that part of man which "knows" (1 Corinthians 2:11), his mind; the soul is the seat of the affections, desires, and so of the emotions, and of the active will , the self. "My soul is exceeding sorrowful" (Matthew 26:38; see also Matthew 11:29; and John 12:27).

The word translated "soul" in the Old Testament ( nephesh ) is the exact equivalent of the New Testament word for soul (Greek: psuche ), and the use of "soul" in the Old Testament is identical with the use of that word in the New Testament (see, e.g., Deuteronomy 6:5; 14:26; 1 Samuel 18:1; 20:4, 17; Job 7:11, 15; 14:22; Psalm 42:6; 84:2). The New Testament word for spirit ( pnweuma ), like the Old Testament ruach, is translated "air," "breath," "wind," but predominantly "spirit," whether of God (e.g., Genesis 1:2; Matthew 3:16) or of man (Genesis 41:8; 1 Corinthians 5:5). Because man is "spirit" he is capable of God-consciousness, and of communication with God (Job 32:8; Psalm 18:28; Proverbs 20:27); because he is "soul" he has self-consciousness (Psalm 13:2; 42:5, 6, 11); because he is "body" he has, through his senses, world-consciousness. See Genesis 1:26; Note Page 5_3.

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1073_1; Luke 1:1, all the world should be taxed

Inhabited Earth To Be Taxed

Greek word: oikoumene = "inhabited earth."

This passave is noteworthy as defining the usual New Testament use of oikoumene as the sphere of Roman rule at its greatest extent, that is, of the great Gentile world-monarchies (Daniel 2; Daniel 7;).

That part of the earth is therefore peculiarly the sphere of prophecy.

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1073_2; Luke 2:25, and the same man was just and devout

O.T. Righteousness.

Summary:

• In the Old Testament "righteous" and "just" are English words used to translate the Hebrew words yasher, "upright"; tsadiq, "just"; tsidkah, "righteous."

  In all of these words but one idea inheres: the righteous, or just, man is so called, becaues he is right with God; and he is right with God because he has walked "in all the commandments and ordinances of the Lord blameless" (Luke 1:6; Romans 10:5; Philippians 3:6).

  The Old Testament righteous man was not sinless (Eccl. 7:20), but one who, for his sins, resorted to the ordinances, and offered in faith the required sactrifice (e.g. Leviticus 4:27-35).

  Cf. "Righteousness (N.T.)," Romans 10:10, Note Page 1204_1.

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1077_1; Luke 4:16, And he came to Nazreth where he had been brought up Luke 4:16

Jesus of Nazareth.

Our Lord visited Nazareth twice after beginning His public ministry.

See Matthew 13:54-58; Mark 6:1-6.

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1077_2; Luke 4:19, To preach the acceptable year of the Lord Luke 4:19

Accuracy of Scripture

A comparison with the passage quoted, Isaiah 61:1-2, affords an instance of the exquisite accuracy of The Scripture. Jesus stopped at "the acceptable year of the Lord," which is connected with the first advent and the dispensation of grace (Genesis 3:15; Acts 1:11; Ref. Note Page 1148_1;): "the day of vengeance of our God" belongs to the second advent (Deuteronomy 30:3; Acts 1:11; Ref. Note Page 1148_1) and judgment.

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1089_1 Luke 11:1

Jesus' Doctrine of Prayer

This is the central N.T. passage on prayer. In the Sermon on the Mount Christ had announced the new basis of prayer, viz.: relationship (Matt. 6:9, 28-32). The believer is a child of God through the new birth (John 3:3, note). The clear revelation of this fact at once establishes the reasonableness of prayer; a reasonableness against which the argument from the apparent uniformity of natural law shatters itself. God is more than a Creator, bringing a universe into being, and establishing laws for it; more than a decree-maker determining future events by an eternal fiat. Above all this is the divine family for whom the universe with its laws exists (Col. 1:16-20; Heb. 1:2; Heb. 2:10, 11; Rom. 8:17): "When ye pray, say. Our Father." What God habitually does in the material universe concerns the reverent investigator of that universe. What He may do in His own family concerns Him, and them, and is matter for divine promise and revelation. Science, which deals only with natural phenomena, cannot intrude there (1 Cor. 2:9). Christ's law of prayer may be thus summarized:

(1) He grounds prayer upon relationship, and reveals God as freely charging Himself with all the responsibilities, as His heart glows with all the affections of a Father toward all who believe on Jesus Christ (Matt. 6:25-32; 7:9-11). Prayer, therefore, is a child's petition to an all-wise, all-loving, and all-powerful, Father-God.

(2) In the so-called Lord's prayer Christ gives an incomparable model for all prayer. It teaches that right prayer begins with worship; puts the interest of the kingdom before merely per- sonal interest; accepts beforehand the Father's will, whether to grant or withhold; and petitions for present need, leaving the future to the Father's care and love. Used as a form, the Lord's prayer is, dispensationally, upon legal, not church ground; it is not a prayer in the name of Christ (cf. John 14:13, 14; 16:24); and it makes human forgiveness, as under the law it must, the condition of divine forgiveness; an order which grace exactly reverses (cf. Eph. 4:32).

(3) Prayer is to be definite (vs. 5, 6); and, (4) importunate, that is, undiscouraged by delayed answers.

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1090_1

Luke 11:13

It is evident that none of the disciples, with the possible exception of Mary of Bethany, asked for the Spirit in the faith of this promise. It was a new and staggering thing to a Jew that, in advance of the fulfilment of Joel 2:28, 29, all might receive the Spirit.

Mary alone of the disciples understood Christ's repeated declaration concerning His own death and resurrection (John 12. 3-7). Save Mary, not one of the disciples but Peter, and he only in the great confession (Matt. 16. 16), manifested a spark of spiritual intelligence till after the resurrection of Christ and the impartation of the Spirit (John 20. 22; Acts 2. 1-4).

To go back to the promise of Luke 11:13, is to forget Pentecost, and to ignore the truth that now every believer has the indwelling Spirit (Rom. 8:9, 15; 1 Cor. 6:19; Gal. 4:6; 1 John 2. 20, 27). See Acts 2:4, See Acts 2. 4, note.

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1098_1; Luke 16:23, And in hell he lift uphis eyes
Ref. 2 Corinthians 12:4, he was caught up into paradise
Acts 2:27, thou wilt not leave my soul in hell

Hades

Greek hades, "the unseen world," is revealed as the place of departed human spirits between death and resurrection. The word occurs, Ref. Matthew 11:23; Matthew 16:18; Acts 2:27, 2:31; Revelation 1:18; Revelation 6:8; Revelation 20:13, 14; KJB: Matt. 11. 23; Matt. 16. 18; Luke 10:15; Acts 2:27, 31; Rev. 1:18; Rev. 6:8; Rev. 20:13, 14, and is the equivalent of the Old Testament sheol (Habakkuk 2:5). The Septuagint invariably renders sheol by hades.

• Hades Summary:

  • (1) Hades before the ascension of Christ. The passages in which the word occurs make it clear that hades was formerly in two divisions, the abodes respectively of the saved and of the lost. The former was called "paradise" and "Abraham's bosom." Both designations were Talmudic, but adopted by Christ in Luke 16:22; 23:43. The blessed dead were with Abraham, they were conscious and were "comforted" (Luke 16:25).

    The believing malefactor was to be, that day, with Christ in "paradise." The lost were separated from the saved by a "great gulf fixed" (Luke 16:26). The representative man of the lost who are now in hades is the rich man of Luke 16:19-31. He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment.

  • (2) Hades since the ascension of Christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture.

    At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire (Revelation 20:13, 14). But a change has taken place which affects paradise. Paul was "caught up to the third heaven . . . into paradise" (2 Corinthians 12:1-4).

    Paradise, therefore, is now in the immediate presence of God. It is believed that Ephesians 4:8-10 indicates the time of the change. "When he ascended up on high he led a multitude of captives." It is immediately added that He had previously "descended first into the lower parts of the earth," i.e. the paradise division of hades.

    During the present church-age the saved who died are "absent from the body, at home with the Lord." The wicked dead in hades, and the righteous dead "at home with the Lord," alike await the resurrection (Job 19:25; 1 Corinthians 15:52). See Matthew 5:22; Ref. Note Page 1000_2;.

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1101_1; Luke 18:8, Son of man cometh, shell he find faith on the earth

Belief In The Body of Revealed Truth

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1101_1; Luke 18:8, Son of man cometh, shell he find faith on the earth

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1114

THE GOSPEL ACCORDING TO Saint John

Writer:

The fourth Gospel was written by the Apostle John (John 21:24). This has been questioned on critical grounds, but on the same grounds and with equal scholarship, the early date and Johanean authorship have been maintained.

Date:

The date of John's Gospel falls between a.d. 85 and 90. Probably the latter.

Theme:

This is indicated both in the Prologue (1:1-14), and in the last verse of the Gospel proper (20:31), and is: The incarnation of the eternal Word, and Son of God, Himself God, in Jesus the Christ,

(1) to reveal God in the terms of a human life;

(2) that as many as believe on Him as "the Christ, the Son of God" (20:3l) may have eternal life. The prominent words are, "believed" and "life."

The book is in seven natural divisions:

I. Prologue: The eternal Word incarnate in Jesus the Christ, John 1:1-14.

II. The witness of John the Baptist, John 1:15-34.

III. The public ministry of Christ, John 1:35-12:50.

IV. The private ministry of Christ to His own, John 13:1-17:26.

V. The sacrifice of Christ, John 18:1-19 to John 19:42.

VI. The manifestation of Christ in resurrection, John 20:1-31.

VII. Epilogue: Christ the Master of life and service, John 21:1-25.

The events recorded in this book cover a period of 7 years.

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1114_1; John 1:1, In the beginning was the Word, and the Word was with God

"The" Word, not "a" Word -- Christ is The Word

Greek Logos (Aram. Memra, used in the Targums, or Heb. paraphrases, for God;

The Greek term means,

(1) a thought or concept;

(2) the expression or utterance of that thought. As a designation of Christ, therefore. Logos is peculiarly felicitoi because,

(a) in Him are embodied all the treasures of the divine wisdom, the collective "thought" of God (1 Cor. 1:24; Eph. 3:11; Col. 2:2-3); and,

(b) He is, from eternity, but especially in His incarnation, the utterance or expression of the Person, and "thought" of Deity (John 1:3-5, 9, 14-18; John 14:9-11; Col. 2:9). In the Being, Person, and work of Christ, Deity is defined.

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1115_1; John 1:17, law was given by Moses, but grace and truth came by Jesus Christ

Grace,

Summary:

(1) Grace is "the kindness and love of God our Saviour toward man . . . not by works of righteousness which we have done" (Titus 3:4, 5).

• It is, therefore, constantly set in contrast to law, under which God demands right- eousness from man, as, under grace, he gives righteousness to man (Rom. 3:21, 22; Rom. 8:4; Phil. 3:9).
• Law is connected with Moses and works; grace with Christ and faith (John 1:17; Romans 10:4-10).
• Law blesses the good; grace saves the bad (Ex. 19:5; Eph. 2:1-9).
• Law demands that blessings be earned; grace is a free gift (Deut. 28:1-6; Eph. 2:8; Rom. 4:4, 5).

(2) As a dispensation, grace begins with the death and resurrection of Christ (Rom. 3:24-26; Rom. 4:24, 25).

• The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation (Matthew 21:37; Matthew 22:42; John 15:22, 25; 1 John 5:10-12; John 1:12, 13; John 3:36; Matt. 21:37; Matt. 22:42; John 15:22, 25; Heb. 1:2; 1 John 5:10-12).
• The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile (Acts 4:27).
• The predicted end of the testing of man under grace is the apostasy of the professing church (see "Apostasy," 2 Timothy 3:1-8; See Ref. Note Page 1280_1), and the resultant apocalyptic judgments.

(3) Grace has a twofold manifestation: in salvation (Romans 3:24.), and in the walk and service of the saved (Romans 6:15.). See, dispensations.

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1115_2; John 1:18, No man hath seen God at any time

Cf. Gen. 32. 30; Ex. 24. 10; Ex. 33. 18; Judges 6. 22; Judges 13. 22; Rev. 22. 4.

The divine essence. God, in His own triune Person, no human being in the flesh has seen. But God, veiled in angelic form, and especially as incarnate in Jesus Christ, has been seen of men (Gen. 18:2, 22; John 14:8, 9).

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1117_1; John 3:3, Except a man be born again, he cannot see the kingdom of God

New Birth

Regeneration

• (1) The necessityof the new birth grows out of the incapacity of the natural man to "see" or "enter into" the kingdom of God.

  However gifted, moral, or refined, the natural man is absolutely blind to spiritual truth, and impotent to enter the kingdom.

  Natural man can neither obey, understand, or please God. (See John 3:3,5,6; Psalms 51:5; Mark 7:21-23; 1 Cor. 2:14; Rom. 8:7, 8; Eph. 2:3. See also, Matt. 6:33, note).

• (2) The new birth is not a reformation the old nature (Romans 6:6, note), but a creative act of the Holy Spirit (John 3:5; John 1:12-13; 2 Cor. 5:17; Eph. 2:10; Eph. 2:10; Eph 4:24).
• (3) The condition of the new birth is faith in Christ crucified (John 3:14, 15; John 1:12, 13; Gal. 3:24).
• (4) Through the new birth the believer becomes a partaker of the divine nature and of the life of Christ Himself (Colossians 1:27; 1 John 5:10-12; Gal. 2:20; Eph. 2:10; Eph. 4:24; Col. 1:27; 1 Peter 1:23-25; 2 Peter 1:4; 1 John 5:10-12).

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1118_1; John 3:16, should not perish, but have everlasting life

Perish: Lost Condition

The Greek word, apollumi, is translated as

• "marred," Mark 2:22;
• "lost," Matt. 10:6; 15:24; 18:11; Luke 15:4, 6, 32.

In no New Testament Scripture is there an instance does it signify cessation of existence or of consciousness.

It is the condition of every non-believer.

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1121_1; John 5:31, If I bear witness of myself my witness is not true

Rules Of Evidence

Cf. John 5:31; John 8:14.

In John 5:31 our Lord, defending His Messianic claims before Jews who denied those claims, accepts the biblical rule of evidence, which required "two witnesses" (John 8:17; Num. 35:30; Deut. 17:6). A paraphrase of verse 31 would be: "If I bear witness of myself [ye will say] my witness is not true." Cf. John 5:31; John 8:14.

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1124_1; John 7:1, After these things Jesus walked in Galilee

When we cannot do what, and where we would, we must do what and where we can!

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1125_1; John 7:53, And every man went unto his own house

Might Teach Immorality!

John 7:53-8:11 is not found in some of the most ancient manuscripts.

Augustine declares that it was stricken from many copies of the sacred story because of a prudish fear that it might teach immorality! But the immediate context (John 7:12-46), beginning with Christ's declaration, "I am the light of the world," seems clearly to have its occasion in the conviction wrought in the hearts of the Pharisees as recorded in John 7:9; as, also, it explains the peculiar virulence of the Pharisees' words (John 7:41).

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1127_1; Cf. John 8:36, 39, I know that ye are Abraham's seed

The contrast, "I know that ye are Abraham's seed"?"If ye were Abraham's children," is that between the natural and the spiritual posterity of Abraham. The Israelitish people and Ishmaelites are the former; all who are "of like precious faith with Abraham," whether Jews or Gentiles, are the latter (Rom. 9:6-8; Gal 3:6-14. See "Abrahamic Covenant," Gen. 15:18, Note Page 24_3).

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1129_1; John 10:7, verily, I say unto you, I am the door of the sheep

"I am the door"

The shepherd work of our Lord has three aspects:

(1) As the "Good" Shepherd He gives His life for the sheep (John 10:11), and is, therefore, "the door" by which "if any man enter in he shall be saved" (John 10:9). This answers to Psa. 22.

(2) He is the "Great" Shepherd, "brought again from the dead" (Heb. 13:20), to care for and make perfect the sheep. This answers to Psa. 23.

(3) He is the "Chief" Shepherd who is coming in glory to give crowns of reward to the faithful shepherds (1 Pet. 5:4). This answers to Psa. 24.

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1132_1; John 12:23, And Jesus answered them, saying, The hour

He does not receive these Gentiles. A Christ in the flesh. King of the Jews, could be no proper object of faith to the Gentiles, though the Jews should have believed on Him as such. For Gentiles the corn of wheat must fall into the ground and die; Christ must be lifted up on the cross and believed in as a sacrifice for sin, as Seed of Abraham, not David (John 12:24, 32; Gal. 3:7-14; Eph. 2:11-13).

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1133_1; John 12:24 , Except a corn of wheat fall

One MUST Die

John, Chapters 12-17. are a progression according to the order of approach to God in the tabernacle types: John Chapter 12., in which Christ speaks of His death, answers to the brazen altar of burnt-offering, type of the cross. Passing from the altar toward the holy of holies, the laver is next reached (Ex. 30. 17-21), answering to Chapter 13. With His associate priests, now purified, the High ,Priest approaches and enters the holy place, in the high communion of John Chapters 14-16. Entering alone the holy of holies (John 17. 1), the High Priest intercedes. (Cf. Heb. 7. 24-28.) That intercession is not for the salvation, but the keeping and blessing of those for whom He prays. His death (assumed as accomplished, 17. 4) has saved them.

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1133_2; John 12:31 Now is the judgment of this world

Judgment of This World

The Seven Judgments.

(1) Of Jesus Christ as bearing the believer's sins. The sins of believers have been judged in the person of Jesus Christ "lifted up" on the cross. The result was death for Christ, and justification for the believer, who can never again be put in jeopardy (John 5. 24; Rom. 5. 9; Rom. 8. 1; 2 Cor. 5. 21; Gal. 3. 13; Heb. 9. 26-28; Heb. 10. 10, 14-17; 1 Pet. 2. 24; 1 Pet. 3. 18).

See other judgments,

• John 12:31, See John 12:31 note;
• 1 Cor. 11:31, See 1 Cor. 11:31 note;
• 2 Cor. 5:10, See 2 Cor. 5:10 note;
• Matt. 25:32, See Matthew 25:32 note;
• Ezekiel 20:37, See Ezekiel 20:37 note;
• Jude 6, See Jude 6 note;
• Rev. 20:12, See Revelation 20:12 note.

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1134_1; John 13:1 , Now before the feast

Events Before The Passover

For order of events during the night of the last passover, Matthew 26:20; See Mt. 26:20, note.

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1134_2; John 13:10 , He that is washed needeth not to save to wash

Once, And For All

The underlying imagery is of an oriental returning from the public baths to his house. His feet would contract defilement and require cleansing, but not his body. So the believer is cleansed as before the law from all sin "once for all" (Heb. 10. 1-12), but needs ever to bring his daily sins to the Father in confession, that he may abide in unbroken fellowship with the Father and with the Son (1 John 1:1-10). The blood of Christ answers forever to all the law could say as to the believer's guilt, but he needs constant cleansing from the defilement of sin. See Eph. 5. 25-27; 1 John 5. 6.

Typically, the order of approach to the presence of God was, first, the brazen altar of sacrifice, and then the laver of cleansing (Ex. 40:6, 7). See, also, the order in Ex. 30:17-21. Christ cannot have communion with a defiled saint, but He can and will cleanse him.

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1135_1; John 14:3, I will come again, and receive you unto myself

This promise of a second advent of Christ is to be distinguished from His return in glory to the earth; it is the first intimation in Scripture of "the day of Christ" (1 Cor. 1:8, See Note page 1212_2). Here He comes for His saints (1 Thes. 4:14-17), there (e.g. Matt. 24:29, 30) He comes to judge the nations, etc.

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1136_1; John 14:16, shall give you another Comforter, that he may abide with you

Our Paraclete

Greek form is Parakletos, "one called alongside to help." Translated "advocate," 1 John 2:1. Christ is the believer's Paraclete with the Father when he sins; the Holy Spirit the believer's indwelling Paraclete to help his ignorance and infirmity, and to make intercession (Rom. 8:26-27). (See "Holy Spirit," N.T. doctrine, Matt. 1:18; Acts 2:4; See Note Page 1149_1.)

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1136_2; John 15:2, that beareth fruit, he purgeth it, that it may bring forth

Life Worth Living

Three conditions of the fruitful life: Cleansing, John 15:2-3; John 13:10; See Note Page 1137_2; abiding, John 15:4; See Note Page 1136_3; obedience, John 15:10, 12. (See "Law of Christ," Gal. 6:2; 2 John 1:5; See Note Page 1326_1.)

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1136_3; John 15:4, Abide in me, and I in you

Abide

To abide in Christ is, on the one hand, to have no known sin unjudged and unconfessed, no interest into which He is not brought, no life which He cannot share.

On the other hand, the abiding one takes all burdens to Him, and draws all wisdom, life and strength from Him. It is not unceasing consciousness of these things, and of Him, but that nothing is allowed in the life which separates from Him. See

• "Fellowship,"

  Fellowship is With The Father And With The Son 1 John 1:3
  

  That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

• "Communion," 1 Cor. 10:16.

Fellowship At The Lord's Table Demands Separation


The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

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1137_1; John 15:8, that ye bear much fruit

Bearing Fruit

Three degrees in fruit-bearing:

• "Fruit," v. 2;
• "more fruit," v. 2;
• "much fruit," vs. 5, 8.

As we bear "much fruit" the Father is glorified in us. The minor moralities and graces of Christianity are often imitated, but never the ninefold "fruit" of Gal. 5:22, 23. Where such fruit is the Father is glorified. The Pharisees were moral" and" intensely "religious," but not one of them could say with Christ, "I have glorified thee on the earth" (John 17:4).

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1137_2; John 15:15, Henceforth I call you not sevants

Progressive intimacy in John's Gospel:

• Servants, John 13:13;
• Friends, John 15:15;
• Brethren, John 20:17.

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1138_1; John 16:12, I have many things to say

Christ's pre-authentication of the New Testament:

(1) He expressly declared that He would leave "many things" unrevealed (v. 12).

(2) He promised that this revelation should be completed ("all things") after the Spirit should come, and that such additional revelation should include new prophecies (v. 13).

(3) He chose certain persons to receive such additional revelations, and to be His witnesses to them (Matt. 28:19; John 15:27; John 16:13; Acts 1:8; Acts 9:15-17).

(4) He gave to their words when speaking for Him in the Spirit precisely the same authority as His own (Matt. 10:i4-15; Luke 10;i6; John 13:20; John 17:20; see e.g., 1 Cor. 14:37, and "Inspiration," Exodus 4:15; Rev. 22:19).

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1139_1; John 17:1, the hour is come; glorify thy Son

Seven petitions:

(1) That Jesus may be glorified as the Son who has glorified the Father (Phil. 2:9-11);

(2) for restoration to the eternal glory (verse 5);

(3) the safety of believers from:

• (a) the world (verse 11).
• (b) the evil one (verse 15);

(4) for the sanctification of believers (verse 17);

(5) for the spiritual unity of believers (verse 21);

(6) that the world may believe (verse 21);

(7) that believers may be with Him in heaven to behold and share His glory (verse 24).

Personal note: This passage of scripture has carried me into deep reflection every time I've read it. There is so much emotion, love and care of our Lord for His Church. ~ b craig

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1139_2; John 17:2, that he should give eternal life

Gifts

Christ's gifts to those whom the Father gave Him:


• Eternal life (verse 2);
• the Father's name (John 17:6, 26; John 20:17);
• the Father's words (John 17:8, 14);
• His own joy (John 17:13);
• His own glory (John 17:22). - ,

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1139_3; John 17:2, to as many as thou hast given him

The Father Gave Us To Jesus

Seven times Jesus speaks of believers as given to Him by the Father (John 17:2, 6 [twice] John 17:9, 11-12, 24).

Jesus Christ is God's love-gift to the world (John 3:16), and believers are the Father's love-gift to Jesus Christ. It is Christ who commits the believer to the Father for safe-keeping, so that the believer's security rests upon the Father's faithfulness to His Son Jesus Christ.

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1143_1; John 20:17, Jesus saith unto her, Touch me not

Contradiction?

Cf. John 20:17; Matt. 28:9,

The reading is, "and they came and held him by the feet."

A contradiction has been supposed. Three views are held:

(1) That Jesus speaks to Mary as the High Priest fulfilling the day of atonement (Lev. 16). Having accomplished the sacrifice. He was on His way to present the sacred blood in heaven, and that, be- tween the meeting with Mary in the garden and the meeting of Matt. 28:9, He had so ascended and returned: a view in harmony with typss.

(2) That Mary Magdalene, knowing as yet only Christ after the flesh (2 Cor. 5:15-17), and having found her Beloved, sought only to hold'Him so; while He, about to assume a new relation to His disciples in ascension, gently teaches^ Mary that now she must not seek to hold Him to the earth, but rather become His messenger of the new joy.

(3) That He merely meant: "Do not detain me now; I am not yet ascended; you will see me again; run rather to my brethren," etc.

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1144_1; John 20:28, Thomas answered and said unto him, My Lord and my God

Jesus Is God

The deity of Jesus Christ is declared in Scripture:

(1) In the intimations and explicit predictions of the O.T.

(a) The theophanies intimate the appearance of God in human form, and His ministry thus to man (Gen. 16:7-13; Gen. 18:2-23, especially Gen. 18:17; Gen 32:28 with Hos. 12:3-5; Exodus 3:2-14).

(b) The Messiah is expressly declared to be the Son of God (Psalm 2:2-9), and God (Psalm 45:6-7 with Heb. 1:8-9; Psalm 110:4 with Matt. 22:44; Acts 2:34 and Heb. 1:13; Psalm 110:4 with Heb. 5:6; Heb. 6:20; Heb. 7:17-21; and Zech. 6:13).

(c) His virgin birth was foretold as the means through which God could be "Immanuel," God with us (Cf. Isa. 7:13-14; Matt. 1:22-23).

(d) The Messiah is expressly invested with the divine names (Isa. 9:6-7).

(e) In a prophecy of His death He is called Jehovah's "fellow" (Zech. 13:7; with Matt. 26:31).

(f) His eternal being is declared (Micah 5:2 with Matt. 2:6; John 7:42).

(2) Christ Himself affirmed His deity,

• (a) He applied to Himself the Jehovistic I AM. (The pronoun "he" is not in the Greek; cf. John 8:24; John 8:56-58. The Jews correctly understood this to be our Lord's claim to full deity [John 8:59]. See, also, John 10:33; John 18:4-6, where, also, "he" is not in the original.)
• (b) He claimed to be the Adonai of the O.T. (Matt. 22:42-45. See Gen. 15:2, Note Page 24_2).
• (c) He asserted His identity with the Father (Matt. 28:19; Mark 14:62; John 10:30; that the Jews so understood Him is shown by John 20:31-32; John 14:8-9; John 17:5).

• (d) He exercised the chief prerogative of God (Mark 2:5-7; Luke 7:48-50).
• (e) He asserted:

  • omnipresence (Matt. 18:20; John 3:13);
  • omniscience (John 11:11-14, when Jesus was fifty miles away; Mark 11:6-8);
  • omnipotence (Matt. 28:18; Luke 7:14; John 5:21-23; John 6:19);
  • mastery over nature, and creative power (Luke 9:16-17; John 2:9; John 10:28).

• (f) He received and approved human worship (Matt. 14:33; Matt. 28:9; John 20:28-29).

(3) The N.T. writers ascribe divine titles to Christ (John 1:l; John 20:28; Acts 20:28; Rom. 1:4; Rom. 9:5; 2 Thes. 1:12; 1 Tim. 3:16; Tit. 2:13; Heb. 1:8; 1 John 5:20).

(4) The N.T. writers ascribe divine perfections and attributes to Christ (e.g. Matt. 11:28; Matt. 18:20; Matt. 28:20; John 1:2; John 2:23-25; John 3:13; John 5:17; John 21:17; Heb. 1:3, 11, 12 ' with Heb. 13:8; Rev. 1:8, 17, 18; Rev. 2:23; Rev. 11:17; Rev. 22:13).

(5) The N.T. writers ascribe divine works to Christ (John 1:3, 10; Col. 1:16-17; Heb. 1:3).

(6) The N.T. writers teach that supreme worship should be paid to Christ (Acts 7:59-60; 1 Cor. 1:2; 2 Cor. 13:14; Phil. 2:9-10; Heb. 1:6; Rev. 1:5-6; Rev. 5:12-13).

(7) The holiness and resurrection of Christ prove His deity (John 8:46; Rom. 1:4).

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Acts of The Apostles Notes

1147, Introduction

Writer.

In the Acts of the Apostles Luke continues the account of Christianity begun in the Gospel which bears his name. In the "former treatise" he tells what Jesus "began both to do and teach"; in the Acts, what Jesus continued to do and teach through His Holy Spirit sent down.

Date.

The Acts concludes with the account of Paul's earliest ministry in Rome, a.d. 65, and appears to have been written at or near that time.

Theme.

This book records the ascension and promised return of the Lord Jesus, the descent of the Holy Spirit at Pentecost, Peter's use of the keys, opening the kingdom (considered as the sphere of profession, as in Matt. 13.) to the Jews at Pentecost, and to the Gentiles in the house of Cornelius; the beginning of the Chris- tian church and the conversion and ministry of Paul.

The Holy Spirit fills the scene. As the presence of the Son, exalting and reveal- ing the Father, is the great fact of the Gospels, so the presence of the Spirit, exalt- ing and revealing the Son, is the great fact of the Acts.

Acts is in two chief parts: In the first section (1-9. 43) Peter is the prominent personage, Jerusalem is the centre, and the ministry is to Jews. Already in cov- enant relations with Jehovah, they had sinned in rejecting Jesus as the Christ.

The preaching, therefore, was directed to that point, and repentance (i.e. "a changed mind") was demanded. The apparent failure of the Old Testament promises concerning the Davidic kingdom was explained by the promise that the kingdom would be set up at the return of Christ (Acts 2:25-31; Acts 15:14-16).

This ministry to Israel fulfilled Luke 19:12-14.

In the persecutions of the apostles and finally in the martyrdom of Stephen, the Jews sent after the king the message, "We will not have this man to reign over us." In the second division (Acts 10:1-28:31)

Paul is prominent, a new centre is established at Antioch, and the ministry is chiefly to Gentiles who, as "strangers from the covenants of promise" (Eph. 2:12), had but to "believe on the Lord Jesus Christ" to be saved. Chapters 11., 12., and 15. of this section are transitional, establishing finally the distinction, doctrinally, be- tween law and grace. Galatians should be read in this connection.

The events recorded in The Acts cover a period of 32 years.

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1147_1; Acts 1:6, at this time restore again the kingdom to Israel

The Resurrection-Ministry of Christ

Forty days the risen Lord had been instructing the apostles "of the things pertaining to the kingdom of God," doubtless, according to His custom (Luke 24:27, 32, 44, 45), teaching them out of the Scriptures. One point was left untouched, viz. the time when He would restore the kingdom to Israel; hence the apostles' ques tion. The answer was according to His repeated teaching; the time was God'i secret (Matt. 24:36, 42, 44; Matt. 25:13; cf. 1 Thes. 5:1).

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1148

1148_1; Acts 1:11 into heaven, shall so come in like manner

The two Advents?Summary:

(1) The Old Testament fore-view of the coming Messiah is in two aspects?that of rejection and suffering (as, e.g. in Isaiah 53), and that of earthly glory and power (as, e.g. in Isaiah 11; Jer:23; Ezekiel 37). Often these two aspects blend in one passage (e.g. Psalms 2). The prophets themselves were perplexed by this seeming contradiction (1 Peter 1:10-11). It was solved by partial fulfilment. In due time the Messiah, born of a virgin according to Isaiah, appeared among men and began His ministry by announcing the predicted kingdom as "at hand" (Matthew 4:17, note). The rejection of King and kingdom followed.

Thereupon the rejected King announced His approaching crucifixion, resurrection, departure, and return (Luke 12:35-46; Luke 17:20-36; Luke 18:31-34; Luke 19:12-27; Matthew 24; Matthew 25; Matthew 12:38-40; Matthew 16:1-4, 21, 27;.).

(3) He uttered predictions concerning the course of events between His departure and return (Matthew 13:1-50; 16:18; 24:4-26).

(4) This , promised return of Christ becomes a prominent theme in the Acts, Epistles, and Revelation.

Taken together, the New Testament teachings concerning the return of Jesus Christ may be summarized as follows:

(1) That return is an event, not a process, and is personal and corporeal (Matthew 23:39; 24:30; 25:31; Mark 14:62; Luke 17:24; John 14:3; Acts 1:11; 1 Thessalonians 4:14-17; Philippians 3:20, 21; ).

(2) His coming has a threefold relation: to the church, to Israel, to the nations.

(a) To the church the descent of the Lord into the air to raise the sleeping and change the living saints is set forth as a constant expectation and hope (Matt. 24:36, 44, 48-51; Matt. 25:13; 1 Cor. 15:51, 52; Phil. 3:20; 1 Thes. 1:10; 4:14-17; 1 Timothy 6:14; Titus 2:13; Revelation 22:20).

(b) To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her national re-gathering, conversion, and establishment in peace and power under the Davidic Covenant (Acts 15:14-17 with Zechariah 14:1-9).

See "Kingdom (Old Testament)," 2 Samuel 7:8-17; Zechariah 13:8; Luke 1:31-33; 1 Corinthians 15:24, See N.T. Kingdom Note.

(c) To the Gentile nations the return of Christ is predicted to bring the destruction of the present political world-system (Daniel 2:34, 35; Revelation 19:11, note); the judgment of Matthew 25:31-46, followed by world-wide Gentile conversion and participation in the blessings of the kingdom (Isaiah 2:2-4; Isaiah 11:10; Isaiah 60:3; Zechariah 8:3, 20, 23; Zechariah 14:16-21).

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1149_1; Acts 2:4, And they were all filled with the Holy Ghost
Ref. 1 Corinthians 6:19b, the temple of the Holy Ghost

Holy Spirit

The Holy Spirit, N.T. Summary (see Mal. 2. 15, note):

(1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g. John 14. 16, 17, 26; John 15. 26; (Ref. John 14:16, 17, 14:26; John 15:26.) John 16:7-15; Matthew 28:19), and everywhere implied.

(2) The revelation concerning Him is progressive:

(a) In the O.T. (see Malachi 2:15; Ref. Note Page 981_1.). He comes upon whom He will, apparently without reference to conditions in them.

(b) During His earth-life, Christ taught His disciples (Luke 11:13) that they might receive the Spirit through prayer to the Father,

(c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to His prayer the Comforter would come to abide (John 14:16, 17).

(d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" (John 20:22), but instructed them to wait before beginning their ministry till the Spirit should come upon them (Luke 24:49; Acts 1:8).

(e) On the day of Pentecost the Spirit came upon the whole body of believers (Acts 2:1-4).

(f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands (Acts 8:17; Acts 9:17, etc.).

(g) When Peter opened the door of the kingdom to the Gentiles (Acts 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed (Acts 10. 44; Acts 11. 15-18). This is the permanent fact for the entire church-age. Every believer is born of the Spirit (John 3:3, 6; 1 John 5:1), indwelt by the Spirit, whose presence makes the believer's body a temple (1 Cor. 6. 19; Rom. 8. 9-15; 1 John 2. 27; Gal. 4. 6; Ref. 1 Corinthians 6:19; Romans 8:9-15; 1 John 2:27), and baptized by the Spirit (1 Cor. 12. 12, 13; 1 John 2. 20, 27), thus sealing him for God (Eph. 1. 13; 4. 30).

(3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf. Acts 2. 4 with 4. 29-31; Eph. 1. 13, 14 with 5. 18) ?"One baptism, many fillings."

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1151_1; Acts 2:17, in the last days, saith God, I will pur out of my Spirit

Church ~ Israel: "The Last Days"

A distinction must be observed between "the last days" when the prediction relates to Israel, and the "last days" when the prediction relates to the church (Ref. 1 Timothy 4:1-3; 2 Timothy 3:1-8; Hebrews 1:1-2; 1 Peter 1:4-5; 2 Peter 3:1-9; 1 John 2:18-19; Jude 1:17-19; Cf. Gateway: 1 Timothy 4:1-3; 2 Timothy 3:1-8; Hebrews 1:1-2; 1 Peter 1:4-5; 2 Peter 3:1-9; 1 John 2:18-19; Jude 1:17-19). Also distinguish the expression the "last days" (plural) from "the last day" (singular); the latter expression referring to the resurrections and last judgment (John 6:39-54; 11;24; 12:48). The "last days" as related to the church began with the advent of Christ (Hebrews 1:2), but have especial refer- ence to the time of declension and apostasy at the end of this age (2 Timothy 3:1; 2 Timothy4:4). The "last days" as related to Israel are the days of Israel's exaltation and blessing, and are synonymous with the kingdom-age (Ref. Isaiah 2:2-4; Micah 4:1-7; Cf. Isaiah 2:2-4; Micah 4:1-7). They are "last" not with reference to this dispensation, but with reference to the whole of Israel's history.

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1157_1; Acts 7:14, and all his kindred, threescore and fifteen souls

House of Jacob

Ref. Acts 7:14-15; Genesis 46:26; Cf. Acts 7:14-15; Genesis 46:26; See Genesis Note Page 65_2.

There is no real contradiction. (Hebrews 11:21-22.) The "house of Jacob" numbered seventy, but the "kindred" would include the wives of Jacob's sons.

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1160_1; Acts 9:7, hearing a loud voice, but seeing no man

Loud Invisible Voice

Cf. Acts 22:9; 26:14.

A contradiction (for those looking for such) has been imagined here. The three statements sould be taken together. The men heard the "voice" as a sound (Greek word phone), but did not hear the "voice" as articulating the words, such as "Saul, Saul," etc.

Return to Bible Study Lesson 7 Passage to Calvary

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1161_1; Acts 9:20, straightway he preached Christ in the synagogues, that he is the Son of God

The Messiahship of Christ

Cf. Acts 2:36; Acts 9:20. (Ref. Acts 2:36.)

Peter, while maintaining the deity of Jesus?"God hath made that same Jesus, whom ye have crucified, both Lord and Christ"?gives especial prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David (Acts 2:25-30); Paul's that they had crucified the Lord of glory (1 Corinthians 2;8). In the A.V. the sense is largely lost. The point was, not that the Christ was God, a truth plainly taught by Isaiah (Ref. Isaiah 7:14; Isaiah 9:6, 7; Cf. Isaiah 7:14; Isaiah 9:6, 7), but that Jesus, the crucified Nazarene was the Christ and therefore God the Son.

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1161_2; Acts 9:22, Saul increased the more in strength, and confounded the Jews

Paul Labours In Damascus

It seems probable that verses 22-25 refer to Paul's labours in Damascus after his return from Arabia (Galatians 1:17). The "many days" of verse 23 may represent the "three years" of Galatians 1:18, which intervened between Paul's return to Damascus and his visit to Peter.

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1161_3; Acts 9:26, when Saul was come to Jerusalem

Paul Vivists Jerusalem

The Acts records four visits of Paul to Jerusalem after his conversion:

• (1) Acts 9:23-30. This seems identical with the visit of Galatians 1:18, 19. The "apostles of verse 27 were Peter, and James, the Lord's brother.

• (2) Acts 11:30. Paul may have been in Jerusalem during the events of Acts 12:1-24. (See verse 25.)

• (3) Acts 15:1-30; Galatians 2:2-10.

• (4) Acts 21:17-23; 21:35.

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1188_l; Acts 28:30, Paul dwelt two whole years in his own hired house

It has been much disputed whether Paul endured two Roman imprisonments, from a.d. 62 to 68, or one. The tradition from Clement to Eusebius favours two imprisonments with a year of liberty between. Erdman (W.J.) has pointed out that the leaving of Trophimus sick at Miletus, mentioned in 2 Timothy 4:20, could not have been an occurrence of Paul's last journey to Jerusalem, for then Trophimus was not left (Acts 20:4; Acts 21:29), nor of the journey to Rome to appear before Caesar, for then he did not touch at Miletus. To make this incident possible there must have been a release from the first imprisonment, and an interval of ministry and travel.

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1192_1; Romans 1:16, it is the power of God unto salvation to every one that believeth;

James 1:21b, engrafted word, which is able to save your souls


Salvation.


Romans 1:16


The Hebrew and Greek words for salvation imply the ideas of deliverance, safety, preservation, healing, and soundness. Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as "Justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:

(1) The believer has been saved from the guilt and penalty of sin (Ref. Luke 7:50; 1 Corinthians 1:18; 2 Corinthians 2:15; Ephesians 2:5, 8; 2 Timothy 1:9; Cf. Luke 7:50; 1 Corinthians 1:18; 2 Corinthians 2:15; Ephesians 2:5, 8; 2 Timothy 1:9) and is safe.

(2) The believer is being saved from the habit and dominion of sin (Ref. Romans 6:14; Philippians 1:19; Philippians 2:12, 13; 2 Thessalonians 2:13; Romans 8:2; Galatians 2:19, 20; 2 Corinthians 3:18; Cf. Romans 6:14; Philippians 1:19; 2:12, 13; 2 Thessalonians 2:13; Romans 8:2; Galatians 2:19, 20; 2 Corinthians 3:18).

(3) The believer is to be saved in the sense of entire conformity to Christ (Romans 13:11; Heb. 10:36; 1 Pet. 1:5; 1 John 3:2). Salvation is by grace through faith, is a free gift, and wholly without works (Rom. 3:27, 28; 4:1-8; 6:23; Eph. 2:8). The divine order is: first salvation, then works (Eph. 2:9, 10; Tit. 3:5-8).

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1194_1; Romans 3:21, But not the righteousness of God without the law ;

James 1:20, the wrath of man worketh not the righteousness of God

Romans 3:21

Righteousnes of God

The righteousness of God is neither an attribute of God, nor the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, by the act of God called imputation (Lev. 25. 50; Jas. 2. 23), "made unto us ... righteousness" (1 Cor. 1. 30). "The believer in Christ is now, by grace, shrouded under so complete and blessed a righteousness that the law from Mt. Sinai can find neither fault nor diminution therein.

This is that which is called the righteousness of God by faith." ?Bunyan. See 2 Cor. 5. 21; Rom. 4. 6; Rom. 10. 4; Phil. 3. 9. See Rom. 3. 26.

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1194_2; John 19:11, he that delivered me unto the hath the greater sin

John 9:2f, Master, who did sin, this man, or his parents Acts 1:25, which Judas by transgression fell;
Romans 3:23, For all have sinned, and come short

Romans 3:23

Sin, Summary:

The literal meanings of the Heb. and Gr. words variously rendered "sin," "sinner," etc., disclose the true nature of sin in its manifold manifestations.

• Sin is transgression, an overstepping of the law, the divine boundary between good and evil (Psa. 51. 1; Luke 15. 29);
• iniquity, an act inherently wrong, whether expressly forbidden or not;
• error, a departure from right (Psa. 51.9; Rom. 3. 23);
• missing the mark, a failure to ireet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority (Eph. 2. 1);
• lawlessness, or spiritual anarchy (1 Tim. 1. 9); unbelief, or an insult to the divine veracity (John 16. 9).

  Sin originated with Satan (Isa. 14. 12-14)

  Sin entered the world through Adam (Rom. 5. 12)

  Sin was, and is, universal, Christ alone excepted (Rom. 3. 23; I Pet. 2. 22)

  Sin incurs the penalties of spiritual and physical death (Gen. 2. 17; Gen. 3. 19; Ezek. 18. 4, Ezek. 13. 20; Rom. 6. 23);

  Sin has no remedy but in the sacrificial death of Christ (Heb. 9. 26; Acts 4. 12) availed of by faith (Acts 13. 38-39).

Sin may be summarized as threefold:

• An act, the violation of, or want of obedience to the revealed will of God;
• a state, absence of righteousness; a nature,
• enmity toward God.

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1195_1; Romans 3:24, Being justified freely by his grace through the redemption

Romans 3:24

Redemption

Redemption, "to" deliver by paying a price." The New Testament doctrine. The New Testament records the fulfilment of the Old Testament types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption:

• (1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" (Rom. 7:14), but are, moreover, under sentence of death (Ezek. 18:4; John 3:18, 19; Rom. 3:19; Gal. 3:10), and the purchase price is the blood of the Redeemer who dies in their stead (Gal. 3:13; 2 Cor. 5:21; Mt. 20:28; Mk. 10:45; 1 Tim. 2:6; 1 Pet. 1:18);
  
  
• (2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale;
  
  
• (3) lutroo, "to loose," "to set free by paying a price" (John 8:32; Gal. 4:4, 5, 31; 5:13; Rom. 8:21). Redemption is by sacrifice and by power (Ex. 14. 30, note); Christ paid the price, the Holy Spirit makes deliverance actual in experience (Rom. 8:2).

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1195_2; Romans 3:25, set forth to be a propitiation through faith

Romans 3:25

Sacrifice

Lit. a propitiatory [sacrifice], through faith by his blood; Greek, hilasterion, "place of propitiation."

The word occurs, 1 John 2:2; 4:10, as the translation of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilaaterion is used by the Septuagint, and in Heb. 9:5 for "mercy-seat." The mercy-seat Was sprinkled with atoning blood on the day of atonement (Lev. 16:14), in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat (Heb. 9:11-15; 4:14-16), a place of communion (Ex. 25. 21, 22).

In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilaaterion, "the place of propitiation"?the mercy-seat sprinkled with His own blood?the token that in our stead He so honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses (Rom. 5:13) and the sins of believers under the old covenant (Ex. 29:33, note), and just in justifying sinners under the new covenant.

There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and so making it possible for Him righteously to show mercy.

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1195_3; Romans 3:26; To declare, I say, at this time his righteousness

Ref. Job Study page 2

His Righteousness

"His righteousness" here is God's consistency with His own law and holiness in freely justifying a sinner who believes in Christ; that is, one in whose behalf Christ has met every demand of the law (Romans 10:4).

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1195_4; Romans 3:28, Therefore we conclude that a man is justified by faith

Justification

Justification, Summary:

Justification and righteousness are inseparably united in Scripture by the fact that the same word (dikaios, "righteous"; dikaioo, "to justify") is used for both. The believing sinner is justified because Christ, having borne his sins on the cross, has been "made unto him righteousness" (1 Corinthians 1:30).

Justification originates in grace (Romans 3:24; Titus 3:4, 5); is through the redemptive and propitiatory work of Christ, who has vindicated the law (Romans 3:24, 25; Romans 5:9); is by faith, not works (Romans 3:28-30; 4:5; 5:1; Galatians 2:16; 3:8, 24); and may be defined as the judicial act of God whereby He justly declares righteous one who believes on Jesus Christ. It is the Judge Himself (Romans 8:31-34) who thus declares. The justified believer has been in court, only to learn that nothing is laid to his charge (Romans 8:1, 33, 34).

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1195_5; Romans 3:31, Do we make void the law through faith?

The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner's behalf, establishes the law by enduring its penalty, death. Cf. Matthew 5:17, 18.

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1196_1; Romans 4:2, For if Abraham were justified by works

James 2:21, Was not Abraham our father justified by works

Justification by Faith

Cf. Romans 4:2; James 2:24.

These are two aspects of one truth. Paul speaks of that which justifies man before God, viz.: faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it.

Paul speaks of what God sees?faith; James of what men see?works, as the visible evidence of faith. Paul draws his illustration from Gen. 15:6; James from Gen. 22:1-19.

James' key-phrase is "ye see" (James 2:24), for men cannot see faith except as manifested through works.

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1197_1; Romans 4:25; Who was delivered for our offences, and was raised again for our justification

Raised "For Us!" Justiufication Is Apart From The Law

Christ died under our sins (1 Peter 2:24; 2 Corinthians 5:21); that He was raised and exalted to God's right hand, "now to appear in the presence of God for us" (Hebrews 9:24), is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified.

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1197_2; Romans 5:12, Wherefore, as by one man sin entered

Through Adam, Sin and Death

The "wherefore" relates back to Romans 3:19-23, and may be regarded as a continuation of the discussion of the universality of sin, interrupted (Romans 3:24-5:11) by the passage on justification and its results.

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1197_3; Romans 5:12, For that all have sinned

Indwelling Sin, And The Gospel

The first sin wrought the moral ruin of the race. The demonstration is simple.

(1) Death is universal (Romans 5:12-14), all die: sinless infants, moral people, religious people, equally with the depraved. For a universal effect there must be a universal cause; that cause is a state of universal sin (Romans 5:12).

(2) But this universal state must have had a cause.

It did.

The consequence of Adam's sin was that "the many were made sinners" (Romans 5:19) ?"By the offence of one judgment came upon all men unto condemnation" (Romans 5:18).

(3) Personal sins are not meant here. From Adam to Moses death reigned (Romans 5:14), although, there being no law, personal guilt was not imputed (Romans 5:13).

Accordingly, from Genesis 4:7 to Ex. 29:14 the sin-offering is not once mentioned. Then, since physical death from Adam to Moses was not due to the sinful acts of those who die (Romans 5:13), it follows that it was due to a universal sinful srare, or nature, and that state is declared to be our inheritance from Adam.

(4) The moral state of fallen man is described in Scripture (Gen. 6:5; l Kings 8:46; Psa. 14:1-3; Psa. 39:5; Jer. 17:9; Matt. 18:11; Mark 7:20, 23; Rom. 1:21; Rom. 2.; Rom. 3:9-19; Rom. 7:24; Rom. 8:7; John 3:6; 1 Cor. 2:14; 2 Cor. 3:14; 2 Cor. 4:4; Gal. 5:19-21; Eph. 2:1-3, 11, 12; Eph. 4:18-22; Col. 1:21; Heb. 3:13; Jas. 4:14). See I Cor. 15. 22.

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1197_4; Romans 5:14, death reigned from Adam to Moses

Sin, the 1st and The 2nd Adam, Righteousness

Broadly, the contrast is: Adam: sin, death; Christ: righteousness, life. Adam drew down into his ruin the old creation (Rom. 8:19-22) of which he was lord and head. Christ brings into moral unity with God, and into eternal life, the new creation of which He is Lord and Head (Eph. 1:22-23).

Even the animal and material creation, cursed for man's sake (Gen. 3:17), will be delivered by Christ (Isa. 11:6-9; Rom. 8:19-22).

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1198_1; Romans 5:21, That as sin hath reigned unto death

Distinction between "Sin" and "Sins"

"Sin" in Romans 6., 7. is the nature in distinction from "sins," which are manifestations of that nature. Cf. Romans 5:21; 1 John 1:8 with 1 John 1:10, where this distinction also appears.

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1198_2; Romans 6:6, that our old man is crucified with him

Deliverance from The Power of Indwelling Sin.

The expression occurs elsewhere, in Eph. 4;22 and Col. 3:9, and always means the man of old, corrupt human nature, the inborn tendency to evil in all men. In Rom. 6:6 it is the natural man himself; in Eph. 4:22; Col. 3. 9 his ways.

Positionally, in the reckoning of God, the old man is crucified, and the believer is exhorted to make this good in experience, reckoning it to be so by definitely "putting off" the old man and "putting on" the new (Colossians 3:8-14. See Ephesians 4:24: See Note Page 1253_3).

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1198_3; Romans 6:15, What then? shall we sin because

Free By Deliverence from the Law Through Death, and by The Spirit(See Romans 8:2).

The old relation to the law and sin, and the new relation to Christ and life are illustrated by the effect of death upon servitude (Rom. 6:16-23), and marriage (Rom. 7:1-6).

(1) The old servitude was nominally to the law, but, since the law had no delivering power, the real master continued to be sin in the nature. The end was death.

The law could not give life, and "sin" (here personified as the old self) is in itself deathful. But death in another form, i.e. crucifixion with Christ, has intervened (Romans 6:6) to free the servant from his double bondage to sin (Romans 6:6-7), and to the law (Romans 7:4, 6).

(2) This effect of death is further illustrated by widowhood. Death dissolves the marriage relation (Romans 7:1-3).

As natural death frees a wife from the law of her husband, so crucifixion with Christ sets the believer free from the law. See Galatians 3:24.
See Note Page 1195_1.

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1199_1; Romans 7:6, we should serve in newness of spirit

"spirit" here = New Life In Christ

Cf. Romans 7:6; Rom. 2:29; 2 Cor. 3:6.

"The letter" is a Paulinism for the law, as "spirit" in these passages is his word for the relationships and powers of new life in Christ Jesus. In 2 Cor. 3. a series is presented of contrasts of law with "spirit," of the old covenant and the new. The contrast is not between two methods of interpretation, literal and spiritual, but between two methods of divine dealing: one through the law, the other through the Holy Spirit.

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1199_2; Romans 7:9, but when the commandment came, sin revied, and I died

Believers are Not Made Holy by the Law

The passage (Romans 7:7-25) is autobiographical. Paul's religious experience was in three strongly marked phases:

• (1) He was a godly Jew under the law. That the passage does not refer to that period is clear from his own explicit statements else- where. At that time he held himself to be "blameless" as concerned the law (Philippians 3:6) He had "lived in all good conscience" (Acts 23:1).

• (2) With his conversion came new light upon the law itself. He now perceived it to be "spiritual" (Romans 7:14). He now saw that, so far from having kept it, he was condemned by it. He had supposed himself to be "alive," but now the commandment really "came" Romans 7:9) and he "died." Just when the apostle passed through the experience of Romans 7:7-25 we are not told. Perhaps during the days of physical blindness at Damascus (Acts 9:9); perhaps in Arabia (Galatians 1:17). It is the experience of a renewed man, under the law, and still ignorant of the delivering power of the Holy Spirit (Cf. Romans 7:9; Rom. 8:2).

  (3) With the great revelations afterward embodied in Galatians and Romans, the apostle's experience entered its third phase. He now knew himself to be "dead to the law by the body of Christ," and, in the power of the indwelling Spirit, "free from the law of sin and death" (Romans 8:2); while "the rightousness of the law" was wrought in him (not by him) while he walked after the Sipirit (Romans 8:4).

Romans 7. is the record of past conflicts and defeats experienced as a renewed man under law.

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1200_1; Romans 7:14, but I am carnal, sold under sin

Adamic Nature = Carnal = "flesly"

Cf. Romans 7:14; 1 Corinthians 3:1, 4.

"Carnal" = "fleshly" is Paul's word for the Adamic nature, and for the believer who "walks," i.e. lives, under the power of it.

"Natural" is is characteristic word for the unrenewed man (1 Cor. 2:14), as "spiritual" desigates the renewed man who walks in the Spirit (1 Cor. 3:1; Gal. 6:1).

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1200_2; Romans 7:15, For that which I do I allow not

The Strife of The Two Natures Under Law

The apostle personifies the strife of the two natures in the believer, the old or Adamic nature, and the divine nature received through the new birth (1 Pet. 1:23; 2 Pet. 1:4; Gal. 2:20; Col. 1:27). The "I" which is Saul of Tarsus, and the "I" which is Paul the apostle are at strife, and "Paul" is in defeat. In Chapter 8. this strife is effectually taken up on the believer's behalf by the Holy Spirit (Romans 8:2; Gal. 5:16, 17) and Paul is victorious. Contra, Eph. 6:12, where the conflict is not fleshly, but spiritual.

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1200_3; Romans 7:21, I find them a law, that when I would do good, evil is present

Good & Evil = Light & Darkness

Six "laws" are to be distinguished in Romans:

• The law of Afoses, which condemns (Romans 3:19);
• "law" as a principle ( Romans 3:21);
• the law of faith, which excludes self-righteousness (Romans 3:27);
• the law of sin in the members, which is victorious over the law of the mind (Romans 7:21, 23, 25);
• the law of the mind, which consents to the law of Moses but cannot do it because of the law of sin in the members (Romans 7:16, 23);
• and the "law of the Spirit," having power to deliver the believer from the law of sin which is in his members, and his conscience from condemnation by the Mosaic law. Moreover the Spirit works in the yielded believer the very righteousness which Moses' law requires (Romans 8:2, 4).
  

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1201

1201_1 Hitherto in Romans the Holy Spirit has been mentioned but once (Romans 5:5); in this chapter He is mentioned nineteen times. Redemption is by blood and by power (Exodus 14:30, note). Romans 3:21-5:11 speaks of the redemptive price; Romans 8. of redemptive power. Romans 8:2

Spirit Of Life

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1201_2 Greek teknon, "one born," a child (and so in Romans 8:17, 21); not as in verse Romans 8:17, 21); not, as in Romans 8:14, "sons" (Greek huios ). See Galatians 4:1, 7, where babyhood and sonhood are contrasted. Also "Adoption" (Romans 8:15, 23; Ephesians 1:5).

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1202_1; Romans 9:6, For they are not Israel which areof Israel

Two Kinds of Israel

The distinction is between Israel after the flesh, the mere natural posterity of Abraham, and Israelites who, through faith, are also Abraham's spiritual children.

Gentiles who believe are also of Abraham's spiritual seed; but here the apostle is not considering them, but only the two kinds of Israelites, the natural and the spiritual Israel (Romans 4:1-3; Galatians 3:6-7).

Cf. John 8:37-39. Romans 11:1; See Note Page 1205_1.

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1203_1; Romans 10:3, and going about to establish their own righteousness

Self-Righteous

The word "righteousness" here, and in the passages having marginal references to this, means legal, or self-righteousness; the futile effort of man to work out under law a character which God can approve.

Revelation 19:8; See Note Page 1348_2.

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1195_2; Romans 3:25, set forth to be a propitiation through faith

Romans 3:25

Sacrifice

Lit. a propitiatory [sacrifice], through faith by his blood; Greek, hilasterion, "place of propitiation."

The word occurs, 1 John 2:2; 4:10, as the translation of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilaaterion is used by the Septuagint, and in Heb. 9:5 for "mercy-seat." The mercy-seat Was sprinkled with atoning blood on the day of atonement (Lev. 16:14), in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat (Heb. 9:11-15; 4:14-16), a place of communion (Ex. 25. 21, 22).

In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilaaterion, "the place of propitiation"?the mercy-seat sprinkled with His own blood?the token that in our stead He so honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses (Rom. 5:13) and the sins of believers under the old covenant (Ex. 29:33, note), and just in justifying sinners under the new covenant.

There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and so making it possible for Him righteously to show mercy.

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1203_1; Romans 10:3, going about to establish their own righteousness, have not submitted

1 John 3:7, he that doeth righteousness is righteous

Righteousness

The world "righteousness" here, and in the passages having marginal references tothis, means legal, or self-righteousness; the futile effort of man to work out under law a character which God can approve (Revelation 19:8;
See Note Page 1348_2

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1204_1; Romans 10:10, with the heart man believeth unto righteousness; See James 5:16, The effectual fervent prayer of a righteous man availeth much

Romans 10:10

Righteousness

Righteousness here, and in the passages which refer to Rom. 10. 10, means that righteousness of God which is judicially reckoned to all who believe on the Lord Jesus Christ; believers are the righteous. See Rom. 3. 21, note.

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1204_2; Romans 11:1, I say then, Hath God cast away his people?

That Israel has not been forever set aside is the theme of this chapter.

(1) The salvation of Paul proves that there is still a remnant (verse 1).

(2) The doctrine of the remnant proves it (verse 2-6).

(3) The present national unbelief was foreseen (verses 7-10).

(4) Israel's unbelief is the Gentile opportunity (verses 11-25).

(5) Israel is judicially broken off from the good olive tree, Christ (verses 17-22). <>(6) They are to be grafted in again (verses 23, 24).

(7) The promised Deliverer will come out of Zion and the nation will be saved (verses 25-29).

That the Christian now inherits the distinctive Jewish promises is not taught in Scripture. The Christian is of the heavenly seed of Abraham (Gen. 15. 5-6; Gal. 3. 29), and partakes of the spiritual blessing! of the Abrahamic Covenant (Gen. 15. 18, note); but Israel as a nation always has its own place, and is yet to have its greatest exaltation as the earthly people of God See "Israel" (Gen. 12. 2; Rom. 11. 26); "Kingdom" (Gen. 1. 26-28; Zech. 12. 8).

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1205_1

Romans 11:5 Remnant, Summary:
In the history of Israel a "remnant" may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7,000 had not bowed the knee to Baal (1 Kings 19:18).

In Isaiah's time it was the "very small remnant" for whose sake God still forbore to destroy the nation (Isaiah 1:9). During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther and Mordecai.

At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and "them that looked for redemption in Jerusalem" (Luke 2:38), were the remnant. During the church-age the remnant is composed of believing Jews (Romans 11:4, 5).

But the chief interest in the remnant is prophetic.

During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, and will become His witnesses after the removal of the church (Revelation 7:3-8).

Some of these will undergo martyrdom (Revelation 6:9-11), some will be spared to enter the millennial kingdom (Zechariah 12:6-13:9). Many of the Psalms express, prophetically, the joys and sorrows of the tribulation remnant.

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1206_1

Romans 11:26

Summary: Israel

Summary so named from the grandson of Abraham, was chosen for a fourfold mission:


• (1) To witness to the unity of God in the midst of universal idolatry (Deuteronomy 6:4, with Isaiah 43:10, 12);
  
  
• (2) to illustrate to the nations the blessedness of serving the true God (Deuteronomy 33:26-29; 1 Chronicles 17:20, 21; Psalms 144:15);
  
  
• (3) to receive, preserve, and transmit the Scriptures (Deuteronomy 4:5-8; Romans 3:l, 2);
  
  
• (4) to produce, as to His humanity, the Messiah (Genesis 3:15; Genesis 2:3; Genesis 22:18; Genesis 28:10-14; Genesis 49:10; 2 Samuel 7:12-16; Isaiah 7:14; Isaiah 9:6; Matthew 1:1; Romans 1:3), According to the prophets, Israel, re-gathered from all nations, restored to her own land and converted, is yet to have her greatest earthly exaltation and glory.

  See "Kingdom (Old Testament)" (Genesis 1:26; Zechariah 12:8; New Testament, Luke 1:31-33; l Corinthians 15:24); "Davidic Covenant" (2 Samuel 7:8-17, note).

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1209_2

1 Peter 2:8

The Stone

Christ as the "Stone" is revealed in a threefold way;

(1) To Iasrael Christ, coming not as a splendid monarch but in the form of a servant, is a stumbling-stone and rock of offence (Isaiah 8:14, 15; Romans 9:32, 33; 1 Corinthians 1. 23; I Peter 2:8);

(2) to the church, Christ is the foundation-stone and the head of the corner (1 Corinthians 3:11; Ephesians 2:20-22; I Peter 2:4, 5);

(3) to the Gentile world-powers (see "Gentiles," Luke 21:24; Revelation 16:19). He is to be the smiting-stone of destruction (Daniel 2:34). Israel stumbled over Christ; the church is built upon Christ; Gentile world-dominion will be broken by Christ. (See "Armageddon," Revelation 16:14; Revelaton 19:19.)

Christ crucified is the Rock.1 Peter 2:8

(1) Smitten that the Spirit of life may flow from Him to all who will drink (Exodus 17:6; 1 Corinthians 10:4; John 4:13, 14; John 7:37-39).

(2) To the church the foundation and chief corner Stone (Ephesians 2:20).

(3) To the Jews at His first coming a "stumbling stone" (Romans 9:32, 33; 1 Corinthians 1:23).

(4) To Israel at His second coming the "headstone of the corner" (Zechariah 4:7).

(5) To the Gentile world-power the smiting "stone cut out without hands" (Daniel 2:34).

(6) In the divine purpose the Stone which, after the destruction of Gentile world-power, is to grow and fill the earth.

(7) To unbelievers the crushing Stone of judgment (Matthew 21:44).

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1212_1; 1 Cor. 1:7, waiting for the coming of our Lord Jesus Christ

Personal Presence

Three words are used in connection with the return of the Lord:

(1) Parousin. "personal presence," also used by Paul of the "coming" of Stephanas (1 Cor. 16:17), of Titus (2 Cor. 7:6-7), and of his own "coming" to Philippi (Phil. 1:26). The word means simply personal presence, and is used of the return of the Lord as that event relates to the blessing of saints (1 Cor. 15:23; 1 Thes. 4:14, 17), and to the destruction of the man of sin (2 Thes. 2:8).

(2) Apokalupsis, "unveiling," "revelation." The use of this word emphasizes the visibility of the Lord's return. It is used of the Lord (2 Thes. 1:7: 1 Pet. 1:7, 13; 1 Pet. 4:13), of the sons of God in connection with the Lord's return (Rom. 8:19), and of the man of sin (2 Thes. 2:3, 6, 8), and always implies visibility.

(3) Epiphaneia, "appearing," trans. "brightness" (2 Thes. 2:8, A.V.; "manifestation," R.V.), and means simply an appearing. It is used of both advents (2 Tim. 1:10; 2 Thes. 2:8; 1 Tim. 6:14; 2 Tim. 4:l, 8; Tit. 2:13).

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1212_2; 1 Cor. 1:8, that ye may be blameless in the day of our Lord

Day Of Our Lord Jesus Christ

The expression, "day of Christ," occurs in the following passages: 1 Cor. 1:8; 1 Cor. 5:5; 2 Cor. 1:14; Phil. 1:6, 10; Phil. 2:16; Phil. 1:6.

Authorized Version has "day of Christ," 2 Thes. 2:2, incorrectly, for "day of the lord" (Isa. 2:12; Rev. 19:11-21). The "day of Christ" relates wholly to the reward and blessing of saints at His coming, as "day of the Lord" is connected with judgment.

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1220_2; 1 Corinthians 10:8, fell in one day three and twenty thousand

Another Imagined Discrepancy in Scripture


Cf. 1 Corinthians 10:8; Numbers 25:9.

A discrepancy has been imagined. 1 Corinthians 10:8 gives the number of deaths in "one day"; Numbers 25:9, the total number of deaths "in the plague."

Some discrepant statements concerning numbers are, however, found in the existing manuscripts of the Hebrew Scriptures. These are most naturally ascribed to the fact that the Hebrews used letters in the place of numerals. The letters from Koph to Tau express hundreds up to four hundred. Five certain Hebrew letters, written in a different form, carry hundreds up to nine hundred, while thousands are expressed by two dots over the proper unit letter: e.g. the letter Teth, used alone, stands for 9; with two dots it stands for nine thousand. Error in transcription of Hebrew numbers thus becomes easy, preservation of numerical accuracy difficult,

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1222_1

1 Corinthians 11:31

Self-judgment:

Self-judgment is not so much the believer's moral condemnation of his own ways or Habits, as of himself, for allowing such ways. Self-judgment avoids chastisement. If neglected, the Lord judges, and the result is chastisement, but never condemnation (1 Cor. 11:32; 2 Sam. 7:14, 15; 2 Sam. 12:13, 14; 1 Cor. 5:5; 1 Tim. 1:20; Heb. 12:7). See John 12:31; 2 Cor. 5:10; Mt. 25:32; Ezek. 20:37; Jude 6; Rev. 20:12.

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1222_2; 1 Corinthians 12:1, Now concerning spiritual gifts

Spiritual Gifts

The word pneumatika, lit. "spirituals," i.e. matters of or from the Holy Spirit, gives the key to Chapters 12., 13., 14.

Chapter 12. concerns the Spirit in relation to the body of Christ.

This relation is twofold:

• (1) The baptism with the Spirit forms the body by uniting believers to Christ the risen and glorified Head, and to each other (verses 12, 13). The symbol of the body thus formed is the natural, human body (verse 12), and all the analogies are freely used (verses 14-26).

• (2) To each believer is given a spiritual enablement and capacity for specific service.

No believer is destitute of such gift (verses 7, 11, 27), but in their distribution the Spirit acts in free sovereignty (verse 11).

There is no room for self-choosing, and Christian service is simply the ministry of such gift as the individual may have received (Cf. Rom. 12:4-8).

The gifts are diverse (verses 6, 8-10, 28-30), but all are equally honourable because bestowed by the same Spirit, administered under the same Lord, and energized by the same God.

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1223_2; 1 Corinthians 12:31, yet shew I unto you a more excellent way

Relationship of Gifts to Love

Chapter 13 continues the pneumatika begun in Chapter 12.

• Gifts are good, but only if ministered in love (1 Corinthians 13:1, 2).

• Benevolence is good, but not apart from love (1 Corinthians 13:3).

• Love is described (1 Corinthians 13:4-7).

• Love is bettern than our present incomplete knowledge (1 Corinthians 13:8-12), and greater than even faith and hope (1 Corinthians 12:13).
  

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1224_1; 1 Corinthians 14:1, desire spiritual gifts, but rather that ye may prophesy

Prophecy The Key Spiritual Gift

Simply put: The gift of prophecy leads others to Christ the Redeemer.

Here, the subject is still the pneumatika. Chapter 12. described the gifts and the Body; Chapter 13. the love which alone gives ministry of gift any value; Chapter 14. regulates the ministry of gift in the primitive, apostolic assembly of saints.

A summary:

(1) The important gift is that of prophecy (verse 1). The New Testament prophet was not merely a preacher, but an inspired preacher, through whom, until the New Testament was written, new revelations suited to the new dispensation were given (1 Corinthians 14:29, 30).

(2) Tongues and the sign gifts are to cease, and meantime must be used with restraint, and only if an interpreter be present (verses 1-19, 27, 28).

(3) In the primitive church there was liberty for the ministry of all the gifts which might be present, but for prophecy more especially (verses 23-26, 31, 39). (4) In such meetings, when "the whole church" came together "in one place," women were required to keep silence (verses 34, 35; Cf. 1 Corinthians 11:3-16; 1 Timothy 2:11-14).

(5) These injunctions are declared to be "the commandments of the Lord" (verses 36, 37).

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1226_1; 1 Corinthians 15:8, as of one born out of due time

1 Corinthians 15:22
Greek to ektromati, "before the due time." Paul thinks of himself here as an Israelite whose time to be born again had not come, nationally (cf. Matt. 23. 39), so that his conversion by the appearing of the Lord in glory (Acts 9. 3-6) was an illustration, or instance before the time, of the future national conversion of Israel. See Ezek. 20. 35-38; Hos. 2. 14-17; Zech. 12. 10-13. 6; Rom. 11. 25-27.

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1226_2; 1 Corinthians 15:22, For as in Adam all die, even so in Christ

1 Corinthians 15:8

Adam - A Type of Christ

Adam was a contrasting type of Christ (1 Corinthians 15:45-47; cf. Romans 5:14-19).

(1) "The first man Adam was made a living soul" (Gen. 2.7), i.e. he derived life from another, that is, God.

"The last Adam was a life-giving spirit." So far from deriving life, He was Himself the fountain of life, and He gave that life to others (John 1:4; John 5:21; John 10:10; John 12:24; 1 John 5:12).

(2) In origin the first man was of the earth, earthy; the Second Man is the Lord from heaven.

(3) Each is the head of a creation, and these also are in contrast: in Adam all die; in Christ all will be made alive; the Adamic creation is "flesh"; the new creation, "spirit" (John 3. 6).

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1226_3

1 Corinthians 15:24

The New Testament Kingdom

Kingdom (N.T.), Summary: See "Kingdom (O.T.)" (Gen. 1. 26-28; Zech. 12:8, note). Kingdom truth is developed in the N.T. in the following order:

(1) The promise of the kingdom to David and his seed, and described in the prophets (2 Sam. 7. 8-17, refs.; Zechariah 12:8, SRB), enters the N.T. absolutely unchanged (Lk. 1. 31-33).

The King was born in Bethlehem (Matt. 2. l; Mic. 5. 2; See Matthew 2:1 SRB), of a virgin (Matthew 1:18-25; Isa. 7. 14; Matthew 1:18-25 SRB).

(2) The kingdom announced as "at hand" (Matthew 4:17, See Note Page 998_3) by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally (Mtatthew 11:20; See Note Page 1011_1.), and afterward officially (Matthew 21:42, 43), and the King, crowned with thorns, was crucified.

(3) In anticipation of His official rejection and crucifixion, the King revealed the "mysteries" of the kingdom of heaven (Matthew 13:11, See Note Page 1014_3.) to be fulfilled in the interval between His rejection and His return in glory (Matthew 13:1-50).

(4) Afterward He announced His purpose to "build" His church (Matt. 16. 18, refs.), another "mystery" revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The "mysteries of the kingdom of heaven" and the "mystery" of the church (Eph. 3. 9-ll) occupy, historically, the same period, i.e. this present age.

(5) The mysteries of the kingdom will be brought to an end by the "harvest" (Matt. 13:39-43, 49, 50) at the return of the King in glory, the church having previously been caught up to meet Him in the air (1 Thessalonians 4:14-17).

(6) Upon His return the King will restore the Davidic monarchy in His own person, re-gather dispersed Israel, establish His power over all the earth, and reign one thousand years (Matt. 24. 27-30; Luke 1. 31-33; Acts 15. 14-17; Rev. 20. 1-10; See Matthew 24:27-30 SRB; Revelation 20:1-10 SRB).

(7) The kingdom of heaven (Matthew 3:2; See Note Page 996_2.), thus established under David's divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God (Matthew 6:33, See Note Page 1003_1.). When this is done (verses 24, 25) the Son will deliver up the kingdom (of heaven, Matt. 3. 2) to "God, even the Father," that "God" (i.e. the triune God, Father, Son, and Holy Spirit) "may be all in all" (verse 28). The eternal throne is that "of God, and of the Lamb" (Rev. 22:1). The kingdom-age constitutes the seventh Dispensation Ephesians 1:10; (Eph. 1:10, note).

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1228_1; 1 Corinthians 15:52, and the dead shall be raised incorruptible
Ref. 1 Thessalonians 4:17, we which are alive and remain shall be caught up together

1 Corinthians 15:52

Resurrection, Summary:

(1) The resurrection of the dead was believed by the patriarchs (Cf. Gen. 22:5; Heb. 11:19; Job 19:25-27), See Job 19:25-27, SRB. and revealed through the prophets (Isa. 26:19; Dan. 12:2, 13; Hos. 13:14), See Daniel 12:2-13, SRB and miracles of the dead restored to life are recorded in the O.T. (2 Kings 4:32-35; 13:21).

(2) Jesus Christ restored life to the dead (Matt. 9:25; Luke 7:12-15; John 11:43, 44, See Matthew 9:25 SRB; John 11:43, 44, SRB.), and predicted His own resurrection (John 10:18; Luke 24:1-8; See John 10:18, SRB.).

(3) A resurrection of bodies followed the resurrection of Christ (Matt. 27:52, 53); and the apostles raised the dead (Acts 9:36-41; 20:9-10).

(4) Two resurrections are yet future, which are inclusive of "all that are in the graves" (John 5:28). These are distinguished as "of life" (1 Cor. 15:22, 23; 1 Thessalonians 4:14-17; Revelation 20:4), and "of judgment" (John 5:28-29; Rev. 20:11-13). They are separated by a period of one thousand years (Rev. 20:5). The "first resurrection," that "unto life," will occur at the second coming of Christ (1 Cor. 15:23), the saints of the O.T. and church ages meeting Him in the air (1 Thes. 4:16-17); while the martyrs of the tribulation, who also have part in the first resurrection (Rev. 20:4), are raised at the end of the great tribulation.

(5) The mortal body will be related to the resurrection body as grain sown is related to the harvest (1 Cor. 15:37-38); that body will be incorruptible, glorious, powerful, and spiritual (1 Cor. 15:42-44, 49).

(6) The bodies of living believers will, at the same time, be instantaneously changed (1 Cor. 15:50-53; Phil. 3:20-21). This "change" of the living, and resurrection of the dead in Christ, is called the "redemption of the body" (Romans 8:23; Eph. 1:13-14).

(7) After the thousand years the "resurrection unto judgment" (John 5:29) occurs.

The resurrection-body of the wicked dead is not described. They are judged according to their works, and cast into the lake of fire (Rev. 20:7-15).

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1226_1; 1 Corinthians 15:8, as of one born out of due time

1 Corinthians 15:22
Greek to ektromati, "before the due time." Paul thinks of himself here as an Israelite whose time to be born again had not come, nationally (cf. Matt. 23. 39), so that his conversion by the appearing of the Lord in glory (Acts 9. 3-6) was an illustration, or instance before the time, of the future national conversion of Israel. See Ezek. 20. 35-38; Hos. 2. 14-17; Zech. 12. 10-13. 6; Rom. 11. 25-27.

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1226_2; 1 Corinthians 15:22, For as in Adam all die, even so in Christ

1 Corinthians 15:8

Adam - A Type of Christ

Adam was a contrasting type of Christ (1 Corinthians 15:45-47; cf. Romans 5:14-19).

(1) "The first man Adam was made a living soul" (Gen. 2.7), i.e. he derived life from another, that is, God.

"The last Adam was a life-giving spirit." So far from deriving life, He was Himself the fountain of life, and He gave that life to others (John 1:4; John 5:21; John 10:10; John 12:24; 1 John 5:12).

(2) In origin the first man was of the earth, earthy; the Second Man is the Lord from heaven.

(3) Each is the head of a creation, and these also are in contrast: in Adam all die; in Christ all will be made alive; the Adamic creation is "flesh"; the new creation, "spirit" (John 3. 6).

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1226_3

1 Corinthians 15:24

The New Testament Kingdom

Kingdom (N.T.), Summary: See "Kingdom (O.T.)" (Gen. 1. 26-28; Zech. 12:8, note). Kingdom truth is developed in the N.T. in the following order:

(1) The promise of the kingdom to David and his seed, and described in the prophets (2 Sam. 7. 8-17, refs.; Zechariah 12:8, SRB), enters the N.T. absolutely unchanged (Lk. 1. 31-33).

The King was born in Bethlehem (Matt. 2. l; Mic. 5. 2; See Matthew 2:1 SRB), of a virgin (Matthew 1:18-25; Isa. 7. 14; Matthew 1:18-25 SRB).

(2) The kingdom announced as "at hand" (Matthew 4:17, See Note Page 998_3) by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally (Mtatthew 11:20; See Note Page 1011_1.), and afterward officially (Matthew 21:42, 43), and the King, crowned with thorns, was crucified.

(3) In anticipation of His official rejection and crucifixion, the King revealed the "mysteries" of the kingdom of heaven (Matthew 13:11, See Note Page 1014_3.) to be fulfilled in the interval between His rejection and His return in glory (Matthew 13:1-50).

(4) Afterward He announced His purpose to "build" His church (Matt. 16. 18, refs.), another "mystery" revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The "mysteries of the kingdom of heaven" and the "mystery" of the church (Eph. 3. 9-ll) occupy, historically, the same period, i.e. this present age.

(5) The mysteries of the kingdom will be brought to an end by the "harvest" (Matt. 13:39-43, 49, 50) at the return of the King in glory, the church having previously been caught up to meet Him in the air (1 Thessalonians 4:14-17).

(6) Upon His return the King will restore the Davidic monarchy in His own person, re-gather dispersed Israel, establish His power over all the earth, and reign one thousand years (Matt. 24. 27-30; Luke 1. 31-33; Acts 15. 14-17; Rev. 20. 1-10; See Matthew 24:27-30 SRB; Revelation 20:1-10 SRB).

(7) The kingdom of heaven (Matthew 3:2; See Note Page 996_2.), thus established under David's divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God (Matthew 6:33, See Note Page 1003_1.). When this is done (verses 24, 25) the Son will deliver up the kingdom (of heaven, Matt. 3. 2) to "God, even the Father," that "God" (i.e. the triune God, Father, Son, and Holy Spirit) "may be all in all" (verse 28). The eternal throne is that "of God, and of the Lamb" (Rev. 22:1). The kingdom-age constitutes the seventh Dispensation Ephesians 1:10; (Eph. 1:10, note).

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1230 Introduction to 2 Corinthians

Writer: The Apostle Paul (2 Corinthians 1:1).

Date: A.D. 60; likely from Philippi, after the events of Acts 19:23-20:1-3.

Theme: The Epistle discloses the touching state of the great apostle at this time. It was one of physical weakness, weariness, and pain. But his spiritual burdens were greater. These were of two kinds ? solicitude for the maintenance of the churches in grace as against the law-teachers, and anguish of heart over the distrust felt toward him by Jews and Jewish Christians. The chilling doctrines of the legalizers were accompanied by detraction, and by denial of his apostleship.

It is evident that the really dangerous sect in Corinth was that which said, "and I of Christ" (1 Corinthians 1:12). They rejected the new revelation through Paul of the doctrines of grace; grounding themselves, likely, on the kingdom teachings of a new dispensation had been introduced by Christ's death. This made necessary a defense of the origin and extent of Paul's apostolic authority.

The Epistle is in three parts:

• I. Paul's principles of action, 2 Corinthians 1:1-7:16.

• II. The collection for the poor saints at Jerusalem, 2 Corinthians 8:1-9:15.

• III. Paul's defense of his apostolic authority, 2 Corinthians 10:1-13:14.
  

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1233_1; 2 Corinthians 5:10, For we must all appear before the judgment seat of Christ

Judgement of Sins or Works?

The judgment of the believer's works, not sins, is in question here. These have been atoned for, and are "remembered no more forever" (Hebrews 10:17); but every work must come into judgment (Matthew 12:36; Romans 14:10; Galatians 6:7; Ephesians 6:8; Colossians 3:24, 25).

The result is "reward" or "loss" (of the reward), "but he himself shall be saved" (1 Corinthians 3:11-15). This judgment occurs at the return of Christ (Matthew 16:27; Luke 14:14; 1 Corinthians 4:5; 2 Timothy 4:8; Revelation 22:12).

See other judgments:

• John 12:31, See See Note Page 1133_2.

• 1 Corinthians 11:31, See Note Page 1222_1.

• 2 Corinthians 5:10, See Note Page 1233_1.

• Matthew 25:32, See Note Page 1036_1.

• Ezekiel 20:37, See Note Page 861_1.

• Jude 6, See Note Page 1328_2.

• Rev. 20:12, See Note Page 1351_1.

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1234_1; 2 Corinthians 6:17, Wherefore come out from among them

Separation, Summary:

• (1) Separation in Scripture is twofold:

  • "from" whatever is contrary to the mind of God;

  • and "unto" God Himself.

  The underlying principle is that in a moral universe it is impossible for God to fully bless and use His children who are in compromise or complicity with evil. The unequal yoke is anything which unites a child of God and an unbeliever in a common purpose (Deuteronomy 22:10).

• (2) Separation from evil implies

  ~ (a) separation in desire, motive, and act, from the world, in the ethically bad sense of this present world-system (see Revelation 13:8; See Note Page 1342_2;

  ~ (b) separation from believers, especially false teachers, who are "vessels unto dishonour" (2 Timothy 2:20, 21; 2 John 9-11).

• (3) Separation is not from contact with evil in the world or the church, but from complicity with and conformity to it (John 17:15; 2 Corinthians 6:14-18; Galatians 6:1).

• (4) The reward of separation is the full manifestation of the divine fatherhood (2 Corinthians 6:17, 18); unhindered communion and worship (see Hebrews 13:13-15), and fruitful service (2 Timothy 2:21), as world-conformity involves the loss of these, though not of salvation. Here, as in all else, Christ is the model. He was "holy, harmless, undefiled, and separate from sinners" (Hebrews 7:26), and yet in such contact with them for their salvation that the Pharisees, who illustrate the mechanical and ascetic conception of separation (Matthew 3:7; See Note Page 996_2), judged Him as having lost His Nazarite character (Luke 7:39). Cf. 1 Corinthians 9:19-23; 10:27.

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1235_1; 2 Corinthians 8:1, Moreover, brethren, we do you to wit of the grace

Divine Doctine Concerning Giving

In 2 Corinthians 8., 9., the apostle sums up the Christian doctrine of giving.

It may be thus summarized:

• (1) It is a "grace," i.e. a disposition created by the Spirit (2 Coronthians. 8:7).

• (2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love (Ref. 2 Corinthians 8:8-12; 2 Corinthians 9:1, 2, 5, 7; 2 Corinthians 8:8-12; 2 Cor. 9:1, 2, 5, 7).

• (3) The privilege is universal, belonging, according to ability, to rich and poor ( 2 Corinthians 8:1-3, 12-15. Cf. 1 Corinthians 16:l, 2; 2 Corinthians 8:1-3, 12-15. Cf. 1 Corinthians 16:l, 2).

• (4) Giving is to be proportioned to income (Ref. 2 Corinthians 8:12-14. Cf. 1 Corinthians 16:1, 2; 2 Corinthians 8:12-14. Cf. 1 Corinthians 16:1, 2). The Old Testament proportion was the tithe, a proportion which antedates the law (Gen. 14. 20).

• (5) The rewards of Christian giving are

  • (a) joy, (2 Corinthians 8:2);

  • (b) increased ability to give in proportion to that which has been already given, (2 Corinthians 9:7-11);

  • (c) increased thankfulness to God, (2 Corinthians 9:12);

  • (d) God and the Gospel glorified, (2 Corinthians 9:13, 14).

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1238_g; 2 Corinthians 11:14b, Satan himself is transformed into an angel of light

Note: should read, transformeth himself.(Cf. Note Page 1238_g;

[Editor's Note] A subtle but most important translation.

• (1) Actual: Satan himself is transformed would lead one to understand that someone other than Satan transformed him.

• (2) Should be: Satan himself transformeth himself into an angel of light
  

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1238_h; 2 Corinthians 11:15, no great thing if his ministers also be transformed

transform themselves, (Cf. Note Page 1238_g; 1238_h.)

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1239_1; 2 Corinthians 12:7, there was given to me a thorn in the flesh

Paul's Thorn

It has been conjectured Paul's "thorn in the flesh" was chronic ophthalmia,* inducing bodily weakness, and a repulsive appearance (Galatians 4:15; 1 Corinthians 2:3, 4; 2 Corinthians 10:10). This cannot be positively known, and the reserve of Scripture is as sure a mark of inspiration as its revelations. Paul's particular "thorn" is not described that his consolations may avail for all to whom any thorn is given.

*Severe conjunctivitis, ophthalmitis, includes a type of pink eye, also has types as ophthalmia neonatorum.

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1241

THE EPISTLE OF PAUL THE APOSTLE TO THE
GALATIANS

Writer. The Apostle Paul (Galatinas 1:1).

Date: Galatians was probably written A.D. 60, during Paul's third visit to Corinth.

The occasion of the Epistle is evident. It had come to Paul's knowledge that the fickle Galatians, who were not Greeks, but Gauls, "a stream from the torrent of barbarians which poured into Greece in the third century before Christ," had become the prey of the legalizers, the Judaizing missionaries from Palestine. Theme: The theme of Galatians is the vindication of the Gospel of the grace of God from any admixture of law-conditions, which qualify or destroy its character of pure grace.

The Galatian error had two forms, both of which are refuted.

• The first is the teaching that obedience to the law is mingled with faith as the ground of the sinner's justification; the second, that the justified believer is made perfect by keeping the law. Paul meets the first form of the error by a demonstration that justification is through the Abrahamic Covenant (Gen. 15. is), and that the law, which was four hundred and thirty years after the confirmation of that covenant, and the true purpose of which was condemnation, not justification, cannot disannul a salvation which rests upon the earlier covenant.

• Paul meets the second and more subtle form by vindicating the office of the Holy Spirit as Sanctifier.

The book is in seven parts:

I. Salutation, Galatians 1:1-5.

II. Theme, Galatians 1:6-9.

III. Paul's Gospel is a revelation, Galatians 1:10-2:14.

IV. Justification is by faith without law, Galatians 2:15-3:24.

V. The rule of the believer's life is gracious, not legal, Galatians 3:25-5:15.

VI. Sanctification is through the Spirit, not the law, Galatians 5:16-24.

VII. Exhortations and conclusion, Galatians 5:25-6:18.

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1241_1; Galatians 1:6, called you into the grace of Christ

To Score The Gospel = Grace

The test of the Gospel is grace. If the message excludes grace, or mingles law with grace as the means either of justification or sanctification (Galatians 2:21; 3:1-3), or denies the fact or guilt of sin which alone gives grace its occasion and oppor- tunity, it is "another" gospel, and the preacher of it is under the anathema of God (vs. 8, 9).

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1241_; Galatians 1:,

The demonstration is as follows:

• (1) The Galatians know Paul, that he is no seeker after popularity (v. 10).

• (2) He puts his known character back of the assertion that his Gospel of grace was a revelation from God (vs. 11, 12).

• (3) As for the Judaizers, Paul himself had been a foremost Jew, and had forsaken Judaism for something better (vs. 13, 14).

• (4) He had preached grace years before he saw any j of the other apostles (vs. 15-24).

• (5) When he did meet the other apostles they ' had nothing to add to his revelations (2:1-6).

• (6) The other apostles fully recognized Paul's apostleship (2:7-10).

• (7) If the legalizers pleaded Peter's authority, the answer was that he himself had claimed none when rebuked (2:11-14).

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1242_1; Galatians 1:13, in time past in the Jews' religion,

Dispensation Of Grace

The new dispensation of grace having come in, the Mosaic system, if still persisted in, becomes a mere "Jews' religion."

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1242_2; Galatians 1:14, my conversation in time past in the Jews' religion
Ref. Galatians 1:14, profited in the Jews' religion above many my equals

Greek word: Ioudaismos (Judaism).

In verses 13 and 14 the Greek word for "the Jews' religion" is Ioudaismos (Judaism). In Acts 26:5 and James 1:26,27 , threskeia ? religious service ? is translated "religion," and in Colossians 2:18 "worshipping." Excepting James 1:27 , "religion" has always a bad sense, and nowhere is it synonymous with salvation or spirituality.

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1243_1; Galatians 2:15, We who are Jews by nature, and not sinners of the Gentiles

Paul here quotes from his words to Peter when he withstood him at Antioch to show the Galatians that, whatever the legalists may have pretended, Peter and he were in perfect accord doctrinally. Paul appealed to the common belief of Peter and himself as a rebuke of Peter's inconsistent practice.

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1243_2; Galatians 2:17, while we seek to be justified by Christ

i.e., we Jews

That is, "we" Jews. (See Romans 3:19-23.) The passage might be thus paraphrased: If we Jews, in seeking to be justified by faith in Christ, take our places as mere sinners, like the Gentiles, is it therefore Christ who makes us sinners? By no means. It is by putting ourselves again under law after seeking justification through Christ, that we act as if we were still unjustified sinners, seeking to become righteous through law-works. (Cf. Galatians 5:1-4.)

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1244_1; Galatians 3:19, Wherefore then serveth the law?

The answer is sixfold:

(1) The law was added because of transgressions, i.e. to give to sin the character of transgression,

• (a) Men had been sinning before Moses, but in the absence of law their sins were not put to their account (Romans 5:13); the law gave to sin the character of "transgression," i.e. of personal guilt.
• (b) Also, since men not only continued to transgress after the law was given, but were provoked to transgress by the very law which forbade it (Romans 7:8), the law conclusively proved the inveterate sinfulness of man's nature (Romans 7:11-13).

(2) The law, therefore, "concluded all under sin" (cf. Romans 3:19-23).

(3) The law was an ad interim dealing, "till the seed should come" (Galatians 3:19).

(4) The law shut sinful man up to faith as the only avenue of escape (Galatians 3:23).

(5) The law was to the Jews what the pedagogue was in a Greek household, a ruler of children in their minority, and it had this character "unto" (i.e. until) Christ (Galatians 3:24).

(6) Christ having come, the believer is no longer under the pedagogue (Galatians 3:25).

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1244_2; Ref. Job 41 Study Page, Galatians 3:24, Wherefore the law was our schoolmaster

I. The law of Moses, Summary:

(1) The Mosaic Covenant was given to Israel in three parts:

• the commandments, expressing the righteous will of God (Exodus 20:1-26);
• the "judgments," governing the social life of Israel (Exodus 21:1-24:11),
• and the "ordinances," governing the religious life of Israel (Exodus 24:12; 31:18).

(2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held "blameless" if he brought the required offering (Luke 1:6; Philippians 3:6).

(3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ (Galatians 3:13-14, 23-24).

(4) The attempt of legalistic teachers (e.g. Acts 15:1-31; Galatians 2:1-5) to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz.

II. The Christian doctrine of the law:

(1) Law is in contrast with grace. Under the latter God bestows the righteousness which, under law. He demanded (Exodus 19:5; John 1:17; Romans 3:21; See Note Page 1194_1; Romans 10:3-10; 1 Corinthians 1:30).

(2) The law is, in itself, holy, just, good, and spiritual (Romans 7:12-14).

(3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse (Romans 3:19; 2 Corinthians 3:7-9; Galatians 3:10).

(4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law (Galatians 3:13; 4:5-7).

(5) Law neither justifies a sinner nor sanctifies a believer (Galatians 2:16; Galatians 3:2-3, 11-12).

(6) The believer is both dead to the law and redeemed from it, so that he is "not under the law, but under grace" (Romans 6:14; 7:4; Galatians 2:19; 4:4-7; 1 Timimothy 1:8-9).

(7) Under the new covenant of grace the principle of obedience to the divine will is inwrought (Hebrews 10:16). So far is the life of the believer from the anarchy of self-will that he is "inlawed to Christ" (1 Corinthians 9:21), and the new "law of Christ" (Galatians 6:2; 2 John 5) is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him (Romans 8:2-4; Galatians 5:16-18). The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness (2 Timothy 3:16; Romans 13:8-10; Ephesians 6:1-3; 1 Corinthians 9:8-9).

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1245_1; Ref. Job Chapter 41 Sudy Page 1, Galatians 3:25, we are no longer under a schoolmaster

Greek word is paidagogos, "child-conductor."

"Among the Greeks and Romans, persons, for the most part slaves, who had it in charge to educate and give constant attendance upon boys till they came of age."


?H. A. W. Meyer.

The argument does not turn upon the extent or nature of the pedagogue's authority, but upon the fact that it wholly ceased when the "child" (Galatians 4:1) became a "son" (Galatians 4:1-6), when the minor became an adult. The adult "son" does voluntarily that which formerly he did in fear of the pedagogue. But even if he does not, it is no longer a question between the son and the pedagogue (the law), but between the son and his Father?God. (Cf. Hebrews 12:5-10; 1 John 2:1, 2.)

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1246_1; Galatians 4:19, My little children

The Allegory

The allegory (vs. 22-31) is addressed to justified but immature believers (cf. l Corinthians 3:1, 2), who, under the influence of legalistic teachers, "desire to be under the law," and has, therefore, no application to a sinner seeking justification. It raises and answers, for the fifth time in this Epistle, the question. Is the believe under the law? (Galatians 2:19-21; 3:1-3; 3:25, 26; 4:4-6; 4:9-31). i

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1247_1; Galatians 5:22, But the fruit of the Spirit is love

Christian Character to be sought after rather than political correctness.

Christian character is not mere moral or legal correctness, but the possession and manifestation of nine graces:

• love

• joy

• peace?character as an inward state

• longsuffering

• gentleness

• goodness?character in expression toward man

• faith

• meekness

• temperance ? character in expression toward God.

All of these taken together present a moral portrait of Christ, and may be taken as the apostle's explanation of Galatians 2:20, "Not I, but Christ," and as a definition of "fruit" in John 15:1-8. This character is possible because of the believer's vital union to Christ (John 15:5; 1 Corinthians 12:12, 13), and is wholly the fruit of the Spirit in those believers who yielded to Him (Galatians 5:22, 23).

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1248_1; Galatians 6:11, Ye see how large a letter I have written

From mine own hand

Greek "with how large letters . . .mine own hand." The apostle was, it appears from many considerations, afflicted with ophthalmia, a common disease in the East, to the point almost of total blindness (e.g. Galatians 4:13-15).

Ordinarily, therefore, he dictated his letters. But now, having no amanuensis at hand, but urged by the spiritual danger of his dear Galatians, he writes, we cannot know with what pain and difficulty, with his own hand, in the "large letters" his darkened vision compelled him to use.

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1249 INTRODUCTION TO EPHESIANS

Writer: The Apostle Paul (Ephesians 1:1).

Date: Ephesians was written from Rome in a.d. 64.

It is the first in order of the Prison Epistles (Acts Chapters 20-27; see Acts 28:30; Ref. Note Page 1188), and was sent by Tychicus, concurrently with Colossians and Philemon. It is probable that the two greater letters had their occasion in the return of Onesimus to Philemon.

Ephesians is the most impersonal of Paul's letters. Indeed the words, "to the Ephesians," are not in the best manuscripts. Colossians 4:16 mentions an epistle to the Laodiceans. It has been conjectured that the letter known to us as Ephesians is really the Laodicean letter. Probably it was sent to Ephesus and Laodicea with- out being addressed to any church. The letter would then be "to the saints and the faithful in Christ Jesus" anywhere.

Theme: The doctrine of the Epistle confirms this view. It contains the highest church truth, but has nothing about church order. The church here is the true church, "His body," not the local church, as in Philippians, Corinthians, etc. Essentially, three lines of truth make up this Epistle:

• the believer's exalted position through grace;

• the truth concerning the body of Christ;

• and a walk in accordance with that position.

There is a close spiritual affinity between Ephesians and Joshua, the "heavenlies" answering in Christian position to Canaan in Israel's experience. In both there is conflict, often failure, but also victory, rest, and possession (Joshua 21:43-45; Ephesians 1:3; 3:14-19; 6:16, 23; Ref. Ephesians 1:3; Ephesians 3:14-19; Ephesians 6:16, 23).

As befits a complete revelation, the number seven is conspicuous in the structure of Ephesians.

The divisions are, broadly, four:

• I. The apostolic greeting, Ephesians 1:1-2.

• II. Positional; the believer's standing "in Christ" and "in the heavenlies" through pure grace, Ephesians 1:3-3:21.

• III. Walk and service, Ephesians 4;1-5:17.

• IV. The walk and warfare of the Spirit-filled believer, Ephesians 5:18-6:24.

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1249_1; Ephesians 1:1, to the faithful in Christ Jesus

Member Of The Body

The believer's place as a member of the body of Christ, vitally united to Him by the baptism with the Holy Spirit (1 Corinthians 12:12, 13).

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1249_2; Ephesians 1:3, blessings in heavenly places

Greek word: Heavenlies

Literally, the heavenlies. The same Greek word is used in John 3:12, where "things" is added. In both places the word signifies that which is heavenly in contradistinction to that which is earthly. In Ephesians "places" is especially misleading. "The heavenlies" may be defined as the sphere of the believer's spiritual experience as identified with Christ in a number of ways:

• In nature (2 Peter 1:4);

• In life (Colossians 3:4; 1 John 5:12);

• In relationships (John 20:17; Hebrews 2:11.);

• In service (John 17:18; Matthew 28:20);

• In suffering (Philippians 1:29; 3:10; Colossinas 1:24);

• In inheritance (Romans 8:16, 17);

• And in future glory in the kingdom (Romans 8:18-21; (1 Peter 2:9; Revelaton 1:6; 5:10).

• The believer is a heavenly man, and a stranger and pilgrim on the earth (Hebrews 10:20; 1 Peter 2:11.)

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1250_1; Ephesians 1:5, Having predestinated us unto the adoption of children

Predestination

Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass.

See Election , 1 Peter 1:2. (See: 1 Peter 1:2, note)

Foreknowledge , 1 Peter 1:20 (See: Ref. Note Page 1312_1.)

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1250_2; Ephesians 1:5, predestinated us unto the adoption of children by Jesus
Ref. Romans 9:26, there shall they be called the children of the living God

Adoption

Adoption: (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth (John 1:12, 13), whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son (Galatians 4:1-5). The indwelling Spirit gives the realization of this in the believer's present experience (Galatians 4:6); but the full manifestation of the believer's son ship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body" (Romans 8:23; 1 Thessalonians; 4:14-17; Ephesians 1:14; 1 John 3:2).

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1250_3; Ephesians 1:10

Ephesians 1:10

Dispensation of the Fulness of Times.

This, the seventh and last of the ordered ages which condition human life on the earth, is identical with the kingdom covenanted to David (2 Samuel 7:8-17; Zechariah 12:8, Summary; Luke 1:31-33; 1 Corinthians 15:24; (Ref. Zechariah 12:8; 1 Corinthians 15:24;

(See: 1 Corinthians 15:24, Summary Ref. Note Page 1226_3), and gathers into itself under Christ all past "times":

(1) The time of oppression and misrule ends by Christ taking His kingdom (Isaiah 11:3, 4).

(2) The time of testimony and divine forbearance ends in judgment (Matthew 25:31-46; Acts 17:30, 31; Revelation 20:7-15; See Ref. Matthew 25:31-46; Acts 17:30, 31; Revelation 20:7-15).

(3) The time of toil ends in rest and reward (2 Thessalonians 1:6, 7).

(4) The time of suffering ends in glory (Romans 8:17, 18).

(5) The time of Israel's blindness and chastisement ends in restoration and conversion (Romans 11:25-27; Ezekiel 39:25-29; Ref. Romans 11:25-27).

(6) The times of the Gentiles end in the smiting of the image and the setting up of the kingdom of the heavens (Daniel 2:34, 35; Revelation 19:15-21; Ref. Daniel 2:34, 35; Revelation 19:15-21).

(7) The time of creation's thraldom ends in deliverance at the manifestation of the sons of God (Genesis 3:17; Isaiah 11:6-8; Romans 8:19-21; Ref. Romans 8:19-21).

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1250_4; Ephesians 1:13, ye believed ye were sealed with the holy spirit

Sealed!

I.e., Finished, ownership, security.

The Holy Spirit is Himself the seal. In the symbolism of Scripture a seal signifies:

(1) A finished transaction (Jeremiah 32:9, 10; John 17:4; John 19:30; Ref. John 17:4; John 19:30).

(2) Ownership (Jeremiah 32:11, 12; 2 Timothy 2:19).

(3) Security (Esther 8:8; Daniel 6:17; Ephesians 4:30; Ref. Daniel 6:17; Ephesians 4:30).

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1251_1; Ephesians 2:5, Even when we were dead in sins

Spiritual Death

Death (spiritual). Summary:

Spiritual death is the state of the natural or unregenerate man as still in his sins (Ephesians 2:1), alienated from the life of God (Ephesians 4:18, 19; Ref. Ephesians 4:18-19), and destitute of the Spirit. Prolonged beyond the death of the body, spiritual death is a state of eternal separation from God in conscious suffering. This is called "the second death" (Revelaton 2:11; Revelation 20:6, 14; Revelation 21:8; Ref. Revelaton 2:11; Revelation 20:6, 14; Revelation 21:8).

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1251_2; Ephesians 2:15, to make in himself of twain one new man, so making peace

One New Man

Here the "new man" is not the individual believer but the church, considered as the body of Christ in the sense of Ephesians 1:22, 23; 1 Corinthians 12:12, 13; Colossians 3:10, 11, Hebrews 12:23; See Ref. Ephesians 1:22, 23; 1 Corinthians 12:12, 13; Colossians 3:10, 11. (See Ref. Note Page 1304_1.).

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1252_1; Ephesians 3:6, That the Gentiles should be fellowheirs

That the Gentiles were to be saved was no mystery

(Romans 9:24-33; Romans 10:19-21; Ref. Romans 9:24-33; Romans 10:19-21).

The mystery "hid in God" was the divine purpose to make of Jew and Gentile a wholly new thing?"the church, which is his [Christ's] body," formed by the baptism with the Holy Spirit (1 Cor. 12:12, 13) and in which the earthly distinction of Jew and Gentile disappears (Ephesians 2:14, 15; Colossians 3:10, 11; Ref. Ephesians 2:14, 15; Colossians 3:10, 11).

The revelation of this mystery, which was foretold but not explained by Christ (Matthew 16:18), was committed/to Paul.

In his writings alone we find the doctrine, position, walk, and destiny of the church.

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1253_1; Ephesians 4:11 , And he gave some, apostles; and some prophets

Endued Members Of The Body

In 1 Corinthians 12:8-28 the Spirit is seen as enduing the members of the body of Christ with spiritual gifts, or enablements for a varied service; here certain Spirit-endued men, viz. apostles, prophets, evangelists, pastors, and teachers, are themselves the gifts whom the glorified Christ bestows upon His body the church.

In Corinthians the gifts are spiritual enablements for specific service; in Ephesians the gifts are men who have such enablements.

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1253_2; Ephesians 4:11 , And he gave some, apostles; and some prophets

Gifts Bestowed

The Lord, in bestowing the gifted men, determines, providentially

(e.g. Acts 11:22-26), or directly through the Spirit (e.g. Acts 13:1-2; Acts 16:6-7), the places of their service. "Some" (churches or places) need one gift, as, e.g. evangelist; "some" (churches or places) need rather a pastor or teacher.

Absolutely nothing in Christ's service is left to mere human judgment or self-choosing. Even an apostle was not permitted to choose his place of service (Acts 16:7, 8).

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1253_3; Ephesians 4:24, And that ye put on the new man
Ref. Galatians 2:20c, yet not I, but Christ liveth in me
Ref. Ephesians 4:24, that ye put on the new man
Ref. Romans 6:6, our (2) old man

The New Man

The new man is the regenerate man as distinguished from the old man (Romans 6:6, Ref. Note Page 1198_2), and is a new man as having become a partaker of the divine nature and life (2 Peter 1:4; Colossians 3:3-4; Ref. Colossians 3:3-4), and in no sense the old man made over, or improved (2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10; Colossians 3:10; Ref. 2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10; Colossians 3:10).

The new man is Christ, "formed" in the believer (Galatians 2:20; Galatians 4:19; Colossians 1:27; 1 John 4:12; Ref. Galatians 2:20; Galatians 4:19; Colossians 1:27; 1 John 4:12).

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1254_1; Ephesians 5:25, love your wives, even as Christ also loved the church

Christ's love-work for the church is threefold:

past, present, future:

• (1) For love He gave Himself to redeem the church (Verse 25)

• (2) in love He is sanctifying the church (Verse 26)

• (3) for the reward of His sacrifice and labor of love He will present the church to Himself in flawless perfection, "one pearl of great price" (Verse 27; Matthew 13:46.)

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1255_1; Ephesians 5:32, I speak concerning Christ and the church

Mystery And the Church

Verses 30, 31 are quoted from Genesis 2:23-24, and exclude the interpretation that the reference is to the church merely as the body of Christ. Eve, taken from Adam's body, was truly "bone of his bones, and flesh of his flesh," but she was also his wife, united to him in a relation which makes of "twain . . . one flesh" (Matthew 19:5, 6), and so a clear type of the church as bride of Christ (see 2 Corinthians 11:2, 3). The bride types are:

• Eve (Genesis 2:23-24)

• Rebecca (Genesis 24:1-7; Reference Note Page 24_1.)

• Asenrath (Genesis 41:45; Genesis 37:2; Ref. Note Page 53_2.)

• Zipporah (Exodus 2:21). See Hosea 2:1-23; Ref. Note Page 922_1.

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1257; Philippians 1-4, THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS.

Everything IN and OF Christ Jesus!

Writer.

The Apostle Paul (Phil. 1:11).

Date.

The date of Philippians cannot be positively fixed. It is one of the prison letters. Whether Paul was twice imprisoned, and if so, whether Philippians was written during the first or second imprisonment, affects in no way the message of the Epistle. A.D. 64 is the commonly received date. The immediate occasion of the Epistle is disclosed in Phil. 4:10-18.

Theme.

The theme of Philippians is Christian experience. Soundness of doctrine is assumed. There is nothing in church order to set right. Philippi is a normal New Testament assembly?"saints in Christ Jesus, with the bishops (elders) and deacons."

The circumstances of the apostle are in striking contrast with his Christian experience. As to the former, he was Nero's prisoner. As to the latter, there was the shout of victory, the pasan of joy. Christian experience, he would teach us, is not something which is going on around the believer, but something which is going on within him.

The key-verse is,

"For to me to live is Christ, and to die is gain" (Phil. 1:21).

Right Christian experience, then, is the outworking, whatever one's circumstances may be, of the life, nature, and mind of Christ living in us (Phil. 1:6, 11; Phil. 2:5, 2:13).

The divisions

Divisions are indicated by the chapters:

I. Christ, the believer's life, rejoicing in suffering, Phil. 1:1-30.

II. Christ, the believer's pattern, rejoicing in lowly service, Phil. 2:1-30.

III. Christ, the believer's object, rejoicing despite imperfections, Phil. 3:1-21.

IV. Christ, the believer's strength, rejoicing over anxiety, Phil. 4:1-23.

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1257_1; Philippians 1:1, saints in Christ Jesus which are at Philippi

Churches (local). Summary:

A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel (Heb. 10:25; Acts 20:7; 1 Cor. 14:26; 1 Cor. 5:4, 5; Phil. 4:14-18; 1 Thes. 1:8; Acts 13:1-4).

Such a church exists where two or three are thus gathered (Matthew 18:2).

Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy Spirit (1 Cor. 3:16, 17).

When perfected in organization a local church consists of "saints, with the bishops [elders] and deacons."

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1257_1; Philippians 1:1, saints in Christ Jesus which are at Philippi

Churches (local). Summary:

A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel (Heb. 10:25; Acts 20:7; 1 Cor. 14:26; 1 Cor. 5:4, 5; Phil. 4:14-18; 1 Thes. 1:8; Acts 13:1-4).

Such a church exists where two or three are thus gathered (Matthew 18:2).

Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy Spirit (1 Cor. 3:16, 17).

When perfected in organization a local church consists of "saints, with the bishops [elders] and deacons."

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1263_1

Colossians 1:21

Reconciliation.

The Greek word signifies "to change thoroughly from." and occurs, Rom. 5. l0; Rom. 11. 15; 1 Cor. 7. 11; 2 Cor. 5. 18-20. Reconciliation looks toward the effect of the death of Christ upon man, as propitiation (Rom. 3. 25, note) is the Godward aspect, and is that effect' of the death of Christ upon the believ- ing sinner which, through divine power, works in him a "thorough Change" toward God from enmity and aversion to love and trust. It is never said that God is recon- ciled. God is propitiated, the sinner reconciled (cf. 2 Cor. 5. 18-21).

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1263_2

Colossians 2:2

The Mystery of God

The "mystery of God" is Christ, as incarnating the fulness of the Godhead, and all the divine wisdom arid knowledge for the redemption and reconciliation of man.

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1264_1; Colossians 2:18, worshipping of angels, intruding into those things which he hath not seen

Gnostics

The errorists against whom Paul warns the Colossians, and against whom in principle, the warning has perpetual significance, where called "Gnostics," from gnosis, "knowledge."

These Gnostics "came most keenly into conflict with the exalted rank and redeeming work of Christ, to whom they did not leave His full divine dignity, but assigned to Him merely the highest rank in the order of spirits, while they exalted angels as concerned in bringing in the Messianic salvation." ? H. A. W. Meyer.

Paul's characteristic word in Colossians for the divine revelation is epignosis, i.e. "Full-knowledge" (Colossians 1:9-10; 3:10), as against the pretended "knowledge" of the errorists.

The warnings apply to all extra-biblical forms, doctrines, and customs, and to all ascetic practices.

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1265_1; Colossians 4:12, Epaphras, who is one of you, a servant of Christ

Priestly Service




A touching illustration of priestly service (See 1 Peter 2:9; Note Page 1313_1) as distinguished from ministry of gift.

Shut up in prison, no longer able to preach, Epaphras was still, equallywith all believers, a priest. No prison could keep him from the throne of grace, so he gave himself wholly to the priestly work of intercession.

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1269_1; 1 Thessalonians 4:17, shall be caught up together with them in the clouds

Ref. Job 1 Study.

The Rapture

Not church saints only, but all bodies of the saved, of whatever dispensation, are included in the first resurrection (1 Corinthians 15:52; See Note Page 1228_1), as here described, but it is peculiarly the "blessed hope" of the Church (Cf. Matthew 24:42; 25:13; Luke 12:36-48; Acts 1:11; Philippians 3:20-21; Titus 2:11-13).

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1272_1; 2 Thessalonians 2:3, let no man decieve you by any means: for that day shall not come

Ref. 2 Thessalonians 2:3, for that day shall not come, except there come a falling away

The order of events is:

(1) The working of the mystery of lawlessness under divine restraint which had already begun in the apostle's time (2 Thessalonians 2:7);

(2) the apostasy of the professing church (2 Thessalonians 2:3; Luke 18:8; 2 Timimothy 3:1-8);

(3) the removal of that which restrains the mystery of lawlessness (2 Thessaloniansvs 2:6, 7). The restrainer is a person ?"he," and since a "mystery" always implies a supernatural element (Matthew 13:11; See Note Page 1014_3), this Person can be no other than the Holy Spirit in the church, to be "taken out of the way" (2 Thessalonians 2:7; 1 Thessalonians 4:14-17);

(4) the manifestation of the lawless one (2 Thessalonians 2:8-10; Daniel 7:8; Daniel 9:27; Matthew 24:15; Revelation 13:2-10);

(5) the coming of Christ in glory and the destruction of the lawless one (2 Thessalonians 2:8; Revelation 19:11-21);

(6) the day of Jehovah (2 Thessalonians 2:9-12; Isaiah 2:12, refs.).

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1280_1

2 Timothy 3:1, The apostasy predicted. The believer's resource -- the Scriptures. Apostasy

Summary: Apostasy, "falling away," is the act of professed Christians who deliberately reject revealed truth

(1) as to the deity of Jesus Christ, and

(2) redemption through His atoning and redeeming sacrifice (1 John 4. 1-3; Phil. 3. 18; 2 Pet. 2. l).

Apostasy differs therefore from error concerning truth, which may be the result of ignorance (Acts 19:1-6), or heresy, which may be due to the snare of Satan (2 Tim. 2:25, 26), both of which may consist with true faith. The apostate is perfectly described in 2 Tim. 4:3, 4.

Apostates depart from the faith, but not from the outward profession of Christianity (2 Tim. 3:5).

Apostate teachers are described in 2 Tim. 4:3; 2 Pet. 2:1-19; Jude 4, 8, 11-13, 16.

Apostasy in the church, as in Israel (Isa. 1:5, 6; Isa. 5:5-7), is irremediable, and awaits judgment (2 Thes. 2:10-12; 2 Pet. 2:17, 21; Jude 11-15; Rev. 3:14-16).

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1283_1; Titus 1:5, set in order the things that are wanting

Elders "wanting"

It is not at all a question of the presence in the assembly of persons having the qualifications of elders, made overseers by the Holy Spirit (Acts 20:28); that such persons were in the churches of Crete is assumed; the question is altogether one of the appointment of such persons. These assemblies were not destitute of elders; but were "wanting," in that they were not duly appointed. There is a progress of doctrine in respect of the appointing of elders. Cf. See Note Page 1283_2, Titus 1:5b: "ordain elders in every city.

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1283_2; Titus 1:5, ordain elders in every city

Elders and Bishops

Elder (presbuteros) and bishop (episcopos = "overseer") designate the same office (cf. Titus 1:7; Acts 20:17; cf. Titus 1:28), the former referring to the man, the latter to a function of the office. The eldership in the apostolic local churches was always plural. There is no instance of one elder in a local church. The functions of the elders are: to rule (1 Tim. 3:4, 5; 1 Tim. 5:17), to guard the body of revealed truth from perversion and error (Tit. 1:9), to "oversee" the church as a shepherd his flock (Acts 20:28; John 21:16; Heb. 13:17; 1 Pet. 5:2).

Elders are made or "set" in the churches by the Holy Spirit (Acts 20:28), but great stress is laid upon their due appointment (Acts 14:23; Titus 1:5). At first they were ordained (Gr. cheirotoneo, "to elect," "to designate with the hand,") by an apostle; e.g. Acts 14:23, but in Titus and 1 Timothy the qualifications of an elder become part of the Scriptures for the guidance of the churches in such appointment (1 Tim. 3:1-7).

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1308_1; James 2:23, and it was imputed unto him

Imputation.

Imputation is the act of God whereby He accounts righteousness to the believer in Christ, who has borne the believer's sins in vindication of thelaw.
Philemon 17-18.
See Note Page 1286_1.

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1286_1; Philemon 17, 18, 17 "If thou count me therefore a partner, receive him as myself.
18 If he hath wronged the, or oweth thee ought, put that on mine (1) account;"

Verses 17, 18 perfectly illustrate imputation: "Receive him as myself" -- reckon tohim my merit; "If he hath wronged thee or oweth thee ought, put that on mine account" -- reckonto me his demerit.
See "Imputation," Leviticus 25:50;

James 2:23; Note Page 1308_1.

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1291

HEBREWS.

Writer. The authorship of Hebrews has been in controversy from the earliest times. The book is anonymous, but the reference in 2 Pet. 3:15 seems conclusive that Paul was the writer. See also Heb. 13:23.

All agree that, whether by Paul or another, the point of view is Pauline. We undoubtedly have here the method of Paul's synagogue addresses. No book of Scripture more fully authenticates itself as inspired.

Date. From internal evidence it is clear that Hebrews was written before the destruction of the Temple, A.D. 70 (cf. Hebrews 10:11).

Theme. The doctrinal passages reveal the purpose of the book. It was written with a twofold intent:

(1) To confirm Jewish Christians by showing that Judaism had come to an end through the fulfilment by Christ of the whole purpose of the law; and

(2) the hortatory passages show that the writer had in view the danger ever present to Jewish professed believers of either lapsing back into Judaism, or of pausing short of true faith in Jesus Christ.

It is clear from the Acts that even the strongest of the believers in Palestine were held to a strange mingling of Judaism and Christianity (e.g. Acts 21:18-24), and that snare would be especially apt to entangle professed Christians amongst the Jews of the dispersion.

The key-word is "better." Hebrews is a series of contrasts between the good things of Judaism and the better things of Christ. Christ is "better" than angels, than Moses, than Joshua, than Aaron; and the New Covenant than the Mosaic Covenant. Church truth does not appear, the ground of gathering only being stated (Hebrews 13:13).

The whole sphere of Christian profession is before the writer; hence exhortations necessary to warn and alarm a mere professor.

Hebrews is in six divisions, but these include five parenthetic passages of exhortation.

I. The great salvation, Hebrews 1:1-2:18 (Hebrews 2:1-4, parenthetic).

II. The rest of God, Hebrews 3:1-4:16 (all parenthetic).

III. Our great High Priest, Hebrews 5:1-8:6 (Hebrews 5:11-6:12, parenthetic).

IV. The new covenant and the heavenly sanctuary, Hebrews 8:7-10:39 (Hebrews 10:26-39, parenthetic).

V. The superiority of the faith-way, Hebrews 11:1-40.

VI. The worship and walk of the believer-priest, Hebrews 12:1-13:25 (Hebrews 12:3-17, parenthetic).

A.D. 64.

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Angels Synopsis ~ CLICK 1291_1; Hebrews 1:4, Being made so much better than the angels

Hebrews 1:4 Angel Summary

"Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." Heb. 1:4;

See Hebrews 1:4 Note: Angel, Summary.

Passages on Page 1291 Referenced:

• 2 Sam. 14:20; Psa. 103:20; 104:4

• Gen. 16:1-13; 21:17-19; 22:11-16; 31:11-13

• Exodus 3:2-4; Judges 2:1; 6:12-16; 13:3-22

• Mal. 3:1, (note)*

• Luke 7:24; Jas. 2:25

• Rev. 1:20,
• Rev. 2:1, 8, 12, 18; Rev. 3:1, 7, 14.

• Rev 8:3-5; Mat. 18:10; Acts 12:15

• Psa. 104:4; Heb 1:14

• Gen. 19:1; Cf. verse 5, "For unto which of the angels said he at any time, Thou art my Son, . . ."

• Ex. 3:2; Num. 22:22-31; Judges. 2:1; Judges 6:11, 22; Judges 13:3, 6

• 1 Chr. 21:16, 20

• Mat. 1:20; Luke 1:26; John 20:12

• Acts 7:30; Acts 12:7, 8, etc.

  Mat 22:30; Mark 12:25

  There are more verses including a more detailed discussion on Angels, Demons and other reated articles ascribed on page 'Matthew_SRB_18_notes.html' used in the masculine gender, though sex, in the human sense, is never ascribed to angels (Matt. 22:30; Mark 12:25). They are exceedingly numerous (Matt. 26:53; Heb. 12:22; Rev. 5:11; Psa. 68:17). Their power is inconceivable (2 Kings 19:35). Their place is about the throne of God (Rev. 5:11; Rev. 7:11). Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers (1 Kings 19:5; Psa. 34:7; Psa. 91:11; Dan. 6:22; Matt. 2:13, 19; Matt. 4:11; Luke 22:43; Acts 5:19; Acts 12;7-10). From Heb. 1:14, with Matt. 18:10; Psa. 91:11, it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us (1 Cor. 4:9; Eph. 3:10; Eccl. 5:6), a fact which should influence conduct. They receive departing saints (Luke 16:22). Man is made "a little lower than the angels," and in incarnation Christ took " for a little" (time) this lower place (Psa. 8:4, 5; Heb. 2:6, 9) that He might lift the believer into His own sphere above angels (Heb. 2:9, 10). The angels are to accompany Christ in His second advent (Matt. 25:31). To them will be committed the preparation of the judgment of the nations (see Matt. 13:30, 39, 41, 42; Matt. 25:32, note). The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels (Heb. 2:5). An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections (Dan. 10:13, 21; Dan. 12:1-2; Jude 1:9; 1 Thes. 4:16). The only other, angel whose name is revealed, Gabriel, was employed in the most distinguished services (Dan. 8:16: Dan. 9:21; Luke 1:19, 26).

Fallen angels.

Two classes of these are mentioned:

(1) "The angels which kept not their first estate [place], but left their own habitation," are "chained under darkness," awaiting judgment (2 Pet. 2:4; Jude 1:6; 1 Cor. 6:3; John 5:22).

See Gen. 6:4, note.

(2) The angels who have Satan (Gen. 3:1; Rev. 20:10, note) as leader. The origin of these is nowhere explicitly revealed. They may be identical with the demons (Matt. 7:22, note). For Satan and his angels everlasting fire is prepared (Matt. 25:41; Rev. 20:10).

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1295_1, Hebrews 5:6, a priest for ever after the order of Melchisedec

Melchisedec A Type Of Christ

See Genesis 14:18, Note Page 23_1. Melchisedec was a suitable type of Christ as High Priest, because:

(1) he was a king-priest (Genesis 14:18 with Zechariah 6:12, 13);

(2) his name means, "my king is righteous" (cf. Isaiah 11:5), and he was king ofSalem (i.e. "peace," cf. Isaiah 11:6-9);

(3) he had no (recorded) "beginning of days" (cf. John 1:1), nor "end of life" (cf. Ref. Romans 6:9; Hebrews 7:23-25; Gateway: Rom. 6:9; Heb. 7:23-25); nor

(4) was he made a high priest by human appointment (Psalm 110:4). But the contrast between the high priest- hood of Melchisedec and Aaron is only as to person, "order" (or appointment), and duration. In His work Christ follows the Aaronic pattern, the "shadow" of whish Christ was the substance (Ref. Hebrews 8:1-6; 9:1-28; Gateway: Heb. 8:1-6; 9:1-28).

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1295_2; Hebrews 6:4, For it is impossible for those who were once enlightened

Stopping Short Of Faith

Hebrews 6:4-8 presents the case of Jewish professed believers who halt short of faith in Christ after advancing to the very threshold of salvation, even "going along with" the Holy Spirit in His work of enlightenment and conviction (John 16:8-10).

It is not said that they had faith. This supposed person is like the spies at Kadesh-barnea (Deuteronomy 1:19-26) who saw the land and had the very fruit of it in their hands, and yet turned back.

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1297_1; Hebrews 8:8, when I will make a new covenant with the house of Israel;

Cf. 2 John 1:5,

Hebrews 8:8

The New Covenant, Summary:

• (1) "Better" than the Mosaic Covenant, not morally, but efficaciously (Ref. Hebrews 7:19; Romans 8:3, 4; Heb. 7:19; Rom. 8:3, 4).
• (2) Established on "better" (i.e. unconditional) promises. In the Mosaic Covenant God said, "If ye will" (Exodus 19:5); in the New Covenant He says, "I will" (Hebrews 8:10, 12).
• (3) Under the Mosaic Covenant obedience sprang from fear (Ref. Hebrews 2:2; Hebrews 12:25-27; Hebrews 2:2; Hebrews 12:25-27); under the New from a willing heart and mind (Exodus 8:10).
• (4) The New Covenant secures the personal revelation of the Lord to every believer (Exodus 8:11);
• (5) the complete oblivion of sins (Exodus 8:12; Hebrews 10:17; cf. Hebrews 10:3);
• (6) rests upon an accomplished redemption (Ref. Matthew 26:27, 28; 1 Corinthians 11:25; Hebrews 9:11, 12, 18-23; Gateway: Matthew 26:27, 28; 1 Corinthians 11:25; Hebrews 9:11, 12, 18-23);
• (7) and secures the perpetuity, future conversion, and blessing of Israel (Jer. 31:31-40; see also "Kingdom (O.T.)," and 2 Sam. 7:8-17).

The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness.

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1297_2; Hebrews 8:8, I will make a new covenant with the house of Israel

Hebrews 8:8

I. The Eight Covenants, Summary:

• (1) The Edenic Covenant (Gen. 1:26-28, note) conditioned the life of man in innocency.

• (2) The Adamic Covenant (Gen. 3:14-19, note) conditions the life of fallen man and gives promise of a Redeemer.

• (3) The Noahic Covenant (Gen. 9:1, note) establishes the principle of human gov- ernment.

• (4) The Abrahamic Covenant (Gen. 15. 18, note) founds the nation of Israel, and confirms, with specific additions, the Adamic promise of redemption.

• (5) The Mosaic Covenant (Ex. 19. 25, note) condemns all men, "for that all have sinned."

• (6) The Palestinian Covenant (Deut. 28.-30. 3, note) secures the final restoration and conversion of Israel.

• (7) The Davidic Covenant (2 Sam. 7:8-17, note) establishes the perpetuity of the Davidic family (fulfilled in Christ, Matt. 1:1; Luke 1:31-33; Rom. 1:3), and of the Davidic kingdom, over Israel and over the whole earth; to be fulfilled in and by Christ (2 Sam. 7:8-17; Zech. 12:8; Luke 1:31-33; Acts 15:14-17; 1 Cor. 15;24).

• (8) The New Covenant rests upon the sacrifice of Christ, and secures the eternal blessedness, under the Abrahamic Covenant (Gal. 3:13-29), of all who believe. It is absolutely unconditional, and, since no responsibility is by it committed to man, it is final and irreversible.

II. The relation of Christ to the eight covenants is as follows:

• (1) To the Edenic Covenant, Christ, as the "second Man," the "last Adam" (1 Cor. 15:45-47), takes the place over all things which the first Adam lost (Col. 2:10; Heb. 2:7-8).

• (2) He is the "Seed of the woman" of the Adamic Covenant (Gen. 3:15; John 12:31; 1 John 3:8; Gal. 4:4; Rev. 20:10), and fulfilled its conditions of toil (Mark 6:3) and obedience.

• (3) As the greatest son of Shem, in Him was fulfilled supremely the promise to Shem in the Noahic Covenant (Gen. 9:l, note; Col. 2:9).

• (4) He is the "Seed to whom the promises were made" in the Abrahamic Covenant; the son of Abraham obedient unto death (Gen. 22:18; Gal. 3:16; Phil. 2:8).

• (5) He lived sinlessly under the Mosaic Covenant and bore for us its curse (Gal. 3:10-13).

• (6) He lived obediently as a Jew in the land under the Palestinian Covenant, and will yet perform its gracious promises (Deut. 28-30:1-9).

• (7) He is the "Seed," "Heir," and "King" under the Davidic Covenant (Matt. 1:1; Luke 1:31-33).

• (8) His sacrifice is the foundation of the New Covenant (Matt. 26:28; 1 Cor. 11:25).

  • Adamic (Genesis 3:15);
  • Noahic, (Genesis 9:1)
  • Abrahamic (Genesis 15:18);
  • Mosaic (Exodus 19:25);
  • Palestinian (Deuteronomy 30:3);
  • Davidic (2 Samuel 7:16);
  • And The New (Hebrews 8:8).

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1300_1; Hebrews 10:5, but a body hast thou prepared me

Cf. Psalm 40:6; the rule, applicable to all modifications of the form of quotations in the N.T. from O.T. writings, is that the divine Author of both Testaments is perfectly free, in using an earlier statement, to recast the mere literary form of it. The variant form will be found invariably to give the deeper meaning of the earlier statement.

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1300_2; Hebrews 10:18, there is no more offering for sin

Sacrifice, Summary:

(1) The first intimation of sacrifice is Genesis 3:21, the "coats of skins" having obviously come from slain animals. The first clear instance of sacrifice is Genesis 4:4, explained in Hebrews 11:4. Abel's righteousness was the result of his sacrifice, not of his character.

(2) Before the giving of the law the head of the family was the family priest. By the law an order of priests was established who alone could offer sacrifices. Those sacrifices were "shadows," types, expressing variously the guilt and need of the offerer in reference to God, and all pointing to Christ and fulfilled in Him.

(3) As foreshadowed by the types and explained by the N.T., the sacrifice of Christ is

• penal (Gal. 3:13; 2 Cor. 5:21);
• substitutional (Lev. 1:4; Isa. 53:5, 6; 2 Cor. 5:21; 1 Pet. 2:24);
• voluntary (Gen. 22:9; John 10:18);
• redemptive (Gal. 3:13; Eph. 1:7; 1 Cor. 6:20);
• propitiatory (Rom. 3:25);
• reconciling (2 Cor. 5:18, 19; Col. 1:21, 22);
• efficacious (John 12:32, 33; Rom. 5:9, 10; 2 Cor. 5:21; Eph. 2:13; Heb. 9:11, 12, 26; Heb. 10:10-17; I John 1:7; Rev. 1:5);
• and revelatory (John 3:16; 1 John 4:9-10).

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1302_1; Hebrews 11:39, a good report through faith, received not the promise

The essence of faith consists in receiving what God has revealed, and may be defined as the trust in God of the Scriptures and in Jesus Christ whom He hath sent, which receives Him as Saviour and Lord, and impels to loving obedience and good works(John 1:12; James 2:14-26).

The particular uses of faith give rise to its secondary definitions:

(1) For salvation, faith is personal trust, apart from erittorious works, in the Lord Jesus Chrsit, as delivered fro our offenses and raised again for our justification (Romans 4:5, 4:23-25).

(2) As used in parayer, faith is the "confidence that we have in him, that if we ask anything according to his will, he heareth us" (1 John 5:14-15).

(3) As used in reference to unseen things of which Scripture speaks, faith "gives substance" to them, so that we act upon the conviction of their reality (Hebrews 11:1-3).

(4) As a working principle in life, the uses of faith are illustrated in Hebrews 11:1-39.

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1304_1; Hebrews 12:23, To the geeneral assembly and church of the firstborn

The True Church

Church (true), Summary:

The true church, composed of the whole number of regenerate persons from Pentecost to the first resurrection (1 Corinthians 15:52), united together and to Christ by the baptism with the Holy Spirit (1 Corinthians 12:12,13), is the body of Christ of which He is the Head (Ephesians 1:22, 23). As such, it is a holy temple for the habitation of God through the Spirit (Ephesians 2:21, 22); is "one flesh" with Christ (Ephesians 5:30-31); and espoused to Him as a chaste virgin to one husband (2 Corinthians 11:2-4).

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1306

THE GENERAL EPISTLE OF JAMES

Writer. James (Matt. 4:21, note), called "the Just," mentioned by Paul with Cephas and John as "pillars" in the church at Jerusalem (Gal. 2:9).

He seems to have been, as a religious man, austere, legal, ceremonial (Acts 21:18-24).

Date. Tradition fixes the martyrdom of James in the year 62, but his Epistle shows no trace of the larger revelations concerning the church and the distinctive doctrines of grace made through the Apostle Paul, nor even of the discussions concerning the relation of Gentile converts to the law of Moses, which culminated in the first council (Acts 15.) , over which James presided. This presumes the very early date of James, which may confidently be set down as "the first Epistle to Christians.: ?Weston.

Theme. By "the twelve tribes scattered abroad" we are to understand, not Jews, but Christian Jews of the Dispersion. The church began with such (Acts 2:5-11), and James, who seems not to have left Jerusalem, would feel a particular pastoral responsibility for these scattered sheep. They still resorted to the syna- gogues, or called their own assemblies by that name (Jas. 2:2, where "assembly" is "synagogue" in the Greek).

It appears from James 2:1-8 that they still held the synagogue courts for the trial of causes arising amongst themselves. The Epistle, then, is elementary in the extreme.

To suppose that James 2:14-26 is a polemic against Paul's doctrine of justification is absurd. Neither Galatians nor Romans was yet written. James' theme, then, is "religion" (Greek threskeia, "outward religious service") as the expression and proof of faith. He does not exalt works as against faith, but faith as producing works. His style is that of the Wisdom-books of the Old Testament.

The divisions are five:

I. The testing of faith, James 1:1-2:26.

II. The reality of faith tested by the tongue, James 3:1-18.

III. The rebuke of worldliness, James 4:1-17.

IV. The rich warned, James 5:1-6.

V. Hortatory, James 5:7-20.

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1311_1; 1 Peter 1:2, Elect according to the foreknowledge of God

1 Peter 1:2

Election, Summary:

In both Testaments the Hebrew and Greek words are rendered "elect," "election," "choose," "chosen." In all cases they mean, simply, "chosen," or "to choose"; and are used of both human and divine choices.

(1) In the latter use election is:

(a) corporate, as of the nation of Israel, or the church (Isa. 45:4; Eph. 1:4); and

(b) individual (1 Pet. 1:2).

(2) Election is according to the foreknowledge of God (1 Pet. 1:2), and wholly of grace, apart from human merit (Romans 9:11; Romans 11:5, 6).

(3) Election proceeds from the divine volition (John 15:16). Election is, therefore:

(a) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself (John 15:19).

(b) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him (Luke 6:13; Acts 9:15; 1 Cor. 1:27, 28).

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1311_2

1 Peter 1:7

Suffering

Suffering, in First Peter, is set in the light of:

(1) assured salvation, 1 Peter 1:2-5;

(2) the greater glory at Christ's appearing, 1 Peter 1:7;

(3) Christ's sufferings and coming glories, 1 Peter 1:11;

(4) the believer's association with Him in both, 1 Peter 2:20, 21; 1 Peter 3:17, 18; 1 Peter 4:12, 13;

(5) the purifying effect of suffering, 1 Peter 1:7; 1 Peter 4:l, 2; 1 Peter 5:10;

(6) that Christ is now glorified in the believer's patient suffering, 1 Peter 4:16;

(7) that suffering is disciplinary, 1 Peter 4:17-19. (I Cor. 11:31, 32; Heb. 12:5-13.)

ELECTION

The sacred writers of our Scripture didn't explain many difficulties concerning this central doctrine. They fail to relate "elect" to the other Scripture truths taught, "The freedom of the human will"

(a) In presence of an insoluble mystery (1 Peter 1:2), "Elect according to the foreknowledge of God the Father . . ."

(b) All that is required is a humble child-like confidence in His love and wisdom.

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1312_1; 1 Peter 1:20, Who verily was foreordained before the foundation of the world

Foreknowledge, Election, Predestination

The divine order is foreknowledge, election, predestination. That foreknowledge determines the election or choice is clear from 1 Peter 1:2, and predestination is the bringing to pass of the election. "Election looks back to foreknowledge; predestination forward to the destiny." But Scripture nowhere declares what it is in the divine foreknowledge which determines the divine election and predestination.

The foreknown are elected, and the elect are predestinated, and this election is certain to every believer by the mere fact that he believes (1 Thessalonians 1:4, 5). See "Predestination," Ephesians 1:5.

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1312_2; 1 Peter 2:8, And a stone of stumbling

Christ crucified is the Rock:

(1) Smitten that the Spirit of life may flow from Him to all who will drink (Exodus 17:6; 1 Corinthians 10:4; John 4:13, 14; John 7:37-39).

(2) To the church the foundation and chief corner Stone (Ephesians 2:20).

(3) To the Jews at His first coming a "stumbling stone" (Romans 9:32, 33; 1 Corinthians 1:23).

(4) To Israel at His second coming the "headstone of the corner" (Zechariah 4:7).

(5) To the Gentile world-power the smiting "stone cut out without hands" (Daniel 2:34).

(6) In the divine purpose the Stone which, after the destruction of Gentile world-power, is to grow and fill the earth.

(7) To unbelievers the crushing Stone of judgment (Matthew 21:44).

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1313_1; 1 Peter 2:9, a royal priesthood, an holy nation

The New Testament priesthood. Summary:

(1) Until the law was given the head of each family was the family priest (Genesis 8:20; 26:25; 31:54).

(2) When the law was proposed, the promise to perfect obedience was that Israel should be unto God "a kingdom of priests" (Exodus 19:6); but Israel violated the law, and God shut up the priestly office to the Aaronic family, appointing the tribe of Levi to minister to them, thus constituting the typical priesthood (Exodus 28:1).

(3) In the dispensation of grace, all believers are unconditionally constituted a "kingdom of priests" (1 Peter 2:9; Revelation 1:6), the distinction which Israel failed to achieve by works. The priesthood of the believer is, therefore, a birthright; just as every descendant of Aaron was born to the priesthood (Hebrews 5:1).

(4) The chief privilege of a priest is access to God. Under law the high priest only could enter "the holiest of all," and that but once a year (Hebrews 9:7). But when Christ died, the veil, type of Christ's human body (Hebrews 10:20), was rent, so that now the believer-priests, equally with Christ the High Priest, have access to God in the holiest (Hebrews 10:19-22). The High Priest is corporeally there (1 Peter 4:14-16; Hebrews 9:24; Hebrews 10:19-22).

(5) In the exercise of his office the New Testament believer-priest is:

(1) a sacrificer who offers a threefold sacrifice:

(a) his own living body (Romans 12:1; Philippians 2:17; 2 Timothy 4:6; 1 John 3:16; James 1:27);

(b) praise to God, "the fruit of the lips that make mention of His name" (R.V.), to be offered "continually" (Hebrews 13:15; Exodus 25:22; "I will commune with thee from above the mercy seat");

(c) his substance (Hebrews 13:16; Romans 12:13; Galatians 6:6; 3 John 5-8; Hebrews 13:2; Galatians 6:10; Titus 3:14).

(2) The New Testament priest is also an intercessor (1 Timothy 2:1; Colossians 4:12).

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1319_1; 2 Peter 2:15; following the way of Balaam the son of Bosor.

Numbers 22:5

Balaam (See Numbers 22:5, refs.) was the typical hireling prophet, anxious only to make a merket of his gift. This is the "way" of Balaam.

See the "error" of Balaam, Jude 11, Note Page 1328_3

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1323_1; 1 John 3:7, he that doeth righteousness is righteous

"Righteousness"

"Righteousness" here, and in the passages having marginal references to this, means the righteous life which is the result of salvation through Christ.

The righteous man under law became righteous bydoing righteously; under grace he does righteouosly because he has been made righteous (Romans 3:22; Romans 10:3;

See Note Page 1203_1

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1320_1; 2 Peter 3:18, But grow in grace, and in the knowledge of ourLord and Saviour Jesus Christ.
Ref. Romans 6:1, that grace may abound?

Grace (imparted).

Summary: (see "Grace," John 1:17):

Grace is not only dispensationally a method of divine dealing in salvation (John 1:17, See Note Page 1115_1), but is also the method of God in the believer's life and service. As saved, he is "not under the law, but under grace" (Romans 6:14).

Having by grace brought the believer into the highest conceivable position (Ephesians 1:6), God ceaselessly works through grace, to impart to, and perfect in him, corresponding graces (John 15:4-5; Galatians 5:22, 23).

Grace, therefore, stands connected with service (Romans 12:6; Romans 15:15-16; 1 Corinthians 1:3-7; 1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 12:9-10; Galations 2:9; Ephesians 3:7-8; Ephesians 4:7; Philippians 1:7; 2 Timothy 2:1-2; 1 Peter 4:10); with Christian growth (2 Corinthians 1:12; Ephesians 4:29; Colossians 3:16; Colossians 4:6; 2 Thessalonians 1:12; Hebrews 4:16; Hebrews 12:28-29; Hebrews 13:9; James 4:6; 1 Peter 1:2;, 1 Peter 3:7; 1 Peter 5:5, 10; 2 Peter 3:18; Jude 1:4); and with giving (2 Corinthians 4:15; 8:1, 6-7, 19; 9:14).

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1326_1; 2 John 5, from the beginning, that we love one another

Love One Another

Law (of Christ), Summary:
• The new "law of Christ" is the divine love, as wrought into the renewed heart by the Holy Spirit (Rom. 5:5; Heb. 10:16), and outflowing in the energy of the Spirit, unforced and spontaneous, toward the objects of the divine love (2 Cor. 5:14-20; 1 Thes. 2:7-8).

• It is, therefore, "the law of liberty" (James 1:25; James 2:12), in contrast with the external law of Moses.

• Moses' law demands love (Lev. 19:18; Deut. 6:5; Luke 10:27); Christ's law is love (Rom. 5:5; 1 John 4:7, 19-20), and so takes the place of the external law by fulfilling it (Rom. 13:10; Gal. 5:14).

• It is the "law written in the heart" under the New Covenant (Heb. 8:8, See Note Page 1297_2).

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1328
INTRODUCTION TO THE GENERAL EPISTLE OF JUDE.

Writer.

Jude, the brother of James (Jude 1).

Date.

Probably a.d. 66.

Theme.

It is not so much Jude who speaks, as the constraining Spirit (Jude 3), and the theme is, "Contending for the faith" (Luke 18:8, refs.).

In this brief letter the apostasy (2 Thessalonians 2:3;
See Note Page 1272_1) of the professing church is predicted, and the cause and course described. As in Second Timothy and Second Peter the apostasy is treated as having already set in.

The Epistle is in five divisions:

I. Introduction, Jude 1, 2.

II. Occasion of the Epistle, vs. 3, 4.

III. Apostasy is possible, vs. 5-7.

IV. Apostate teachers described, vs. 8-19.

V. The saints assured and comforted, vs. 20-25.

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1328_1; Jude 1, and preserved in Jesus Christ

Assurance of Salvation

Assurance is the believer's full conviction that, through the work of Christ alone, received by faith, he is in possession of a-salvation in which he will be eternally kept.'Jy And this assurance rests only upon the^Scripture promises to him who believes.

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1328_2; Jude 6, unto the judgment of the great day

Jude 6

Fallen Angels

The judgment of the fallen angels. The "great day" is the day of the Lord (Isa. 2. 9-22, refs.).

As the final judgment upon Satan occurs after the thousand years, and preceding the final judgment (Revelation 20:10), it is congruous to conclude, as to the time, that other fallen angels are judged with him (2 Pet. 2. 4; Rev. 20. 10). Christians are associated with Christ in this judgment (1 Corinthians 6:3). See other judgments. Ref. Note Page 1351_1.

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1328_3; Jude 11, have gone in the way of Cain, and ran

Jude 1:11

Cain - Type of the Religious Natural Man

Cain (Cf. Gen. 4. 1), type of the religious natural man, who believes in a God, and in "religion," but after his own will, and who rejects redemption by blood. Compelled as a teacher of religion to explain the atonement; the apostate teacher explains it away.

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1329_1; Jude 1, and preserved in Jesus Christ, and called

Jude 1:11

Error Of His Way

Balaam. The "error" of Balaam must be distinguished from his "way" (2 Pet. 2. 15, note), and his "doctrine" (Rev. 2.14, note).

The "error" of Balaam was that, reasoning from natural morality, and seeing the evil in Israel, he supposed a righteous God must curse them. He was blind to the higher morality of the Cross, through which God maintains and enforces the authority and awful sanctions of His law, that He can be just and the justifier of a believing sinner. The "reward" of verse 11 may not be money, but popularity, or applause.

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1329_2; Jude 11, and perished in the gainsaying of Core

Authority of Moses Questioned

See Numbers 16. The sin of Korah was denial of the authority of Moses as God's chosen spokesman, and intrusion into the priest's office.

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1329_3; Jude 23, even the garment spotted by the flesh

Flesh: Summary

"Flesh," in the ethical sense, is the whole natural or unregenerate man, spirit, soul, and body, as centered upon self, prone to sin, and opposed to God (Romans 7:18). The regenerate man is not "in [the sphere of] the flesh, but in [the sphere of] the Spirit" (Romans 8:9); but the flesh is still in him, and he may, according to his choice, "walk after the flesh" or "in the Spirit" (1 Corinthians 3:1-4; Galatians 5:16, 17). In the first case he is a "carnal," in the second a "spiritual," Christian. Victory over the flesh will be the habitual experience of the believer who walks in the Spirit (Romans 8:2, 4; Galatians 5:16, 17).

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1332_1; Revelation 2:6, thou hatest the deeds of the Nicolaitanes

The Nicolaitanes

Revelation 2:6

The word "Nicolaitanes." From nikao, "to conquer," and laos, "the people," or "laity."

There is no ancient authority for a sect of the Nicolaitanes. If the word is symbolic it refers to the earliest form of the notion of a priestly order, or "clergy," which later divided an equal brotherhood (Matt. 23. 8), into "priests" and "laity." ^batjn Ephesus was "deeds" (Rev. 2. 6) had become in Pergamos a "doctrine" (Rev. 2. 15).

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1332_2; Revelation 2:14, that hold the doctrine of Balaam, who taught Balac

The "doctrine" of Balaam

(Cf. 2 Pet. 2. 15, note; Jude 11, note) was his teaching Balak to corrupt the people who could not be cursed (Num. 31. 15, 16; Num. 22. 5; Num. 23. 8), by tempting them to marry women of Moab, defile their separation, and abandon their pilgrim character. It is that union of the world and the church which is spiritual unchastity (Jas. 4. 4). Pergamos had lost the pilgrim character and was "dwelling" (Rev. 2. 13) "where Satan's throne is," in the world (John 12. 31; John 14. 30; John 16. 11).

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1337_1; Revelation 7:14, came out of great tribulation,

The great tribulation

This is the period of unexampled trouble predicted in the passages cited under that head from Psa. 2:5 to Revelation 2:14 and described in the Revelation 11-18. Involving in a measure the whole earth (Rev. 3:10), it is yet distinctively "the time of Jacob's trouble" (Jer. 30:7), and its vortex Jerusalem and the Holy Land. It involves the people of God who will have returned to Palestine in unbelief.

Its duration is three and a half years, or the last half of the seventieth week of Daniel (Dan. 9:24-27, See: Daniel 9:24-27, note; Rev. 11;2, 3). The elements of the tribulation are:

(1) The cruel reign of the "beast out of the sea" (Rev. 13:1), who, at the beginning of the three and a half years, will break his covenant with the Jews (by virtue of which they will have re-established the temple worship, Dan. 9:27), and show himself in the temple, demanding that he be worshipped as God (Matt. 24:15; 2 Thes. 2:4).

(2) The active interposition of Satan "having great wrath" (Rev. 12:12), who gives his power to the Beast (Rev. 13:4, 5).

(3) The unprecedented activity of demons (Rev. 9:2, 11); and

(4) the terrible "bowl" judgments of Rev. 16.

The great tribulation will be, however, a period of salvation. An election out of Israel is seen as sealed for God (Rev. 7:4-8), and, with an innumerable multitude of Gentiles (Rev. 7:9), are said to have come "out of the great tribulation" (Rev. 7:14). They are not of the priesthood, the church, to which they seem to stand somewhat in the relation of the Levites to the priests under the Mosaic Covenant. The great tribulation is immediately followed by the return of Christ in glory, and the events associated therewith (Matthew 24:29, 30). See "Remnant" (Isa. 1:9; Rom. 11:5, See: Romans 11:5, note); "Beast" (Dan. 7:8; Revelation 19:20; See:Revelation 19:20, note); "Armageddon" (Rev. 16:14, Revelation 19:17, note).

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1342_1; Rev. 13:3, one of his heads as it were wounded to death

Ancient Roman Empire

Fragments of the ancient Roman empire have never ceased to exist as separate kingdoms. It was the imperial form of government which ceased; the one head wounded to death. What we have prophetically in Rev. 13:3 is the restoration of the imperial form as such, though over a federated empire of ten kingdoms; the "head" is "healed," i.e. restored; there is an emperor again?the Beast.

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1342_2; John 16:33, In the world ye shall have tribulaton

Revelation 13:8, Lamb slain from the foundation of the world

Kosmos, Summary:

In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principles of force, greed, selfishness, ambition, and pleasure (Matt. 4:8,9; John 12:31; John 14:30; John 18:36; Eph. 2:2; Eph. 6:12; 1 John 2:15-17).

This world-system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.

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1342_3; Revelation 13:16, And he causeth all both small and great

Antichrist

The Antichrist is the person is to be distinguished from the "many antichrists" (1 John 2:18), and the "spirit of antichrist" (1 John 4. 3) which characterizes all.

The supreme mark of all is the denial of the Christian truth of the incarnation of the Logos, the eternal Son in Jesus as the Christ (John 1:1, 14; Matt. 1:16, note). The "many antichrists" precede and prepare the way for the Antichrist, who is "the Beast out of the earth" of Rev. 13:11-17, and the "false prophet" of Rev. 16:13; 19:20; 20:10. He is the last ecclesiastical head, as the Beast of Rev. 13:1-8 is the last civil head. For purposes of persecution he is permitted to exercise the autocratic power of the emperor-Beast (Rev. 19. 20, note).

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1343_1; Revelation 14:6, having the everlasting gospel to preach

Revelation 14:6

Gospel. This great theme may be summarized as follows:

I. In itself the word Gospel means good news.

II. Four forms of the Gospel are to be distinguished;

(1) The Gospel of the kingdom. This is the good news that God purposes to set up on the earth, in fulfilment of the Davidic Covenant (2 Sam. 7:16, and refs; Reference in verse for "house" is "Christ (first advent). Psalms 2:2. (Genesis 3:15; Acts 1:9.), a kingdom, political, spiritual, Israelitish, universal, over which God's Son, David's heir, shall be King, and which shall be, for one thousand years, the manifestation of the righteousness of God in human affairs. See Matt. 3:2, note.

Two preachings of this Gospel are mentioned, one past, beginning with the ministry of John the Baptist, continued by our Lord and His disciples, and ending with the Jewish rejection of the King. The other is yet future (Matt. 24:14), during the great tribulation, and immediately preceding the coming of the King in glory.

(2) The Gospel of the grace of God. This is the good news that Jesus Christ, the rejected King, has died on the cross for the sins of the world, that He was raised from the dead for our justification, and that by Him all that believe are justified from all things. This form of the Gospel is described in many ways. It is the Gospel "of God" (Rom. 1:1) because it originates in His love; "of Christ" (2 Cor. 10:14) because it flows from His sacrifice, and because He is the alone Object of Gospel faith; of "the grace of God" (Acts 20:24) because it saves those whom the law curses; of "the glory" (1 Tim. 1:11; 2 Cor. 4:4) because it concerns Him who is in the glory, and who is bringing the many sons to glory (Heb. 2:10); of "our salvation" (Eph. 1:13) because it is the "power of God unto salvation to every one that believeth" (Rom. 1:16); of "the uncircumcision" (Gal. 2. 7) because it saves wholly apart from forms and ordinances; of "peace" (Eph. 6. 15) because through Christ it makes peace between the sinner and God, and imparts inward peace.

(3) The everlasting Gospel (Rev. 14:18). This is to be preached to the earthdwellers at the very end of the great tribulation and immediately preceding the judgment of the nations (Matt. 25:31, refs.). It is neither the Gospel of the king- dom, nor of grace. Though its burden is judgment, not salvation, it is good news to Israel and to those who, during the tribulation, have been saved (Rev. 7:9-10; Luke 21:28; Psa. 96:11-13; Isa. 35:4-10).

(4) That which Paul calls, "my Gospel" (Rom. 2:16, refs.). This is the Gospel of the grace of God in its fullest development, but includes the revelation of the result of that Gospel in the outcalling of the church, her relationships, position, privileges, and responsibility. It is the distinctive truth of Ephesians and Colossians, but interpenetrates all of Paul's writings.

III. There is "another Gospel" (Gal. 1:6; 2 Cor. 11:4) "which is not another," but a perversion of the Gospel of the grace of God, against which we are warned. It has had many seductive forms, but the test is one?it invariably denies the sufficiency of grace alone to save, keep, and perfect, and mingles with grace some kind of human merit. In Galatia it was law, in Colosse fanaticism (Col. 2:18, etc.). In any form its teachers lie under the awful anathema of God.




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1348_1; v. 7, and his wife hath made herself ready

Revelation 19:7

and his wife hath made herself ready

The "Lamb's wife" here is the "bride" (Rev. 21:9), the Church, identified with the "heavenly Jerusalem" (Heb. 12:22-23), and to be distinguished from Israel, the adulterous and repudiated "wife" of Jehovah, yet to be restored (Isa. 54:1-10; Hos. 2:1-17), who is identified with the earth (Hos. 2:23). A forgiven and restored wife could not be called either a virgin (2 Cor. 11:2-3), or a bride.

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1348_2; v. 8, for the fine linen is the righteousness of saints

The garment in Scripture is a symbol of righteousness. In the bad ethical sense it symbolizes self-righteousness (e.g. Isa. 64:6; see Phil. 3:6-8, the best that a moral and religious man under law could do). In the good ethical sense the garment symbolizes "the righteousness of God . . . upon all them that believe." Rom. 3:21: See Note page 1194_1.

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1348_3; v. 11, And I saw heaven opened

The vision is of the departure from heaven of Christ and the saints and angels preparatory to the catastrophe in which Gentile world-power, headed up in the Beast, is smitten by the "stone cut out without hands" (Dan. 2:34-35).

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1348_4

Armageddon (the ancient hill and valley of Megiddo, west of Jordan in the plain of Jezreel) is the appointed place for the beginning of the great battle in which the Lord, at His coming in glory, will deliver the Jewish remnant besieged by the Gentile world-powers under the Beast and False Prophet (Rev. 16:13-16; Zech. 12:1-9). Apparently the besieging hosts, whose approach to Jerusalem is described in Isa. 10. 28-32, alarmed by the signs which precede the Lord's coming (Matt. 24:29-30), have fallen back to Megiddo, after the events of Zech. 14:2, where their destruction begins; a destruction consummated in Moab and the plains of Idumea (Isa. 63:1-6). This battle is the first event in "the day of Jehovah" (Isa. 2:12, refs.), and is the fulfilment of the smiting-stone prophecy of Dan. 2:35.

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1349_1 Revelation 19:19; gathered together to make war

The day of Jehovah (called, also, "that day," and "the great day") is that lengthened period of time beginning with the return of the Lord in glory, and ending with the purgation of the heavens and the earth by fire preparatory to the new heavens and the new earth (Isa. 65:17-19; Isa. 66:22; 2 Pet. 3:13; Rev. 21:1). The order of events appears to be:

(1) The return of the Lord in glory (Matt. 24:29-30);

(2) the destruction of the Beast and his host, "the kings of the earth and their armies," and the false prophet, which is the "great and terrible" aspect of the day (Rev. 19;11-21);

(3) the judgment of the nations (Zech. 14:1-9; Matt. 25:31-46);

(4) the thousand years, i.e. the kingdom-age (Rev. 20;4-6);

(5) the Satanic revolt and its end (Rev. 20:7-10);

(6) the second resurrection and final judgment (Rev. 20:11-15); and

(7) the "day of God," earth purged by fire (2 Pet. 3:10-13).



The day of the lord is preceded by seven signs:




(1) The sending of Elijah (Mal. 4:5; Rev. 11:3-6);

(2) cosmical disturbances (Joel 2:1-12; Matt. 24:29; Acts 2:19-20; Rev. 6:12-17);

(3) the insensibility of the professing church (1 Thes. 5:1-5);

(4) the apostasy of the professing church, then become "Laodicea" (2 Thes. 2:3);

(5) the rapture of the true church (1 Thes. 4:17);

(6) the manifestation of the "man of sin," the Beast (2 Thes. 2:1-5);

(7) the apocalyptic judgments (Revelation chapters 11 through 18).

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1349_2; Revelation 19:20; And the beast was taken

The Beast, Summary:

• This "Beast" is the "little horn" of Dan. 7;24-26,
• and "desolator" of Dan. 9:27;
• the "abomination of desolation" of Matt. 24:15;
• the "man of sin" of 2 Thes. 2:4-8;
• earth's last and most awful tyrant, Satan's fell instrument of wrath and hatred against God and the Jewish saints. He is, perhaps, identical with the rider on the white horse of Rev. 6:2, who begins by the peaceful conquest of three of the ten kingdoms into which the former Roman empire will then be divided, but who soon establishes the ecclesiastical and governmental tyranny described in Dan. 7., 9., 11.; Rev. 13. To him Satan gives the power which he offered to Christ (Matt. 4:8-9; Rev. 13:4). See "The great tribulation," Psa. 2:5; Rev. 7:14. See Note Page 1337_1

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1349_3; Revelation 20:2; bound him a thousand years

The duration of the kingdom of heaven in its mediatorial form (1 Cor.15:24; See Note Page 1226_3).

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1350_1

Resurrection

The "resurrection of the just" is mentioned in Luke 14:13, 14, and the resurrection of "life" distinguished from the "resurrection unto damnation" in John 5:29.

We here leam for the first time what interval of time separates these two resurrections. 1 Corinthians 15:52; See Note Page 1228_1

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1350_2

Satan

Satan. Summary:

This fearful being, apparently created one of the cherubim Ezekiel 1:5, Ezekiel 1:5; see Ezek. 1:5, note; Ezekiel 28:12-14, Ezekiel 28:12-14; See Ezek. 28:12-14, note and anointed for a position of great authority, perhaps over the primitive creation Genesis 1:2, see Gen. 1:2, note 3; Ezek. 28:11-15), fell through pride (Isa. 14:12-14). His "I will" (Isa. 14:13) marks the introduction of sin into the universe. Cast out of heaven (Lk. 10:18), he makes earth and air the scene of his tireless activity (Eph. 2:2; 1 Pet. 5:8).

After the creation of man he entered into the serpent (Genesis 3:1; Genesis 3:1; see Gen. 3:1, note), and, beguiling Eve by his subtilty, secured the downfall of Adam and through him of the race, and the entrance of sin into the world of men (Rom. 5. 12-14).

The Adamic Covenant (Genesis 3:14-19; Genesis 3:14-19; See Gen. 3. 14-19, note) promised the ultimate destruction of Satan through the "Seed of the woman." Then began his long warfare against the work of God in behalf of humanity, which still continues.

The present world-system (Rev. 13. 8), organized upon the principles of force, greed, selfishness, ambition, and sinful pleasure, is his work and was the bribe which he offered to Christ (Mt. 4. 8-9). Of that world-system he is prince (John 14:30; 16:11), and god (2 Cor. 4. 4).

As "prince of the power of the air" (Eph. 2. 2) he is at the head of a vast host of demons (Matthew 7:22; See Mt. 7. 22, note).

To him, under God, was committed upon earth the power of death (Heb. 2. 14).

Cast out of heaven as his proper sphere and "first estate," he still has access to God as the "accuser of the brethren" (Rev. 12. 10), and is permitted a certain power of sifting or testing the self-confident and carnal among believers (Job 1. 6-11; Lk. 22:31, 32; 1 Cor. 5. 5; 1 Tim. 1. 20), but this is a strictly permissive and limited power, and believers so sifted are kept in faith through the advocacy of Christ (Lk. 22:31, 32; 1 John 2:1; See 1 John 2:1, note).

At the beginning of the great tribulation Satan's privilege of access to God as accuser will be withdrawn (Rev. 12. 7-12).

At the return of Christ in glory Satan will be bound for one thousand years (Rev. 20. 2); after which he will be "loosed for a little season" (Rev. 20:3, 7, 8), and will become the head of a final effort to overthrow the kingdom. Defeated in this, he will be finally cast into the lake of fire, his final doom. The notion that he reigns in hell is Miltonic, not biblical. He is prince of this present world-system, but will be tormented in the lake of fire.

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1350_3

The expressions, "the judgment," or, "day of judgment," as the passages and their contexts show, refer to the final judgment of Rev. 20:11-15.

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1350_4

The "day of destruction" is that aspect of the day of Jehovah (Isa. 2:12; Rev. 19:19. See Summary on Note Page 1349_1) which visits final and eternal judgment upon the wicked. Three such "days" are included in the "day" of Jehovah, and are described in the refer- ences beginning with Isa. 34:1-9. (See Matt. 25:32; Review Note Page 1036_1; Rev. 20:11, refs.)

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1351_1;

Rev. 20:12, and the dead were judged out of those things The final judgment. The subjects are the "dead." As the redeemed were raised from among the dead one thousand years before (Rev. 20:5), and have been in glory with Christ during that period, the "dead" can only be the wicked dead, from the beginning to the setting up of the great white throne in space. As there are degrees in punishment (Lk. 12. 47, 48), the dead are judged according to their works. The book of life is there to answer such as plead their works for justification, e.g. Matt. 7:22-23; an awful blank where the name might have been. The Judgments, Summary: Among the many judgments mentioned in Scripture, seven are invested with especial significance.

These are:

(1) The judgment of the believers' sins in the cross of Christ (John 12:31; See Note page 1133_2);

(2) the believers' seff-judgment (1 Cor. 11:31; See Note Page 1222_1);

(3) the judgment of the believers' works (2 Cor. 5:10; See Note page 1233_1);

(4) the judgment of the nations at the return of Christ (Matt. 25:32; See Note page 1036_1);

(5) the judgment of Israel at the return of Christ (Ezekiel 20:37; See Note Page 861_1);

(6) the judgment of angels after the one thousand years (Jude 1:6; See Note page 1328_2); and

(7) the judgment of the wicked dead with which the history of the present earth ends.

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1351_2

Second death. Summary: "The second death" and the "lake of fire" are iden- tical terms (Rev. 20;14) and are used of the eternal state of the wicked. It is "second" relatively to the preceding physical death of the wicked in unbelief and rejection of God; their eternal state is one of eternal "death" (i.e. separation from God) in sins (John 8;21, 24).

That the second death is not annihilation is shown by a comparison of Rev. 19:20 with Rev. 20. 10.

After one thousand years in the lake of fire the Beast and False Prophet are still there, undestroyed. The words "forever and forever" ("to the ages of the ages") are used in Hebrews 1:8 for the duration of the throne of God, eternal in the sense of unending.



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1353_1; Rev. 22:11, let him be righteous still

Righteousness

• See definitions of O.T. righteousness: (Luke 2:25);

• N.T. righteousness (Rom. 3:21; See note page 1194_1 See also, Romans 10:10);

  righteous living (1 John 3:7);

  self-righteousness (Rom. 10:3).

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1353_2; Rev. 22:11, and he that is holy, let him be holy still

Sanctification, holiness.

Summary:

• (1) In both Testaments the same Hebrew and Greek words are rendered by the English words "sanctify" and "holy," in their various grammatical forms. The one uniform meaning is, "to set apart for God."

• (2) In both Testaments the words are used of things and of persons.

• (3) When used of things no moral quality is implied; they are sanctified or made holy because set apart for God.

• (4) Sanctification when used of persons has a threefold meaning,

  (a) In position, believers are eternally set apart for God by redemption, "through the offering of the body of Jesus Christ once" (Heb. 10:9-10). Positionally, therefore, believers are. "saints" and "holy" from the moment of believing (Phil. 1:1; Heb. 3:1).

  (b) In experience, the believer is being sanctified by the work of the Holy Spirit through the Scriptures (John 17:17; 2 Cor. 3:18; Eph. 5:25-26; 1 Thes. 5:23-24).

  (c) In consummation, the believer's complete Sanctification awaits the appearing of the Lord (Eph. 5:27; I John 3:2)

  See "Salvation," Rom. 1:16;

  See Note Page 1192_1.

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1353_3; Rev. 22:19, if any man shall take away from the words of the book

Inspiration:

Summary.

The testimony of the Bible to itself.

• (1) The writers affirm, where they speak of the subject at all, that they speak by direct divine authority.
• (2) They invariably testify that the words, and not the ideas merely, are inspired. The most important passage is 1 Cor. 2:7-15, which see.
• (3) The whole attitude of Jesus Christ toward the Old Testament, as disclosed in His words, both before His death and after His resurrection, confirms its truth and divine origin, and He explicitly ascribes the Pentateuch to Moses.
• (4) In promising subsequent revelations after the predicted advent of the Spirit (John 16:12-15), our Lord prepared the way for the New Testament.
• (5) The writers of the New Testament invariably treat the Old Testament as authoritative and inspired.

See further:

2 Pet. 1:19; See Note Page 1318_2;

1 Cor. 2:13; See Note Page 1213_1.

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1353_4; Rev. 22:19, shall take away his part out of the book of life, and out of the holy city

Eternal life.

Summary of the teaching:

(1) The life is called "eternal" because it was from the eternity which is past unto the eternity which is to come?it is the life of God revealed in Jesus Christ, who is God (John 1:4; John 5:26; 1 John 1:1-2).

(2) This life of God, which was revealed in Christ, is imparted in a new birth by the Holy Spirit, acting upon the word of God, to every believer on the Lord Jesus Christ (John 3:3-15).

(3) The life thus imparted is not a new life except in the sense of human possession; it is still "that which was from the beginning." But the recipient is a "new creation" (2 Cor. 5:17; Gal. 6:15).

(4) The life of God which is in the believer is an unsevered part of the life which eternally was, and eternally is, in Christ Jesus?one life, in Him and in the believer?Vine and branches; Head and members (1 Cor. 6:17; Gal. 2:20; Col. 1:27; Col. 3:3-4; 1 John 5:11-12; John 15:1-5; I Cor. 12:12-14).

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