3_3
Three references (Jer. 4:23-26, Isa. 24:1; Isa. 45:18), clearly indicate that the earth had undergone
a cataclysmic change as the result of a divine judgment. The face of the earth bears
everywhere the marks of such a catastrophe. There are not wanting intimations
which connect it with a previous testing and fall of angels. See
Ezek. 28:12-15; Isaiah 14:9-14,
which certainly go beyond the kings of Tyre and Babylon.
8_1
8_2
The serpent
The serpent, in his Edenic form, is not to be thought of as a writhing reptile.
That is the effect of the curse
(Gen. 3:14).
The creature which lent itself to Satan
may well have been the most beautiful as it was the most "subtle" of creatures less
than man. Traces of that beauty remain despite the curse. Every movement of
a serpent is-graceful, and many species are beautifully coloured. In the serpent,
Satan first appeared "as an angel of light"
(2 Cor. 11:14).
9_l
Genesis 2:14
Adamic Covenant
The Adamic Covenant conditions the life of fallen man—conditions which
must remain till, in the kingdom age,
"the creation also shall be delivered from the
bondage of corruption into the glorious liberty of the sons of God"
(Rom. 8:21).
The elements of the Adamic Covenant are:
(1) The serpent, Satan's tool, is cursed
(Genesis 3:14),
and becomes God's illustration
in nature of the effects of sin—from the most beautiful and subtle of creatures to a
loathsome reptile! The deepest mystery of the atonement is intimated here.
Christ, "made sin for us," in bearing our judgment, is typified by the brazen
serpent
(Num. 21:5-9; John 3:14, 15; 2 Cor. 5:21).
Brass speaks of judgment—in
the brazen altar, of God's judgment, and in the laver, of self-judgment.
(2) The first promise of a Redeemer
(Genesis 3:15).
Here begins the "highway of the Seed,"
- Abel, Seth, Noah
(Gen. 6:8-10),
- Shem
(Gen. 9:26, 27),
- Abraham
(Gen. 12:1-4),
- Isaac
(Gen. 17:19-21),
- Jacob
(Gen. 28:10-14),
- Judah
(Gen. 49:10),
- David
(2 Sam. 7:5-17),
- Immanuel-Christ
(Isa. 7:9-14; Mt. 1:1, 20-23; 1 John 3:8; John 12:31).
(3) The changed state of the woman
(Genesis 3:16).
In three particulars:
(4) The earth cursed
(Genesis 3:17)
for man's sake. It is better for fallen man to
battle with a reluctant earth than to live without toil.
(5) The inevitable sorrow of life
(Gen. 3:17).
(6) The light occupation of Eden
(Gen. 2:15)
changed to burdensome labour
(Genesis 3:18, 19).
(7) Physical death
(Gen. 3:19; Rom. 5:12-21).
See "Death (spiritual)"
(Gen. 2:17; Ephesians 2:5;
see Eph. 2:5, note ).
See, for the other seven covenants:
9_2
The Promise
The chain of references which begins here includes the promises and prophecies
concerning Christ which were fulfilled in His birth and works at His
first advent.
See, for line of unfulfilled promises and prophecies:
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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Isaiah 6:2
623_1
623_2
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
(Mt. 26. 28; Heb. 1. 3; Heb. 9. 12; Heb. 10. 14).
Both aspects of eleansing, 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.
840_1
Ezekiel 1:5
Living Creatures
The "living creatures" are identical with the Cherubim. The subject is some-
what 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 presumptuou
"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 substane 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. 25:17-20;
Romans 3:24-26; see Rom. 3:24-26, notes ).
The living creatures (or Cherubim) appear to be
actual beings of the angelic order.
Cf. Isaiah 6:2;
Isaiah 6:2;
see Isa. 6:2, note.
The Cherubim or liviing
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 effec"
was the revelation to the prophet of the Shekinah glory of the lord. Such revela'
tions 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.
841_1
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
(Gen. 11:10, note; Ezek. 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"
(Ezek. 1:5);
and when the prophet beheld the throne
of God, he saw "the likeness as the appearance of a man above upon it"
(Ezek. 1:26).
See Matt. 8:20, note;
Rev. 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
All this is true also of Christ who was, furthermore, the
representative man —- the head of regenerate humanity.
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).
1037_2
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.
1251_1
Death
Death (spiritual). Summary:
Spiritual death is the state of the natural or
unregenerate man as still in his sins
(Eph. 2:1),
alienated from the life of God
(Eph. 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 suffer-
ing. This is called "the second death"
(Rev. 2:11; Rev. 20:6, 14; Rev. 21:8).
1134_1
1134_2
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.
1003_1
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.
1004_1
Matthew 7:22
Devils
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. 10:1; 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).
1006_1
Son Of Man, Matt. 8:20, note
Cf. Ezek. 2:1,
See 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).
1026_1
1026_2
Matthew 19:28, "judging the twelve tribes . . ."
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).
1115_1
Grace, John 1:17.
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).
(2) As a dispensation, grace begins with the death and resurrection of Christ
(Rom. 3:24-26; Rom. 4:24, 25).
(3) Grace has a twofold manifestation: in salvation
(Rom. 3:24.),
and in
the walk and service of the saved
(Rom. 6:15.).
See, dispensations.
1115_2
1214_2
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).
1117_1; John 3:16, God so loved . . .
Regeneration
(1) The necessity of the new birth grows out of the incapacity
of the natural man to "see" or "enter into" the kingdomof God. However gifted,
moral, or refined, the natural man is absolutely blind to spiritual truth, and impotent to enter the kingdom; for he can neither obey, understand,
nor please God
(John 3:3, 5, 6; 1 Corinthians 2:14; Romans 8:7-8; Matthew 6:33; John 3:3, 5, 6; Psalms 51:5; Jer. 17:9; Mark 7:21-13; 1 Cor. 2:14; Rom. 8:7-8; Eph. 2:3; Matthew 6:33;
See Matthew 6:33; Ref. ,Note Page 1291_1.
1194_2; Romans 3:23, For all have sinned, and come short
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
(Psalm 51:1; Luke 15:29);
iniquity, an act inherently wrong, whether expressly forbidden or not;
error, a departure from right
(Psalm 51:9; Ref. Romans 3:23);
missing the mark, a failure to ireet the divine standard; trespass, the intrusion
of self-will into the sphere of divine authority
(Ephesians 2:1);
lawlessness, or spiritual anarchy
(1 Timothy 1:9);
unbelief, or an insult to the divine veracity
(John 16:9).
Sin originated with Satan (Isaiah 14:12-14)
Sin entered the world through Adam
(Rom. 5. 12)
Sin was, and is, universal, Christ alone excepted (Romans 3:23; 1 Peter 2. 22)
Sin incurs the penalties of spiritual and physical death
(Genesis 2:17; Genesis 3:19; Ezekiel 18:4, Ezekiel 13:20; Romans 6:23);
Sin has no remedy but in the sacrificial death of Christ
(Hebrews 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.
1322_1; 1 John 2:1, we have an advocate with the Father
Our Advocate
Advocacy is that work of Jesus Christ for sinning saints which He carries on with the Father whereby, because of the eternal efficacy of His own sacrifice, He restores them to fellowship
(Cf. Psalm 23:3; John 13:10,
"Jesus saith to him, He that is washed (Lit. bathed. The Greek word signifies a complete abiution. "Wash" is another word.)
needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
See John 13:10; Ref. Note Page 1134_2)
1291_1; Hebrews 1:4, Being made so much better than the angels
Ref. 1 Corinthians 6:3, we shall judge angels
Ref. 1 Corinthians 13:1, Though I speak with the tongues of men and of angles
Ref. Acts 6:15, saw his face as it had been the face of an angel.
Ref. Acts 27:23, there stood by me this night the angel of God
13_1
Some hold that these "sons of God" were the "angels which kept not their
first estate"
(Jude 6).
It is asserted that the title is in the 0. T. exclusively used of
angels. But this is an error
(Isa. 43:6).
Angels are spoken of in a sexless way.
No female angels are mentioned in Scripture, and we are expressly told that marriage
is unknown among angels
(Mt. 22;30).
The uniform Hebrew and Christian
interpretation has been that
Genesis 6:2
marks the breaking down of the separation
between the godly line of Seth and the godless line of Cain, and so the failure of the
testimony to Jehovah committed to the line of Seth
(Gen. 4:26).
For apostasy there is no remedy but judgment
(Isa. 1:2-7, 24, 25; Heb. 6:4-8; Heb. 10:26-31).
Noah,
"a preacher of righteousness," is given 120 years, but he won no convert,
and the
judgment predicted by his great-grandfather fell
(Jude 14, 15; Gen. 7:11).
13_2
13_3
"Ark": type of Christ as the refuge of His people from
judgment
(Heb. 11:7).
In strictness of application this speaks of the preservation through the "great tribu-
lation"
(Mt. 24:21, 22)
of the remnant of Israel who will turn to the Lord after the
Church (typified by Enoch, who was translated to heaven before the judgment of
the Flood) has been caught up to meet the Lord
(Gen. 5:22-24; 1 Thes. 4:15-17; Heb. 11:5; Isa. 2:10, 11; Isa. 26:20, 21).
But the type has also a present reference to
982_1
The f.c. 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 (Hab. 2. 20).
Verses 2-5 speak 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
Matt. 13.
consequent upon the rejection of the King (Matt. 13. 16, 17).
Still less was
the Church-age in his vision (Eph. 3. 3-6; Col. 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.
1036_1
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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