======================================================================== WRITINGS OF DAVID L COOPER - VOLUME 1 by David L. Cooper ======================================================================== A collection of theological writings, sermons, and essays by David L. Cooper (Volume 1), compiled for study and devotional reading. Chapters: 99 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 01.00. THE PROPHECY OF HABAKKUK 2. 01.000. Preface to this Digital Module 3. 01.0000, Copyright Information 4. 01.01. Hab_1:1-11 5. 01.02. Hab_1:12-17 6. 01.03. Hab_2:1-3 7. 01.04. Hab_2:3-5 8. 01.05. Hab_2:5-20 9. 01.06. Hab_3:1-7 10. 01.07. Hab_3:8-19 11. 02.00. Messiah His Historical Appearance 12. 02.02. Preface 13. 02.03. CHART 14. 02.04. BOOK ONE 15. 02.05. CHAPTER ONE THE SPHERES OF SCIENCE, PHILOSOPHY, AND THEOLOGY 16. 02.06. CHAPTER TWO SCIENTIFIC METHODS OF INVESTIGATION 17. 02.07. CHAPTER III A HISTORICAL QUESTION 18. 02.08. CHAPTER IV THE RIGHT ATTITUDE TOWARD TRUTH 19. 02.09. CHAPTER V THE GOLDEN RULE OF INTERPRETATION 20. 02.10. CHAPTER VI ARBITRARY BRUSHING ASIDE OF EARLY PROPHECIES 21. 02.11. CHAPTER VII THOSE TO WHOM MOSES AND THE PROPHETS SPOKE 22. 02.12. CHAPTER VIII MIRACLES 23. 02.13. BOOK TWO 24. 02.14. CHAPTER IX THE CALL OF MOSES 25. 02.15. CHAPTER X THE TESTIMONY OF MOSES AND THE PROPHETS REGARDING MESSIAH'S REDEMPTIVE CAREER 26. 02.16. CHAPTER X1 THE BLINDNESS OF ISRAEL AND THE NATIONS 27. 02.17. CHAPTER XII THE FIRST COMING OF MESSIAH 28. 02.18. CHAPTER XIII THE CHRISTIAN DISPENSATION: THE INTERVAL SEPARATING THE TWO COMINGS ..... 29. 02.19. CHAPTER XIV THE SECOND COMING OF MESSIAH 30. 02.20. CHAPTER XV AUTHENTIC SOURCES OF INFORMATION REGARDING JESUS THE MESSIAH AND HIS ..... 31. 02.21. CHAPTER XVI THE LIFE AND MINISTRY OF JESUS CAST IN THE PROPHETIC MOLD OF MOSES ... 32. 02.22. BOOK THREE 33. 02.23. CHAPTER XVII A FOURFOLD PORTRAIT OF JESUS OF NAZARETH, THE HEBREW MESSIAH 34. 02.24. CHAPTER XVIII THE BIRTH NARRATIVE AND EARLY LIFE OF JESUS OF NAZARETH, ..... 35. 02.25. CHAPTER XIX THE FORERUNNER OF THE MESSIAH AND HIS MINISTRY 36. 02.26. CHAPTER XX THE OPENING SCENES OF THE MINISTRY OF JESUS ACCORDING TO THE GOSPEL.... 37. 02.27. CHAPTER XX1 TEH MANIFESTO OF JESUS THE MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW 38. 02.28. CHAPTER XXII MIRACLES OF JESUS THE MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW 39. 02.29. CHAPTER XXIII THE RESTRICTED COMMISSION ACCORDING TO THE GOSPEL OF MATTHEW 40. 02.30. CHAPTER XXIV PERIOD OF CRISES ACCORDING TO THE GOSPEL OF MATTHEW 41. 02.31. CHAPTER XXV PARABLES ACCORDING TO THE GOSPEL OF MATTHEW 42. 02.32. CHAPTER XXVI PERIOD OF RETIREMENTS OF JESUS FROM THE LAND OF ISRAEL ACCORDING TO .... 43. 02.33. CHAPTER XXVII CLOSING SCENES OF THE GALILEAN MINISTRY 44. 02.34. CHAPTER XXVIII A GLIMPSE AT THE PEREAN MINISTRY ACCORDING TO THE GOSPEL OF MATTHEW 45. 02.35. CHAPTER XIX JOURNEY FROM JERICHO TO JERUSALEM ACCORDING TO THE GOSPEL OF MATTHEW 46. 02.36. CHAPTER XXX THE LAST WEEK OF THE EARTHLY MINISTRY OF JESUS ACCORDING TO THE GOSPEL ... 47. 02.37. CHAPTER XXXI THE RESSURRECTION ACCORDING TO THE GOSPEL OF MATTHEW 48. 02.38. CHAPTER XXXII SALVATION OFFERED TO ALL NATIONS ACCORDING TO THE GOSPEL OF MATTHEW 49. 02.39. BOOK FOUR 50. 02.40. CHAPTER XXXIII MAN'S POST-FALL STATUS IN THE MORAL KINGDOM 51. 02.41. CHAPTER XXXIV THE PROBLEM OF HUMAN REDEMPTION 52. 02.42. CHAPTER XXXV JESUS THE CHAMPION OF FALLEN HUMANITY 53. 02.43. CHAPTER XXXVI THE OFFICE AND THE MINISTRY OF THE HOLY SPIRIT 54. 03.00. Selected works on Hermeneutics and Bible Interpretation 55. 03.000. Copyright Information 56. 03.0000. Table of Contents 57. 03.01. The Rules of Interpretation... 58. 03.02. Necesity for the Laws of Interpretation 59. 03.03. Part One - The Basis for a Clear Understanding of God's Word 60. 03.04. Part Two - The Use of Language 61. 03.05. Seven Rules of Interpretation... 62. 03.06. Rule 1 - Discover the Author the People Addressed and the Life and Times 63. 03.07. 1. Analysis Of The Rule —The Collection And Classification of the Facts and... 64. 03.08. A. Collection of Facts and Truths of a Given Text 65. 03.09. B. The Classification of Facts and Truths of a Given Text 66. 03.10. C. Noting the Exact Language 67. 03.11. Rule 2 - Discover the Facts and Truths Presented in a Given Passage 68. 03.12. Rule 3 - The Golden Rule of Interpretation 69. 03.13. 1. The Plain, Literal Meaning Of The Scriptures 70. 03.14. 2. Seeking figurative meaning only when facts demand such an interpretation 71. 03.15. 3. Studying obscure passages in the light of related texts..., 72. 03.17. Rule 4 - The Law of First Mention 73. 03.18. 1. The Simple Preceding The Complex 74. 03.19. 2. The Meaning of the Law of First Mention 75. 03.20. 3. An Examination of Various Examples 76. 03.21. Rule 5 - The Law of Double Reference 77. 03.22. 1. Statement Of The Law 78. 03.23. 2. Examination of examples of the law of double reference 79. 03.24. Rule 6 - The Law of Recurrence 80. 03.25. 1. Statement Of The Law Of Recurrence 81. 03.26. 2. Examination of examples of the law of recurrence 82. 03.27. Rule 7 - The Law of Paranomasia 83. 03.28. 1. What Is Paronomasia? 84. 03.29. 2. Examples Of Paronomasia 85. 03.30. The Law of the Context of Quotations 86. 03.31. 1. The statement of the law of the context of quotations 87. 03.32. 2. An examination of some examples of the principle of the law of the context ... 88. 03.33. The Law of Comparing Scripture with Scripture 89. 03.34. An Example Of Comparing Scripture With Scripture 90. 03.35. The Prophetic Point of View 91. 03.36. Figures of speech analysis: 92. 03.37. Symbolic Language 93. 03.38. The Parable 94. 03.39. Allegory 95. 03.40. The Simile 96. 03.41. The Metaphor 97. 03.42. Metonymy 98. 03.43. The World's Greatest Library 99. 03.44. Some Basic Laws Of Interpretation... ======================================================================== CHAPTER 1: 01.00. THE PROPHECY OF HABAKKUK ======================================================================== Title Page THE PROPHECY OF HABAKKUK by DAVID L. COOPER ======================================================================== CHAPTER 2: 01.000. PREFACE TO THIS DIGITAL MODULE ======================================================================== face to this Digital Module This module is brought to you by www.DoctorDaveT.com Follow me at Twitter! You’ll get regular information about "upcoming" and "just posted" modules, along with daily devotional thoughts from a conservative, biblical perspective (and I won’t inundate your Twitter feed!). For more Bible Study modules that are conservative evangelical Bible believing Christ honoring make sure you sop by www.DoctorDaveT.com! We have hundreds of modules easily organized by topics, like these: Old Testament Exposition (topic modules) New Testament Exposition (topic modules) Doctrinal Theology (topic modules) Commentary Modules Dictionary Modules and a whoe lot more! Please visit www.DoctorDaveT.com! Dave ***** Preface to this Digital Module I’ve been using computer Bible study software since the days of MS-DOS - early 1990’s. From the first time I did a "CTRL-S" maneuver, I’ve never cracked open a Strong’s again! (And no regrets about that.) As a busy preacher, I’ve tried to assemble a classic research library inexpensively. Access to the free digital materials included in the Bible study software packages I’ve used increased my study library in amazing ways. The amount of free stuff I’ve accumulated would have cost a small fortune. Then one day I realized that I owed a debt. So I started looking for public domain resources to convert to digital Bible study modules. Now my personal journey has come full circle: from the excitement of discovering free computer Bible software to the excitement of helping and being a blessing to others. Thank you, Michelle, Jeremiah, Isaiah & Micah, for understanding my debt and graciously tolerating my near compulsive computer use for hours on end. And of course - most importantly - my thanks to the Lord Jesus who saved my soul for all eternity. The text was taken from www.ariel.org. This Edition There have been no changes to this work, except for the following: 1. Scripture references have been converted to Scripture hyperlinks using the "Format Scripture ToolTip." 2. A few obvious Scripture reference errors may have been corrected, as well as some obvious spelling errors. 3. The copy and paste process has unfortunately removed some of the italicized print. While the words have not been changed, some of the emphasis may be missing. It is with regret that I have not taken the time to correct this. The sense is still accurate. [By the way - would you understand this paragraph without italics? Of course!] Also, the italicizing of the foreign words have been lost. It is my hope that the reader will be able to follow the flow regardless of these flaws. They - the flaws - are mine, not the author’s. 4. I am quite sure my edition of this work is rather imperfect. I pray that, nonetheless, it will be productively useful in the study of God’s Word. Finally Feel free to contact me with comments. You can reach me via e-mail at Dave@DoctorDaveT.com If you convert a classic resource to be used with eSword or TheWord, send me your work! I’d love to utilize it! Also - make sure you stop by www.doctordavet.com - for more digital Bible study modules. May the Lord bless you as study His word. Dr. David S. Thomason Florida, USA 2016 ======================================================================== CHAPTER 3: 01.0000, COPYRIGHT INFORMATION ======================================================================== Copyright Information This series of articles was originally written for Biblical Research Monthly, and appeared in the issues dated from January 1959. They are by Dr. David L. Cooper. These articles have now lapsed into the public domain. The text for this module was taken from www.ariel.org. ======================================================================== CHAPTER 4: 01.01. HAB_1:1-11 ======================================================================== Habakkuk 1:1-11 Habbakkuk, one of the minor prophets, was used of God in bringing a marvelous revelation to His people. With some people the Book of Habakkuk is a favorite. As to the time when the prophet lived and engaged in his ministry, no one can say exactly, since the prophet does not give any chronological data bearing on this point. The only clue as to the time of the book is to be gathered from Habakkuk 1:5-6 - Behold ye among the nations, and look, and wonder marvelously; for I am working a work in your days, which ye will not believe though it be told you. 6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling-places that are not theirs.” In this passage God said to the people of Israel that He was working a work in their day, though they did not recognize this fact. The work to which He referred was the raising up of the Chaldeans to be God’s instrument in punishing the people of Israel for their sins. From profane, history we know when the Assyrian Empire was overthrown and the Neo-Babylonian Empire was brought back to life by Nabopolaseer and his son Nebuchadnezzar. Some have thought that possibly Habakkuk engaged in his ministry during the reign of Manasseh, king of Judah. Others think that he lived during the reign of Josiah or Jehoiakim and Zedekiah, kings of Judah. Some scholars have pointed out, a similarity between certain statements of Jeremiah and Habakkuk. These messages seem to indicate that there was a very close connection between these two prophets. The Burden of Habakkuk “The burden which Habakkuk the prophet did see” (Habakkuk 1:1). The prophet speaks of the message which he delivers in his book as a burden which he has seen. The word in the Hebrew rendered burden, is derived from the verb... which means to raise, or lift up. This word came to carry the idea of lifting up something very heavy. From the idea of lifting a heavy material object, the transition is easy to the thought of a message foreboding calamity and disaster. Hence, the prophet called his message a burden. Habakkuk said that he had seen this burden. He did not imagine or compose this message. It was given to him by the inspiration of the Holy Spirit. Isaiah likewise spoke of his having seen a vision of Judah and Jerusalem, which he had received from the Lord. Such statements are equivalent to affirmations of absolute inspiration. Habakkuk’s First Complaint O Jehovah, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save. 3 Why dost thou show me iniquity, and look upon perverseness? for destruction and violence are before me; and there is strife, and contention riseth up. Therefore the law is slacked, and justice doth never go forth; for the wicked doth compass about the righteous; therefore justice goeth forth perverted.” (Habakkuk 1:2-4) The prophet begins his complaint by asking, "O Jehovah, how long shall I cry, and thou wilt not hear? I cry out unto thee of violence, and thou wilt not save.” Like many good people today, Habakkuk complains about the Lord’s not answering his prayer immediately. Someone has said that God answers every prayer that comes from a sincere heart. Sometimes it is “Yes”; at other times it is “No”; and under other circumstances it is “wait.” David, in Psalms 13:1-6, seemed to think that God had forgotten his prayer: How long, O Jehovah, wilt thou forget me forever? How long wilt thou hide thy face from me? How long shall I take counsel in my soul, Having sorrow in my heart all the day? How long shall mine enemy be exalted over me?” (Psalms 13:1-2) Then he prayed to the Lord: Consider and answer me, O my God: Lighten mine eyes, lest I sleep the sleep of death; Lest mine enemy say, I have prevailed against him; Lest mine adversaries rejoice when I am moved.” (Psalms 13:3-4) In Psalms 88:1-18 the writer cannot see why God does not answer his prayer. The situation about which Habakkuk cries out to God and implores Him to change is the violence which he observes on even hand. God hates violence and injustice. The prophet thinks that, since he is praying for the removal of things obnoxious to God, He certainly will remove them at once. Habakkuk continues his complaint by asking, “Why dost thou show me iniquity, and look upon perverseness?” “The eyes of Jehovah are in every place, Keeping watch upon the evil and the good” (Proverbs 15:3). The Lord sees and knows everything, even the motives that prompt every thought of each individual. According to Habakkuk’s question, the Lord shows the prophet the iniquity prevalent on every hand and enables him to see the significance of it all. The Lord shuts the eyes of those who do not want truth, but opens the eyes of those who want it. God especially opens Habakkuk’s eyes to see the evil in order that he might pray for the correction of the situation. The prophet continues his complaint by telling the Lord that destruction and violence are constantly before him, that there is strife on every hand, and that contention is rising up — awful moral and spiritual degeneration. He concludes his complaint by saying that there is no justice, that the wicked compass the righteous, and that justice goes forth perverted. Habakkuk certainly lived in evil times, He was a bold, courageous servant of God to speak and pray as he did. He reminds one of Isaiah, the statesman prophet, who in no uncertain terms denounced the entire nation for their sins. See Isaiah 1:1-31. Amos the prophet was likewise bold and courageeous in the denunciation of the people of his day and time. See Amos 5:6-24 and Amos 8:4-10. In this connection one should read the denunciation of sinners by John the Baptist (Matthew 3:1-12). He should likewise read the scathing rebuke by the Lord Jesus administered to the scribes and Pharisees, hypocrites. (Matthew 23:1-39). God’s Answer to the Prophet’s Complaint Behold ye among the nations, and look, and wonder marvelously; for I am working a work in your days, which ye will not believe though it be told you. For lo, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling-places that are not theirs. They are terrible and dreadful: their judgment and their dignity proceed from themselves, Their horses are swifter than leopards, and are more fierce than the evening wolves; and their horsemen press proudly on: yea, their horsemen come from far; they fly as an eagle that hasteth to devour. They come all of them for violence; and the set of their faces is forwards; and they gather captives as the sand. Yea, he scoffeth at kings, and princes are a derision unto him; he derideth every stronghold; for he heapeth up dust, and taketh it. Then shall he sweep by as a wind, and shall pass over, and be guilty, even he whose might is his god.” (Habakkuk 1:5-11) Let us bear in mind that the verses above are God’s answer to the prophet’s complaint. To Habakkuk it seemed that God was indifferent toward the rising tide of wickedness and sin among His Chosen People. A Call to the Nations The Lord proceeded to show the prophet that He was not indifferent to the terrifying conditions, but that He was providentially preparing to meet the challenge — at the proper time. He introduced his message to the prophet by calling upon the heathen nations round about, saying, “Behold ye among the nations, and look, and wonder marvelously; for I am working a work in your days, which ye will not believe, though it be told you.” The Lord knew that, though the nations could see what was transpiring before their eyes, they would not understand the situation. Moreover, He informed the nations that He was working a work in their day which they would not believe, though it should be told them. God the Sovereign of the Universe Jehovah, the God of Israel, is the God of creation. Everything throughout the entire universe is under His control. He is the undisputed sovereign who is working all things together for the good of those who love Him, even those who are called according to His purpose (Romans 8:28). He rules all things as He steers the course of history according to His eternal plan. Moreover, He overrules the free choices and actions of His creatures and makes everything contribute to the advancement of His eternal purpose. The Apostle Paul, in his speech at Mars Hill, gave us in panoramic form God’s creative activity and plan of the ages: “The God that made the world and all things therein, he, being Lord of heaven and earth dwelleth not in temples made with hands; neither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things; and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; that they should seek God, if haply they might feel after him and find him, though he is not far from each of us: for in him we live, and move, and have our being; as certain even of your own poets have said. For we are also his offspring” (Acts 17:24-28). On God’s eternal blueprint, figuratively speaking, the time and circumstances of the rise and the fall of every nation is indicated. The Lord told Habakkuk that the work He was performing was His bringing back to life the old Babylonian Empire, which had gone down before the victorious Assyrians. The Chaldean Nation “They are terrible and dreadful: their judgment and their dignity proceed from themselves” (Habakkuk 1:6-7). The Chaldeans, as well as the Assyrians, were some of the crudest and most heartless peoples of antiquity. Habakkuk called them a bitter and a hasty nation. They had no hesitation to march into the territory of a nation with which they were at peace, for the sake of plunder. To them might was right. The Invincible Army of the Chaldeans The description of the Chaldean army appears in Habakkuk 1:8-11. The prophet, in delivering the Lord’s message, seems to be using hyperboles throughout the description; their horses are swifter than leopards; they are more fierce than the evening wolves — a seeming exaggeration. Their horsemen march proudly on; they fly as an eagle that hastens to devour. In their onward march they take captives as the sand — certainly an exaggeration indicating very many. As they go forth, they scoff at kings and deride princes. They likewise deride strongholds; they go marching invincibly onward. The entire description of this fighting machine seems to go far beyond reality of Habakkuk’s day. Would the God of truth, who always speaks rightly and soberly use such exaggerations as are seen in this description? This interpretation is altogether conceivable, but there is another explanation which seems to me to accord with all the facts. The key to the entire situation seems to be found in the statement of Habakkuk 1:11 : “Then shall he sweep by as a wind, and shall pass over, and be guilty, even he whose might is his god.” The leader of this army sweeps by as a wind and passes onward, but he is guilty, “even he whose might is his god.” Though Nebuchadnezzar was proud and boasted of great Babylon which he had built, there is no indication in the Biblical record that he actually worshipped might as his god. The Law of Double Reference There is a law which obtains throughout the Bible, known by Biblical students as the law of double reference. According to this principle, the inspired writers at times spoke of something close at hand and then blended the description with a situation more remote. May not the description of the Chaldean army be an illustration of this law? The prophet at first saw the well disciplined, trained, and equipped Chaldean army in the immediate future, but in the distant future — the Tribulation — he saw a mightier and better equipped army, the modern, mechanized war machine, of him “whose might is his god” — the Antichrist. This interpretation seems to be favored by the statement, “For the vision is yet for the appointed time” (Habakkuk 2:3). The vision is for the appointed time — the time of the end of the age. The interpretation just given seems to be favored by the fact that the Apostle Paul understood Habakkuk 1:5 to be a case of double reference. He knew from the facts of the context of this verse that the writer referred to the literal Neo-Babylonian Empire. Paul also sees in this verse the working of God in the first century of the present dispensation in sending Christ to purchase redemption for the human family. In his message in the synagogue of Antioch of Pisidia, he proclaimed the Gospel and warned his audience not to reject Christ and the gospel. In order to enforce this warning, he quoted Habakkuk 1:5. Hence, in the days of Habakkuk and in the first century God was working — but in two different spheres. ======================================================================== CHAPTER 5: 01.02. HAB_1:12-17 ======================================================================== Habakkuk 1:12-17 Habakkuk’s Second Complaint As seen in the first installment of this series of studies, Habakkuk the Prophet complains to the Lord of the evils current in his days. He could not understand why a holy God could countenance base corruption and vice in His Chosen People (Habakkuk 1:1-4). The Lord replied to the Prophet, showing him that He was cognizant of what the prophet had seen and that He was prepared to deal with the situation at the proper time (Habakkuk 1:5-11). As a matter of fact, He had already raised up the Chaldeans and was preparing that cruel nation to be His battle-ax, as Jeremiah stated. God is never late; He is always on time in dealing with every situation. To this explanation of the Lord, Habakkuk made a second complaint, which is found in the following quotation: Art not thou from everlasting, O Jehovah my God, my Holy One? we shall not die. O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast established him for correction. Thou that art of purer eyes than to behold evil, and that canst not look on perverseness, wherefore lookest thou upon them that deal treacherously, and holdest thy peace when the wicked swalloweth up the man that is more righteous than he; and makest men as the fishes of the sea, as the creeping things, that have no ruler over them? He taketh up all of them with the angle, he catcheth them in his net, and gathereth them in his drag: therefore he rejoiceth and is glad. Therefore he sacrificeth unto his net, and burneth incense unto his drag; because by them his portion is fat, and his food plenteous. Shall he therefore empty his net, and spare not to slay the nations continually?” (Habakkuk 1:12-17) Jehovah, the Everlasting God Habakkuk began his second complaint by asking the Lord, “Art not thou from everlasting, O Jehovah my God, my Holy One?” The Prophet was not asking for information; but by the use of a rhetorical question, he affirmed his conviction relative to the everlasting nature of God. The Scriptures nowhere attempt to prove the existence of God: They assume His existence as a self-evident proposition. Hence the writer of Genesis declared, “In the beginning God created the heavens and the earth” (Genesis 1:1). “The heavens declare the glory of God; and the firmament showeth his handiwork” (Psalms 19:1). Moses said in addressing the tribes of Israel: There is none like unto God, O Jeshurun, Who rideth upon the heavens for thy help, And in his excellency on the skies. The eternal God is thy dwelling-place, And underneath are the everlasting arms: And he thrust out the enemy from before thee, And said, Destroy.” (Deuteronomy 33:26-27) God inhabits eternity: For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.” (Isaiah 57:15) Universal space and time are thought of as a residence in which God lives — “For thus saith the high and lofty One that inhabiteth eternity.” Habakkuk, addressing the Lord, said, "O Jehovah my God, my Holy One.” The word Jehovah comes from the verb which, in the simple stem form (qal.), means primarily “to become” or “to come to pass.” The noun Jehovah, comes from the hiphil verb stem form — which adds the idea of causation to the inherent meaning — third person, singular number, masculine gender — and means “he who causes to become.” This form, being a transitive verb, takes an object. In discussing the Lord’s relationship to the material universe, the Hebrew Prophet would say that the Lord caused the material universe to come into existence: “In the beginning God created the heavens and the earth” (Genesis 1:1). “Expressed in current philosophical terms, the word Jehovah means “the uncaused cause of everything” in the universe. Jehovah God, the Holy One Frequently in the Scriptures the term Holy One occurs. This name in the Hebrew text, as a rule, is in the singular number — Holy One. Thus Jehovah is the Holy One. In Proverbs 9:10, we have this statement, “The fear of Jehovah is the beginning of wisdom; And the knowledge of the Holy One is understanding.” The word in the original translated “Holy One” is in the plural number — “Holy Ones.” Who are referred to by the use of this word in the plural number? Can it be that this term includes God and the celestial beings? God never puts Himself on an equality with any of His creatures, regardless of the dignity bestowed upon them: And the heavens shall praise thy wonders, O Jehovah; Thy faithfulness also in the assembly of the holy ones. For who in the skies can be compared unto Jehovah? Who among the sons of the mighty is like unto Jehovah, A God very terrible in the council of the holy ones, And to be feared above all them that are round about him?” (Psalms 89:5-7) Since the term Holy Ones of Proverbs 9:10 (in the plural number) cannot include created beings associated with God, who are they? The clue to the answer to this question is found by noting that Proverbs 9:10 is an example of Hebrew parallelism. In line one Jehovah is mentioned, and in the second line the Holy Ones are mentioned. Since in Hebrew parallelism the second line is a reproduction of the thought in the first line, or a modification of it, Holy Ones is a repetition of Jehovah in line one. Thus Jehovah, in this instance, is not a single individual but is a plurality of divine personalities. Who are these divine personalities? When this passage is studied in the light of related ones, it is seen that they are Jehovah the Father, Jehovah the Son, and Jehovah the Holy Spirit. This interpretation is in perfect alignment with Deuteronomy 6:4, Israel’s great confession of faith: “Hear, O Israel: Jehovah our Gods is Jehovah a unity.” The term Holy Ones appears also in the following Scripture: The words of Agur the son of Jakeh; the oracle. The man saith unto Ithiel, unto Ithiel and Ucal: Surely I am more brutish than any man, And have not the understanding of a man; And I have not learned wisdom, Neither have I the knowledge of the Holy One. Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?” (Proverbs 30:1-4) In Proverbs 30:2, one man says to another, “Surely I am more brutish than any man, and have not the understanding of a man; I have not learned wisdom, neither have I the knowledge of the Holy Ones.” The speaker is overwhelmed with his ignorance concerning the Holy Ones. Hence, he says that he is more brutish than any man. He has no understanding; he has not learned wisdom; nor has he any knowledge of the Holy Ones. Having confessed his brutishness and ignorance of the Holy Ones, he proceeds to ask some questions concerning God the Father and God the Son. By the development of the passage, one is logically driven to the conclusion that the Holy Ones are Jehovah the Father and Jehovah the Son, who are mentioned, and Jehovah the Holy Spirit. Without a doubt the Holy Ones of this passage are the Holy Trinity. Israel, as a Nation Shall not Die “Art not thou from everlasting, O Jehovah my God, my Holy One? We shall not die” (Habakkuk 1:12). The people of Israel, as a nation, shall never die. This people is the nation of destiny. When Abraham and Sarah were past the age of parenthood, God performed a biological miracle upon their bodies which made possible the birth of Isaac. Referring to this miracle, Isaiah spoke of it as a miracle of creation (Isaiah 43:1). God created His Chosen People and placed them in the center of His plan of blessing the world spiritually, and, eventually, in the Millennium, of bringing all nations to a saving knowledge of Himself. When Israel was in Egypt, the population of the Hebrews increased very rapidly. Pharaoh tried to prevent this increase, but, he was unsuccessful. During the days of the Judges, various ones of the neighboring nations invaded the territory of Israel. These wars reduced the population and impoverished the country. When Assyria was the dominant nation in the Middle East, she sent her armies against Israel and did irreparable damage to the population and to the country. The same thing was true at the time of the Babylonian captivity. In the days of Rome the country was invaded; thousands of Hebrews perished on the battlefield. The government was overthrown, and those who survived were sold into slavery and were scattered among the nations. During the Christian centuries, attack after attack has been launched against the people of Israel — decreasing the population — especially in eastern and central Europe. All are acquainted with the pogroms in Russia against the Jews. No one can forget the Spanish Inquisition. Hitler launched a campaign of extermination against the Jews on a scale never known before, liquidating, according to reports, six million Jews. There is to be as great a slaughter of the Jews in the future, according to Zechariah 13:1-9. Some of the prophets, in vision, saw the slaughtering of the Jews; yet they declared that Israel should not die, but would live and declare the works of the Lord: “I shall not die, but live. And declare the works of Jehovah” (Psalms 118:17). We believe, therefore, that the remnant, of Israel will survive the ordeals of the Tribulation and will declare the works of God. The Chaldean Ordained for Judgment "O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast established him for correction” (Habakkuk 1:12 b). God rules everything throughout the universe. He allows His creatures freedom of choice; yet He overrules their free actions and makes them contribute to His plan of the ages. God is the one “who worketh all things after the counsel of his will ...” (Ephesians 1:11). As an illustration of this principle, read Isaiah 10:5-8 : Ho Assyrian, the rod of mine anger, the staff in whose hand is mine indignation! I will send him against a profane nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and to cut off nations not a few. For he saith, Are not my princes all of them kings?” Sennacherib, an Assyrian king, was the rod of God’s anger which He used in punishing Israel. God also spoke of the Babylonians as His battle-ax. God uses men and means in forwarding His plan of the ages. God Does Not Look Favorably Upon Sin Thou that art of purer eyes than to behold evil, and that canst not look on perverseness, wherefore lookest thou upon them that deal treacherously, and holdest thy peace when the wicked swalloweth up the man that is more righteous than he; and makest men as the fishes of the sea, as the creeping things, that have no ruler over them?” (Habakkuk 1:13-14) The prophet by inspiration states that God does not behold evil and cannot look upon perverseness; nevertheless the writer of Proverbs 15:3 declares: “The eyes of Jehovah are in every place, keeping watch upon the evil and the good.” There is no contradiction in these Scriptures. The eyes of Jehovah see and observe even the most minute things — of evil and of good. God is, as the theologians state, omniscient. He knows everything. We must interpret Habakkuk’s statement that God does not behold evil in the light of all of the facts. He beholds the evil, but not favorably — not in the sense that He condones evil. “Thou that art of purer eyes than to behold evil. ...” Corrupt, wicked men delight to look upon that which is evil and degrading. In fact, the very imaginations of their thoughts are often evil. They take pleasure and delight in looking upon the obscene. It is not so with God. He is the very embodiment of holiness. His entire being revolts at wickedness in any form or shape. Since God is holy and does not delight in wickedness and perverseness, Habakkuk could not understand how God could and would use the cruel Chaldean nation to punish His own Chosen People. The prophet, therefore, asked the Lord how He could use a nation of reprobates who had sunk into, the depths of sin in punishing his own people who were living on a much higher spiritual and moral plane. Speaking popularly I would say that God uses a dirty and unprincipled man to do a dirty job. Christ was pure and holy, without sin. He had to be betrayed and crucified — a dastardly crime. He therefore used Judas, a traitor and a reprobate, and some unprincipled and prejudiced Jewish leaders to perpetrate the diabolical act of crucifying the holy Son of God. The Lord works, however, all things together for the good of those who love Him. He is working all things according to the counsel of His will. We cannot see and understand fully the divine actions, but we have sufficient knowledge of the ways of the Lord to know that the God of the universe does all things right. The Chaldeans Catching Men as Fishes Just as good and experienced fishermen often make great hauls of fish, so, declares Habakkuk, the Chaldeans are catching men in great numbers in their military operations. They do not know the first meaning of pity and mercy. Heathen Practices of Sacrificing to Nets Therefore he sacrificeth unto his net, and burneth incense unto his drag; because of them his portion is fat, and his food plenteous.” (Habakkuk 1:16) Heathen idolaters constantly do absurd and ridiculous thing’s. The prophet calls attention to the fact that in his day fishermen would make sacrifices to their nets when they made especially successful catches. In other words, they rendered worship and thanksgiving to the material net — as if it were a god. Pagan people, though intellectually brilliant, often, as Isaiah states, cultivate trees for the purpose of making gods out of them. They take part of a tree and make a god before which they bow down and worship. With part of the tree they warm themselves, and with the rest of it they bake their bread. Their eyes are blinded by Satan, the god of this world. It is impossible for one who is blinded by Satan to see reality as it is. ======================================================================== CHAPTER 6: 01.03. HAB_2:1-3 ======================================================================== Habakkuk 2:1-3 When the Lord opened Habakkuk’s eyes to see the deplorable, spiritual, and moral condition which existed in Israel in his day, the Prophet complained to the Lord concerning the great depths to which the Chosen People had fallen. Thinking that the Lord ought to rectify the condition at once, he therefore, prayed to the Lord concerning the situation. The Lord showed the Prophet that He was not oblivious to the conditions which existed; He moreover showed the Prophet that He was working in the world at that time in order to deal with the situation at the proper time. Thus, He called the Prophet’s attention to the fact that He was raising up the Neo-Babylonian Empire to deal with that situation. Habakkuk could not see how a holy God could use such reprobates as Nebuchadnezzar and the Babylonians in punishing His people, who, though sinful, were not living on the low level on which the Babylonians lived. He, therefore, complained the second time before the Lord. Habakkuk Waiting for a Reply from the Lord “I will stand upon my watch, and set me upon the tower, and will look forth to see what he will speak with me and what I shall answer concerning my complaint” (Habakkuk 2:1). Habakkuk spoke of himself as if he were a sentry on guard duty. Isaiah likewise used the same figure. As a sentry reports what he sees and learns while on duty, thus Habakkuk wanted to learn from the Lord what was coming to pass so that he could report to the people. He wanted to know what God would speak to him — a very definite desire. Each minister and Christian worker should have this same holy longing. God is endeavoring to speak to His people today through the Bible — all sixty-six books of it. The Lord gave us the Scriptures for a definite, specific purpose — that we might grow in grace and in the knowledge of our Lord and Saviour: “Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work” (2 Timothy 3:16-17). Whenever a person has a longing to know what is the will of God and asks the Lord for light and understanding, God gives it to him. A very beautiful example of this principle is found in Psalms 85:1-13. In the first verses, the Psalmist was given the vision of Israel when he is restored to fellowship with God. The vision of this future blessed state caused the Psalmist to pray the petition found in Psalms 85:4-7 : Turn us, O God of our salvation, And cause thine indignation toward us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine anger to all generations? Wilt thou not quicken us again, That thy people may rejoice in thee? Show us thy lovingkindnes, O Jehovah, And grant us thy salvation.” Like Habakkuk, the Psalmist waited to learn what God would reply. He, therefore, said: I will hear what God Jehovah will speak; For he will speak peace unto his people, and to his saints: But let them not turn again to folly.” (Psalms 85:8) God wants to speak peace and encouragement to His people all the time; and, when He does, He warns them not to return again to folly. The Psalmist said he would hear what Jehovah said in answer to his prayer. The Lord’s reply was a wonderful one, opening up the vistas of the future: Surely his salvation is nigh them that fear him, That glory may dwell in our land. Mercy and truth are met together; Righteousness and peace have kissed each other. Truth springeth out of the earth: And righteousness hath looked down from heaven. Yea, Jehovah will give that which is good; And our land shall yield its increase. Righteousness shall go before him, And shall make his footsteps a way to walk in.” (Psalms 85:9-13) Jesus foretold the destruction of the temple, which was destroyed in A.D. 70. Some of the Apostles asked Him several questions regarding the future. Jesus, therefore, met, the desiring, seeking hearts of the apostles, in that He gave the marvelous Olivet Discourse found in Matthew 24:1-51 and Matthew 25:1-46. When the disciples realized that prayer is a great power in the life of the believer, they asked Him to teach them to pray. Then He taught them in a simple, straightforward manner how to pray, (Luke 11:1-4). Jehovah’s Reply The Lord met the Prophet’s expectation and gave a very definite answer to the request. “And Jehovah answered me, and said, Write the vision, and make it plain upon tablets, that he may run that readeth it. For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay” (Habakkuk 2:2-3). In this reply the Lord insisted on the Prophet’s writing the message on tablets. These instructions remind one of what Jehovah said to Isaiah. The Lord had given definite instructions that Israel should not enter into an alliance with Egypt for military aid against Assyria. The pro-Egyptian party in Jerusalem ignored what the Lord had said to Isaiah the Prophet and entered into an alliance with Egypt. In order to effect this alliance, the authorities in Jerusalem had robbed the temple and the government treasuries of all funds. The entire affair was kept from Isaiah, who insisted on trusting God alone in the present emergency. God revealed to Isaiah their wilful disobedience. He, therefore, said to the Prophet: “Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever” (Isaiah 30:8). The Prophet was to write his message on clay tablets and to put them in some public place so that all the people could know about what was being done, and the situation that was confronting the nation. Isaiah, moreover, was to write it in a book — the book of Isaiah — and preserve this knowledge forever and ever. Habakkuk was to write the vision which was shown him, and which is found in Habakkuk 1:5-11. He, likewise, was to write the vision on clay tablets and put them in a public place, in order that “he may run that readeth it.” God has given us His Holy revelation, the sixty-six books of the Bible, that we may know His will and do it. Everyone who studies the Bible should pray the petition found in Psalms 119:18 : “Open thou mine eyes, that I may behold wondrous things out of thy law.” Anyone who wills to do the will of God can come to God in prayer, asking that his spiritual eyes be opened to behold the wonderful things in the Word. God will never disappoint the seeking, earnest heart. We are to grow in grace and in the knowledge of the truth. The Prophet Habakkuk was to put the message in writing in order to preserve it, “for the vision is yet for the appointed time.” As stated above, the vision here mentioned is that which is recorded in Habakkuk 1:5-11. An examination of this vision shows that it is the description of the rapid movements and the irresistible force of the Chaldean army and Nebuchadnezzar whom God would use in punishing Israel. At the same time, the description of the army and its swift movements shows that the prediction goes far beyond a vision of the ancient Chaldean army. The Babylonian horses were not swifter than leopards and more fierce than the evening wolves. Their horsemen could not fly as an eagle. Moreover, there is no evidence that Nebuchadnezzar worshipped his might as his god — he was an idolater. Since the description goes far beyond the realities of the ancient Babylonian army, it is certain that this vision blends the description of the Babylonian army with a prediction of another army of the future, which will be a mechanized force of modern warfare, and which will answer to the description of the passage. This vision which Habakkuk was to write is for “the appointed time.” What is meant by the “appointed time?” Light on this question is probably found in Daniel 8:17; Daniel 8:19, which speaks about the time of the end. While this interpretation is probably correct, one cannot, afford to be dogmatic in regard to it. The vision “hasteth toward the end.” The nearer one comes to the concluding days of this dispensation, the more rapid do events take place. The vision is therefore, said to hasten toward the end, the end of the age. The vision is certain of fulfillment because it “shall not lie.” God watches over His Word to perform it — to fulfill every promise and to carry out every threat (Jeremiah 1:10-11). No word from God is without power (Luke 1:37). “Though it tarry, wait for it; because it will surely come, it will not delay.” Though things may appear to slow down developments and events, the vision is going to be fulfilled as given. A temporary slowing down of events will not prevent the fulfillment of the vision. ======================================================================== CHAPTER 7: 01.04. HAB_2:3-5 ======================================================================== Habakkuk 2:3-5 As has been shown before, the conditions in Israel in the days of Habakkuk were appalling. The Lord opened the prophet’s eyes and gave him spiritual discernment so that he could see things as they were. Being overwhelmed by the revelations just made to Habakkuk, he complained bitterly concerning the deplorable situation. He concluded that the Lord should take an active part in correcting the evils and in establishing the country upon a basis of right and righteous. In reply to the prophet’s complaint, the Lord showed that He was already taking measures to correct the evil. Babylon was rising out of the grave of the forgotten past and was assuming a most important role among the nations of that time. The Lord gave Habakkuk a vision of the military might and power of the Chaldean nation, which, like a cyclone, would sweep from nation to nation leaving death and wreckage in its path. But Habakkuk could not understand why God would use the pagan Chaldeans and their arrogant king, Nebuchadnezzar, who were heartless, cruel, and wicked, in punishing His Chosen People, Israel who, though far from being what they should have been, were living on a much higher plane. Habakkuk, therefore, made a second complaint to the Lord, and awaited His reply. Then the Lord instructed him, saying: Write the vision, and make it plain upon tablets, that he may run that readeth it. For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not delay.” (Habakkuk 2:2-3) The vision which he was to write is the one shown in Habakkuk 1:5-11. In this vision one sees the triumphant Chaldean army marching from one victory to another. An examination of these verses shows that the description goes far beyond that of any army that the Chaldeans could or did put into the field of battle. How does one explain this literary phenomenon? This passage is an example of the law of double reference, or double, or manifold fulfillment of prophecy. This principle may be illustrated by one’s looking at a mountain range from a position on a level plain. As he looks at the range, he sees the high and mighty mountains whose lofty peaks seem to pierce the blue. In the foreground, however, there are low-lying foothills. Thus the observer, from his standpoint, can focus his eye on the low-lying range, or on those higher mountains in the background. Or, if he chooses, he may glance rapidly at one and then at the other, and blend his descriptions into a single picture. But from his position he cannot see the valley between the two ranges. If, however, he climbs to the top of the low-lying range, he can see the vast valley which separates it from the higher mountains. In this illustration the foothill mountains would represent the Chaldean army and activities; the mighty and more distant mountains, the mechanized hosts of the world ruler of the end time. Habakkuk was commanded to “write the vision, and make it plain upon tablets ... , for the vision is yet for the appointed time ...” As seen above, the vision that Habakkuk saw was the one found in Habakkuk 1:5-11, which blends the prediction concerning the Chaldean army with the mighty hosts of Antichrist of the end time. But this statement does not include all who are seen in the vision. This fact is proved by an examination of Habakkuk 2:3-4, which is quoted in Hebrews 10:37-38, interpreted, and applied to the local situation of the Hebrews to whom the Book of Hebrews was written. The writer of Hebrews changes the wording somewhat and instead of talking about the vision of Habakkuk he speaks of the Messiah and His Coming. The writer of the Epistle to the Hebrews urged them, saying: For ye have need of patience, that, having done the will of God, ye may receive the promise, For yet a very little while, He that cometh shall come, and shall not tarry, But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.” (Hebrews 10:36-39) In the light of the original passage of Habakkuk and the quotation in Hebrews 10:37-38, it is clear that the writer of the Epistle to the Hebrews gives us in the following translation “for yet a very little while, he that cometh shall come, and shall not tarry” a free translation and interpretation of the words: “though it tarry, wait for it; because it will surely come, it will not delay.” That the prophets did not always mention every one and everything seen in a vision is clear from these passages. According to the writer of the Epistle to the Hebrews, Habakkuk saw the Second Coming of Christ in this vision, though he did not mention that fact. This principle is also illustrated by Isaiah 40:1-5 : Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah’s hand double for all her sins. “The voice of one that crieth, Prepare ye in the wilderness the way of Jehovah; make level in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and the rough places a plain: and the glory of Jehovah shall be revealed, and all flesh shall see it together, for the mouth of Jehovah hath spoken it.” One sees from this Scripture that Isaiah is talking about the Second Coming of Christ and the forerunner who will announce His coming, and who is Elijah the prophet (Malachi 4:5-6). When John the Baptist electrified the people of the land with his announcement that the kingdom of heaven was at hand, the Jerusalem authorities sent a delegation to inquire concerning who John was. When they asked him who he was, he confessed, “I am not the Christ.” Then they asked him if he were Elijah. To this question he replied in the negative. Wanting a definite statement from John, they then asked, “Art thou the prophet?” To this question he answered that he was not. Finally they asked him, “Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?” John then identified himself by saying, “I am the voice of one crying in the wilderness, make straight the way of the Lord, as said by Isaiah the prophet.” As stated above, Elijah is to be the forerunner of the Messiah at His Second Coming. The language used by John in identifying himself is, as one sees, a prediction of Elijah’s announcing Christ’s Second Coming. Nevertheless, John said that Isaiah spoke of him in this prediction. Since John claims that in this vision, Isaiah the Prophet saw him and foretold his ministry, one may be certain that Isaiah saw the two Comings of the one Messiah, each being introduced by a forerunner. Though Isaiah saw in one vision both Comings and the two heralds announcing these Coming’s, he mentioned only the second. A study of both John the Baptist and Elijah shows that they were very much alike. John’s speaking of himself in terms of Elijah, the herald of the Messiah at His Second Coming, is equivalent to his affirming that he himself was the herald of Messiah’s First Coming. “Behold, his soul is puffed up, it is not upright in him.” To whom does this language apply? The one, or ones, who were seen in the vision, Habakkuk 1:5-11. As has already been seen, this passage is an example of the law of double reference or manifold fulfillment of prophecy. The one seen by Habakkuk immediately in the foreground of the vision was Nebuchadnezzar, king of Babylon. This picture blends with the great ruler of the end time, namely, the Antichrist. Pride is the one thing that God hates above all other attitudes or actions. Every possible sin may be caused by pride. The anointed cherub, of whom we read in Ezekiel 28:11-19, was created pure, good, and holy; but he became proud and sought to exalt himself above God. When he attempted to match swords with the Almighty, of course, he was hurled from his high position in the kingdom of God. Pride always goes before destruction and a haughty spirit before a fall. “The proud and haughty man, scoffer is his name; He worketh in the arrogance of pride” (Proverbs 21:24). Nebuchadnezzar certainly was proud, strutting and boasting about his accomplishments, saying, “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?” (Daniel 4:30). While the words were still in his mouth, there fell a voice from heaven saying, "O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee: and thou shalt be driven from men; and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen; and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hair was grown like eagles feathers, and his nails like birds’ claws” (Daniel 4:31-33). The Antichrist will be puffed up with pride and conceit and act in a manner similar to Nebuchadnezzar but making far greater claims. Concerning his boasting and exalting himself, Daniel gives us this information: And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done. Neither shall he regard the gods of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. But in his place shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant things. And he shall deal with the strongest fortresses by the help of a foreign god: whosoever acknowledgeth him he will increase with glory; and he shall cause them to rule over many, and shall divide the land for a price.” (Daniel 11:36-39) The Apostle Paul, speaking of the same one called him the man of sin and the son of perdition, who “opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God” (2 Thessalonians 2:4). When this lawless one is at the height of his pride and arrogance, the Lord Jesus Christ will be revealed from Heaven. With the breath of His mouth He will slay and, by the manifestation of His coming He will bring to nought the Antichrist (2 Thessalonians 2:8). Pride and self-sufficiency never pay. “But the righteous shall live by his faith.” Proud and arrogant rulers seem to vent their spleen against the humble, non-resistent, and righteous ones. Although there were no just grounds for Nebuchadnezzar’s casting the Hebrew children in the fiery furnace, nevertheless, he did so. But God protected and delivered them. Under the reign of the Antichrist, while the world-wide revival is being conducted, he will persecute the righteous and will martyr untold numbers, as is seen in Revelation 15:1-8. What is the force of the word righteous in Habakkuk 2:4? Primarily, it means one who is living right — according to the ethical and moral standards of the day in which he lives. Those who accept the salvation of the Lord Jesus Christ and are justified by faith are also called righteous. One must look at the facts of each context to determine the significance of the term in each instance. In Habakkuk 2:4 both of these meanings are probably blended into one. Literally rendered the statement, “The righteous shall live by faith” is correctly translated “the righteous shall live in his faithfulness.” If we accept this literal translation, the dominant thought of the promise is that by one’s living up to the light and knowledge which he has, he will live and pass through the fiery trials of persecution, being preserved by the overruling providence of God. The Apostle Paul quotes this passage in Romans 1:17 and Galatians 3:11, and interprets it to prove that people are saved by the grace of God through faith. The righteousness of God is counted to the one who has faith. In Hebrews 10:37-38, the inspired writer quotes this passage, promising that the one who continues in his faithfulness shall live or survive the persecution. On the other hand, if he shrinks back God will have no pleasure in him. Jesus had the same thought in mind when He said, “He that endureth to the end, the same shall be saved” (Matthew 24:13). Knowing that monarchs drink wine to excess and become intoxicated by it, Habakkuk declares: Yea, moreover, wine is treacherous, a haughty man, that keepeth not at home; who enlargeth his desire as Sheol, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all peoples.” (Habakkuk 2:5) The Prophet thinks of Nebuchadnezzar and his being under the influence of wine. In this condition the monarch is a treacherous person; he is arrogant and haughty; he is not satisfied to stay within the boundaries of his own realm, but ruthlessly invades the territory of others for the purpose of loot and plunder. He is like Sheol and death. He is never satisfied. What Habakkuk says in this verse concerning Nebuchadnezzar and his wars of aggression will also be true of the Antichrist, who in the end time will heap “unto him all peoples.” The Antichrist is never satisfied until he has seized world dominion and crushed under foot the humble and lowly — but he meets his Waterloo at the coming of the Lord Jesus Christ in power and glory. ======================================================================== CHAPTER 8: 01.05. HAB_2:5-20 ======================================================================== Habakkuk 2:5-20 In the former study we saw, in the vision which God granted Habakkuk, that there is a blending of the picture of Nebuchadnezzar, the Chaldean king with that of the Antichrist of the end time. In Habakkuk 2:5-20 Habakkuk is engrossed with the actions of Nebuchadnezzar; and, now and then suddenly he, so to speak, lifts his eyes and speaks about the world ruler of the end time. In thus treating the subject, the Prophet follows what is known by Bible students as the law of double reference, or the law of double or manifold fulfillment of prophecy. An illustration of this law is found in Daniel 8:15-27. Daniel spoke of Antiochus Epiphanes, who tried to force heathenism on the Jews, and blended the prophecy concerning him with a prediction concerning the world ruler of the end time. Yea, moreover, wine is treacherous, a haughty man, that keepeth not at home; who enlargeth his desire as Sheol, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all peoples.” (Habakkuk 2:5) In this verse wine is personified and thought of as a person who will not stay at home, but will go where those things are that will satisfy him. In thus speaking, the prophet had Nebuchadnezzar in mind. It was very fitting that he should speak of Nebuchadnezzar in terms of the effects that wine has upon the drinker who takes it in excess. According to abundant evidence, the Babylonians were heavy drinkers of wine. Nebuchadnezzar, like a man who is intoxicated, continually launched expeditions against neighboring countries for the purpose of loot and pillage. With him might was right. He, therefore, overran smaller nations, pillaging their countries and annexing their territories to his own. The prophet, therefore, said that he would not stay at home but enlarged “his desire as Sheol, and he is as death, and cannot be satisfied, but gathereth unto him all nations, and heappeth unto him all peoples.” In this verse both Sheol and death are personified and are spoken of as never being satisfied.Death is never satisfied unless mowing someone down, and Sheol is following him and gathering the slain unto the nether parts of the earth. Everything that is said in Habakkuk 2:5 was applicable to Nebuchadnezzar — except the statement that he “heapeth unto him all peoples.” In no sense did Nebuchadnezzar conquer the world. This language cannot simply be explained as a hyperbole — an exaggeration; for the simple reason that, as seen above, the pictures of Nebuchadnezzar and of the Antichrist of the end time blend into a single portrait. From these passages of Scripture we learn that the Antichrist will actually subdue all nations and subject to himself all peoples. This statement, therefore, must be understood as referring also to the world ruler of the end time. When the Antichrist is overthrown and slain by the personal coming of the Lord Jesus at the end of the Tribulation (2 Thessalonians 2:7-8), the remnant of those who have been trodden down by the Antichrist will “take up a parable against him, and a taunting proverb against him, and say, ...” Their thus speaking concerning him will be with a sigh of great relief. This prediction reminds one of the parable which will be spoken regarding the king of Babylon at the end time, as found in Isaiah 14:3-27. When Habakkuk 2:5-20 is studied in connection with Isaiah 14:3-27 and related passages, one comes to the conclusion that both prophecies are spoken of the same individual, the world ruler of the end time. Habakkuk pronounced five woes against Nebuchadnezzar and the Antichrist. Isaiah 5:1-30, pronounced six woes against Israel, for whom God had provided everything that was necessary for life and godliness — under the law dispensation. What Nebuchadnezzar did on a small scale, yet with a ruthless hand, the Antichrist will do on a world-wide scale, without mercy. I. First Woe Woe to him that increaseth that which is not his! how long? and that ladeth himself with pledges! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booty unto them? Because thou hast plundered many nations, all the remnant of the peoples shall plunder thee, because of men’s blood, and for the violence done to the land, to the city and to all that dwell therein.” (Habakkuk 2:6-8) The first woe is against him who increases his own holdings by seizing the goods of others. Nebuchadnezzar committed this crime. So will the Antichrist (Habakkuk 2:6). When the oppressor of the peoples dies, the down-trodden rise up against his memory and his associates (Habakkuk 2:7). According to Habakkuk 2:8, the remnant of the peoples plunder their oppressors. This verse especially applies to the Antichrist, whose hands will drip with the blood of countless numbers of innocent, helpless victims. The world will then certainly have its real blood bath. For the wickedness done to the country, to the city, and to all that dwell therein, the last ruler will be punished. II. Second Woe Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil! Thou hast devised shame to thy house, by cutting off many peoples, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.” (Habakkuk 2:9-11) The second woe is pronounced against one who gets evil gain for his house, “that he may set his nest on high” like the eagle, “that he may be delivered from the hand of evil!” The Lord sees and knows everything. God saw the injustices and wicked acts of Nebuchadnezzar in his plundering helpless people in order that he might have revenues to build Babylon. The eagle thinks that it is secure and safe by building its nest on an inaccessible height of a lofty mountain. Nebuchadnezzar thought he was safe and secure in Babylon, of which he boasted: “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?” (Daniel 4:30). His security was in his own thinking. According to Habakkuk 2:11, some of the materials of which he built Babylon and of which he robbed the oppressed “cry out” for vengeance against the bloody oppressor: “For the stone shall cry out of the wall, and the beam out of the timber shall answer it.” The stones and beams, of course, are personified and are thought of as crying out and bearing witness against this bloody tyrant. The language of Habakkuk 2:11 is echoed in Luke 19:40. As Jesus was entering Jerusalem on what is called Palm Sunday, the multitudes and the disciples were praising God, saying, “Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest” (Luke 18:38). Then some of the Pharisees objected and insisted that Jesus rebuke them. In replying to the Pharisees, Jesus said, “If these shall hold their peace, the stones will cry out.” III. Third Woe Woe to him that buildeth a town with blood, and establisheth a city by iniquity! Behold, is it not of Jehovah of hosts that the peoples labor for the fire, and the nations weary themselves for vanity? For the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea.” (Habakkuk 2:12-14) Habakkuk pronounced a woe against Nebuchadnezzar for building up Babylon with blood — with blood money. This accusation reminds one of the prophecy of Micah 3:10 : “They build up Zion with blood, and Jerusalem with iniquity.” Building a city with blood has the same significance in Micah as in Habakkuk. The Antichrist of the end time will build Babylon with blood money — with revenues which he will ruthlessly extort from the peoples of the world. The building campaign of Nebuchadnezzar came to naught because Babylon was evidently destroyed. The great building campaign of the Antichrist will be for naught, for Habakkuk declared, “Behold, is it not for Jehovah of hosts that the peoples labor for the fire, and the nations weary themselves for vanity?” This prediction reminds one of the prophecy made by the Apostle Peter concerning the destruction of the civilization of the world in the end time: For this they willfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; by which means the world that then was, being overflowed with water, perished: 7 but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.” (2 Peter 3:5-7) After the destruction of the civilization built up by men, Christ will inaugurate His reign of righteousness over the earth. Then “the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea” (Habakkuk 2:14). The era mentioned by Habakkuk in this passage is the one of which the prophets and psalmists constantly spoke and sang — earth’s golden era. For example, see Isaiah 11:6-9 : And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the adder’s den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.” In the cosmogonies of the ancient nations, their poets and historians put their golden eras in the dim distant past. The Hebrew prophets and psalmists speak of Paradise and its loss in the past, but they glowingly foretell the great golden era in which the glory of God shall encircle the earth as the waters cover the sea. The glory of God in this era will be manifested in Jerusalem, the capital of the world. At that time the earth will be filled with the knowledge of the glory of God — as the waters cover the sea. IV. Fourth Woe Woe unto him that giveth his neighbor drink, to thee that addest thy venom, and makest him drunken also, that thou mayest look on their nakedness! Thou art filled with shame, and not glory; drink thou also, and be as one uncircumcised; the cup of Jehovah’s right hand shall come round unto thee, and foul shame shall be upon thy glory. For the violence done to Lebanon shall cover thee, and the destruction of the beasts, which made them afraid; because of men’s blood, and for the violence done to the land, to the city and to all that dwell therein.” (Habakkuk 2:15-17) The Prophet pronounces a woe upon the man who takes advantage of his neighbor and causes him to become intoxicated. From this context it is clear that Habakkuk referred to Nebuchadnezzar of his era and to the Antichrist of the end time. God who sees and understands the hearts and motives which prompt every man warns these rulers that He will make them drink of the cup of His wrath. For a similar warning, read Jeremiah 25:15-26. V. Fifth Woe What profiteth the graven image, that the maker thereof hath graven it; the molten image, even the teacher of lies, that he that fashioneth its form trusteth therein, to make dumb idols? Woe unto him that saith to the wood, Awake; to the dumb stone, Arise! Shall this teach? Behold, it is overlaid with gold and silver, and there is no breath at all in the midst of it. But Jehovah is in his holy temple let all the earth keep silence before him.” (Habakkuk 2:18-20) What profit is there in graven images, that men will fashion them, believing that an idol can help them? Idols are made of material substances. Though they have eyes, ears, noses, and mouths, they are still idols (Psalms 115:1-8). Habakkuk speaks of graven and molten images as teachers of lies. The reason for his doing so is found in Psalms 106:24-39. From this passage, one learns that all idolatry is backed up by demons. Those who worship idols come in contact with demons and are influenced by them. In contrast with dumb idols, Habakkuk points to the Eternal God, saying, “But Jehovah is in his holy temple: let all the earth keep silence before him” (Habakkuk 2:20). ======================================================================== CHAPTER 9: 01.06. HAB_3:1-7 ======================================================================== Habakkuk 3:1-7 The Second Coming of Christ (Part One) In the Old Testament there are numbers of prophecies concerning the first coming of our Lord when He entered the world by miraculous conception and virgin birth. Chief among these prophecies is Isaiah 7:14, which is an echo of Genesis 3:14-15. There are also a number of outstanding prophecies which foretell the Second Coming of Christ — His glorious coming to earth at the conclusion of the Tribulation period. Among these prophecies are Deuteronomy 32:39-43, Psalms 18:1-19, and Habakkuk 3:1-15. There are passages which give the entire redemptive career of King Messiah, consisting of the two comings of the one Messiah and separated by the Christian dispensation, during which the rejected Messiah is seated at the right hand of the throne of God, awaiting Israel’s repudiation of the national sin of rejecting Him. In this month’s study of Habakkuk, we shall examine part of the prophecy concerning the Lord’s Second Coming. The caption to this prophecy is “A Prayer of Habakkuk the Prophet, set to Shigionoth.” The Hebrew word translated prayer has a broader significance than is conveyed by the English word prayer. A study of the use of this word reveals the fact that sometimes it signifies praise; on other occasions it indicates a prophecy and in other connections it indicates a prayer. In Habakkuk 3:1 it refers to a prophecy introduced by a short prayer (Habakkuk 3:2). This prediction was to be used in connection with the temple service, for it is dedicated to the Chief Musician, as is stated in the last line of the chapter. This prophecy was to be set to a familiar tune called Shigionoth (Habakkuk 3:1). "O Jehovah Revive Thy Work” O Jehovah, I have heard the report of thee, and am afraid: Jehovah, revive thy work in the midst of the years; In the midst of the years make it known; In wrath remember mercy.” (Habakkuk 3:2) Habakkuk 3:1-19, is cast in a mold of Hebrew poetry. The simplest form of Hebrew poetry is known as Hebrew parallelism. A statement is made by the selection of certain words. This line is followed by another which is parallel to it, and which repeats the exact thought of the first line or adds a supplemental thought. In this way, the second line is a comment on the first. Often the simple parallelism is expanded, as in the present case, and may be called an introversion. In the present case, line one is supplemented by line four, and line two by line three. Thus arranged, the verse reads as follows: O Jehovah, I have heard the report of thee, and am afraid: ... In wrath remember mercy. O Jehovah, revive thy work in the midst of the years; In the midst of the years make it known.” In some way, or from some prophet, Habakkuk had heard something about the Lord Jehovah which terrified him. The thing that frightened the Prophet was the fact that the Lord’s wrath was stirred to the very depths. Though the Lord is a merciful, gracious being, sometimes His wrath, rises to white heat. The Prophet, therefore, prays that the Lord will remember mercy, though He is justly indignant. Since this prayer is followed by a prediction of the coming of the Lord in wrath (Habakkuk 3:3-15), and since, as is learned from parallel passages, the Lord returns to the earth at the end of the Tribulation period, the wrath of which Habakkuk speaks in lines one and four is the wrath of the Tribulation — a period of seven years during which God will purge the earth of all wickedness. According to lines two and three, the work of God on the earth is brought to a standstill. The Prophet, therefore, prays for the Lord to revive the work in the midst of the years. Since the period of wrath is seven years, and since it is stopped in the middle of the period, there will be three and one-half years more for the pouring out of God’s wrath. When these facts are viewed in the light of related passages, it is learned that the thing which stops the work of God “in the midst of the years” is the assumption of absolute power and control over the entire world by the Antichrist. In answer to this prayer, and doubtless to the prayers of myriads of others, the Lord will revive His work in the middle of the Tribulation. It probably will go forward, but not with the same momentum which it has at the time when it is closed down. This work of God is that which is foretold in Revelation 7:1-17 — a world-wide revival in which the greater portion of the human family will turn to God. God’s Coming from Edom God came from Teman, And the Holy One from mount Paran. [Selah] His glory covered the heavens, And the earth was full of his praise.” (Habakkuk 3:3) This passage reminds one of Deuteronomy 33:2 and possibly is an echo of it: And he said, Jehovah came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And he came from the ten thousands of holy ones: At his right hand was a fiery law for them.” Allied with these two verses is Judges 5:4-5 - Jehovah, when thou wentest forth out of Seir, When thou marchedst out of the field of Edom, The earth trembled, the heavens also dropped, Yea, the clouds dropped water. 5 The mountains quaked at the presence of Jehovah, Even yon Sinai at the presence of Jehovah, the God of Israel.” Though these three passages may point back to the time of the giving of the law at Mt. Sinai, it is quite certain that Habakkuk was also looking forward to the Second Coming of Christ; for, immediately, the Prophet speaks of our Lord’s glorious return to earth at the end of the Tribulation. Confirmation of this interpretation is found in Isaiah’s prediction of the Lord’s coming in Isaiah 63:1-6. “Came” or “Cometh” In Habakkuk 3:3, line 1, the verb came appears in the text, but on this verb there is a footnote which reads “or, cometh (and similarly to the end of Habakkuk 3:15).” Grammaticality, both renderings are possible. As is well known by all Bible scholars, verbs in the original Hebrew and Aramaic languages do not express the time element. The action expressed by the verb is either completed or incompleted. Usually verbs in the perfect tense express actions in the past, but the facts of each context must indicate definitely the exact meaning intended. Verbs in the imperfect tense always refer to incompleted action, but the facts of the context must likewise point to the exact meaning. If one adopts the text reading in these verses (Habakkuk 3:3-15), he must understand the Prophet as speaking of the vision of the coming of the Lord as an experience which he had enjoyed in the past. On the other hand, if one adopts the marginal rendering, he is to understand that the Prophet is relating what he sees at the time of the vision. If this second interpretation be adopted, the passage is a prediction of the Second Coming given in terms of the present, tense which has a future significance. The Lord’s Coming as a Warrior And his brightness was as the light; He had rays coming forth from his hand; And there was the hiding of his power. 5 Before him went the pestilence, And fiery bolts went forth at his feet. 6 He stood, and measured the earth; He beheld, and drove asunder the nations; And the eternal mountains were scattered; The everlasting hills did bow; His going’s were as of old, 7 I saw the tents of Cushan in affliction; The curtains of the land of Midian did tremble.” (Habakkuk 3:4-7) The description of the Lord’s Coming by Habakkuk reminds one of a similar prediction found in Psalms 18:1-19. When the Lord returns at the conclusion of the Tribulation, midnight darkness will envelop the globe (Matthew 24:29-31). Suddenly there will appear the sign of the Son of Man in heaven. It will burst forth with a brilliancy that will startle all tribes and people living at that time, and they will mourn because of Him. According to Habakkuk 3:4, there will flash forth rays from His hand. The word rendered rays means literally “horn,” but the word rays seems to fit the context better than the word horns. Since it is said that in these rays is the hiding of His power, it is highly probable that these rays may be some kind of miraculous manifestation which may accurately be thought of as “death rays’’ — as has been suggested by some Bible students. If these rays do not slay men, they will in some way inflict injuries on the wicked. Before the conquering Son of Man there will go forth pestilence and fiery bolts (Habakkuk 3:5). Without a doubt this passage is related to the one found in Jeremiah 25:30-38. We see by an examination of Jeremiah’s prediction that the slain of the Lord will be from one end of the earth to the other. These slain ones will be the wicked who spurn all offers of mercy and love. As He marches forth against His enemies, He stops and shakes the earth by His omnipotent power. Then He charges forward against the armies of the world which are under the command of the Antichrist. A passage related to this one is found in Revelation 19:19-21. When the strong Son of God goes forth to battle against the armies of the nations, the carnage will be appalling. According to Habakkuk 3:6, the earth will tremble and quake under His mighty power. The mountains will be thrown down, and all the cities of the world will become a shamble. The inveterate enemies of God and of His people will then tremble through fear — as is seen in Habakkuk 3:7. ======================================================================== CHAPTER 10: 01.07. HAB_3:8-19 ======================================================================== Habakkuk 3:8-19 The Second Coming of Christ (Part Two) In last month’s study we examined Habakkuk 3:1-7, which foretell the glorious, marvelous Second Coming of the Lord Jesus, and which will occur at the end of the Tribulation. In this month’s study we shall complete the exposition of this chapter. The Waters of the Earth are Affected by the Second Coming of Christ Was Jehovah displeased with the rivers, Was thine anger against the rivers, Or thy wrath against the sea, That thou didst ride upon thy horses, Upon thy chariots of salvation? Thy bow was made quite bare; The oaths to the tribes were a sure word. Selah Thou didst cleave the earth with rivers. The mountains saw thee, and were afraid; The tempest of waters passed by; The deep uttered its voice, And lifted up its hands on high.” (Habakkuk 3:8-10) The oceans and the seas cover three fourths of the earth’s surface, but there are great reservoirs of water underneath the continents. That this statement is true is seen from the following quotation: For he hath founded it upon the seas, And established it upon the floods.” (Psalms 24:2) That the waters of the earth will be churned into a raging fury by the events connected with the Tribulation period and the Second Coming of Christ is seen from such a passage as Psalms 46:1-3 : God is our refuge and strength, A very present help in trouble. Therefore will we not fear, though the earth do change, And though the mountains be shaken into the heart of the seas; Though the waters thereof roar and be troubled, Though the mountains tremble with the swelling thereof. Selah.” The writer of Psalms 93 likewise spoke of the roaring of the sea: The floods have lifted up, O Jehovah, The floods have lifted up their voice; The floods lift up their waves. Above the voices of many waters, The mighty breakers of the sea, Jehovah on high is mighty.” (Psalms 93:3-4) The Lord Jesus Christ Himself, in speaking of the coming events of the end time which culminate with His Second Coming, speaks of the roaring of the sea and the billows in connection with supernatural phenomena in sun, moon, and stars: “And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows” (Luke 21:25). From Habakkuk 3:8-10 one sees that the earth will be rent at the Second Coming of Christ and that rivers and reservoirs beneath the surface of the earth will be exposed to human gaze. In Habakkuk 3:8 the Lord is represented as “riding upon horses, upon chariots of salvation.” This language reminds one of the description of the Lord’s coming found in Revelation 19:11-16. In Habakkuk 3:9 the Lord is represented as a warrior with his bow rushing into battle. In the same verse the Prophet calls attention to the fact that God’s oaths to His ancient people are sure. God will carry out every threat which He has made and fulfill every promise. In Habakkuk 3:10 we learn that the earth will be terribly rent (Psalms 60:2) and new rivers will flow. In this verse the mountains are thought of as people who are terrified by the sights which they behold. The sea is likewise personified. It utters its voice and lifts up its voice on high — in surrender to the Lord of all the earth. Heavenly Bodies Affected by the Second Coming of Christ The sun and moon stood still in their habitation, At the light of thine arrows as they went, At the shining of thy glittering spear.” (Habakkuk 3:11) The sun, moon, and stars are likewise thought of as intelligent beings that in amazement stand in awe at the light of Jehovah’s arrows speeding on their way and at the shining of His glorious spear. Jehovah’s Marching Through the Land Thou didst march through the land in indignation; Thou didst thresh the nations in anger.” (Habakkuk 3:12) According to this verse, Jehovah will thresh the nations of the world by His mighty power (cf. Zechariah 14:1 ff). The Last Great War Thou wentest forth for the salvation of thy people, For the salvation of thine anointed; Thou woundedst the head out of the house of the wicked man, Laying bare the foundation even unto the neck. Selah Thou didst pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me; Their rejoicing was as to devour the poor secretly.” (Habakkuk 3:13-14) In this Scripture we learn that this last war is fought in order that Jehovah may deliver His people Israel. In this titanic struggle the Lord deals a death blow to the last ruler of this earth, the Antichrist. The generalissimo of the Antichrist in charge of the titanic struggle is slain. Those leading the armies of the enemy come with high expectation, but their hopes are blasted as they go down in defeat. The Prophet’s Depressed Spirit Comforted I heard, and my body trembled, My lips quivered at the voice; Rottenness entereth into my bones, and I tremble in my place; Because I must wait quietly for the day of trouble, For the coming up of the people that invadeth us. For though the fig-tree shall not nourish, Neither shall fruit be in the vines; The labor of the olive shall fail, And the fields shall yield no food; The flock shall be cut off from the fold, And there shall be no herd in the stalls: Yet I will rejoice in Jehovah, I will joy in the God of my salvation. Jehovah, the Lord, is my strength; And he maketh my feet like hinds’ feet, And will make me to walk upon my high places.” (Habakkuk 3:16-19) The vision of the invasion of the State of Israel first by the Chaldeans, (Habakkuk 1:5-11) and by the armies of the world and the subsequent destruction of the country caused the Prophet to be spiritually depressed. Since the whole land will be turned into a battleground, food there will be reduced to a minimum. There will be untold suffering, but the Prophet rises on the wings of faith and sees the glorious outcome of Messiah’s appearance. ======================================================================== CHAPTER 11: 02.00. MESSIAH HIS HISTORICAL APPEARANCE ======================================================================== ======================================================================== CHAPTER 12: 02.02. PREFACE ======================================================================== Preface THIS treatise, Messiah: His Historical Appearance, is the fifth book of the Messianic Series, which, when completed, will contain seven volumes. The four preceding works are The God of Israel, Messiah: His Nature and Person, Messiah: His Redemptive Career, and Messiah: His First Coming Scheduled. The last two are Messiah: His Second Coming Imminent and Messiah: His Final Call to Israel. In this the fifth book of the Series we come to grips with the greatest question that has ever engaged the attention of man—that which pertains to Jesus of Nazareth, a historical personage concerning whom multiplied millions of people, both in the past and at the present time, have been convinced by positive evidence that He was a historical person (as the late Dr. Stephen S. Wise declared), that He was what He claimed to be, and what the four evangelists—Matthew, Mark, Luke, and John—say that He was. The Apostle John declared, in Revelation 19:11, that "the testimony of Jesus is the spirit of prophecy." According to this statement, all revelation revolves around Him, His life, and His labors. Jesus of Nazareth, speaking figuratively, is the leading actor in the great drama of life as presented in the Old and New Testament Scriptures. But in modern times a section of the world of scholarship imbued with and motivated by the spirit of scientific investigation, apart from divine revelation, calls in question, more or less, the authority of the Scriptures and their message. Rationalism has largely captured the thinking of the man of the twentieth century and is dominating it. I hasten to affirm, however, that there are many scholars who have refused to bow to the dictates of this modern god of rationalism, skepticism, and doubt. This Baal of modernism at whose shrine very many scholars bow and worship is dictating the life and thinking of multitudes in the educational world, as well as in the religious sphere. I am constrained, therefore, to begin the investigation concerning the historical Jesus by noting very briefly some general principles of scientific research and some prophecies regarding the Almighty’s revelation to Israel and to the world. This treatise in the unabridged edition naturally falls into four sections—Book One: some general principles taught by scientific observation, practical experience, logical thinking, and open-mindedness to see and to accept truth wherever found—this part of the treatise prepares the reader for an impartial and candid examination of the truths, evidence, and facts presented; Book Two: some dominant prophecies taught by the Eternal Creator in His revelation to Israel, according to Moses, the Prophets, and the writers of the New Testament—this section, which draws its material largely from the messages of Moses and the Prophets, paves the way for the reader’s understanding of the testimony presented by the Apostle Matthew, an associate of Jesus and an eyewitness of the things concerning which he has written; Book Three: the inspired testimony of the Apostle Matthew, an eyewitness—with explanatory notes; Book Four: the necessity of the Mosaic doctrine of blood atonement examined scripturally and philosophically. The abridged edition consists largely of Book Three of the unabridged volume, with some material drawn from other portions of the work. This smaller edition is for the masses who do not have time or inclination to examine the great bulk of material that bears upon the historicity of Jesus of Nazareth. In 1936 I began work on this fifth volume of the Messianic Series. That year I was engaged largely in doing research in some of the principal libraries of Europe. Since then I have worked on this volume as I have had opportunity. The major part of my time and energy, of course, has been consumed by the multitudinous duties connected with the Biblical Research Society in its world-wide ministry. During these years, I have spent literally thousands upon thousands of hours in the study of this subject. Ordinarily, a volume such as this one should have a bibliography. My reason for not including a list of the works consulted is that I have examined literally hundreds of volumes in my quest for facts and data that might throw new light upon Messiah’s historical appearance. My studies took me to such libraries as the Library of Congress, the British Museum, the Bibliotheque Nationale, the Biblioteca Apostolica Vaticana, and the library of the Pontificio Istituto Biblico. In my three visits to the Holy Land, I made special investigation of any facts or phenomena that might throw light upon my subject. In all my studies I have, of course, consulted standard works, as well as many others which gave promise of help. If I were to attempt to present the list of books consulted during my long period of research, I would not know where to stop. I am indebted to various members of the staff and to friends for assisting me in this work—especially to my late private secretary, Miss Annabel Lee Crumly, who went to be with the Lord in October, 1955, for the invaluable assistance that she rendered. To Miss Aurora Fluker, chief office secretary, I likewise am indebted for typing my dictation and for assisting me in innumerable ways in the prosecution of the work. To Miss Olive W. Parsons, Ph.D., my assistant, I am greatly indebted for many suggestions and invaluable assistance in the final editing of this volume. To my faithful, loyal wife, Florence Lita Cooper, who has been an inspiration to me throughout the years, I owe everything, humanly speaking, in the production of this volume. Without her loyal co-operation and prayer life, it could never have appeared. To David L., Jr., our elder son, vice-president and business manager of Biblical Research Society, I owe much; for he has relieved me of most administrative duties and enabled me to give more time to the production of this work. To many prayer warriors and friends throughout the world who have been praying, and who have been giving as they could, I likewise am greatly indebted. To Mr. Robert S. Smethers, assistant manager of The Evangelical Press, Harrisburg, Pennsylvania, where this book was printed, I am most grateful for his co-operation and sympathetic assistance in producing this volume. To Mr. and Mrs. James L. Mitchell, members of our praying family, I am especially indebted for their assistance in various ways. Mrs. Mitchell did special tedious work in connection with the final draft of the manuscript. To my good friends H. Leo Eddleman, Ph.D.; Charles L. Feinberg, Th.D., Ph. D.; Harry J. Hager, Ph.D.; and Wilbur M. Smith, D.D., I am greatly indebted for their taking the time from their busy lives to read and review this volume in galley form. I appreciate and gratefully accept their suggestions. To my good friend F. Kenton Beshore, Pastor of First Baptist Church in Oceanside, California, I am greatly indebted for assisting me in Bible Conference work and in otherwise enabling me to devote my time to this volume. To the Board of Directors of Biblical Research Society, I am indeed grateful for the spirit of co-operation and sympathetic understanding which they have given me during the long years of the preparation and production of this volume, without which I could never have completed it. If the reader is to get the full force of the message of this treatise, he should have a Bible at hand and look up each reference in its context. The best translation in the English language, in my opinion, is the American Standard Version, 1901 edition—though it is not free from imperfections. In my translation of the Gospel according to Matthew, I have endeavored to give a literal translation wherever possible. At times it is not wise to follow the original text too slavishly. The Greek idioms frequently do not correspond to the English idioms. The translator is supposed to use his best judgment in such instances. There is danger of paraphrasing at times. The translator, therefore, must be very careful not to inject into the translation his own ideas. As the reader peruses the comments which I make upon the text of the Gospel according to Matthew in Book Three, Chapters XVII to XXXII, he may wonder why comments are made on certain subjects whereas nothing is said on other points which may seem to him to merit discussion. Personally, I would like to comment on each verse—an absolute impossibility because of lack of space. I have, therefore, chosen those subjects which, as I see the situation, demand special treatment in this treatise. I ask the reader to bear in mind that this volume is the fifth of my Messianic Series. Knowing what has been presented in the first four volumes, I have selected and treated the topics accordingly. With a note of praise in my heart, and with a prayer upon my lips that God will use this volume in bringing His truth to countless numbers of His Chosen People, Israel, as well as to truth seekers among all nations, I send this volume forth. Los Angeles. California December 31, 1958 ======================================================================== CHAPTER 13: 02.03. CHART ======================================================================== ACCORDING to tradition, Matthew wrote for the Jews in order to prove that Jesus of Nazareth was and is their Messiah. The contents of the book prove positively this position. Matthew was led by the Spirit of God to select that material from the life of Christ which would prove his thesis. This record is, therefore, topical, whereas Mark and Luke are chronological. In working out the chronological account of our Lord’s ministry, one must fit Matthew into the schedule presented by Mark and Luke. Matthew and Luke present the genealogies of Christ. They differ very greatly. When all the facts of both records are studied carefully, one comes to this conclusion: The one presented by Matthew is His regal genealogy. There are a number of peculiarities which are thoroughly discussed in the standard commentaries, to which I refer the reader. Luke’s account is undoubtedly the true genealogy of Jesus as traced through Mary. If both are studied in the light of this hypothesis, the major portion of the difficulties involved will be solved. Matthew and Luke are the only ones who give the birth narrative. The former quoted Isaiah 7:14 and claimed that the birth of Jesus was the fulfillment of this prophecy. (For a full discussion of this point see the volume, Messiah: His Nature and Person.) Specialists in the Greek tell us that Luke’s genealogy has a decidedly feminine touch. This, however, is not true with reference to Matthew’s record. Matthew assumes the pre-existence of Jesus and asserts that His birth was in accordance with and in fulfillment of the predictions of the Old Testament. The first and second chapters of Hebrews present a detailed account of the twofold nature of our Lord. The Synoptic Gospels give the record of the baptism of Jesus, but Matthew presents the fullest account. By submitting to this sacred ordinance, Jesus stepped upon the threshold of his public ministry. But why the great emphasis upon it? Isaiah 42:1-4 gives us the outline of Messiah’s redemptive career. In verse 1 of this prediction the prophet foresaw Messiah immediately after His baptism, for he spoke of God’s having put His Spirit upon Him. This prophetic picture is essential to a thorough understanding of the gospel as set forth by Matthew. In order to see this fact more clearly, turn to Messiah’s redemptive career according to Isaiah 42:1-25; Isaiah 43:1-7. JOHN broke the silence of approximately four hundred years by announcing that the kingdom of heaven was at hand. What is meant by this term? When we examine the passages in Mark and Luke which are parallel to those in Matthew having this expression, we see that they report Christ’s having used the term, kingdom of God. This fact shows that the phrases, "kingdom of heaven" and "kingdom of God," are used synonymously. From this position there can be no escape for the one who is willing to face all the facts. (For a fuller discussion on this point, see "The Four Types of Prophecy," and "Messiah’s Redemptive Career According to the Lord Jesus.") AFTER God at the baptism acknowledged Jesus as His Son in a special and unique manner, Satan came and tempted Him during a period of forty days (Mark 1:12-13). As a climax to these testings he presented our Lord with three of the most subtle. In the first he said, "If thou art the Son of God, command that these stones become bread." He did not imply that he doubted Christ’s sonship; on the contrary, he assumed it and urged Him to command the stones to be made bread in order that He might break His fast. The Lord’s reply was that His doing as Satan suggested would be a violation of what is written in the Word. Hence He refused. Matthew gives as the second temptation Satan’s taking Jesus to the pinnacle of the Temple and urging Him to leap to the valley beneath, because God, in Psalms 91:1-16, had promised Him special protection. Again, Jesus, took His stand upon what was written and refused the suggestion. The third temptation was the most subtle and attractive. In a twinkling of an eye, the Devil showed Jesus the kingdoms of the world and their glory and promised that he would give all of them to Him if He would but fall down and worship him. In so doing he offered Jesus a short cut to the accomplishment of His task. Our Lord spurned the suggestion, taking His stand upon the written Word of God. He chose to go the divine way, which was long and tortuous, rather than to accept the short and easy cut. In Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29 we have the "Sermon on the Mount." This, in an abbreviated form, is found in the sixth chapter of Luke. Because of its position in the beginning of the Book of Matthew, some have thought that Christ spoke this message at the very beginning of His ministry. When the facts are studied in the light of the chronological order presented by Mark and Luke, one sees that it was delivered in the middle of the great Galilean ministry. This fact would place it about the middle of His entire ministry, which lasted about three and one-half years. Many thinkers acclaim this sermon as an expression of the highest code of ethics and morals conceivable. Those who are interested only in a social gospel delight to refer to the standards of conduct presented here. One of my professors, the late Dr. A. T. Robertson, used to say in substance, "The Sermon on the Mount makes things inconvenient for anyone, if he takes it seriously." This statement is true. In certain quarters there is a debate as to whether this message is for today or for the Kingdom Age. Good men are arrayed on both sides of the question. One is in good company regardless of which position he takes. It seems to me, however, that our Lord was laying down the general principles for which He stands at all times. He enunciated these principles at various times and applied them to situations and circumstances of His own day and intended for His followers to govern their lives by them at all times. Furthermore, it appears to me that, if the principles of this message are not for this day, I would not know where else to go to find a clearer statement of the foundational truths of morals, ethics, and of the conduct of man to man. Those set forth in the epistles to the churches are in perfect harmony with the great principles found in the Sermon on the Mount. But some see in this portion of scripture a tinge of legalism. This position is correct--to a certain extent, but one must understand the condition. Let us remember that Jesus was speaking to the masses who had been schooled in terms of the law, and who could not think in any other categories. He was forced, therefore, to put His thoughts in terms which were familiar in order that they might comprehend what He was saying. This view of the matter accounts for all the seeming legalism in this portion of the Word. Furthermore, it appears to me that this sermon is applicable to the children of God now, and was so intended, because Jesus in this very message instructed His disciples how they should pray, saying, "When thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee ... After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth" (Matthew 6:6-10). Those who are instructed to pray are given this code of ethics and are urged to regulate their lives thereby while they pray for that time to come--for the kingdom of God, when the will of God shall be done on earth as it is done in heaven. Though it is given to us today, since these are basic, fundamental concepts of human relationships, they will obtain in the Millennial Age, the same as now--the only difference being that they will then be carried out perfectly, whereas they are only partially realized among the disciples of Christ today. Jesus, as always, spoke in this sermon as one having divine prerogatives. Sometimes He referred to what they had been taught; then, over against that, He would give His authoritative message. In His teaching He went behind the overt act and sought the very motives which produce conduct. By so doing He was putting Himself on an equality with God, who spoke certain things in the Old Testament to which He made reference. Often the Old Testament dealt only with externals, because of the existence of certain conditions; but the New goes deeper--to the very heart of things. Thus in the Sermon on the Mount, one sees reflected in every utterance the consciousness of His divine power and authority. From this position, there can be no escape. MATTHEW in presenting Christ as King of the Jews gave His credentials (Matthew 8:1-34 and Matthew 9:1-38). By examination of the miracles recorded here, one finds those that showed His power over disease. In His calming the storm at sea, He demonstrated the fact that He is Lord of the elements--the God of nature. He likewise exercised complete authority and power over unclean spirits. They recognized Him as the supreme Lord. Thus He, Jesus of Nazareth, who presented himself to the Jews as their King and Messiah gave the proper credentials as proof of His claims. ON HIS third tour of Galilee which covers the latter half of the second full year of His ministry, He sent the apostles out to evangelize the cities of Israel. He gave them full instructions as to what they should do, and as to what they were to take for their journey. They were told that they would not, however, have gone over all the cities of Israel until the Son of man be come. Undoubtedly, Jesus blended this commission, which we call restricted, and its accomplishment with a description of the evangelization of the cities of Israel in the end-time--immediately preceding His return. Here we see an application of the law of double reference. The 144,000 Jewish evangelists will in the Tribulation take up the work that was dropped by the apostles and will not have completed it before the Son of man comes in His glory (Matthew 10:23). (For a fuller discussion of this point see "The Culmination of Apostasies and Revivals.") In Matthew 13:1-58 we have the seven parables which are usually called "The Parables of the Kingdom." This series begins with the sower and ends with that of the dragnet. The sower is the Son of man who began His preaching ministry that has continued through the centuries. It will culminate with the pulling in of the dragnet at the consummation of the age. A careful study of these seven parables shows that our Lord was outlining the course of Christianity during the time of His absence. Some good students see in these parables certain periods of church history. There is food for thought on this point. One of the best treaties on Matthew 13:1-58, which I have seen, is a pamphlet by Dr. A. C. Gaebelein. In this he sets forth the thesis that the kingdom of heaven as represented in these parables is none other than what we call Christendom. On this point, I feel that he is absolutely correct. Some might, however, not agree with him on every point. Disagreement on minor details is to be expected. John announced that the kingdom of heaven was at hand. Jesus proclaimed the same message, sounding the same note. The Twelve also proclaimed it. In this thirteenth chapter of Matthew, Jesus explained what John, He, and others had meant by the expression "kingdom of heaven." FROM the very beginning of His ministry until within six months of the crucifixion, our Lord refrained from any direct statements affirming that He was the Messiah--except to the woman of Samaria (John 4:25-26). The country was all astir with revolutionary propaganda and men were in great excitement. Jesus, therefore, retired from the Holy Land to Caesarea Philippi. He asked the apostles who had just-returned from their evangelistic campaign of Galilee what men said about Him. They reported different views. Peter however on this occasion declared that Jesus was the Messiah, the Son of the living God. Jesus thereupon disclosed the fact that God had revealed that truth to him. For the first time, Jesus revealed to the apostles that He would have to go to Jerusalem and there suffer and die. Instantly, Peter rebuked Him, saying that such a thing should never be. Even the disciples after three years of intensive training did not understand that the Messiah was to suffer and die, be buried, and be raised from the dead. On several occasions during the last six months of His earthly career, our Lord spoke to them on this point. Why did the apostles not understand that Jesus would suffer and die? The answer is easy. There are four types of prophecy as we see in the study, "Four Types of Messianic Prophecy." The Jews universally disregarded the first, third, and fourth types but accepted in toto the second, which deals exclusively with Messiah’s glorious reign. Being blinded by this partial knowledge of God’s Word and sharing the prejudices of the age, the apostles could not understand our Lord when He spoke of His rejection and death. Even after He was buried they did not understand it. They were amazed to find the tomb empty on the first Easter morning. IN Matthew 19:1-30; Matthew 20:1-34; Matthew 21:1-46; Matthew 22:1-46; Matthew 23:1-39 we see Jesus with His face set like a flint facing His foe and going forward to taste of death for every man. His arrival in Jerusalem has been called His "Triumphal Entry." I do not wish to be critical, but I have never been able to accept this version of the case, although I have no quarrel with those who hold it. It was an occasion of tragedy instead of triumph. In Matthew 24:1-51 and Matthew 25:1-46 we have a record of the "Olivet Discourse," which has a parallel in Mark 13:1-37 and Luke 21:1-38. The trial and crucifixion narratives are found in Matthew 26:1-75 and Matthew 27:1-66. As regarding our Lord’s earthly activities, the climax is reached in the resurrection (Matthew 28:1-20). Death could not hold Him. He came forth from the tomb, bringing life and immortality to light through the gospel. ======================================================================== CHAPTER 14: 02.04. BOOK ONE ======================================================================== BOOK ONE SOME GENERAL PRINCIPLES TAUGHT BY SCIENTIFIC OBSERVATION, PRACTCAL EXPERIENCE, LOGICAL THINKING, AND OPEN-MINDEDNESS ======================================================================== CHAPTER 15: 02.05. CHAPTER ONE THE SPHERES OF SCIENCE, PHILOSOPHY, AND THEOLOGY ======================================================================== CHAPTER ONE THE SPHERES OF SCIENCE, PHILOSOPHY, AND THEOLOGY IN EVERY sphere of the universe there are certain principles and laws that pertain to the particular phenomena in each special area. It is the business of the scientist—the person who is searching for fundamental facts and truths—to seek and to discover the facts, the principles, and the laws that obtain in his special field of investigation. The various spheres of science may be divided into those dealing with material matter and those investigating psychic and spiritual phenomena. For example, the psychologist, whose realm is almost exclusively that of the mind and human behavior, is as much a scientist as the physicist, biologist, chemist, and other workers in the physical realm. In modern times the sciences are multiplying with great rapidity. Knowledge is increasing at an unbelievable rate, but the scientist in any special field should recognize the sphere in which he is laboring and should confine his pronouncement to his particular field of investigation about which he can be positive in his assertions. Let the scientists increase in number, in knowledge, but let them recognize their limitations. Let them give forth to the world the principles and the facts which they discover. Another class of students, the philosophers, love wisdom and knowledge. Their province is to examine the truths, facts, and principles that have been discovered by the patient, diligent labors of specialists in their particular fields and to attempt to give a rational explanation of what has been brought to light by these specialists. The philosopher should confine himself to his own sphere and should teach only that which he knows to be in accordance with truths and established facts. When he stays within his own sphere, he renders an invaluable service to the cause of education and to man’s improvement and advancement. The philosopher, of course, should discuss the data which he receives from the scientist. He should make it plain that he is not speaking as a scientist, but simply as a philosopher, endeavoring to give a rational explanation of the data placed in his hands. At the same time he should realize that the last word has not been spoken and that further investigation by the scientist may overthrow the conclusion he has reached from the data he has on hand. In making any pronouncement, he should make it clear that he is simply speaking as a philosopher and not as a scientist. A violation of this principle can prove disastrous. To illustrate the point I wish to call attention to one of my English professor in university. He was a master in his field. Whenever he lectured on any poem, prose composition, or book, his explanations were thoroughly scientific and superb. On several occasions he gave some lectures on the English Bible. In them he presented the documentary hypothesis of the composition of the Scriptures as an established, recognized fact. Only those students who had done advanced work in historical criticism in a standard theological seminary could recognize the source of the material. In these lectures he spoke, as it were, ex cathedra. Since he was a specialist in his own field, and since he was speaking so very fluently concerning the Scriptures, the students naturally accepted the lectures as truth. What this professor should have done was to tell his students that the explanation which he was giving was secondhand material—a theory that had been held by many Bible scholars, but that had been called in question by other scholars of equal learning and erudition. A third class of students which is making a most positive contribution to civilization is the theologians. They study the sacred Scriptures—Old and New Testaments—and interpret them in the light of actual facts discovered by the scientists and the philosophers, and give the world the benefit of their studies. Unfortunately, many of the theologians, enamored by rationalistic thought, have come to the point of questioning, often denying, the inspiration of the Scriptures. To them the sacred writings are not what they were to the Lord Jesus, who declared: "But it is easier for heaven and earth to pass away, than for one tittle of the law to fall" (Luke 16:17) and "For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished" (Matthew 5:18). All thinkers admit that spiritual matters have pre-eminence over material things. As the clouds are gathering thick and fast on the political horizon, real thinkers are coming to the conclusion and are telling the world that we must get back to spiritual values or else our civilization will soon be wrecked by man’s barbarity. Thus the theologians, along with the preachers and ministers of the Word, should give forth to the people the message of God, His infallibly inspired Word—the inspired autographs. Unfortunately, not all scientists, philosophers, and theologians recognize the spheres in which they are specialists; neither do they stay within the bounds of their chosen fields. For instance, the scientist who is an expert in his field may forget himself and enter the field of the philosopher and make certain pronouncements and advance untenable theories which becloud the issues involved. Likewise the philosopher very frequently forgets his place and his special field of investigation and enters that of the theologian. When he does so, not being an expert in theology, he often propounds and teaches things that cannot be supported. Frequently the theologian attempts to turn scientist overnight and makes incorrect pronouncements. Whenever any of these scholars leave their own spheres and attempt to speak authoritatively in fields with which they are not thoroughly familiar, the inevitable result is confusion worse confounded. ======================================================================== CHAPTER 16: 02.06. CHAPTER TWO SCIENTIFIC METHODS OF INVESTIGATION ======================================================================== CHAPTER II SCIENTIFIC METHODS OF INVESTIGATION EVERYTHING that is subject to scientific investigation must be studied in the light of related facts, since certain laws govern the phenomena within the sphere of investigation. In the field of the natural sciences, for example, that equipment must be employed that adapts itself to the subject in hand. In chemistry test tubes and other apparatus are needed in the study of the various elements; and, in physics, research in nuclear energy requires a large laboratory and intricate, delicate, and technical equipment. On the other hand, to further the study of celestial phenomena, the astronomer has developed mammoth, but extremely delicate, telescopes like the equipment in the observatory on Mount Palomar, California. He must master, not only astronomy, but also higher mathematics and celestial physics. That the principles, discussed above, for which I am contending are correct is admitted by all thinking people. The scientist must seek for truths, facts, and principles. The theologian must come in the same spirit and with all the training and equipment needed for his special work in order to arrive at the goal of truth. In an interview which I had with Dr. Joseph Klausner in 1937, when I was in Jerusalem, he insisted that a student of the Scriptures should be guided by the spirit of scientific investigation. Then he stated that he was aware of my knowing what constitutes the scientific spirit, but that he wanted to tell me in his own words his idea of a true scientist (he was speaking in modern Hebrew, but we had a good interpreter). In effect he said that one who has a scientific mind and spirit has one, and only one, objective in view, namely, the discovery of truth. The true scientific investigator never searches for truth to support his theories or his own ideas. He wants truth and truth alone. He faces any new investigation with the thought that, if he discovers anything that upsets or disproves his former ideas or theories, he will accept truth and facts and repudiate what he formerly believed. I thoroughly agree with Dr. Klausner on this point. He is absolutely right in his contention. In substance I replied to him: The search for truth might be illustrated by the work of the archaeologist. Some of the Palestinian sites, such as Megiddo, Biesan, Lachish, Jericho, Kiriath-sepher, and others, have been partially excavated. The scientific archaeologist recognizes that these mounds contain various levels, each of which is the remains of a destroyed city. The lowest of these is the remains of the first or oldest city that was built upon the mound. The highest level is the ruins of the last city and its civilization. Whenever one of the cities was destroyed, perhaps by a war, either the former inhabitants or immigrants already in the country would build a new city upon the ruins of the old. Thus through the centuries these mounds kept growing in height. As each level is excavated, the archaeologist makes a full and accurate account of the different artifacts discovered. In this way, with a fair degree of accuracy, he can discover the relationship that the various finds and civilization have to each other and can work out a scheme of chronology. He examines each object carefully and thoroughly in its original setting. He lays aside any former conception that clashes with newly discovered and established data. Such is the procedure of the scientific truth-seeker who is motivated by the truly scientific spirit. ======================================================================== CHAPTER 17: 02.07. CHAPTER III A HISTORICAL QUESTION ======================================================================== CHAPTER III A HISTORICAL QUESTION ANY question relating to Jesus of Nazareth is a historical subject and must be studied according to the canons of historical criticism and the laws of evidence. Just as microbes and germs are studied through the microscope and the heavens are explored by the spectroscope and telescope, all questions concerning Jesus of Nazareth must fundamentally be studied from the standpoint of genuine evidence and by historical methods. But recently an outstanding theologian of international reputation denied this plainly evident truth in a panel discussion of Biblical questions on a national radio hook-up. When one of the speakers mentioned the deity of Jesus Christ, this theologian immediately said that the deity of Jesus Christ was not a historical question and that it must, therefore, be examined in some other way. This distinguished scholar was absolutely wrong in his assertion. Every question relating to Jesus of Nazareth, of whom one reads in the Scriptures, harks back to Him as He was when He was here nineteen hundred years ago and must be studied in the light of all Scripture—the Old Testament which foretells His Advent, the New Testament which records His life and labors—and also in the light of all extra-Biblical evidence available. Jesus of Nazareth, not only lived some nineteen hundred years ago, but also, after His death, arose from the grave and is living today. As we shall see, He is the living Christ, who from His position of glory and power is overruling all things and is directing the course of human history toward a definite goal. Just as the skipper guides his ship toward the port for which he is sailing, Jesus of Nazareth is directing the course of human history toward that dispensation of the fulness of the times when God will head up all things in Him (Ephesians 1:10-11). After studying the prophecies regarding the earthly career of Messiah, we shall examine the historical facts regarding His entrance into the world and His life and labors during the short span of His earthly sojourn. These facts can be learned only by the method of historical investigation and the laws of evidence. The deity of Jesus Christ is a historical question, notwithstanding the unsupported assertion of this noted theologian, to whom I have just referred, because what is known of Him historically is based upon reliable evidence—the testimony of competent, credible witnesses. Why are millions of people convinced that He was God in human form—the God-man? They are convinced that He was deity because the Prophet Isaiah in the latter half of the eighth century B.C.E. spoke of the miraculous conception and the virgin birth of a child who would be recognized as Immanuel, which means God with us (Isaiah 7:14); because Matthew and Luke, credible and competent witnesses, testified that Jesus was miraculously conceived and virgin-born (Matthew 1:18-25 and Luke 1:1-80 and Luke 2:1-52); because He performed many supernatural signs and wonders, recorded of Him in the New Testament; because He spoke as never man spoke (John 7:46); because He arose from the dead and thereby proved Himself to be the Son of God (Romans 1:1-7); and because He ascended after His Resurrection, as the Psalmist had foretold (Psalms 16:8-11 and Psalms 110:1-3). That the deity of Jesus is a historical question to be established by credible testimony was recognized by Luke, who has proved to be a historian of the first magnitude and worthy of all acceptance. Before writing an account of the life and labors of Jesus, he did thorough scientific research, as he states in the prologue to his Gospel. Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; that thou mightest know the certainty concerning the things wherein thou wast instructed (Luke 1:1-4). Having learned the facts of the life of Jesus and of the early church, this scientific historian, Luke, synchronized Biblical events with Roman history. At different times rationalistically minded scholars have denied the accuracy of Luke’s writings. Their voices, however, have been forever silenced by the faithful labors of Sir William Ramsay and others, who have brought to light archaeological evidence and facts which prove that Luke was right, and his assailants, wrong. In studying Jesus of Nazareth from the historical point of view, one must also view Him from the standpoint of the transforming and dynamic power which has emanated from Him and has flowed out to the world through the centuries. The correctness of these facts will become increasingly important as we continue our investigation. ======================================================================== CHAPTER 18: 02.08. CHAPTER IV THE RIGHT ATTITUDE TOWARD TRUTH ======================================================================== CHAPTER IV THE RIGHT ATTITUDE TOWARD TRUTH TO SPEAK of the proper attitude toward truth may appear, at first thought, ridiculous to the cultured and educated. The average person would say that he has the right attitude toward truth and facts. In many instances, however, it is found that the one claiming to have the proper attitude does not understand what enters into a correct judgment. Let us, therefore, begin the investigation of the right and wrong attitudes toward truth by examining what it is to have an open mind. I. OPEN-MINDEDNESS Open-mindedness is an attitude which is free from prejudice. It is difficult, however, for the average person not to be swayed or unduly dominated by the knowledge which he already has. Someone has very forcefully spoken of prejudice as "being down on what one is not up on." The one who is prejudiced hastily judges a case before all the evidence is in hand and, consequently, arrives at distorted conclusions. Frequently one sees the spirit manifested which is spoken of as "big I and little you." A person with this attitude assumes his own importance, belittles others, and is unwilling to listen to what the other person has to say. "Knowledge puffeth up, but love edifieth" (1 Corinthians 8:1). II. WILLINGNESS TO SEE TRUTH If a person has the willingness to see truth wherever it is and whatever it may be, he is willing to look at all sides of a given question and to examine carefully, honestly, and conscientiously what is presented by those holding opposite views. He has such an appreciation of truth that he is willing to renounce whatever error he may have held prior to his discovering some truth or fact hitherto unknown to him. A willingness to renounce and to repudiate error, held and cherished, is a rare trait of character. Having discovered some truth, a person must have the courage of his convictions to take his stand for the right regardless of the consequences. It takes moral boldness to accept truth publicly and to align oneself with the right, which usually is unpopular. Truth, crushed to earth, shall rise again; The eternal years of God are hers; But error, wounded, writhes in pain, And dies among his worshippers. —Wm. Cullen Bryant III. AN INSATIABLE DESIRE FOR TRUTH The one having the proper attitude toward truth must have an insatiable desire for it. He must want truth for the sake of truth, because it is right. In Proverbs 2:1-5, Solomon, the great sage of Israel, to whom God gave unusual insight and wisdom, sets forth God’s recipe for acquiring the truth and the knowledge of God: My son, if thou wilt receive my words, And lay up my commandments with thee; So as to incline thine ear unto wisdom, And apply thy heart to understanding; Yea, if thou cry after discernment, And lift up thy voice for understanding; If thou seek her as silver, And search for her as for hid treasures: Then shalt thou understand the fear of Jehovah, And find the knowledge of God. The first step in the quest for truth is expressed in these words: "My son, if thou wilt receive my words. ..." Both experience and observation show that, comparatively speaking, very few people are willing to receive truth and God’s Word. Nevertheless one must have an open mind and be ready to receive any and everything that is true and proper. The second step in the quest for truth and the knowledge of God is stated in these words: "And lay up my commandments with thee; So as to incline thine ear unto wisdom, and apply thy heart to understanding. ..." One must, not only willingly receive truth as such, but also study, to the limit of his ability, all available data in his quest for truth. He must, therefore, as the sage of Israel said, lay up God’s commandments in his heart. He must do so to the extent that even the vocabulary of the Scriptures will, at times, echo in his daily speech. The third step is set forth in the following words: "Yea, if thou cry after discernment, And lift up thy voice for understanding. ..." The God who made the universe is the God who knows the facts and truths concerning all things. One must, therefore, go to Him, the source of all knowledge, in order to learn more of the truth. Man lives in a wonderful world, which consists of a spiritual realm, as well as a material, physical universe. One needs spiritual insight to evaluate the world in which he lives and moves and has his being. Like the psalmist, he should pray, "Open thou mine eyes, that I may behold Wondrous things out of thy law" (Psalms 119:18). The fourth and last condition in this passage for understanding truth and properly evaluating facts is expressed in these words: "If thou seek her as silver, And search for her as for hid treasures: Then shalt thou understand the fear of Jehovah, And find the knowledge of God." As men in deep mines labor and endanger their lives in order to find silver, gold, and precious gems, the truth-seeker must come to his field of investigation and to the Word of God, searching for truth. In this connection may I give my experience briefly? God knowing my heart, for fifty years I have sought for truth—and nothing but the truth. I have not spared time, or energy, or expense in my quest for knowledge and truth. Yet, after studying as I have, I am constantly discovering truths of which I have not been aware. Hardly a day passes in which I do not make some discovery, new to me, in the Word of God and in the world about me. If a person will only follow the fundamental principles set forth in Proverbs 2:1-5 and sincerely seek the truth, the God of Israel will overrule in his life and bring him to the truth and to the knowledge of God. IV. GOD’S RESISTING THE PROUD, BUT GIVING GRACE TO THE HUMBLE Pride and self-sufficiency are traits which God cannot tolerate. Pride was the occasion of the rebellion and the fall of Satan. "Pride goeth before destruction, And a haughty spirit before a fall" (Proverbs 16:18). In Proverbs 3:34 God declares that He resists the proud, but always gives grace and assistance to the humble—the person who realizes his limitations, acknowledges the bankruptcy of human nature unaided by divine grace, and seeks for both truth and light. V. THE BLINDING EFFECTS OF THEORIES Frequently one must adopt a theory in his investigation of certain data; but, as soon as research reveals that his hypothesis is not workable, he must throw it aside immediately for one that fits perfectly into all the facts. In all fields of human endeavor there are people who have adopted theories, have held on to them for dear life, and have refused to give them up. Thus blinded by error, they, therefore, cannot see truth. VI. MESSIAH’S LABORS IN BEHALF OF THE MEEK "The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. ..." (Isaiah 61:1). As the facts of the context of this verse show, the prophet, impersonating the Messiah, says that, at His first coming, He will spend His time laboring for and with the meek. It is useless to argue with the proud and self-sufficient. VII. TEACHABLENESS Acknowledged as the world’s greatest teacher, Jesus of Nazareth pointed out the path of true greatness to His disciples, some of whom at that time were ambitious and wanted to be considered the greatest of the group: "... Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven" (Matthew 18:3-4). VIII. CHOOSING WHAT ONE LIKES BEST In a Bible class I once called attention to the fact that a certain sentence in the Greek was capable of two renderings, both of which were grammatically correct. Then I asked, "Which of these two translations must we accept?" Immediately a young man replied, "The one which you like best." Was he right? Absolutely not. My instant reply was that he was mistaken. The translation to be accepted is the one which accords with all the facts of the given context. Since all truth harmonizes, one must not, therefore, choose arbitrarily any position, but must look at all the facts and select that which accords with all known facts and truths. IX. A DELIBERATE REFUSAL TO FACE FACTS A number of years ago a certain minister who prided himself upon his scholarship and his accuracy wrote an article for a certain religious periodical. When I read it, I noted that he had quoted from Thayer’s Greek Lexicon of the New Testament. Being familiar with the word which was under discussion, I immediately turned to it in the lexicon and discovered that this writer had chosen only one word in the first of the four definitions of this particular term and then had selected one or two words from the third meaning, as given by Thayer. I knew that this Greek scholar listed four different meanings. It was apparent immediately that the author of this article had twisted and distorted the definition of this great lexicographer. At the time of the writing of this article, there was a controversy concerning the study of prophecy, especially of a given point in prophecy. A friend of mine—a well-educated, cultured, outstanding merchant in the city—was a great admirer of the preacher who wrote this article. One day I took the religious paper and Thayer’s Greek Lexicon to his store and asked him to read the article by his friend. He did so very readily and pronounced it fine. But when I handed him the lexicon and asked him to read the definition from which his minister friend had quoted, with a vengeance he resented my doing so, saying that he would not look at Thayer’s Lexicon unless I first accused his friend of lying and misrepresenting the Lexicon. His excuse for refusing was that his confidence in his friend was unlimited. He was confident that the man had not misquoted or misrepresented the great lexicographer. When I refused to call the writer a liar, I asked him if my bringing the article and the lexicon did not arouse a suspicion in his mind. He denied that it did and persistently, to the very end, refused to look at the lexicon. This merchant was an outstanding religious leader in his community. Feeling that he had the truth and nothing but the truth, he refused further light—even when attention was called to the possibility of his being in error. Under no conditions would he investigate. Unfortunately this man is typical of vast hosts of people who become followers of men and shut their eyes to every thought that is not in perfect accord with their views. They seldom grow in grace and in the knowledge of the truth. God cannot show new truth and cannot bring blessings into the life of the person who assumes such an attitude. X. BEING ON THE WRONG TRACK When my two sons were very young, we lived in Chicago while I attended the University. One Saturday, after visiting the Field Museum, they were returning home on the streetcar in the late afternoon. We lived on North State Street. There were a number of State Street cars, but only those marked State No. 1 went as far as we lived. Seeing a car that had the name State, the boys boarded it and went to the front platform without looking at the number or the full name of the car. When they came to a certain street, the motor-man threw the switch, and the car turned off State into this street. The younger boy said to the motorman, "Hey, you! You are on the wrong track." The motorman smilingly replied, "Hey, you! You are on the wrong car." This little incident is a graphic representation of many people religiously. They get on the wrong track. Although they are confident that they are right, they are wrong. One should investigate, search for the truth, and make sure that he is on the right track, for he can easily step aside into some error. XI. CUTTING INTO STRIPS AND BURNING THE WORD OF GOD The most vicious and diabolical attitude that one can take toward truth and God’s Word is illustrated by Jehoiakim, king of Judah. When the sacred writings of Jeremiah were being read, the king seized the scroll, cut it into strips with his penknife, and threw it into the fire. This case is one of the most daring and defiant on record. What did the impious, godless king accomplish by this act? Could he make null and void what was written by the inspiration of the Holy Spirit? Evidently he did not know, or else ignored, Psalms 119:89 : "For ever, 0 Jehovah, Thy word is settled in heaven." Here is the account in full of Jehoiakim’s impious act: And it came to pass in the fourth year of Jehoiakim the son of Josiah, king of Judah, that this word came unto Jeremiah from Jehovah, saying, Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin. Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of Jehovah, which he had spoken unto him, upon a roll of a book. And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of Jehovah: therefore go thou, and read in the roll, which thou hast written from my mouth, the words of Jehovah in the ears of the people in Jehovah’s house upon the fast-day; and also thou shalt read them in the ears of all Judah that come out of their cities. It may be they will present their supplication before Jehovah, and will return every one from his evil way; for great is the anger and the wrath that Jehovah hath pronounced against this people. And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of Jehovah in Jehovah’s house. Now it came to pass in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, that all the people in Jerusalem, and all the people that came from the cities of Judah unto Jerusalem, proclaimed a fast before Jehovah. Then read Baruch in the book the words of Jeremiah in the house of Jehovah, in the chamber of Gemariah the son of Shaphan the scribe, in the upper court, at the entry of the new gate of Jehovah’s house, in the ears of all the people. And when Micaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of Jehovah, he went down into the king’s house, into the scribe’s chamber: and, lo, all the princes were sitting there, to wit, Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. Then Micaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people. Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thy hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them. And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears. Now it came to pass, when they had heard all the words, they turned in fear one toward another, and said unto Baruch, We will surely tell the king of all these words. And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth? Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book. Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye are. And they went in to the king into the court; but they had laid up the roll in the chamber of Elishama the scribe; and they told all the words in the ears of the king. So the king sent Jehudi to fetch the roll; and he took it out of the chamber of Elishama the scribe. And Jehudi read it in the ears of the king, and in the ears of all the princes that stood beside the king. Now the king was sitting in the winter-house in the ninth month: and there was a fire in the brazier burning before him. And it came to pass, when Jehudi had read three or four leaves, that the king cut it with the penknife, and cast it into the fire that was in the brazier, until all the roll was consumed in the fire that was in the brazier. And they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll; but he would not hear them. And the king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet; but Jehovah hid them. Then the word of Jehovah came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying, Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. And concerning Jehoiakim king of Judah thou shalt say, Thus saith Jehovah: Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? Therefore thus saith Jehovah concerning Jehoiakim king of Judah: He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost. And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them, but they hearkened not. Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them many like words (Jeremiah 36:1-32). A person does not have to be naive, crude, or defiant in order to be classed, figuratively speaking, with Jehoiakim. He can cut the Word of God into shreds and cast it into the fire by the attitude which he takes toward the Word, the truth, and facts. Far removed from the position taken by Jehoiakim is that which was taken by the king and the people of Nineveh, to whom Jonah proclaimed the Word of God. The prophet proclaimed the divine message in the power of the Spirit of God. Every word, every sentence, was a flaming dart of conviction that pierced the hearts of the people of that great city and led them to repent toward God and to forsake their evil ways. Their taking this attitude toward the Word of God averted a national calamity that would otherwise have blotted the city from the face of the globe. Let all people like the Ninevites stand in awe of the God of Jonah, who is the God of truth, and in whom we live, move and have our being, and to whom all shall give an account (Acts 17:24-31). An excellent example of the proper attitude toward truth is that of the people of Beroea. The Apostle Paul went to this city and preached the truth in the synagogue of the Jews. "Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so. Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few" (Acts 17:11-12). The desire that these Jewish people had for the truth proves that they were free from prejudice. At the same time they were not gullible. Hence, when Paul expounded the Hebrew Scriptures, they examined them daily to see whether or not he was properly interpreting the Word of God. Being both lovers of the truth and students of the Word, they readily saw the truth regarding the Messiah and accepted Him as Lord and Saviour. They showed their nobleness of heart toward truth. Many of the people, the outstanding leaders of the community, saw the truth and believed. May God grant to each of us such a noble heart and spirit as was manifested by the Jewish community of Beroea. ======================================================================== CHAPTER 19: 02.09. CHAPTER V THE GOLDEN RULE OF INTERPRETATION ======================================================================== CHAPTER V THE GOLDEN RULE OF INTERPRETATION THE message which a passage in the Scriptures has for the individual is conditioned by his attitude toward truth and by the way in which he approaches it. Of course, the first things which a person should know when he approaches the study of any single Book of the Scriptures are who the writer was, to whom he was writing, the time of his writing, and the occasion of his communication. In other words, the reader should, generally speaking, be able to orient himself, as far as possible, to the position of the writer and the recipients of the communication. Unfortunately, the principle of ascertaining all possible data relative to a given passage in order that it might be understood correctly has been carried to a dangerous extreme. Some scholars insist that a passage of Scripture—especially a portion from the prophetic word is unintelligible unless one can by historical data orient himself to the position of the original author. This position is unfounded. There are numerous passages throughout the Word in regard to which there is little or no historical data yet these passages are crystal clear. As an example, note Psalm One, the last two verses of which are prophetic. The student must, therefore be careful lest he be misguided by a misleading inference which has been elevated to the level of established unquestioned principles. In the second place, to attain an accurate understanding of the Scriptures, one must express in his own words what he has read. This principle is of the utmost importance, because words convey ideas. If one has a hazy, indistinct idea of a word, phrase, clause, or sentence, his understanding will likewise be cloudy. Even though he may not, and generally does not, comprehend certain words employed he should clothe the thought with his own diction. One can read, for instance, the first sentence in Genesis and can state the thought in his own words by putting it in indirect discourse as follows: "The writer declares that in the beginning God created the heavens and the earth" (Genesis 1:1). He may not understand what is meant by the phrase "in the beginning." He has, of course, a very limited and distorted idea of God. As to what is meant by the expression "the heavens," he knows that his idea is infinitesimally small in comparison with what the sacred writer meant. Naturally he has a clearer idea of the meaning of "the earth." Having expressed the thought in his own words, he is better prepared to examine further the terms that are not clear to him. In the third place, he should know and apply accurately the Golden Rule of Interpretation: "When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise." The assumption, of course, is that a person is speaking seriously and means what he says, unless he makes it plain that he is speaking otherwise than literally. When the plain sense of Scripture, therefore, makes common sense, one is to seek no other sense, but is to take each statement at its face value. As anyone can see in a dictionary of any language, words, as a rule, have several definitions; and some have a number of meanings and shades of ideas. That meaning which accords with the facts of the context is to be chosen as its significance in a given case. Often figurative expressions are used along with the literal terms. When the facts of the context indicate that a word or phrase is not being used literally, then, and only then, should one interpret it symbolically. All figurative language, however, is to be interpreted in accordance with regular usage and with the facts of the context. To clarify this basic principle, one should study a passage that is obviously symbolic—such as Ezekiel 37:1-14. According to this passage the prophet was given a vision of a valley covered with dry bones. The Lord instructed him to utter a prophecy concerning them. When he did so, there was a rumbling noise and a terrific earthquake. Then all the bones began to move, bone to its bone. In doing so, each bone took its position in relation to other bones so as to form skeletons. Immediately sinews appeared upon the bones, connecting them. Then flesh began to form on these bones, and soon skin covered each of the corpses. Finally, the Spirit of God breathed the breath of life into each body. Then they all arose, a mighty army of God. What is the significance of this revelation? Is it to be taken literally or symbolically? A glance at verse 11 answers this question: "Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off." These bones are, therefore, not to be interpreted literally, but symbolically: "these bones are the whole house of Israel." They, therefore, represent the entire Jewish nation. Do these dry bones represent Israel throughout the centuries or at some particular time? The answer is that they represent the nation when the people are saying, "Our hope is lost; we are clean cut off." What is referred to by the words, "Our bones are dried up, and our hope is lost; we are clean cut off"? The hope of Israel is obviously the Messiah for whom the nation through the centuries has been looking. Here the prophet, looking into the future, sees the time that Israel has given up his ancient hope and expectation regarding Messiah and His marvelous deliverance of the nation. When the people of Israel have given up the expectation of the coming of a personal Messiah, there occurs some event or series of events, properly represented in the vision by a thundering noise and a mighty devastating earthquake. These events affect the nation of Israel and bring the discordant elements together, as indicated by the coming of the bones together. A dispassionate, yet sympathetic, survey of Jewish affairs leads one to see in this prophecy mighty events which unify the nation in preparation for statehood. Personally, I see the beginning of the fulfillment of the prediction in the events of World War I, as they started the unification of the nation and the creation in the hearts of the people of Israel a desire to return to the land of their fathers. The facts of this entire passage must be taken into consideration; and each word is to be accepted at its primary, ordinary, usual, literal meaning unless the facts of the context indicate otherwise. According to the rule, each statement is to be interpreted in the light of the facts of the immediate context—that is, the facts that are presented both before and after the particular statement under consideration. In serious writings, such as the Scriptures, the flow of thought is logical. The words preceding a given passage prepare the way for the thought that is flowing into and through it to the words immediately following. The force of this principle appears very clearly in the statement that "a text apart from its context is a pretext." According to the rule, a statement must also be studied in the light of related passages, because all truth harmonizes. The force of this principle is further seen in the light of the fact that two or more people speaking on a given subject have each his own personality and point of view. One may also be more verbose than the other. Each has his own story to tell. The purpose of speaking on a given subject also determines the fulness of the discussion and the choice of words. A speaker may at one time make a brief statement in regard to a certain matter, whereas, at another time and under special conditions, he may make a fuller and more extended statement. There is perfect harmony between the two statements, though one is fuller than the other. Jesus, for example, on one occasion said: "But it is easier for heaven and earth to pass away, than for one tittle of the law to fall" (Luke 16:17); but, on another occasion, He said: "For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished" (Matthew 5:18). By examining both passages, one gets the full thought that Jesus expressed. According to the rule, each word is to be taken literally unless, when so interpreted, a statement conflicts with some axiomatic or fundamental truth. An example of this principle is the statement in Genesis 6:6 : "And it repented Jehovah that he had made man on the earth, and it grieved him at his heart." One of the fundamental truths concerning the nature of God is that He is unchanging. If, then, repented is here interpreted in its primary, ordinary, usual, literal sense, the statement would contradict a fundamental truth. The word repented, therefore, is here used anthropomorphically. When man changes, God alters events to fit the changed condition. Man was not created evil; but, of his own free will, he became so corrupt that God, in grief, had to blot out the human race, except Noah and his family. Genesis 6:6 is also an illustration of the fundamental truth that the Scriptures are never contradictory. If repented were interpreted here in the primary, ordinary, usual, literal sense of the word, the verse would contradict Numbers 23:19 : God is not a man, that he should lie, Neither the son of man, that he should repent: Hath he said, and will he not do it? Or hath he spoken, and will he not make it good? "A text apart from its context is a pretext." It is a common practice among many devout, sincere people to take a phrase, clause, or a sentence of Scripture apart from its context and from it draw comfort. Isaiah, chapter 40, is, for instance, a special message which God has for His people Israel in the end time. Verses 29-31 is a promise that He will give superhuman strength and assistance to the Jews, who, in the time of Jacob’s trouble, turn to God with all their hearts and sincerely wait for the appearing of the Messiah whose glorious coming is announced in this chapter. Ignoring these simple facts, many Christian people claim these promises for themselves, whereas the context shows that this supernatural assistance is promised to Israel. Another illustration of misinterpreting and misapplying Scriptures is Isaiah 58:11. Frequently the words "Jehovah will guide thee continually" are used as a wall motto by Christian people who hang their hopes for divine guidance upon them. When they are read in the light of the context, it is seen that the prophet was making promises to Israel that, if they turn from their sins and follow God, He will guide them continually. Hundreds of passages are thus taken apart from their contexts and are made to teach something entirely different from what the original writer intended. One of my old professors at the Seminary, in substance, used to say, "I know that the Bible is true because it has survived so very much poor preaching." Let each reader be careful that he understands the context of each passage and that he interprets the words accordingly. If one follows the Golden Rule of Interpretation, he will never go wrong: if he fails to follow it, he will never go right. I wish to conclude the discussion of the Golden Rule of Interpretation with this little illustration, which will, I trust, vividly show the importance of the fundamental principles involved in it. Suppose a philanthropic multimillionaire should write to a young man in whom he saw great talents and possibilities of becoming an executive and business administrator. This financier writes a letter, laying great resources at the disposal of the young man and pledging him his great influence. Suppose another young man should find this letter and, ignoring the name of the person addressed, should claim the promises made by this generous man, could he expect this philanthropist to make good these promises to him? Such a question is ridiculous. The letter was written to a favored young man, residing at a certain place. The promises are made to him, and to him only. No sensible person would dream of ignoring the one to whom the promises were made and claim them for himself. There are definite promises in the Bible made to certain people, and to certain ones alone. In order to interpret the Scriptures correctly, one must see to whom each promise is made and act accordingly. Thus the statement frequently expressed that "every promise in the Book is mine" is absolutely false. ======================================================================== CHAPTER 20: 02.10. CHAPTER VI ARBITRARY BRUSHING ASIDE OF EARLY PROPHECIES ======================================================================== CHAPTER VI ARBITRARY BRUSHING ASIDE OF EARLY PROPHECIES DR. JOSEPH KLAUSNER, Professor Emeritus of Hebrew Literature and Jewish History, of the Hebrew University, Jerusalem, State of Israel, is one of the most prominent and outstanding Hebrew scholars in Israel today. He is the author of a number of works, among which are Jesus of Nazareth, From Jesus to Paul, and The Messianic Idea in Israel. In the last of these three volumes, he states that Jewish scholars, as well as Christians, have sought to find Messianic prophecy in its embryonic form in early prophecies in the first Books of the Bible. He calls attention, for instance, to the fact that both Jewish and Christian scholars have interpreted Genesis 3:14-15, as well as Genesis 9:26-27, Deuteronomy 18:15-19, and Job 19:25, as references to the Messiah. Dr. Klausner denies that these passages are genuine Messianic prophecies, but asserts: "All these examples, and very many more like them, are theological interpretations, which it is fitting merely to mention before we pass on to the matter of genuinely Messianic Biblical passages" (The Messianic Idea in Israel, p. 27 ).¹ Why pass by and ignore these passages? Dr. Klausner does not give a logical reason for doing so. Because they are in the early Books of the Bible, does he, like some scholars, consider them to be merely echoes of myths that were floating around in the atmosphere of the ancient Orient? If one is to reject a passage because it is in the early chapters of the revelation of God, then, of course, he shall have to reject the first statement of the Scriptures: "In the beginning God created the heavens and the earth." Is this sublime utterance taken from some myth of the Sumerians, Babylonians, or Assyrians; or is it a sober statement of an actual historical fact? I believe that Dr. Klausner and every scholar who has any respect for the sacred Scriptures as being the Word of the living God will accept this declaration as being a true statement of fact. If not, why not? Notwithstanding the brushing aside of certain early prophecies, Dr. Klausner accepts such passages as Genesis 12:1-3, Genesis 26:4, and Genesis 28:14. These passages, he tells us, contain the germinal thoughts which, under the proper influence, were developed into Messianic oracles and contributed to the formation of the Messianic idea in Israel. To Abraham God made the following promise: Now Jehovah said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth be blessed (Genesis 12:1-3). Why accept this passage at its face value and reject the others? This original promise made to Abraham, God reaffirmed to Isaac: "... I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed" (Genesis 26:4). According to these passages, God will bless all nations in Abraham and in his seed. The word translated seed is in the singular number and naturally refers to an individual in certain contexts, but in others it is used as a collective noun. One must distinctly note this fact. Taken at its literal specific meaning, the word undoubtedly refers to the Messiah. When, on the other hand, it is used as a collective noun, as is often the case, it refers to the literal offspring of Abraham (Genesis 15:5). Let us now consider Genesis 3:14-15 : "And Jehovah God said unto the serpent, Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel." Though the language of this passage seems a bit obscure, the general outline is clearly discernible. Here is foretold a conflict between two individuals: the "seed of the woman" and the "seed of the serpent." They engage in a mighty struggle. What the seed of the serpent does to his opponent is compared to a bruise on the heel, whereas what the seed of the woman does to his opponent is compared to a crushing blow upon the head. This passage contains the promise of a world redeemer. New ideas were added to this embryonic promise from time to time, until it developed into a clear lifesize portrait of the one and only Messiah, the Redeemer of mankind. When an artist paints a portrait, he first blocks it out. With each stroke of the brush he adds to the development of the portrait until finally it is completed. Thus the prophets were word artists, and each contributed his part in painting the portrait of King Messiah in the Old Testament. Dr. Klausner states that Christian theologians actually believe that they find a hint of the Messiah in Deuteronomy 18:15-19 : Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. And Jehovah said unto me, They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. With one bold brief sentence Dr. Klausner brushes aside, arbitrarily, the idea that Messiah is promised in this wonderful passage. The reason that Christian theologians find in this passage the promise of the Messiah is that it is there and clearly expressed. When God spoke from the heights of Sinai to the assembled congregation of Israel in the plain beneath, they urged Moses to have God speak to him, and not to them any more, lest they die. In this passage God stated that He would grant their request by raising up a prophet like Moses, who would speak to them. In a special manner God had spoken at Sinai directly out of the clouds. In this promise He implied that He would speak to them directly—through a prophet. The implication of this passage is that He would speak to them in a way different from that in which He would speak through the regular prophets. Yet this one is called a prophet. This passage is, therefore, clearly a Messianic prediction. One should be very careful in handling the Scriptures and not brush aside any passage because it does not accord with his own ideas. The Word of God means what it says and says what it means. One must accept it upon that basis and explain it according to the Golden Rule of Interpretation, as seen in Chapter V. Footnote: ¹ Joseph Klausner, The Messianic Idea in Israel from Its Beginning to the Completion of the Mishnah (New York: The Macmillan Company, 1955), quoted by permission of The Macmillan Company. ======================================================================== CHAPTER 21: 02.11. CHAPTER VII THOSE TO WHOM MOSES AND THE PROPHETS SPOKE ======================================================================== CHAPTER VII THOSE TO WHOM MOSES AND THE PROPHETS SPOKE SCHOLARS of the liberal school of thought often assert that the prophets spoke only to the people of their day and generation. In other words, they dealt with local, present conditions. The implication is that they did not see by prophetic insight anything in the future. According to this view, they saw only things that were present to their actual physical senses. They could see by natural intuition the trend of the times and spoke of the conditions before their eyes. When one accepts this unproved hypothesis, he cannot accept the Scriptures at their face value. It is true that the prophets spoke to their own generation and often, at the same time, spoke of things in the past, as well as of things in the future—both the immediate and far-distant future. But when anyone adopts the theory that the prophets spoke only to their own generation, and of things present, he must of necessity use his editorial scissors, cut up a given Book of the Scriptures into fragments, and apportion it to different times and to various authors, most of whom are creations of the imagination. As an example of treating prophetic books in such a manner, I call attention to the Book of Isaiah. Throughout the Christian centuries, as well as in pre-Christian times, the consensus of scholarship has been that Isaiah wrote this entire Book. When, however, the rationalists’ conception of history and of religion, especially of miracles and inspiration, was accepted as a working hypothesis, the position that Isaiah wrote the entire Book bearing his name was rejected. In the latter half of the Book, Isaiah speaks of a conqueror and even calls him by name—his anointed, Cyrus (Isaiah 45:1). Isaiah, the statesman prophet, lived in the latter part of the eighth century, B.C.E. Cyrus, the Persian, who later became head of the Medo-Persian Empire, began his triumphant career by subduing nations and peoples under him. He was in the plentitude of his power nearly two hundred years later. Those accepting the rationalistic hypothesis that the prophets spoke only to and of their own generations deny to Isaiah the second half of the Book (Isaiah 40:1-31, Isaiah 41:1-29, Isaiah 42:1-25, Isaiah 43:1-28, Isaiah 44:1-28, Isaiah 45:1-25, Isaiah 46:1-13, Isaiah 47:1-15, Isaiah 48:1-22, Isaiah 49:1-26, Isaiah 50:1-11, Isaiah 51:1-23, Isaiah 52:1-15, Isaiah 53:1-12, Isaiah 54:1-17, Isaiah 55:1-13, Isaiah 56:1-12, Isaiah 57:1-21, Isaiah 58:1-14, Isaiah 59:1-21; Isaiah 60:1-22, Isaiah 61:1-11, Isaiah 62:1-12, Isaiah 63:1-19, Isaiah 64:1-12, Isaiah 65:1-25, Isaiah 66:1-24) and often speak of it as having been written by the "Great Unknown Prophet of the Exile." Then these advanced critics continue the dissection of the Book of Isaiah, especially the latter half, and cut out portions which they ascribe to "Deutero-Isaiah," "Trito-Isaiah," and various unknown redactors. The process of dissection has continued to the present day, even in the first part of the Book (Isaiah 1:1-31, Isaiah 2:1-22, Isaiah 3:1-26, Isaiah 4:1-6, Isaiah 5:1-30, Isaiah 6:1-13, Isaiah 7:1-25, Isaiah 8:1-22, Isaiah 9:1-21, Isaiah 10:1-34, Isaiah 11:1-16, Isaiah 12:1-6, Isaiah 13:1-22, Isaiah 14:1-32, Isaiah 15:1-9, Isaiah 16:1-14, Isaiah 17:1-14, Isaiah 18:1-7, Isaiah 19:1-25, Isaiah 20:1-6, Isaiah 21:1-17, Isaiah 22:1-25, Isaiah 26:1-21, Isaiah 27:1-13, Isaiah 28:1-29, Isaiah 29:1-24, Isaiah 30:1-33, Isaiah 31:1-9, Isaiah 32:1-20, Isaiah 33:1-24, Isaiah 34:1-17, Isaiah 35:1-10, Isaiah 36:1-22, Isaiah 37:1-38, Isaiah 38:1-22, Isaiah 39:1-8). These advanced critics deny to the Prophet Isaiah numbers of prophecies in this section. Thus they have become adept at cutting up various Books of the Scriptures to make the Word fit into their theory of inspiration and revelation. Such a process of cutting the Book into shreds and apportioning them to various unknown authors is made necessary by the unproved hypothesis that the prophets spoke only to the people of their own day and time. Good, competent Bible scholars, however, have demonstrated the unity of Isaiah. A scholarly work on this subject is The Unity of Isaiah, by Dr. 0. T. Allis. The recently discovered St. Mark Isaiah Dead Sea Scroll, which is a thousand years older than the Masoretic text—the basis of all our translations of Isaiah to the present—gives no intimation of various authors. The entire make-up of it points in the direction of the unity of the Book. The same basic expressions are found throughout the entire work. The same diction, style, and prophetic outlook are also reflected throughout. When one recognizes that Isaiah’s ministry extended over a period of at least fifty years, falling in the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah, and when he remembers that there were great political changes in Judah and in the nations surrounding it, he realizes that naturally the prophet spoke of events in the latter part of his ministry that he did not mention in the first part. These facts largely account for the differences that appear in the various sections of the Book. Having made a careful, scientific, scholarly study and appraisal of the messages of Moses and the Prophets, the truth-seeker comes to the logical conclusion that the prophets, not only dealt with local situations which confronted them, but often spoke of past occurrences and very frequently spoke of the future, especially the great Messianic age, yet in the future, when Israel will be made the head of the nations and Jerusalem will be the capital of the world. In view of these facts, and many others that could be mentioned, one should apply the Golden Rule of Interpretation to the study of the Prophets. Such an investigation of the prophetic word will yield great dividends of spiritual value to everyone who is seeking God and truth. ======================================================================== CHAPTER 22: 02.12. CHAPTER VIII MIRACLES ======================================================================== CHAPTER VIII MIRACLES THE philosopher David Hume¹ delivered himself of the following dogmatic statement: "Miracles are incredible." In order to be able to make that assertion, a man would have to be omniscient and omnipresent. He would have to be in every place in the universe and at all times so that he could intelligently declare that a miracle is incredible. There is a possibility that miracles may have occurred in the past before Hume was born or since he has died. Moreover, in his lifetime, miracles could have been wrought in places where he was not. It was, therefore, ridiculous and absurd for him to say that miracles are incredible. What is a miracle? According to the derivation of the word, a miracle is an occurrence that causes wonderment. Webster defines a miracle as follows: "An event or effect in the physical world, deviating from the known laws of nature, or transcending our knowledge of these laws; an extraordinary, anomalous, or abnormal event brought about by superhuman agency." Thus a miracle is that which is an exception to the normal rule of things. The basis of such an event as that which Webster defines as a miracle is to be found in such passages as 1 Chronicles 29:11-12 : Thine, 0 Jehovah, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heavens and in the earth is thine; thine is the kingdom, 0 Jehovah, and thou art exalted as head above all. Both riches and honor come of thee, and thou rulest over all; and in thy hand is power and might; and in thy hand it is to make great, and to give strength unto all. According to this statement, the Eternal sits upon the throne of the universe. All things belong to Him. He rules all things, for in His hand are power and might. He is the one who is overruling the free actions of His creatures and directing the course of events throughout the universe toward a glorious consummation. He is exalted as head above all things. The same teaching is found in Psalms 135:5-14 : For I know that Jehovah is great, And that our Lord is above all gods. Whatsoever Jehovah pleased, that hath he done, In heaven and in earth, in the seas and in all deeps; Who causeth the vapors to ascend from the ends of the earth; Who maketh lightnings for the rain; Who bringeth forth the wind out of his treasuries; Who smote the first-born of Egypt, Both of man and beast; Who sent signs and wonders into the midst of thee, 0 Egypt, Upon Pharaoh, and upon all his servants; Who smote many nations, And slew mighty kings, Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan, And gave their land for a heritage, A heritage unto Israel his people. Thy name, 0 Jehovah, endureth for ever; Thy memorial name, 0 Jehovah, throughout all generations. For Jehovah will judge his people, And repent himself concerning his servants. The psalmist declares that God does His pleasure, carries out His program, in the four realms: in the heavens, in the earth, in the sea, and in all deeps. He controls the vapor and rain together with the lightning and winds—in a word, he is controlling all nature. He is also overruling in human history, overthrowing kings and their governments, establishing others, and giving Israel the land of promise as a special inheritance (Psalms 135:12). On the point of God’s controlling all things—most minute as well as world-shaping events—the Saviour declared to His apostles: "And not a hair of your head shall perish" (Luke 21:18). That God is in complete control of nature is also seen from various passages in the New Testament. In Matthew 5:45, Jesus states that God makes his sun to rise upon the evil and the good and sends his rain upon the just and the unjust. Moreover the Lord God feeds the birds of the heavens (Matthew 6:26) and clothes the grass of the field (Matthew 6:30). Not even a sparrow can fall to the ground without God (Matthew 10:29). He also Works all things "after the counsel of his will" (Ephesians 1:11). These passages of Scripture and others that could be quoted show that God is working all things. What is known as the laws of nature in the realm of the physical universe are but God’s activity—His regular way of running the universe, since He is working all things according to the counsel of His will. At the same time He allows all His creatures, whom He has endued with freedom of choice, to make their own decisions and to act according to their own wills. In speaking of the Genesis account of creation, Dr. O. T. Allis, in God Spake by Moses, states: "It [the recurring phrase ’and it was so’] summarizes and forms a part of the account of the execution of the fiat, which is quite as long as the fiat itself. Nothing is said as to how it was done, about process. This is important. Science is concerned with material and phenomenal things, with processes and changes, with differentiation and combination. This account does not deny process; it ignores it. It speaks in terms of a divine fiat, which can both use and dispense with process. Science deals with second causes: Here the first cause is the almighty actor, and second causes are ignored" (p. 10). Speaking further of the account of creation, Dr. Allis states: "The reason the account of creation given here is so simple and so impressive is that it speaks in terms of the creative acts of an omnipotent God, and not in terms of limitless space and infinite time and endless process" (p. 11). God is the ultimate cause of all things. As some philosophers assert, He is the uncaused cause of all things. The Scriptures always speak of Him from that standpoint. On the other hand, the scientists deal with secondary causes. They study and investigate material substances and phenomenal experiences—in a word, processes and changes, all of which are secondary causes. Because of these two points of view, there often appears to be a contradiction. The lack of harmony is due to the differences of approach to the subjects and the faulty understanding of the facts and elements entering into each case. God gives to phenomenal and material things their own nature, to each-one its special properties. All things being equal, they act and react the same under similar conditions. Because of the consequent regularity in the processes and developments of nature, the scientist knows what to do to produce a given result. Reason leads one to believe that there are laws higher than those governing material physical phenomena. The omnipotent God can call into action any of these higher laws or principles which produce results different from those which grow out of the application of the known laws of nature. The scientist can handle material phenomena; and, knowing their nature or properties, he can bring about certain desired results. But, being unacquainted with the laws in the higher realm of nature, he cannot produce anything out of the ordinary. As an illustration of this fact, may I call attention to the airplane? Before the days of the Wright brothers, people in general, and, with few exceptions, the scientists, also, believed that aviation was impossible because by no laws of nature, in their opinion, could a heavier-than-air machine rise into the air and operate. As time went on, and as the scientists learned more about the various phenomena of the material world, they were able to make different combinations and to adopt certain processes and principles, whereby results which nature unaided cannot effect have been achieved. Thus there exists today aviation, which, from the standpoint of science before the days of the Wright brothers, was considered nothing less than a miracle. We are told that the proof of the pudding is in the eating. In this terse, crisp statement volumes of truth are bound up. Millions of men and women know that miracles are possible. In Psalms 34:1-22 King David gives his experiences: I will bless Jehovah at all times: His praise shall continually be in my mouth. My soul shall make her boast in Jehovah: The meek shall hear thereof, and be glad. Oh magnify Jehovah with me, And let us exalt his name together. I sought Jehovah, and he answered me, And delivered me from all my fears. They looked unto him, and were radiant; And their faces shall never be confounded. This poor man cried, and Jehovah heard him, And saved him out of all his troubles. The angel of Jehovah encampeth round about them that fear him, And delivereth them. Oh taste and see that Jehovah is good: Blessed is the man that taketh refuge in him. In the first three verses of this hymn, David declares that He will bless God and calls upon others to magnify the Lord with him. In Psalms 34:4-6 he states that he was in trouble and called upon the Lord, who delivered him. How did the Lord deliver him out of danger? Psalms 34:7 tells: "The angel of Jehovah encampeth round about them that fear him. And delivereth them." David then urges people to trust God and allow Him to have His way in their lives: "Oh taste and see that Jehovah is good: Blessed is the man that taketh refuge in him." The thought is put in language very easily understood. Having tasted the Lord by faith, David assures his readers that they will not be disappointed, for God always answers the prayer of faith. They, therefore, may know from actual experience that God does hear and answer prayer and does deliver. Countless myriads of people throughout the centuries have taken God at His word, have trusted Him, have let Him solve their problems, and have let Him meet their souls’ need. And they have testified, and continue to do so, that, for the one who lets God have a chance in his life, the Lord works all things for his good. I am here to testify to the fact that God does hear and answer prayer in a miraculous manner. I urge everyone to "taste and see that Jehovah is good." Are miracles incredible, as Hume declared? The Bible is one of the greatest miracles ever wrought. It is a collection of small books, sixty-six in number—thirty-nine in the Old Testament and twenty-seven in the New. These volumes were written by approximately fifty authors and over a period of several thousand years.² These authors lived in various cultural environments, under different governments, and in varying civilizations. Each of these men had his own personal equation, heredity, and outlook upon life. Each was more or less a child of his environment. Heredity, environment, and will were the three determining factors in their lives, as they are in everyone’s life. Some of these writers lived in luxury and ease in days of prosperity. Others lived in dark, gloomy days of warfare, famine, and pestilence. Each had his own personal, as well as community, problems to face; but each wrote that portion of the Scriptures ascribed to him. Notwithstanding the great diversity of environments, heredity, and outlook, these writers produced the sixty-six volumes, which are in perfect agreement. The same general conceptions and ideas run throughout the entire collection. One Book very frequently supplements the information given in other Books. If a committee of experts should be chosen to select sixty-six different volumes written over such a long period of time by men of varying personality and living in different cultural environments, the series of books would be contradictory from beginning to end. As the one collection of books in which there is perfect unity, the Bible is a miracle of miracles which Hume and those sharing his views do not recognize. The uniqueness of the Bible is revealed by its depth of thought and wealth of information regarding the Creator, the universe, man in his various relations, the future, and the life beyond this one. The greatest minds have grappled with the Scriptures in an effort to understand and to master their contents. The deeper the intellectual giants have searched the Scriptures, the wider the horizon of unexplored areas have become to them—fields of thought to be examined of which they little dreamed. There flows from the Scriptures an ever deepening and widening stream of information, teaching, thought, prophecy, and wisdom. Thinkers in all fields of human activity and endeavor admit that the Scriptures are inexhaustible. This fact proves conclusively that in the original texts—the autographs—they are the very Word of God. Evidently Hume forgot or did not know of another miracle possibly as great as the production of the Bible. Frederick the Great, it is said, once asked the court chaplain to show him a miracle. Immediately the minister pointed to a Jew standing nearby and said, "There is a miracle." The Jewish nation is the standing miracle of the centuries, and the people of destiny. God has a plan and a purpose for them which continue throughout the centuries of the present dispensation and the glorious kingdom age into the eternal years of the future. No nation has suffered as the Hebrew people have or as they will yet suffer in the Tribulation—"the time of Jacob’s trouble" (Jeremiah 30:7). Efforts have been made to exterminate them. Hitler is the last one who tried to do so—on a nation-wide scale. While he launched the greatest persecution of the Jew to date, he was unsuccessful in liquidating this nation of destiny. According to reports, he slaughtered approximately six million of the eighteen million Jews who were living at the beginning of World War II. It was his purpose to liquidate every Jew; but, since Israel is the people of destiny, he was unable to carry out his sinister, diabolical plans. The preservation of Israel under the most trying ordeals of history can be accounted for only upon the basis of direct intervention on the part of God—another miracle of miracles. To Hume and all who share his views, let me say that miracles are possible. Miracles have been wrought. Miracles are being wrought in answer to prayer. And Israel has been preserved and will continue to be preserved by the power of God. Israel will again in the future figure in world history and will yet play the role foretold by Moses and the Prophets. Miracles are credible—yes, possible. To deny the possibility of miracles is to deny reality, and to close one’s eyes to the facts emblazoned in God’s Word is to close one’s eyes to eternal truth. Footnotes: ¹ R. C. Trench in his Notes on Miracles, page 73, states Hume’s position as follows: "While Spinoza rested his objection to the miracles on the grounds that the everlasting laws of the universe left no room for such, while, therefore, the form which the question in debate assumed in his hands was this, Are miracles (objectively) possible? Hume, the legitimate child and pupil of the empiric philosophy of Locke, stated his objection in altogether a different shape, namely, in this, Are miracles (subjectively) credible? He is, in fact, the sceptic, which,—taking the word in its more accurate sense, not a denier of the truths of Christianity, but a doubter of the possibility of arriving at any absolute truth,—Spinoza is as far as possible from being." ² For proof supporting this statement, see my volume Messiah: His First Coming Scheduled, chapter 1. ======================================================================== CHAPTER 23: 02.13. BOOK TWO ======================================================================== BOOK TWO SOME DOMINANT PROPHECIES TAUGHT BY THE ETERNAL CREATOR IN HIS REVELATION TO ISRAEL ACCORDING TO MOSES, THE PROPHETS, AND THE WRITERS OF THE NEW TESTAMENT ======================================================================== CHAPTER 24: 02.14. CHAPTER IX THE CALL OF MOSES ======================================================================== CHAPTER IX THE CALL OF MOSES IN THE unfolding of God’s redemptive work in Israel, the call and commission of Moses, as recorded in Exodus 3:1-12, stand out most prominently: Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the back of the wilderness, and came to the mountain of God, unto Horeb. And the angel of Jehovah appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt. And when Jehovah saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. And Jehovah said, I have surely seen the affliction of my people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. And now, behold, the cry of the children of Israel is come unto me: moreover I have seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? And he said, Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. To appreciate fully the message of this passage, one should study carefully Exodus, the second book of Moses. Jacob and his family, seventy strong, had gone down into Egypt, where, while Joseph ruled as Pharaoh’s assistant under a stable government and favorable conditions, they increased and grew into a great nation. A king arose over Egypt, however, "who knew not Joseph"—the services that Joseph had rendered to the Egyptian nation. This new Pharaoh began to persecute the Hebrews. Obviously he was jealous and fearful of them. He, therefore, launched a campaign of oppression against the people of Israel. For them life became intolerable. Under the lash of slave drivers, they cried out to the Lord for deliverance. God always has His man at the right time and in the right place—ready to act in an emergency. On this occasion Moses was the man. Providentially, he had been brought up at the court of Pharaoh and had been educated in all the arts and the learning of the Egyptians. In the overruling providence of God, he had fled from Egypt to Midian, where he was to be given, figuratively speaking, a postgraduate course in the desert while he cared for the sheep of Jethro, his father-in-law, priest of Midian. Instead of being wasted, those years were used of God in acquainting Moses with the desert and in training him for his life’s work. At the proper time God gave Moses his call and commission as seen in the Scripture quoted above. While caring for the sheep Moses noticed a bush, ablaze, but not consumed. This unusual sight attracted his attention. He, therefore, decided to investigate this peculiar phenomenon. As he approached the bush, a voice out of the midst of the fire instructed him to remove his sandals for the ground on which he was walking was holy—holy because of the presence of God at that place in a special and particular way. Speaking to Moses out of the midst of the bush, the Angel of Jehovah identified Himself as the God of Abraham, Isaac, and Jacob. He declared that He had come to deliver His people from Egyptian servitude and bondage, and that He would use Moses in accomplishing this purpose. To become the deliverer of the Hebrew people seemed an impossible task to Moses. He therefore replied to God, "Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? And he said, Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain (Exodus 3:11-12). All the facts of the case clearly indicate that these never-to-be-forgotten events constitute a miniature spiritual tableau, setting forth the fundamental facts, truths, and principles pertaining to God, Israel, and the nations, and the relations existing between them. The call of Moses and the events connected with it are in perfect alignment with God’s call to various prophets. In the sixth chapter of Isaiah, for instance, is recorded the call of God to Isaiah, a man of special talents and unusual ability, to become His servant in delivering some outstanding messages to Israel. With this call, the Lord gave Isaiah a vision of the great Temple of God which will be standing in the Kingdom Age of the future. In the vision he saw the Lord seated upon a throne high, exalted, and lifted up, and heard seraphim (celestial beings) singing the triple holiness to the triune God : "... Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory" (Isaiah 6:3). Where there is no vision, the people perish. This vision of the glorious Kingdom Age was granted to this man of God to assure him that Omnipotence was upholding him and sending him forth. It gave him a clearer idea of the holiness of God and emphasized the importance of his doing exactly what the Lord divinely commissioned him to perform. Jeremiah, the weeping prophet, was a very young lad when the Lord called him into His service. In this call, the Lord gave him a vision of a branch of an almond tree. When he saw it, he recognized what it was. On being asked what he saw, he replied that he saw the branch of a watcher tree, for such is the meaning of the Hebrew word shaked (Jeremiah 1:11-12). The almond tree is called the watcher tree because in Palestine it blooms first in the spring. Then the Lord reminded the lad that He watches over His Word to perform it—every utterance. By the use of this comparison God emphasized the thought that He constantly watches over every word that He has ever spoken to fulfill it at the proper time. When God overthrew Jericho, He pronounced through Joshua a curse upon the man who would rebuild it. This solemn warning is buried in the historical account of Joshua 6:26. Yet, more than 600 years later, during the reign of Ahab, when Hiel the Beth-elite attempted to rebuild Jericho, the threatened curse fell upon him, and he lost his eldest and youngest sons.¹ When called to the prophetic ministry, Ezekiel saw in vision the Lord Himself seated on a throne supported by a firmament which, in turn, was upheld by cherubim (another order of celestial beings). Thus he saw the glory of the God who commissioned him to minister to Israel, the Chosen People, in exile in Babylon. From these instances of special visions and revelations made to those to whom God gave calls to proclaim His Word, one can see that each was given to clarify the ideas of the prophet and to give him a crystal-clear perception of the God who was commissioning him to render some special service. One may logically conclude, therefore, that the experience at the burning bush was given to Moses in order to reveal clearly to him the plans and purposes of God with reference to His people Israel. What is the significance of the scene of the burning bush? Clearly it was a symbolic phenomenon. Providentially, Moses had been thrust from a life of luxury and ease in royal splendor out into the rigors, hardships, and privations of the desert. While he was performing his duties as a shepherd of his father-in-law’s flock, his attention was attracted to a bush which was ablaze, but not consumed—as stated before. One has every reason to believe that it was an ordinary bush like many others in that desert. Suddenly it was ablaze. This experience was objective, a tangible lesson, and not a subjective experience, as were some of the visions granted to certain other prophets. God made a clear distinction between Moses and the prophets. In Numbers 12:1-16, God said that He would speak to the prophets in visions and dreams, but face to face with Moses. The instance of the burning bush clearly illustrates the significance of this statement. Since the phenomena of this occasion were symbolic, they constitute a graphic lesson to teach some great underlying principles relating to God’s dealing with His Chosen People. What does the bush symbolize? What is the meaning of the fire? And what is the significance of the speaking of the Angel of Jehovah out of the midst of the burning bush? A hint as to the meaning of the fire may be gathered from a glance at several Scriptures. In Deuteronomy 4:20 is this illuminating statement: "But Jehovah hath taken you, and brought you forth out of the iron furnace, out of Egypt, to be unto him a people of inheritance, as at this day." At the dedication of the Temple, Solomon, in his prayer, said: "... for they [Israel] are thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron" (1 Kings 8:51). The same imagery appears in Jeremiah 11:4, where the Lord, speaking through the prophet, tells of having brought Israel forth "out of the land of Egypt, out of the iron furnace." Thus the children of Israel were thought of as being in a furnace in Egypt during the persecution heaped upon them by the hostile Pharaohs. Moses was in the desert where there was no furnace, but God miraculously caused a fire to burn in a given bush. Though the fire continued burning, the bush was not consumed. Its not being consumed was obviously intended to convey to Moses that Israel would generally be in the furnace of affliction, but would never be completely consumed. We must conclude, therefore, that the bush in this experience was a symbol of Israel. Since the bush symbolized Israel, and since it was not consumed, one must conclude that the people of Israel are not to be completely consumed by their many persecutions and the satanic pogroms launched against them through the centuries—and will yet be directed for their destruction. In keeping with this thought is a statement by Isaiah: "Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction" (Isaiah 48:10). By this statement which is an advance over and a development of the thought of Israel’s being in the fiery furnace in Egypt, Isaiah is apparently indicating that the plan and purpose of God continually are to purge the Hebrews of the dross of evil by casting them, figuratively speaking, into a furnace of affliction and persecution. But He has never allowed them to be completely consumed. These people have suffered as no other group or nation has. They have suffered for their faith in the one true and living God and have, in an amazing manner, held on to the Lord their God; and they have weathered the stormiest gales of race-hatred, prejudice, and persecution—as no other nation has done. In the Tribulation—the time of Jacob’s trouble—their affliction will be greater than ever before. In all probability the Lord was teaching the same lesson when the three Hebrew children were thrown into the fiery furnace (Daniel 3:1, ff.). The flames did not affect them. They came forth miraculously out of that terrible ordeal without suffering any harm. In days to come, especially in the days of the Antichrist—during the Great Tribulation—the people of Israel will endure the hottest fires of persecution of all the centuries. But, since the bush was never consumed, a remnant of Israel will survive that time of awful persecution. God will bring all the nations to naught except Israel, who will come through the fiery furnace of the tribulation judgments, purged and purified, to render the greatest service to humanity of all the ages. The assuring word of God, through Jeremiah, to the Hebrew people in the Tribulation is "For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished" (Jeremiah 30:11). Since Moses was in the desert when he saw the bush burning, it would be ridiculous to assume that there was only one bush in the vicinity. Since the flaming bush symbolized Israel, the others would naturally in such a symbolic setting signify the nations of the world. The third factor in the symbolism of the burning bush is that "the angel of Jehovah appeared unto him [Moses] in a flame of fire out of the midst of a bush. ... And when Jehovah saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I" (Exodus 3:2-4). Since the bush signified Israel throughout the entire history of the nation, it follows that, by speaking from the bush, the Lord indicated that He would speak to Israel and to the world out of Israel. A glance at Israel’s history shows this interpretation to be true. After Israel had been delivered from Egyptian bondage, had crossed through the Red Sea, and had come to Mount Sinai, God descended upon its height; and from there He spoke to the people waiting in the plain below. At that time He delivered the Ten Words, or Ten Commandments (Exodus 20:1-26, and Deuteronomy 5:1-33). These Ten Commandments are the basic principles referring to the relationship of man to God and man to man. They were spoken for the benefit of Israel—and also for that of the whole world. All human and divine relations are basically involved in these Ten Commandments. As anyone standing near the other bushes close by could have heard God speak to Moses, one logically concludes that the speaking of God out of Israel was to be heard by those peoples near Israel, the nations of the world—especially those that came in contact with Israel. The Ten Words (Deuteronomy 4:13; Deuteronomy 10:4), spoken from the heights of Sinai, were, therefore, both to Israel and through Israel to all nations. The Lord called, commissioned, and equipped Moses thoroughly to be His spokesman in delivering His word to the people (Exodus 3:1-22 and Exodus 4:1-31). At various times, as the conditions demanded, God raised up prophets to deliver new messages and revelations to Israel. Speaking anthropomorphically, He said that He had often arisen and had sent them His prophets, but that they would not heed. Read Jeremiah 7:13; Jeremiah 7:25; Jeremiah 11:7-8; Jeremiah 26:5. He has been rising up early and sending at various times His servants, the prophets, to teach His Word. Where the genuine is, there is also the counterfeit. Where the true is found, also—the false appears. Whenever and wherever God works, Satan always is active. When Moses performed his miracles by the power of God, the magicians of Egypt by the power of Satan performed their miracles—up to a certain point, beyond which they could not go. God permitted them to do so in order to allow a margin for the exercise of faith, for He never coerces anyone, nor does He force the will by overwhelming indisputable evidence so that men have to go by sight and no longer by faith. The Lord foretold that false prophets would arise in Israel and warned the people against giving credence to their messages. He also gave the earmarks of true prophets and those of false ones (Deuteronomy 13:1-5; Deuteronomy 18:20-22). When the Lord personally spoke to Israel from the heights of Sinai, the people pleaded with Moses for God to speak to him and for him to relay the message to them, assuring him that they would be obedient to any and everything which God might speak. In one of the farewell addresses forty years later, Moses referred to their request that God might not speak again to them directly, but to them through him. Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. And Jehovah said unto me, They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deuteronomy 18:15-19). Concerning the desire of the people that God speak to them through Moses, and not directly to them, the Lord declared in this passage that they had done well in making this request. Then God promised the people of Israel that He would speak to them, not through Moses, but through one of their brethren who would be like Moses; that He would raise up this prophet and would put His words in this prophet’s mouth; and that the prophet would speak all things whatsoever God would tell Him. This language is specific and definite. It refers to one particular prophet, one like Moses. In sending the ordinary prophets to Israel, the Lord, as has already been seen, spoke of Himself anthropomorphically, saying that He would rise up early and send the prophets. As a diligent person, who labors, rises early in the morning, and performs his tasks, God has risen up early and has sent His prophets to Israel to protest against wickedness. This anthropomorphic language refers to the ordinary prophets, but the promise of Deuteronomy 18:15-19 refers to a particular prophet—the one like Moses, being distinguished by the position characteristic of Moses. Notwithstanding the definiteness of this prophecy, some persons still insist that this prediction refers to a succession of prophets whom God would raise up from time to time. This position is untenable, for the word rendered prophet is in the singular and means one. But some may think it indicates a succession, claiming that it is used as a collective noun. There is, however, no such usage in the Hebrew language. Positive proof that this claim is incorrect is to be found in God’s statement to Moses: And he said, Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream. My servant Moses is not so; he is faithful in all my house: with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses? (Numbers 12:6-8). God’s speaking to Moses face to face (Numbers 12:8 and Deuteronomy 34:10) may be illustrated by Jehovah’s appearing to Adam and Eve in the Garden of Eden (Genesis 3:1-24). From the facts of the context it is clear that the Lord on this occasion assumed a visible form and conversed with them. This appearance was not a subjective experience but an objective reality. In such an objective manner God promised to converse with Moses—and not with the prophets in general. In this passage God makes a clear and unmistakable distinction between Moses on the one hand and all the prophets on the other. To the prophets, according to this prediction, God would speak in a vision or a dream; but to Moses, He would speak face to face. The inspired author who wrote the obituary of Moses (Deuteronomy 34:10-12) informs us that there had not arisen at the time of this writing another prophet like Moses: "And there hath not arisen a prophet since in Israel like unto Moses, whom Jehovah knew face to face, in all the signs and the wonders, which Jehovah sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel." Some scholars are of the opinion that Ezra, the scribe, was the one who added this obituary to the Book of Deuteronomy. If so, there had not arisen another prophet like Moses up to the time of the writing of this notice, which occurred in that event after the return from Babylon. The unique position of Moses as a prophet is clearly shown by W. M. Taylor in his volume Moses, the Law Giver: "... Jehovah distinctly maintains the supremacy of Moses, and traces that to his own sovereign appointment. It was true that the prophets among them spoke as the Lord had instructed them, but there were particularly three things in which the pre-eminence of Moses was conspicuous. That which was exceptional and ecstatic with them was ordinary and on the level of his common experience with him. The prophets needed a special preparation for the reception of God’s communications. They needed, as Kurtz has expressed it, ’to pass out of the sphere of the senses, and that of intelligent consciousness, into a state of supersensual perception.’ The Lord made himself known to them in visions and dreams. But he spoke to Moses in his ordinary every-day condition. The great lawgiver received the divine communications, not when he was in a trance, or when he was asleep, but in his usual intelligent consciousness; and so it came to pass that the partial obscurity which was necessarily connected with the revelations that came through others, was conspicuously absent in those which were made by Moses. Again, Moses saw the similitude of Jehovah; and although this cannot mean that he beheld the unveiled glory of the Lord, it must denote that there was before him some visible and objective reality, which symbolized for him the presence of Jehovah, and from which, as from the mouth of a confidential, friend, he received, not in dark and mysterious utterances, but in plain and unmistakable terms, the messages which he was to convey to his fellow-men. There was thus a difference, if not in the kind of inspiration which he enjoyed, at least in the nature of the revelations which were made to him; for, as the mind of a man takes clearly in that which is only as a wonder or a dream to a child, so Moses distinctly perceived that which to other prophets was little better than a vague and incoherent vision." In view of all these facts, one must conclude that God was speaking of a definite, specific person through whom He would speak in a special manner in fulfillment of Israel’s request at Sinai. God gave a special revelation through Moses—the law. From time to time He has spoken through His various prophets, but He spoke in a unique and special manner through Moses. His promise to raise up a prophet like Moses implies, therefore, that He would give a special revelation through this promised prophet. In speaking of the message which this prophet like Moses would proclaim, God declared, saying, "I will put my words in his mouth, and he shall speak unto them all that I shall command him" (Deuteronomy 18:18). Note the expression "my words"—God’s words. God gives the thought and the words used to express the thought. The prophet will speak all that God commands. This expression read in the light of subsequent revelations is to be understood as referring to the full and complete revelation of God. To arrive at a more definite conclusion with reference to this promised prophet, one should note also the five special capacities in which Moses functioned. I. A PROPHET Moses was a prophet. A prophet is a spokesman for God. Moses spoke for God in a special manner. As a prophet he taught the people (Deuteronomy 4:15-40), wrote the outline of Jewish history through the centuries (Leviticus 26:1-46; Deuteronomy 28:1-68, Deuteronomy 29:1-29, Deuteronomy 30:1-20), and judged the people (Exodus 18:15-16). According to the Apostle Peter, prophets were frequently carried forward in vision by the Spirit of God to some time in the future and were, figuratively speaking, let down in the midst of scenes of these future times and either spoke to the people of these periods or described for the reader what they saw. This great principle governing prophecy is set forth in 2 Peter 1:21 if the Apostle’s language is translated and interpreted literally. Having this principle in mind, one is prepared to understand the marvelous message set forth in Psalms 95:1-11. The inspired psalmist was carried forward in vision from his day to the time of Messiah’s first coming. Oh come, let us sing unto Jehovah; Let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving; Let us make a joyful noise unto him with psalms. For Jehovah is a great God, And a great King above all gods. In his hand are the deep places of the earth; The heights of the mountains are his also. The sea is his, and he made it; And his hands formed the dry land. Oh come, let us worship and bow down; Let us kneel before Jehovah our Maker: For he is our God. And we are the people of his pasture, and the sheep of his hand. To-day, oh that ye would hear his voice! Harden not your heart, as at Meribah, As in the day of Massah in the wilderness; When your fathers tempted me, Proved me, and saw my work. Forty years long was I grieved with that generation, And said, It is a people that do err in their heart, And they have not known my ways: Wherefore I sware in my wrath, That they should not enter into my rest. In Psalms 95:1-7 a the author sees God in human form, walking in the midst of Israel. The psalmist, therefore, calls attention to Him and pleads with the people to worship, to bow down, and to kneel before "Jehovah our Maker." Seeing, by the Spirit of God, that the people of Israel would not hearken to this exhortation to worship Messiah, the psalmist in disappointment laments, "To-day, oh that ye would hear his voice!" The inspired author speaks of the period when God will appear in human form in the midst of Israel as "To-day." He recognizes that the words of this one are the voice of God. He, therefore, exhorts the people not to harden their hearts as the Hebrews had done during the wilderness wanderings. When this Psalm is thus interpreted literally as a prediction of the coming of Messiah, it becomes quite evident that the author saw the same one of whom Moses spoke in Deuteronomy 18:15-19. As can be seen in this passage and related ones, God promised, not to speak directly to the people of Israel as He had done from Sinai, but to speak to them in a very special manner, through a prophet who is different from all others. He, the speaker at Sinai, promised to speak in a way different from His speaking in giving the law. In other words, He promised to clothe Himself with flesh and blood and then to speak to the nation. II. A REDEEMER Moses was the redeemer of Israel who brought forth the nation from Egyptian bondage, as the Lord declared: "Come now therefore, and I will send thee unto Pharaoh that thou mayest bring forth my people the children of Israel out of Egypt" (Exodus 3:10). III. A MEDIATOR Moses was indeed a mediator between God and Israel. He approached God for the people and likewise brought messages from God to the people. And Jehovah said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them? I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they. And Moses said unto Jehovah, Then the Egyptians will hear it; for thou broughtest up this people in thy might from among them; and they will tell it to the inhabitants of this land. They have heard that thou Jehovah art in the midst of this people; for thou Jehovah art seen face to face, and thy cloud standeth over them, and thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night. Now if thou shalt kill this people as one man, then the nations which have heard the fame of thee will speak, saying, Because Jehovah was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying, Jehovah is slow to anger, and abundant in lovingkindness, forgiving iniquity and transgression; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. Pardon, I pray thee, the iniquity of this people according unto the greatness of thy lovingkindness, and according as thou hast forgiven this people, from Egypt even until now. And Jehovah said, I have pardoned according to thy word (Numbers 14:11-20). IV. AN INTERCESSOR Moses was one of the greatest intercessors mentioned in the entire revelation of God. Examples of his intercessory ministry are found in the following passages: And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto Jehovah; peradventure I shall make atonement for your sin. And Moses returned unto Jehovah, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. And now go, lead the people unto the place of which I have spoken unto thee: behold, mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them. And Jehovah smote the people, because they made the calf, which Aaron made (Exodus 32:30-35). Moses and Aaron among his priests, And Samuel among them that call upon his name; They called upon Jehovah, and he answered them. He spake unto them in the pillar of cloud: They kept his testimonies, And the statute that he gave them (Psalms 99:6-7). Therefore he said that he would destroy them, Had not Moses his chosen stood before him in the breach, To turn away his wrath, lest he should destroy them (Psalms 106:23). V. A LEADER To Moses God said, "And now go, lead the people unto the place of which I have spoken unto thee" (Exodus 32:34). Moses led Israel from Egypt, through the wilderness, to the Promised Land. He served Israel as a special prophet, a redeemer, a mediator, an intercessor, and a leader. One may be certain then that the prophet like Moses, whom God promised to raise up, was and is to function in these various capacities. In acting in these capacities, Moses, according to the true significance of the symbolism of the burning bush, spoke out of Israel to the Chosen People and to the nations round about. In vision King David saw the fulfillment of God’s promise concerning this unique prophet who would be like Moses. The God of Israel said, The Rock of Israel spake to me: One that ruleth over men righteously, That ruleth in the fear of God, He shall be as the light of the morning, when the sun riseth, A morning without clouds, When the tender grass springeth out of the earth, Through clear shining after rain. Verily my house is not so with God; Yet he hath made with me an everlasting covenant, Ordered in all things, and sure: For it is all my salvation, and all my desire, Although he maketh it not to grow (2 Samuel 23:3-5). Footnote: ¹And Joshua charged them with an oath at that time, saying, Cursed be the man before Jehovah, that riseth up and buildeth this city Jericho: with the loss of his first-born shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it" (Joshua 6:26). "In his day did Hiel the Beth-elite build Jericho: he laid the foundation thereof with the loss of Abiram his first-born, and set up the gates thereof with the loss of his youngest son Segub, according to the word of Jehovah, which he spake by Joshua the son of Nun (1 Kings 16:34). ======================================================================== CHAPTER 25: 02.15. CHAPTER X THE TESTIMONY OF MOSES AND THE PROPHETS REGARDING MESSIAH'S REDEMPTIVE CAREER ======================================================================== CHAPTER X THE TESTIMONY OF MOSES AND THE PROPHETS REGARDING MESSIAH’S REDEMPTIVE CAREER IN every nation of antiquity there have been persons claiming the power to make revelations regarding the present and the future. Certain heathen shrines were popularly known as oracles. In Greece, for example, was the Delphian Oracle. The priestess of this pagan shrine would give forth answers to people who sought supernatural guidance. Usually whatever oracles were issued were ambiguous and could be distorted to mean almost anything. Regardless of the outcome of some crisis, the oracle was worded in such a way that it would appear to be a revelation, notwithstanding circumstances. Not so was the situation in Israel. Hundreds of times we are told that God spoke to Moses and Aaron and others of the prophets, who delivered to the people the messages received from the Almighty. There is a term that was frequently used, and that was accurately called an oracle of Jehovah. By use of this expression, special emphasis was laid upon the fact that it was a disclosure made by the Almighty. I. THE REDEMPTIVE CAREER OF KING MESSIAH In Genesis 3:14-15 appears a reference to two outstanding events connected with the Redeemer. He is spoken of as "the seed of the woman." Without doubt this passage is a veiled reference to the miraculous conception and virgin birth of the world Redeemer. But the same Scripture tells of a conflict that will come to pass between Him and another who is called "the seed of the serpent." In this titanic struggle the seed of the woman will be victorious. Here one sees a dim, yet distinct, reflection of the two comings of the world Redeemer. His first advent—as the seed of the woman—is His coming into the world by miraculous conception and virgin birth; the second advent, which is also here indicated, culminates in the great conflict in which He will be triumphant over the seed of the serpent. As to how much time intervenes between these two appearances of Messiah, the passage does not reveal, but one can be quite certain that two comings are indicated here. He is on the solid rock of revealed truth when he thus interprets the passage. The two comings of the one Messiah are also indicated in Genesis 49:10 : "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come; And unto him shall the obedience of the peoples be." He who is called Shiloh, admitted by many of the sages of Israel to be another name for the Messiah of Israel, comes to the people while the ruling power remains in Judah. The nations will render obedience to Him. Since the overthrow of the kingdom of Judah and the dispersion of the Jewish people among all nations occurred at the conclusion of the war with Rome in A.D. 70, the Messiah had to come before that tragic event. Otherwise the first part of the prophecy could not have been fulfilled. Since God watches over His Word to perform everything that He has ever asserted (Jeremiah 1:11-12), Israel’s Messiah of necessity had to come to earth before that time. But the second part of the promise has not yet been fulfilled, for to no Jewish prince has loving obedience been rendered by the nations of the earth. Since, however, every prophecy of God will have a fulfillment, one may be certain that God in His own good time will fulfill the second part of this prophecy as specifically and as accurately as He has accomplished the first part. This verse also does not tell how much time intervenes between the coming of Messiah to Israel and His receiving the obedience of all nations. The second part—his receiving the filial obedience of the peoples—awaits fulfillment. In the two passages, Genesis 3:14-15 and Genesis 49:10, one sees, therefore, two outstanding events of the life and labors of Messiah—the focal points around which His earthly activities revolve—presented, with the interval of time separating them passed over in silence. But in Psalms 110:1-3 this period of silence is set forth in a clear and distinct manner. Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool. Jehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies. Thy people offer themselves willingly In the day of thy power, in holy array: Out of the womb of the morning Thou hast the dew of thy youth. In these verses King David discloses what God has made known to him regarding the one whom he recognizes as his Lord. From what is known of David and the contents of this oracle, obviously it is a prophecy to be fulfilled sometime in the future. The first part of the prediction is fulfilled when David’s Lord comes to earth and is beset by enemies. Jehovah in heaven, therefore, speaks to Him, saying, "Sit thou at my right hand, Until I make thine enemies thy footstool." By this appeal Jehovah invites David’s Lord to leave earth, to ascend to heaven, to be seated at His right hand, and to remain there in this position of honor and glory until Jehovah has made the enemies of David’s Lord His footstool. But who are these enemies? This information is given in verse 2. In the Hebrew poetic parallelism of this verse, the word Zion in line one corresponds to enemies in line two. The people of Zion, Jerusalem, of line one—in the midst of whom David’s Lord is to reign in the future—are His enemies. But when will David’s Lord rule in Zion in the midst of His enemies? This information is found in verse 3: "Thy people offer themselves willingly in the day of thy power. ..." The people of David’s Lord are the Hebrew race. Notwithstanding their having become hostile to Him at His first coming, they will offer themselves willingly in the day of His power—when He shall arise from His throne in heaven and return to earth as a warrior to conquer all opposition and to establish His reign of righteousness. The manifestation of His power is especially seen in the following passage: See now that I, even I, am he, And there is no god with me: I kill, and I make alive; I wound, and I heal; And there is none that can deliver out of my hand. For I lift up my hand to heaven, And say, As I live for ever, If I whet my glittering sword, And my hand take hold on judgment; I will render vengeance to mine adversaries, And will recompense them that hate me. I will make mine arrows drunk with blood, And my sword shall devour flesh; With the blood of the slain and the captives, From the head of the leaders of the enemy. Rejoice, 0 ye nations, with his people: For he will avenge the blood of his servants, And will render vengeance to his adversaries, And will make expiation for his land, for his people (Deuteronomy 32:39-43). In the following statement Jesus himself doubtless referred to this prophecy: "Jesus saith unto him [Caiaphas], Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven" (Matthew 26:64). Thus in Psalms 110:1-7, and in several other passages, is outlined the redemptive career of Messiah. It begins with His first coming to earth, at which time the Jewish rulers become His enemies and reject Him. He is executed because God makes His soul an offering for sin (Isaiah 53:10). Though He is slain, He rises from the dead. Then God gives Him an invitation to leave earth, to ascend to heaven, and to sit in glory at His right hand and to remain there until the enemies of Messiah, the people of Zion, see the truth, repudiate their national sin of rejecting Him, and plead for Him to return. Then He will do so. Thus this matchless Psalm, which is quoted more often in the New Testament than any other portion of the Old Testament, presents the entire redemptive work of King Messiah. Since, as already seen, He comes while the ruling power of the tribes is headed up in Judah, and since this power departed in A.D. 70, He evidently came before that event and was rejected, executed, buried, and raised from the dead. At the invitation of God, He ascended to the right hand of the Majesty on high and has been there ever since (Matthew 21:41-46). When the people of Israel see their mistake and plead for Him to return, He will do so and will establish His kingdom upon earth. Hosea the Prophet, in an impersonation¹ of the Messiah, foretells that He will come to earth and be sinned against by Ephraim and Judah. He, therefore, will be as a lion and as a young lion to both houses of Israel. After making this prediction, Hosea declares: "I, even I, will tear and go away; I will carry off, and there shall be none to deliver. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me earnestly" (Hosea 5:14-15). According to this prophecy, after returning to heaven, upon the invitation of God recorded in Psalms 110:1-7, the Lord will remain there until His enemies, also mentioned in Psalms 110:1-7, acknowledge their offense and seek His face. The leaders of Israel will issue the following invitation to their brethren, saying: Come, and let us return unto Jehovah; for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: on the third day he will raise us up, and we shall live before him. And let us know, let us follow on to know Jehovah: his going forth is sure as the morning; and he will come unto us as the rain, as the latter rain that watereth the earth (Hosea 6:1-3). This call is an admission by the leaders that both they and the people have departed from the Lord and that He has afflicted them. It is also an expression of conviction that He will heal and deliver them when they turn to Him. In this prophecy, as in Psalms 110:1-7 and many other passages, appear the two comings of the one Messiah and the interval separating them, during which the rejected Messiah, seated at the right hand of power and glory, awaits the turning of the people of Israel to Him for deliverance after their confession and the repudiation of their national sin. Psalms 80:1-19 is a prayer which the penitential remnant of Israel will utter when they learn the facts regarding Messiah, whom David calls Lord. Addressing God, they will pray: "Let thy hand be upon the man of thy right hand. Upon the Son of man whom thou madest strong for thyself" (Psalms 80:17). Israel will then know that there is a man—the God-man, David’s Son and Lord—at God’s right hand in heaven and will pray to God that His hand, blessing and power, may be upon this man, and that He may come and deliver them. Psalms 110:1-2 and Psalms 80:17 furnish the background which makes intelligible the prophecy of Daniel 7:13-14 : "I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." In this vision One like unto a son of man is ushered into the presence of the Lord Jehovah (God the Father) and is invested with world-wide, everlasting sovereignty. This One who is thus to be enthroned as king of the world is described in this prophecy as being like a man. The reason for this statement is that He is actually a man, the God-man, who, having been executed and raised from the dead, accepted the invitation of God to ascend to heaven and to remain seated at God’s right hand until those who rejected Him at His first coming (the Jewish nation) see the facts in the case, repudiate their rejection of Him, and plead for Him to return. When they do so, He will return and establish His reign of righteousness over the world. II. MESSIAH’S LIFE AND MINISTRY SHAPED BY THE SCRIPTURAL MOLD OF MOSES AND THE PROPHETS The prophets were clear in delineating, in advance, the course of events in connection with Messiah’s life and labors. Those who would like to study the entire redemptive work of King Messiah as set forth by Moses and the Prophets will find in the following Scripture references the unfolding of the divine plan which King Messiah is working out through the centuries. In this chapter the references only are given, but the full quotations appear in Chapter XVI. Pre-existence of Messiah Activity in eternity past (Micah 5:2; Isaiah 9:6-7) Birth of Messiah Miraculous—born of a woman (Isaiah 7:14) Twofold Nature of Messiah The God-man (Isaiah 7:14; Isaiah 9:6-7; Ezekiel 34:11; Zechariah 13:7) Genealogy of Messiah Descendant of God (Psalms 2:7; Proverbs 30:4) Descendant of man (Deuteronomy 18:15 ; Isaiah 9:6) Descendant of Abraham (Genesis 12:1-3) Descendant of Jacob (Numbers 24:17) Descendant of Tribe of Judah (Micah 5:2) Descendant of David (Jeremiah 23:5-6) Some Distinguishing Names and Titles of Messiah Son of God (Psalms 2:7) Lord (Psalms 110:1) Immanuel—God with us (Isaiah 7:14; Isaiah 9:6) First and last (Isaiah 44:6) Servant of Jehovah (Isaiah 52:13) Offices of Messiah Prophet (Deuteronomy 18:15) Priest (Psalms 110:4) Judge (Isaiah 33:22) King (Zechariah 9:9; Psalms 2:6) Credentials of Messiah Coming of Messiah announced (Isaiah 40:3; Malachi 3:1) Miraculous works of Messiah foretold (Isaiah 35:5-8; Isaiah 26:19) The First Coming of Messiah His coming in humility (Isaiah 53:1-10) His coming to make atonement for sin (Isaiah 53:10; Leviticus 17:11) His coming as a child (Isaiah 9:6) Time of His first coming Before the destruction of the Second Temple (Daniel 9:24-26) During Judah’s ascendancy (Genesis 49:10) Result of His first coming (Isaiah 11:12; Deuteronomy 28:64-66; Hosea 3:4-5) Betrayal, Death, and Burial of Jesus the Messiah Psalms 41:9; Isaiah 50:6; Isaiah 53:7; Psalms 22:16; Psalms 22:7-8; Psalms 22:1; Psalms 34:20; Isaiah 53:5; Psalms 40:6-8; Isaiah 53:9 Resurrection of Messiah Psalms 16:8-11 Ascension of Messiah and His session at the right hand of the throne of God Psalms 110:1-3; Micah 5:3 The Second Coming of Messiah Israel’s plea for Messiah’s return (Psalms 118:22-29; Hosea 5:14-15; Hosea 6:1-3; Zechariah 12:9-10; Isaiah 25:6-9; Isaiah 53:1-9) Time of the Second Coming To follow the time of Jacob’s trouble (Jeremiah 30:7-10) To precede Israel’s second and final restoration (Isaiah 11:11-12; Amos 9:14-15) Events associated with the Second Coming Cleansing of Israel (Zechariah 13:1) Resurrection of the righteous dead (Isaiah 26:19; Daniel 12:2) Deliverance of Israel (Zechariah 14:1-4) Judgment of the nations (Joel 3:12-14) Regathering of Israel (Isaiah 11:11-12) Israel, a universal blessing (Zechariah 8:13; Isaiah 27:6) Return of Messiah Personal (Isaiah 62:11) Visible (Zechariah 14:4; Daniel 7:13-14) With power and glory (Isaiah 59:19; Zechariah 14:9-11) Reigning over a warless world (Isaiah 2:1-4; Micah 4:1-8) Announced by Elijah (Malachi 3:1-6; Malachi 4:5-6) Since both temporal and eternal issues are involved in the question of the true Messiah, it behooves every one to be able to recognize and identify Him by the divine mold in which His life is cast. Footnote: ¹The prophets, generally speaking, used two different methods in which they cast their predictions. The one usually employed was that of presenting themselves to their audiences as ambassadors from the court of heaven. As a rule they introduced their oracles by saying, "Thus saith the Lord" or "Thus saith Jehovah of hosts." The second method was that of impersonation. In a dramatic manner the prophet played the role of the one whom he was impersonating—either God the Father or God the Messiah—and enacted his message before his audiences. Thus in enacting the part of the rejected Messiah, the prophet declared, "I, even I, will tear and go away..., I will go and return to my place, till they acknowledge their offence and seek my face. ..." ======================================================================== CHAPTER 26: 02.16. CHAPTER X1 THE BLINDNESS OF ISRAEL AND THE NATIONS ======================================================================== CHAPTER XI THE BLINDNESS OF ISRAEL AND THE NATIONS ACCORDING to the Scriptures, man was created in the image of his Maker and had unbroken fellowship and communion with Him. By the disobedience of Adam and Eve, the human family fell and was expelled from God’s presence. After the Fall (Genesis 3:1-24) man soon refused to retain God in his knowledge. The Lord, therefore, gave him up to do the base things which his depraved nature craved. This revelation is found in Romans 1:18-32. Thus all people of the earth with few exceptions, became blinded and ever since, have been walking in darkness. In the process of time, however, the Lord sent the light of His Word to Israel in order that it might shine through that nation to the world. At Sinai He deposited with the Chosen People this marvelous revelation. From time to time He raised up prophets through whom He gave additional messages to Israel and to the world. Thus the light of revelation was flashing forth in a limited way until the close of the Old Testament Canon. As the Old Testament age drew nearer to its close, the flashes of new light grew dimmer and finally ceased. The nation of Israel, of course, had the Word of God that had already been written up to that time; but the prophetic voice ceased with the passing of the Prophet Malachi. I. FAMINE OF THE WORD OF GOD FORETOLD BY AMOS Through Amos, one of the earliest writing prophets in Israel God foretold the complete cessation of the prophetic voice in Israel. In this prediction, however, Amos did not think of the Word of God in terms of light but of food. "Behold, the days come, saith the Lord Jehovah, that I will send a famine in the land, not a famine of bread nor a thirst for water, but of hearing the words of Jehovah" (Amos 8:11). This famine of the word of God began after Malachi had delivered his last message. Israel was, therefore, without the fresh bread of life, new revelations from God, after Malachi’s day till John the Baptist in the first century of the present era electrified the nation by his clarion call to repentance. II. JUDICIAL BLINDNESS THREATENED ISRAEL FORETOLD BY ISAIAH Corroborative evidence and further light on this most important theme is found in Isaiah 29:9-14 : Tarry ye and wonder; take your pleasure and be blind: they are drunken, but not with wine; they stagger, but not with strong drink. For Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered. And all vision is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned. And the Lord said, Forasmuch as this people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them; therefore, behold, I will proceed to do a marvelous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. A. The Blinding Effect of Pleasure Seeking Note these momentous words: "Tarry ye and wonder: take your pleasure and be blind ..." The marginal reading of these lines is "Be ye amazed and wonder; blind yourselves and be blind ..." Both renderings are grammatically correct. The prophet puts his prediction in the form of a command—a practice frequently adopted by the prophets in making their predictions forceful. By putting the thought in this form, he emphasizes human agency as a determining factor in life’s activities. Man, of his own volition, frequently stops, tarries, wonders about a given situation; and, by so doing, he often blinds himself. One who is self-centered and is seeking only for pleasure blinds himself. Pharaoh hardened his heart against God and the evidence which Moses brought him. God then hardened the heart of Pharaoh because of his attitude toward God and truth. The result was that his heart was irrevocably hardened. What was true of Pharaoh is also true of any and all men who are living for the gratification of the flesh, and who constantly seek their own pleasure. When men take this attitude, God hardens their hearts, as shown in the following words: "… they are drunken, but not with wine; they stagger, but not with strong drink. For Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered." When the people of Israel, according to Isaiah, fritter away their time, take their own pleasure, God punishes them for this attitude. Isaiah thinks of the nation of Israel as an intoxicated man whose mental faculties are so stupefied by drink that he cannot understand the situation in which he finds himself and cannot walk normally. The drunkenness of which Isaiah speaks is not from drinking liquor, but it is the result of God’s pouring out upon the pleasure-seekers the spirit of deep sleep and His closing their eyes, "the prophets." The spirit of deep sleep is the spirit that causes spiritual slumber and insensibility. The one who is thus spiritually asleep is thoroughly oblivious to the spiritual environment in which he lives. Hence he is irresponsive to the calls and appeals of God. In this passage God foretells that He will stop the prophetic voice in Israel, just as He has warned in the Amos passage examined above. Isaiah, therefore, declares that Jehovah "hath closed your eyes, the prophets; and your heads, the seers, hath he covered." This part of the prediction was fulfilled with the cessation of the prophetic spirit in Israel from the days of Malachi and onward. For approximately four hundred years God did not speak to the people of Israel, but covered their heads, "the seers." When God punished Israel with judicial blindness, which rendered the people incapable of seeing truth as it is and caused them to stagger like a drunken man, spiritually speaking, the written Word was unintelligible to them: "And all vision is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith I cannot, for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned." When the spirit of stupor is poured upon the nation, the people cannot understand the message of the Word that has been delivered by Moses or the Prophets. The Word of God through any of His servants, the prophets, is absolutely unintelligible to them. On being asked to read the message and interpret it, the learned claim that the Word is a sealed book—it is unintelligible to them. The unlearned admit that they cannot understand it, but attribute their inability to their lack of learning. With few exceptions—that is, those who are earnestly seeking God—the nation, as a whole, does not understand the message when this deep sleep comes upon it in fulfillment of this prophecy. For a person to choose his own way and to follow his own ideas in preference to accepting God’s way is one of the most dangerous steps that he can take. Isaiah the Prophet foretold Israel’s reinauguration of the temple service—yet in the future. Moreover he saw great activities in connection with the restored worship. He, therefore, said: "... Yea, they have chosen their own ways, and their soul delighteth in their abominations: I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not" (Isaiah 66:3-4). Ezekiel was a prophet of the Exile in Babylon. On one occasion the elders of Israel came to him to inquire concerning a message from God. And the word of Jehovah came unto me, saying, Son of man, these men have taken their idols into their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord Jehovah: Every man of the house of Israel that taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I Jehovah will answer him therein according to the multitude of his idols; that I may take the house of Israel in their own heart, because they are all estranged from me through their idols (Ezekiel 14:2-5). From this passage it is clear that God will answer a person according to the dominant idea of his heart. B. The Deadening Effect of Intellectual Formal Worship The nation, nevertheless, after being blinded, continued with its worship in a formal, perfunctory manner, as the prophet declares in Isaiah 29:13-14 : "... Forasmuch as this people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them; therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." According to these verses, when God pours out this deep sleep upon the nation of Israel and the people are utterly unable to comprehend the message of the written word which is in their hands, they continue in their worship and divine services. They hold on tenaciously to that which they have been taught by rote. They draw nigh unto God with their mouths and honor Him with their lips; but their hearts, being hardened, are far removed from Him. Their worship is a cold, formal, lifeless observance of religious rites and ceremonies. What Isaiah foretold concerning Israel in his blindness is also true of all people who are solely intellectual and formal in their religious life, who take their own pleasure, and who thus blind themselves. When people have the truth and do not appreciate it, but fritter away their time with material, earthly things, and do not take spiritual and eternal matters seriously, the shades of spiritual darkness descend upon them. They cannot see truth, but wander and grope like people in the darkness. C. God Working a Wonder, a Marvel, Before the Eyes of Blinded Israel While Israel is thus blinded and groping in the darkness, declared Isaiah, the Lord proceeds "to do a marvellous work among this people [the Jewish people], even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." The marginal reading of this passage is "I will again do a marvellous work, even a marvelous work and a wonder among this people." What is the significance of this statement? Isaiah looked back over the history of the nation and saw a time that God did marvelous works and wonders among the people. Then, looking toward the future, he said that God would do a marvelous work again, for and among the Hebrew people. Undoubtedly the thing at which he looked when he glanced at their past was the marvelous work which God performed in delivering Israel from Egyptian bondage, because the miracles wrought when Israel was delivered from Egypt loomed higher in their thinking than any others. For forty years He also intervened in their behalf, performed one miracle after another, and finally brought His people into the liberty of the promised land. But the Hebrews took His miraculous intervention as a matter of course and constantly departed from Him and were punished. Looking forward into the future, the prophet sees another time when God will step into the arena of Jewish life and activity and will perform a marvel—"even a marvellous work and a wonder." The implication, drawn from the parallel between the two cases, is that He will perform this future marvel or miracle of redemption for their good.¹ But, being blinded, they are not able to realize or to appreciate the situation. In the first century of the present era, John the Baptist appeared and stirred the nation of Israel by the startling announcement "Repent ye, for the kingdom of heaven is at hand." The people, from Dan to Beersheba and from the East to the West, were momentarily shaken out of their lethargy of spiritual sleep and indifference. John made the announcement that he was not the Messiah, nor the Prophet, nor Elijah, but was simply a voice calling attention to the Lord who was coming after him, and whose sandals he was not worthy to unloose. When, according to this prediction, God performs this miracle in the midst of the people of Israel and for their benefit, their wise men and sages are so blinded that they cannot interpret the signs of the times or discern spiritual phenomena and God’s special activity in their behalf. This prediction should have been a clarion call to the nation of Israel, from that day and onward, to be alert, looking forward to the time that God would perform this wonder of wonders—this miracle of deliverance. God always sounds a warning so that people can flee from the wrath to come, but He does not force them to forsake their evil wicked ways and to turn to Him. D. God Awaiting Israel’s Return to Him God always has to wait for His disobedient people to return to Him in order to bless them. This fact is clearly shown in Isaiah 30:15-22. The occasion of God’s making this revelation was the situation created by the Jewish-Assyrian crisis. At that time the Assyrian Empire was threatening the kingdom of Judah. The pro-Egyptian party in Jerusalem insisted that Hezekiah make a military alliance with Egypt. While the ambassadors of both countries were sitting at the conference table, God revealed to Isaiah Judah’s plans of procuring military assistance from Egypt. Isaiah, therefore, urged the officials of the government to break off the negotiations and to recall their ambassadors, assuring them that the only solution to the problem was to trust in the Lord for deliverance. The government of Judah refused to break off negotiations and to trust God alone. When the Lord said, "In returning and rest shall ye be saved; in quietness and in confidence shall be your strength," the officials at Jerusalem spurned the divine instructions with an emphatic no and went their own way. The prophet, therefore, laid down the general principles of God’s dealing with His rebellious people under such conditions. For thus said the Lord Jehovah, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength. And ye would not: but ye said, No, for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the threat of one; at the threat of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill. And therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: for Jehovah is a God of justice; blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem; thou shalt weep no more; he will surely be gracious unto thee at the voice of thy cry; when he shall hear, he will answer thee. And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden any more, but thine eyes shall see thy teachers; and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left. And ye shall defile the overlaying of thy graven images of silver, and the plating of thy molten images of gold: thou shalt cast them away as an unclean thing; thou shalt say unto it, Get thee hence (Isaiah 30:15-22). III. THE CONTINUANCE OF ISRAEL’S BLINDNESS As has been seen in the preceding discussion, the blindness of Israel nationally began with the cessation of the prophetic voice in Israel, when Malachi, the last of the Old Testament prophets, passed on. This blindness, like a veil over the eyes of a person has remained through the centuries to the present day. Further information concerning this blindness appears in Isaiah 42:18-22 : Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? or deaf, as my messenger that I send? who is blind as he that is at peace with me, and blind as Jehovah’s servant? Thou seest many things, but thou observest not; his ears are open, but he heareth not. It pleased Jehovah, for his righteousness sake, to magnify the law, and make it honorable. But this is a people robbed and plundered; they are all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Here God speaks of His Chosen People as His blind servant. A. The Blinded Servant of Jehovah Isaiah uses the term "my servant" in three different connotations. This fact is seen by a study of the passages in which this term occurs. In the passage just quoted, it is clear from the context that it means the nation of Israel. In Isaiah 42:1-9 the same term refers to the Messiah of Israel, because He is the one, according to verse 1, who will establish justice in the earth. He alone can and will establish this reign of righteousness. In Isaiah 41:8-16 the term "my servant" refers to the faithful remnant of Israel in the end time, as is seen by the facts of the context. When, therefore, the word servant appears, the context must be studied carefully to ascertain the meaning of the term in a given case. 1. The First Coming of Messiah In Isaiah 41:1-9 appears a prediction concerning Jehovah’s servant in whom the Almighty delights and who will bring justice to the Gentiles. This Servant Messiah can and will establish a reign of righteousness upon earth. According to Isaiah 41:2, He engages in a preaching ministry, avoiding the tactics of a rabble rouser. According to Isaiah 41:3, He is kind to and considerate of the unfortunate. In this respect He is different from dictators in general who have political aims. Eventually, according to Isaiah 41:3, Messiah will bring forth justice in truth. He reaches His goal of establishing justice in the earth by the dissemination of the truth. After His personal ministry His followers carry on the preaching ministry which He inaugurates. To those on the side lines, this Messianic movement inaugurated and carried on by the Messiah and His followers appears to be a failure, but it is not. At His coming and launching this preaching ministry, the isles (the nations of the world) do not receive His law but have to wait for it—in the future when Messiah returns. Isaiah 42:5-9 is a prediction of Jehovah’s speaking to Messiah, assuring Him of help in fulfilling His mission of binding Israel back to God and of His being a spiritual light to the Gentiles. This prophecy reflects the present period of time, during which the message of redeeming love flows out to the entire world. The prophet looks forward to the first coming of Messiah and His fulfilling His mission of purchasing redemption and sending the message of salvation to the whole world and speaks of these events as "the former things." Thus in vision Isaiah is taken to the end of this present age and declares, "Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them" (Isaiah 42:9). 2. The World-Wide Revival Then seeing what will occur at the end of the age, the prophet makes his announcement in the form of an exhortation to the peoples of the earth, saying, "Sing unto Jehovah a new song, and his praise from the end of the earth; ye that go down to the sea, and all that is therein, the isles, and the inhabitants thereof" (Isaiah 42:10). This dramatic way of making a prediction reminds one of Psalms 2:1 : "Why do the nations rage, And the peoples meditate a vain thing?" In this passage King David in vision saw the rulers of the nations of the world in a great international convention, deliberating upon what he called "a vain thing." He made an announcement in the form of two rhetorical questions of what he had seen. In the same way Isaiah saw in the passage under consideration vast hordes of peoples of the world with joy in their hearts—a new and thrilling experience. He, therefore, calls upon them to give expression to the joy of their souls by singing the praises of God. When Isaiah 42:10-12 is studied in the light of such passages as Revelation 7:1-17, it becomes evident that the prophet saw this world-wide revival which will sweep vast multitudes into the Kingdom of God. 3. Second Coming of Messiah At the conclusion of this time of revival, the Tribulation Period, the Messiah will return in glory as a mighty warrior (Isaiah 42:13). His coming in fulfillment of this prediction is likewise set forth in Deuteronomy 32:39-43. When He thus comes, He will bring about mighty changes in the topography of the earth (Isaiah 42:14-17). At that time He will lift the curse, as we see in parallel passages. 4. God’s Final Call to Israel to Repent In view of the coming of Messiah as a mighty warrior against all wickedness and as the Redeemer and Saviour of those who turn to Him from unrighteousness, the prophet addresses the people of Israel, saying: "Hear, ye deaf; and look, ye blind, that ye may see. Who is blind, but my servant? or deaf, as my messenger that I send? who is blind as he that is at peace with me, and blind as Jehovah’s servant?" (Isaiah 42:18-19). The prophet’s exhorting the deaf to hear and the blind to see is proof that this deafness, which is spiritual, is not incurable. What the blind and the deaf must do to see and hear is in sincerity to want truth and to turn to Messiah in genuine repentance and in faith for redemption and deliverance. This blindness and deafness, spoken of in connection with Israel’s hardness of heart (Romans 11:25-27), will vanish when the remnant of Israel turns to Messiah, and then "all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant unto them,When I shall take away their sins." Notwithstanding the blindness and deafness of this servant Israel, God declares, "Thou seest many things, but thou observest not; his ears are open, but he heareth not" (Isaiah 42:20). Note the fact that blind Israel sees "many things," but does not fully understand their significance. The Jewish people stand in the foremost ranks of culture, philosophy, and all the arts and sciences—out of all proportion to their numbers—and have made many marvelous contributions to civilization that have at times modified or changed the course of history. It is one thing to study and to gather facts and knowledge of material things, but it is an entirely different proposition to interpret physical materials in the light of the spiritual world in which they exist. All physical phenomena, therefore, must be studied in the light of the spiritual realm. Recognizing that the physical and material can be understood only in the light of spiritual data, Isaiah states, "It pleased Jehovah, for His righteousness’ sake to magnify the law, and make it honorable" (Isaiah 42:21). Why has God magnified His law? He has done so "for his righteousness’ sake." What is the significance of this phrase? It may be that what He chooses to do is always determined by the great fundamental principles of righteousness. In other words, He always acts according to His real nature and character. Thus in dealing with Israel, as here foretold, God is acting according to the principles of righteousness. Another possible interpretation of this phrase, "for his righteousness’ sake," is that it refers to the righteousness of God which He provides for guilty man. Concerning this righteousness, the Apostle Paul speaks in Romans 3:19-26 : Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin. But now apart from the law a righteousness of God hath been manifested being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus. In all probability both interpretations are correct. Isaiah sees the nation of Israel of the end time, led by their scholars, searching for knowledge and wisdom. In their quest for knowledge—in their libraries,² laboratories, and daily experiences—they do not find ultimate knowledge and wisdom. They consult the works of men and lean heavily upon the arm of flesh, passing by the only true source of knowledge—the Scriptures which God has through the centuries magnified and made honorable. God has magnified His Word and made it honorable in that He has given absolute and positive proof that it is a revelation of His will to man. The Scriptures, like a beacon on a lofty mountain, constantly flash their beams of divine knowledge and truth to the world—to those who want light. They are infinitely higher than the works of men—as the heavens are higher than the earth. For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts (Isaiah 55:8-9). On this point the Psalmist very clearly declares that God has exalted His Word even above His name (Psalms 138:2). There is no book or set of books written by philosophers, educators, scientists, or scholars in any field that can in the least compare with this Book of God. God has given His Word, authenticated it, and placed it in a position so that it might send forth its luminous rays for the benefit of man in his quest for knowledge and deliverance. Man, by his diligent, exact studies and research in the physical realm, can never approximate the ultimate. He must have the light which comes from God’s Word. At the time of the remnant’s looking to Messiah and accepting Him, the people of Israel will be robbed and plundered: "But this is a people robbed and plundered; they are all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore" (Isaiah 42:22). "Who gave Jacob for a spoil, and Israel to the robbers? did not Jehovah? he against whom we have sinned, and in whose ways they would not walk, neither were they obedient unto his law" (Isaiah 42:24). In lovingkindness God will allow the stroke of judgment to fall upon His chosen, beloved people in order to bring them back to Himself. To the faithful remnant of Israel at the end time, God speaks a marvelous message concerning His having created the nation of Israel, of His having redeemed them, and of His protecting them from all harm, "whom I [Jehovah] have created for my glory, whom I have formed, yea, whom I have made" (Isaiah 43:7 b). B. The Remnant of Israel, God’s Future Witnesses The redeemed remnant of Israel will be God’s witnesses to the end of the earth (Isaiah 43:10). Then all nations of the earth will be blessed in Abraham’s seed (Genesis 12:1-3). IV. THE BLINDNESS OF THE NATIONS "... God made man upright; but they have sought out many inventions" (Ecclesiastes 7:29). Man originally had a knowledge of God, but he refused to retain that knowledge and became unthankful for the blessings of life which God constantly showered upon him. God then allowed man to go in the way of his own choice. The kingdom of the Almighty is a moral regime in which man, along with others of God’s creatures, is allowed to exercise his own choices—within prescribed limits. The Lord endowed him with this capacity and never infringes upon his rights and prerogatives. He uses moral and spiritual forces to keep man in line of duty as far as possible. The whole world originally blinded itself by rejecting the light. Satan, of course, is the one who blinded man’s eyes, or rather whom God allowed to blind his eyes, when he willed not to retain the truth of God in his knowledge. Man is a worshipping creature. If he does not worship the Creator, he will worship that which has been created. For a complete statement of man’s case, read Romans 1:18-32. In this passage one learns that man chose to serve and worship the creature instead of the Creator. Men as individuals, as nations and groups, have from times immemorial worshipped the gods of their making. The people of the world, from the highest intellectual ones to the most insignificant peasant, have worshipped the creatures and are doing so at the present time. If man does not make a literal idol, he erects intellectually an idol of something in which he is especially interested and renders to it the devotion and adoration that he should give to the Creator in whom he lives, moves, and has his being. In Isaiah 44:9-20, the Prophet shows how senseless and brainless it is to make molten and graven images, to call them gods, and to worship them. A glance at the pagan world shows that the most intellectual classes, along with the most unlearned, are firm believers in idolatry; even among the foremost cultured, educated, and scientifically trained men are devoted idolaters. As Isaiah the Prophet declares in this passage, men plant and cultivate trees with the idea of making idols out of wood. They then make axes for cutting down the trees. The trunk is turned over to a carpenter who marks the log in the shape of a god whom he wishes to manufacture. Part of the tree is used for fire wood, by which the man warms himself, and the rest of the wood is used for baking bread. Concerning such men, Isaiah the Prophet declares: "They know not, neither do they consider: for he [Jehovah] hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. And none calleth to mind, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? He feedeth on ashes; a deceived heart hath turned him aside; and he cannot deliver his soul, nor say, Is there not a lie in my right hand?" (Isaiah 44:18-20). Man whose mind is thus beclouded with darkness, caused by Satan, cannot reason correctly concerning any data or phenomena of the physical or psychic realms, because they are related to the spiritual world—to the kingdom of God and to the kingdom of Satan. All phenomena must be interpreted and understood in the light of the spiritual spheres in which the universe is submerged. From the passages studied above, one sees that both Jew and Gentile who deliberately reject the knowledge of God and the truth which is given to them by the Lord for their salvation and blessing are punished with spiritual blindness and are unable to see truth as it is. There is but one remedy; and that is to look to God in faith, doubting nothing, not being gullible, but being ready to receive truth whatever it is and wherever it is. If man takes this attitude, he will find the truth and the knowledge of God, for God will send the truth to him. Footnotes: ¹ Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; 8 but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them. And they shall dwell in their own land (Jeremiah 23:1-40; Jeremiah 22:1-30; Jeremiah 21:1-14; Jeremiah 20:1-18; Jeremiah 19:1-15; Jeremiah 18:1-23; Jeremiah 17:1-27; Jeremiah 16:1-21; Jeremiah 15:1-21; Jeremiah 14:1-22; Jeremiah 13:1-27; Jeremiah 12:1-17; Jeremiah 11:1-23; Jeremiah 10:1-25; Jeremiah 9:1-26; Jeremiah 8:1-22; Jeremiah 7:1-34; Jeremiah 8:1-22). ² Let not the reader conclude from what I have just said that I am speaking disparagingly of research and investigation on any and all subjects. In the libraries of the world there is crystallized in permanent form knowledge discovered and passed on by former generations. To glean from what others have learned and passed on to us is of utmost importance in the quest for knowledge. At the same time one must not be gullible and accept as correct all that he reads. Frequently, in doing research, one is like a man who hunts a needle in a haystack. Isaiah the Prophet, by the Spirit of God, sees the people of Israel diligently studying the works of men in their quest for knowledge. At the same time they are largely ignoring the one and only source of ultimate knowledge and truth—the Scriptures. ======================================================================== CHAPTER 27: 02.17. CHAPTER XII THE FIRST COMING OF MESSIAH ======================================================================== CHAPTER XII THE FIRST COMING OF MESSIAH IN CHAPTER X of the present section is presented the testimony of Moses and the Prophets concerning the redemptive career of King Messiah, which consists of His first coming, rejection, death, burial, resurrection, and ascension to the right hand of the throne of God. Exalted, He sits enthroned in glory until God eventually puts His enemies—His own people—under His feet. When God providentially brings the Hebrew people to this point, they will turn with enthusiasm to King Messiah and offer themselves most willingly—in the day of His power—and become His obedient, filial servants. At this stage of the investigation, it is most fitting to study the purpose of Messiah’s first coming to earth. I. TO MAKE HIS SOUL AN OFFERING FOR SIN The servant of the Lord mentioned in Isaiah 52:13-15; Isaiah 53:1-12 is none other than the Messiah. As a study of this passage with related ones clearly shows, Messiah, in His death, is made an offering for sin: "Yet it pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand" (Isaiah 53:10). God is pleased to smite Him and to make His soul an offering for sin. The primary cause, therefore, for His coming to earth is to lay down His life—to make a blood atonement, as will be seen in Chapter XXXIV of Book Four—for the sins of His people and for those of the entire world: "and he is the propitiation for our sins; and not for ours only, but also for the whole world" (1 John 2:2). The Lord Jesus Christ declared that He did not come to be served—that is, He did not leave heaven and come to earth to be served by men’s hands—but rather He came to serve and to give Himself a ransom for the sins of the world (Matthew 20:28). In 1 Timothy 2:1-15, the Apostle Paul insists that prayer and intercession be made for all men, especially for rulers, in order that the people of God living under their authority might lead quiet and peaceful lives in all gravity and godliness. Such a prayer ministry, declares the Apostle, is most acceptable to God. This is good and acceptable in the sight of God our Saviour; who would have all men to be saved, and come to the knowledge of the truth. For there is one God, one mediator also between God and men, himself man, Christ Jesus, 6 who gave himself a ransom for all; the testimony to be borne in its own times (1 Timothy 2:3-6). According to this passage, there is one God; there is also one mediator between God and man, who is none other than the Lord Jesus Christ, and "who gave himself a ransom for all"—for all men. In keeping with this statement is the one which declares that He tasted death for every man. "But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man" (Hebrews 2:9). Thus He made possible the salvation of every human being. To this declaration the inspired writer adds that the testimony concerning the Lord Jesus Christ is to be borne "in its own times." The time will come that the full proclamation of the gospel will be made to all nations (Matthew 24:14; Revelation 7:1-17). Then all peoples will have a full and free opportunity of accepting or rejecting the truth. This time will come in what is known as the Great Tribulation at the end of this dispensation. II. TO BRING TO NAUGHT THE POWER OF THE DEVIL In speaking of men in general, the writer in Hebrews 2:14-15 declares, "Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage." As will be shown on page 191 (chapter XX), there is a being who is called Satan, the adversary, the tempter, or the devil. He was the highest, most powerful creature whom God in His omniscience and omnipotence could bring into existence. He was put over all the hosts of the Lord and over all His works. But becoming puffed up with pride, he fell into condemnation and was demoted from his high position. He still is a mighty, powerful being, who transforms himself into an angel of light¹ in order to deceive men and women. Under God’s moral government all creatures have the power of free choice. A limited amount of this delegated authority and power is still in the hands of this wicked one. God cannot arbitrarily take this power from him, for the situation involves moral and spiritual issues. The only possible way for the Almighty to deal with the situation was for the Messiah—the God-man—to give His life a ransom and thus to bring to naught him who had the power of death, that is, the devil. III. TO BEAR WITNESS TO THE TRUTH When Jesus went on trial before Pilate, the latter asked Him, "Art thou the King of the Jews?" Jesus then asked whether he had thought of that question of himself or whether others had told him to speak thus. Being enraged by this answer, Pilate retorted: "Am I a Jew? Thine own nation and the chief priests delivered thee unto me: what hast thou done?" Jesus replied by saying, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence." Amazed by this statement, Pilate asked Christ, "Art thou a king then?" Jesus replied that He was, but added this significant statement: "To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice" (John 18:33-37). Christ affirmed that He came into the world to bear witness to the truth. Moses and the Prophets declared truth, but they always viewed it from some special standpoint. All men being sinners, God could not speak His message of truth fully and adequately through any of them. He, therefore, sent His only begotten Son, the one perfect man, through whom He spoke the truth to the world. In the last conversation which Jesus had with His disciples just before He was arrested, Thomas said unto Him: "Lord, we know not whither thou goest; how know we the way? 6 Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me" (John 14:5-6). Jesus was the very embodiment of truth. The primary object of His coming to earth to preach was to bear witness of God and of the truth to the world in a perfect manner. IV. TO PUT AWAY SIN The purpose of the annual national sacrifice on Yom Kippur, the day of atonement, was to roll forward the sins of the Israelites one year. This same ritualism had to be performed every year in rolling forward, figuratively speaking, the sins of the people. Thus the power of the annual atonement was efficacious in the plan of God for one year. Every year there was, however, a remembrance of the past sins. Thus no sacrifice of any ritualism that was observed could roll sins away forever. But the sin question had to be solved, and solved eternally. Hence, in the Epistle to the Hebrews, the inspired writer declares: For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own; else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself (Hebrews 9:24-26). In commenting on the sacrifice of Christ, this same writer in Hebrews 10:10 declares: "By which will we have been sanctified through the offering of the body of Jesus Christ once for all." Thus the Messiah came nineteen hundred years ago, according to the inspired writer, to put away sins once for all. In doing so, He opened up the new and the living way, the approach to God, whereby men may come by faith and be acceptable to the Eternal God in the light of His holiness. According to the combined testimony of Moses, the Prophets, and the New Testament writers, all men are sinners and must be saved. Man cannot save himself. He cannot lift himself up by his own bootstraps. He must have a Saviour. As Jesus declared, therefore, He came to seek and to save that which was lost (Luke 19:10). V. TO REDEEM MAN FROM ALL INIQUITY To Titus the young evangelist, Paul stated that one of the purposes of Christ’s coming into the world nineteen hundred years ago was to redeem man from all iniquity. For the grace of God hath appeared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works (Titus 2:11-14). Footnote: ¹ For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ. And no marvel; for even Satan fashioneth himself into an angel of light. It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness; whose end shall be according to their works (2 Corinthians 11:13-15). ======================================================================== CHAPTER 28: 02.18. CHAPTER XIII THE CHRISTIAN DISPENSATION: THE INTERVAL SEPARATING THE TWO COMINGS ..... ======================================================================== CHAPTER XIII THE CHRISTIAN DISPENSATION: THE INTERVAL SEPARATING THE TWO COMINGS OF THE ONE MESSIAH IN CHAPTER X of the present section, the redemptive career of King Messiah, consisting of His first coming, His rejection, His return to glory, His session at the right hand of God, and eventually His return to establish His Kingdom, was outlined. In addition to the passages showing the entire redemptive career of King Messiah, there are portions of the Scriptures that lay special emphasis upon certain phases of His career. Some of them, for instance, turn the spotlight on the first coming and the events connected therewith. Others focus attention on the Second Coming. And others blend the two advents into a single picture. Still others show the interval separating the two comings during which the rejected Messiah is at the right hand of the throne of God. I. THE INTERVAL SEPARATING THE TWO COMINGS OF THE ONE MESSIAH ACCORDING TO Isaiah 42:1-4 Behold, my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my Spirit upon him; he will bring forth justice to the Gentiles. He will not cry, nor lift up his voice, nor cause it to be heard in the street. A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth. He will not fail nor be discouraged, till he have set justice in the earth; and the isles shall wait for his law (Isaiah 42:1-4). With the servant of this passage God is highly pleased. This servant, moreover, is able to bring forth justice to the nations—a task which no man or group of men can accomplish. It is one that only Omnipotence can bring about. In the light of these facts one may be certain that the servant here seen is none other than the Messiah, God in human form. First, one sees Him at the threshold of His redemptive work. When this passage is read in the light of Matthew 3:13-17, it is clear that Isaiah in vision saw the Messiah immediately after His baptism, for at that time the Spirit of God came as a dove and alighted upon Him. God spoke out of glory and declared that Jesus, who had just been baptized, was His Son—in a unique and peculiar sense. Thus Isaiah 42:1 is a picture of the Messiah at His first coming. Isaiah 42:2-3 show that He is a preacher of truth. He is not a rabble-rouser, as is quite evident from Isaiah 42:2. As a rule, He goes to the recognized places of worship and of the teaching of the Word of God, the synagogues and the Temple. He avoids doing as the political agitators of the first century did, going into public places and stirring up the people with inflammatory propaganda. According to Isaiah 42:3, He is not a dictator: "A bruised reed will He not break, and a dimly burning wick will he not quench." Dictators ruthlessly crush all opposition, regardless of circumstances. It is not so with Messiah. Dictators have a program to carry out, which is always of a political nature. Messiah also has political aims, the establishment of justice in the earth, but He does not use earthly methods to attain His goal. That He will reach His objective is stated in Isaiah 42:3 : "He will bring forth justice in truth." He will use the truth in marching forward to His goal. In other words, speaking literally, He will launch a preaching ministry. Outwardly His work appears to be a failure—enough to discourage the fainthearted—but "He will not fail nor be discouraged, till he have set justice in the earth." The preaching ministry which He launches at His first coming, and which is carried on by His servants after His departure, will appear to the world to be a failure—a discouraging proposition. But such is not the actual situation. He will accomplish that which He sets out to do, in the proper time and in the providence of God. When He comes to launch this ministry, the isles, nations, will have to wait for His law, which He will give at His Second Coming. This statement shows that He does not establish a reign of righteousness at His first coming. II. THE INTERVAL SEPARATING THE TWO COMINGS OF THE ONE MESSIAH, ACCORDING TO Isaiah 61:1-3 The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified (Isaiah 61:1-3). In Isaiah 61:1 appears the Holy Trinity: the Messiah upon earth; Jehovah in heaven sending Jehovah the Spirit upon Him, in this way anointing Him for the work which He is to do. Messiah does not waste any time in speaking to those who do not want the truth, but He knows the hearts that are hungry for righteousness, and that are thirsting for God. He, therefore, devotes His time to giving the good tidings to the meek. He ministers to the brokenhearted and spiritually brings out the captives that are in prison. At the end of His earthly ministry, He is put to death in the flesh, but in the spirit is energized. He then goes to the spirits that are in prison, and that were disobedient in the days of Noah, and makes an announcement to them (1 Peter 3:17-22). He seizes the keys of death and of Hades and liberates the spirits of the saved who have been confined there since their departure from this life (Revelation 1:18). His doing so, of course, is in fulfillment of Psalms 68:18 : "Thou hast ascended on high, thou hast led away captives; Thou hast received gifts among men. Yea, among the rebellious also, that Jehovah God might dwell with them." Thus He releases these saved ones and takes them to glory in fulfillment of Isaiah 61:1. "Being put to death in the flesh" in fulfillment of these predictions, "but made alive in the spirit" (1 Peter 3:18), He arises from the dead on the third day. At various times after His Resurrection He appears to certain ones of His disciples. On one occasion He manifests Himself to a company of above five hundred brethren and gives His apostles the world-wide commission which is found in Matthew 28:18-20 : And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world (Matthew 28:18-20). Messiah instructs His apostles to go into all the world and to proclaim the glad tidings of salvation to all nations. In Isaiah 61:2 the prophet foretells that Messiah will "proclaim the year of Jehovah’s favor and the day of vengeance of our God." During the personal ministry of King Messiah and after His Resurrection, He speaks about the period of time that is here called "the year of Jehovah’s favor," which is followed by "the day of vengeance of our God." The first of the two periods of time here mentioned is compared to a year; the second, to a day. The year of Jehovah’s favor is characterized by the special favor and grace of God; the day of vengeance, by the wrath of God—the judgments of God that are poured out upon the world during that period. Since the age of Jehovah’s favor is compared to a year and that of His wrath is thought of as a day, one is logically right in supposing that a ratio exists between these two periods of time approximate to that which obtains between a year and a day. Moreover, it is logical to assume that, during the year of Jehovah’s favor, the truth of God and of His grace is proclaimed to the world. This year of Jehovah’s favor is undoubtedly the present dispensation, which has now been running for nineteen hundred years. This age of grace is to be followed by the day of vengeance, the Tribulation. According to Isaiah 61:3, at the end of this day of vengeance, Messiah will "appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness." At the same time the remnant will see the mistake of the nation, will repent of their sins, and will mourn before God for their unrighteousness. They will look unto Him¹ and plead for Him to return. When they do so in sincerity and earnestness, as they certainly will do in fulfillment of many predictions, the Messiah will return and establish His reign of righteousness upon the earth. Thus in Isaiah 61:1-3 appears the interval separating the first and the second coming of the one Messiah. During this intervening period, He is sitting in majesty at the right hand of the throne of God, exercising authority throughout the entire universe.² Also during this period, as seen above, the gospel of the grace of God is being proclaimed³ to all nations because it is the year of Jehovah’s favor. Purged and repentant Israel will be given a new heart in fulfillment of Ezekiel 36:26-27 : "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them." Then they will be called "trees of righteousness, the planting of Jehovah, that he may be glorified" (Isaiah 61:3). Thus will dawn the great kingdom era. III.THE INTERVAL SEPARATING THE TWO COMINGS OF THE ONE MESSIAH, ACCORDING TO Daniel 9:1-2; Daniel 9:24-27 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans, in the first year of his reign I, Daniel, understood by the books the number of the years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years. ... Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times. And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined. And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate (Daniel 9:1-2; Daniel 9:24-27). Viewed from several angles, Daniel 9:1-27, is one of the most important prophetic pronouncements to be considered in relation to the present theme. Because of its importance to the study of Messiah and His earthly redemptive career, one should note very carefully some of the outstanding features of this marvelous revelation. Daniel 9:1-2 show that in the sixty-eighth year of the Babylonian captivity, Daniel was reading the prophecies of Jeremiah and was studying them in the light of what he termed "the books." In his investigation he was especially interested in the completion of the years of the desolations of Jerusalem, "even seventy years." Since in Jeremiah 25:1-38 and Jeremiah 29:1-32, the prediction of the Babylonian captivity is recorded, it is certain that Daniel read these two chapters. Presumably, he was reading the entire Book, but certainly he was reading these prophecies. As to what other Books he was studying, one cannot be dogmatic. Very likely, however, he was reading the Books of Kings, and probably Chronicles—or the latter part of them—because they tell, especially 2 Chronicles 36:1-23, about the restoration of Israel under the mandate of Cyrus, the Medo-Persian King. Very likely, also, he was studying Isaiah 44:1-28 and Isaiah 45:1-25, which foretells Cyrus’s issuing a decree for the Jews to return from Babylonian captivity and to rebuild their city and their sanctuary. According to Daniel 9:1-2, the prophet was studying the Books and understood that the time of the desolations of Jerusalem was seventy years. This point is most important. Since he was studying the historical Books of the Old Testament and Jeremiah’s prophecies, the years of which he was thinking were regular solar years, for nothing but solar years is mentioned in these historical portions of the Word. In Daniel 9:3-19 is recorded the prayer that Daniel uttered in behalf of his people, the Hebrews, and the Holy City, Jerusalem. He confessed his own private sins and those of the nation and prayed for deliverance. In Daniel 9:20-23 is a record of the appearance of the Angel Gabriel, who was dispatched by the Lord to Daniel to give him the correct information necessary for the understanding of the prophecy. Finally, in Daniel 9:24-27, is Gabriel’s explanation of the situation to Daniel. From Daniel 9:20-23 it is clear that Daniel did not understand what he was reading. One should remember that he was a prophet, inspired of God on certain occasions to make definite revelations. But when the Spirit of God was not upon him, speaking through him infallibly, he could arrive at a wrong conclusion the same as any other uninspired man can draw an incorrect conclusion from what he reads and studies. The Angel Gabriel exhorted Daniel to consider the divine message, for it was given to clarify the matters which he had read, but had not understood. In this connection one should remember that Jeremiah 29:1-32, Jeremiah 30:1-24, Jeremiah 31:1-40, Jeremiah 32:1-44, Jeremiah 33:1-26, constitutes a marvelous prophecy concerning the restoration of Israel in the end time when God will gather back His people from the four corners of the globe and establish them in their own land. Jeremiah 29:1-32 is a letter that Jeremiah wrote to the restless captives who had already gone into Babylonian Exile. False prophets had arisen who were urging the exiles not to settle down into an ordered life; for they would soon, declared the false prophets, return to their own land. Still in Jerusalem with the rest of the nation that had not been carried into captivity, Jeremiah wrote this inspired letter instructing the people to settle down into a well-ordered life that they might enjoy the blessings of God. Then Jeremiah made the following predictions: For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith Jehovah, thoughts of peace, and not of evil, to give you hope in your latter end. And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith Jehovah; and I will bring you again unto the place whence I caused you to be carried away captive (Jeremiah 29:10-14). In Jeremiah 29:10 is God’s promise to restore the captives who wished to return to their homeland at the expiration of the seventy years of captivity. In Jeremiah 29:11 the prophet explained why God would take them back at the expiration of the seventy years—namely, because He had thoughts of peace concerning the nation in their latter end. This prophecy of returning after the Babylonian captivity (Jeremiah 29:10-11) is followed by another prediction concerning God’s regathering the Jewish people from the world-wide dispersion, which will be at the end of the present dispensation. Thus the two restorations of the people of Israel to their own land are blended into a single prophecy as if there were but one definite prediction. This passage is developed in accordance with the well-known law of double reference. It is practically certain that Daniel failed to note in Jeremiah 29:10-14 that there are two separate and distinct prophecies of restoration of Israel to the land of the fathers. Since in Jeremiah 30:1-24, Jeremiah 31:1-40, Jeremiah 32:1-44, Jeremiah 33:1-26 there is a very extended prophecy concerning the final restoration of Israel, when King Messiah will reign over the nation, Daniel concluded that this final and complete restoration would follow the Babylonian captivity. It was to correct this error that the Angel Gabriel came to Daniel and delivered the oracle found in Daniel 9:24-27. A. The Significance of the Seventy Weeks of Daniel 9:24 "Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy" (Daniel 9:24). As the text reads, according to the Angel Gabriel, seventy weeks were decreed upon the Jewish people and the Holy City. In the regular translation appears the expression "seventy weeks." A correct literal rendering of the original text is "seven seventies are decreed upon thy people and thy Holy City." The English word week does not convey to the average reader the meaning of the original text. The words in the original simply mean seven seventies or seventy sevens; namely, 490. Instantly, the inquiring mind asks of what the 490 are. The answer is found in Daniel 9:1-2. Daniel had been reading and studying about seventy years of Babylonian captivity—seventy literal solar years, during which Jerusalem would remain in ruins and the exiles would be in Babylon. Thus he had concluded that at the end of the Babylonian captivity the complete regathering of Israel would occur. The Angel Gabriel, in effect, said to Daniel, "No, Daniel, you are wrong. The final and complete restoration of Israel to the land of the fathers will not occur at the end of this period of seventy years of Babylonian captivity. On the contrary, there are seven periods of seventy years each before Israel will be restored to the land and the glorious era of Messiah will dawn." That such is the import of Daniel 9:24 is evident from the following facts. At the end of the seven seventies of years, (1) the transgression of Israel will have been finished—on God’s ledger the record of Israel’s national sin will be a closed account; (2) an end of sins so far as the Jewish people are concerned will have been reached—in other words, the vision of Balaam in Numbers 23:21 will have been realized; (3) reconciliation* for iniquity will also have been made; (4) a new standard of ethics and morals will have been introduced—the standard of ethics and morals that obtains throughout all ages of eternity; (5) vision and prophecy will have ceased, because the prophecies will have been realized in actuality; (6) finally, the anointing of the Most Holy will have been accomplished. "Most Holy" here probably refers to the Temple of God which will have been built at that time, because at different times it is called the Holy of Holies. At the expiration of this period of 490 years, the great kingdom age of Israel will become a reality. God’s ancient people will be free from all sin, and a regime of righteousness will begin. Since the text mentions seven sevens, three score and two sevens, and a final seven—of years, of course—one wonders whether there is a gap following the seven sevens and separating them from the sixty and two sevens. He wonders, moreover, whether there is a gap existing between the sixty-ninth seven and the seventieth seven. B. The Initial and Terminal Dates of the 490-Year Period According to Daniel 9:25, the initial date of this period is the year that "the commandment to restore and to build Jerusalem" is issued. "Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times." From all the facts connected with this passage and related ones, it is clear that the commandment to restore and rebuild Jerusalem refers to a command issued by someone in authority, allowing the Jews to return from Babylon to their own land and to build their city. Who issued this decree? Isaiah the prophet, whose ministry fell in the latter half of the eighth century before the Common Era, foretold that Cyrus, King of the Medo-Persian Empire, would issue such a decree. Concerning Jerusalem and the cities of Judah, Isaiah, speaking for God, said, "She [Jerusalem] shall be inhabited; and of the cities of Judah, They shall be built, and I will raise up the waste places thereof; that saith to the deep, Be dry, and I will dry up thy rivers; that saith of Cyrus, He is my shepherd, and shall perform all my pleasure, even saying of Jerusalem, She shall be built; and of the temple, Thy foundation shall be laid" (Isaiah 44:26-28). Continuing to speak of Cyrus in the following chapter, Isaiah foretold that God would prosper the way of Cyrus and would let him become conqueror of many nations. Finally, in Isaiah 45:12-13, the Lord declared, "I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens; and all their host have I commanded. I have raised him [Cyrus] up in righteousness, and I will make straight all his ways: he shall build my city [Jerusalem], and he shall let my exiles go free, not for price nor reward, saith Jehovah of hosts." According to these verses, Cyrus would perform all God’s pleasure, "even saying of Jerusalem, She shall be built; and of the temple. Thy foundation shall be laid." In these passages the Lord declared that Cyrus would build His city, Jerusalem, and would order the rebuilding of the temple. This prophecy concerning Cyrus was made about two centuries before he did exactly what was here foretold. How was Isaiah able to make this prediction? Solely by the insight of the Spirit of God, who infallibly inspired him and gave him a picture of that which would come to pass. Isaiah foretold that Cyrus would issue a twofold decree: first, the decree for the rebuilding of Jerusalem; second, for the rebuilding of the temple. Did Cyrus actually issue this twofold decree? My answer, based upon the Scriptures, is yes. In 2 Chronicles 36:22-23, the inspired historian makes the following historical statement: Now in the first year of Cyrus king of Persia, that the word of Jehovah by the mouth of Jeremiah might be accomplished, Jehovah stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath Jehovah, the God of heaven, given me; and he hath charged me to build him a house in Jerusalem, which is in Judah. Whosoever there is among you of all his people, Jehovah his God be with him, and let him go up. When the foreseen time arrived and Cyrus was enthroned as the ruler of Medo-Persia, the Spirit of God stirred him to do that which the Lord had foretold through Isaiah regarding him. In this account Cyrus states that God "hath charged me to build him a house in Jerusalem." Whether or not some prophet of God gave Cyrus a special message, no one can say. But God’s Spirit caused him, in fulfillment of the prediction, to issue the decree as recorded in Ezra 1:1-4. The decree mentions only the building of the house, that is, the Temple of God in Jerusalem. Some scholars have concluded that, since nothing is said in the decree about the rebuilding of Jerusalem, Cyrus, therefore, did not issue the decree for the rebuilding of the city. This reasoning is very shallow. All logicians know that reasoning from silence is very precarious and will lead one astray if he is not exceedingly careful. Armed with this decree issued by Cyrus for the exiles to rebuild their temple, they went back to the land of their fathers and were building the city. This fact is seen in Ezra 4:1-24, in the letter that was written by the enemies of the Jews to the Medo-Persian king. In this letter the king is told: "Be it known unto the king that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations." In the decree recorded in Ezra 1:1-4, nothing specifically is said concerning the building of the city; but, since the Jews with the decree of Cyrus in hand were building the city after completing the walls and were attempting to build their temple, one knows positively that he is the one who issued the decree for them to rebuild Jerusalem. These statements being true, one can know that the decree mentioned by the Angel Gabriel in Daniel 9:25 was issued by Cyrus in the first year of his reign, which, in the common chronology, was the year 536 B.C.E. Thus the initial date of this period of 490 years mentioned by the Angel Gabriel was the year 536 B.C.E. In the examination of Daniel 9:24, it was seen that a kingdom age of sinlessness and righteousness will follow the 490th year of this period. The terminal date of this period, therefore, is the year that the kingdom of God will be established upon earth and King Messiah will begin His reign of righteousness from sea to sea and from the River to the ends of the earth. C. Breaking Down the 490-Year Period Into Its Component Parts With the initial and terminal dates of the 490-year period established, the next step in the unfolding of this marvelous prediction is to see how the Angel Gabriel divided the period into its component parts. He said, "Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times" (Daniel 9:25). The period, therefore, from Cyrus’s issuing the decree "unto the anointed one, the prince," or Messiah, consists of seven sevens of years plus three score and two sevens of years. The first part of this period, the seven sevens, is the forty-nine years of the rebuilding of Jerusalem "in troublous times." The second part, the sixty-two sevens, or 434 years, began immediately after the first part, the seven sevens, or forty-nine years, and advanced to the time of Messiah, the prince. Thus, from the issuing of the decree to rebuild Jerusalem to the time of Messiah, there are 49 plus 434, or 483 years. At this point arises the question "To what event or period of time in the Messiah’s career is reference made by the phrase, ’unto the anointed one, the prince’?" Some scholars have thought that it refers to His birth; others, to His manifestation to Israel or to the beginning of His labors for the nation. Still others, however, think that it refers to His execution. The significance of this phrase is explained in Daniel 9:26 : "And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing. ..." From the drift of the thought one sees clearly that the reference is obviously to the cutting off of Messiah. From Cyrus’s issuing the decree, therefore, to the cutting off of Messiah—the Crucifixion— there were to be 483 years. But from the first year of Cyrus, 536 B.C.E., when he issued the decree, to the year of the Crucifixion of the Messiah in A.D. 30 are 566 years, whereas, according to Daniel, there were to be only 483 years. There is, therefore, an excess of 82 years (a year is lost in the reckoning in passing from the B.C. to the A.D. dates). How do we account for the discrepancy in the chronology? The error is easily discovered. The regularly accepted chronology worked out by Ussher has a number of errors in it. As I have shown in my book Messiah: His First Coming Scheduled, the inspired prophet Daniel was correct in stating that there would be 483 years from the first year of Cyrus, when he issued the decree for the rebuilding of Jerusalem, to the cutting off of the Messiah. Since this first period consists of "seven sevens" and "sixty-two sevens," or 483 years, only 7 of the total of the 490 years remain after the cutting off of Messiah. Did these 7 years follow immediately the 483? Obviously not; for, if they had, the blessings of the glorious millennial reign of Messiah, mentioned in Daniel 9:24, would have been brought into existence seven years after the Crucifixion of the Messiah. History proves, therefore, that the last seven years of this period did not follow His execution. Additional proof that this interpretation of the facts is correct is seen in the latter part of Daniel 9:26 : "And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined" (Daniel 9:26). One sees that the people of the coming prince destroy the city of Jerusalem and the sanctuary, the Temple. Who is the prince that will come? And who are his people? Gabriel’s mentioning the coming prince, without any explanation, assumes that this prince is outstanding, being thus designated. When one examines Daniel 7:1-25, he discovers that there is a succession of four kingdoms, the fourth of which will devour the whole earth, tread it down, and break it in pieces. According to Daniel 7:24, this world kingdom will collapse and fall into ten divisions, over each of which a dictator will arise. After the rise of these ten dictators, who are represented by the ten horns of this passage, another dictator will come forth out of obscurity. He will advance in power and might and, after liquidating three of the original ten, will himself become the dictator of dictators. He stands out above all others as the coming prince of the future. The same evil, wicked prince is set forth in the symbolism of Daniel 8:23-27. There can be no doubt that this one thus represented in these two prophecies is the coming prince to whom the Angel Gabriel refers. He is known as the willful king in Daniel 11:36 ff., but in the New Testament he is called the Antichrist. Who are the people of the prince? Daniel 9:26 reveals that the people of this coming prince will destroy the city of Jerusalem and the temple of God. History shows that the ones who overthrew the Jewish nation and destroyed Jerusalem were the Romans. Since this coming prince is to be of that people, he will then be of Roman extraction. The prophecy in Daniel 9:26 concerning the destruction of Jerusalem and the Temple was fulfilled in A.D. 70. The fact that Gabriel, in his message, passed over the forty years intervening between A.D. 30, when the Messiah was executed, and A.D. 70, when Jerusalem was destroyed, shows that the last 7 of the 490 years did not follow the 483rd year, the time of the Crucifixion. In this same verse is another very significant statement: "and even unto the end shall be war; desolations are determined." What is meant by "and even unto the end shall be war"? Preceding this statement is the clause "and the end thereof shall be with a flood. ..." In this sentence the end of the Jewish commonwealth which was brought about in A.D. 70 is referred to. At this point, Gabriel added, "and even unto the end shall be war." To the end of what does this reference point? There can be but one answer: the end of the period that the Angel had under consideration; namely, the end of the 490-year period. This period of time comes to a close with the passing of the last seven years. Thus the clause "and even unto the end shall be war" takes the reader from the events of A.D. 70 through the centuries to the end of this seventieth week of years of this prophecy. Daniel 9:27 sets forth the events of this last week: "And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate" (Daniel 9:27). This last seven-year period is spoken of in related passages as the Tribulation, the day of Jehovah, the day of wrath. This era will be one of war, as set forth in the Book of Revelation. Four wars will occur during the Great Tribulation, three of which will be world conflicts. The first one will occur soon after the seven years begin. Following it by a short period, a local war which affects only one fourth of the earth will break out. In the middle of the Tribulation will come World War II of that period of wrath. This day of judgments will be concluded by the war of the great day of God the Almighty, the war that will be fought to stop all wars. Thus wars are determined, according to Gabriel, for the Jewish people from A.D. 70 onward through the centuries to the end of the Tribulation. They certainly have been involved in wars such as no other nation has endured, but the faithful remnant of Israel will be preserved and will survive even the Tribulation. At the end of these seven years of the Tribulation, the great kingdom age will dawn. Evil will be put down; the King of righteousness, King Messiah, will be enthroned; and His reign will become world-wide. From the prophecy of Daniel 9:1-27, one sees that Messiah was executed at the end of the 483rd year. Then is introduced an indefinite period of time—so far as this passage is concerned—which separates the 483rd year from the 484th. This era is known as the Christian Dispensation. During this Dispensation, God gathers out from all nations a people for His name who take the place of His ancient people Israel for the time being (Deuteronomy 32:20 ff). Isaiah the Prophet likewise foretold the gathering of people from all nations to be a peculiar people of God at the present time (Isaiah 65:1). Malachi foretold that God would gather out from the nations a people for His name during the present dispensation (Malachi 1:10-11), This interpretation of these passages is in harmony with Acts 15:14-18. Footnotes: ¹ And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; the family of the house of Levi apart, and their wives apart; the family of the Shimeites apart, and their wives apart; all the families that remain, every family apart, and their wives apart. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness (Zechariah 12:10-14; Zechariah 13:1). ² Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool. Jehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies (Psalms 110:1-2). "And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth" (Matthew 28:18). ³ And this gospel of the kingdom shall be preached in the whole world for a testimony unto all nations; and then shall the end come (Matthew 24:14). See, also, 1 Timothy 2:1-7 and Revelation 7:1-17. * The word in the original rendered reconciliation literally means "to atone iniquity" or "to make atonement for iniquity." Thus the blessed results of the atonement of Messiah will have become a reality to all Israel at that time. ======================================================================== CHAPTER 29: 02.19. CHAPTER XIV THE SECOND COMING OF MESSIAH ======================================================================== CHAPTER XIV THE SECOND COMING OF MESSIAH THE next phase of the study of the redemptive career of King Messiah is the analysis of the objective that He had in view when, as the glorified Son of man in His immortalized body, He returned to glory after His Resurrection. Ever since His Ascension into heaven, He has been seated at the right hand of the throne of God, where He awaits the time that He will return to earth to take the governments of the world into His omnipotent hands and establish a reign of righteousness. When the time arrives for the fulfillment of the vision of Daniel 7:13-14, He will appear before the Almighty and be invested with world-wide authority: "I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." When He returns to earth, He will have three special objectives in mind: first, to banish all evil from the earth; second, to solve the Jewish problem once and for all; and, third, to establish a world-wide reign of righteousness, Jerusalem becoming the capital of the world. I. TO BANISH ALL EVIL FROM THE EARTH In Isaiah 24:1-20 the prophet gives a detailed graphic description of the wreckage which will be wrought during the Tribulation. At the conclusion of that period Isaiah 24:21-23 will be fulfilled. And it shall come to pass in that day, that Jehovah will punish the host of the high ones on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison; and after many days shall they be visited. Then the moon shall be confounded, and the sun ashamed; for Jehovah of hosts will reign in mount Zion, and in Jerusalem; and before his elders shall be glory (Isaiah 24:21-23). At that time the hosts of the high ones on high, together with the kings upon the earth, will be gathered together and will be incarcerated in the pit of the abyss where they will remain for "many days." These hosts of high ones are none other than Satan and his evil, wicked spirits—demons—who are at the present time wielding a tremendous evil influence upon the human family. The kings of the earth who will be defiant of God will also be gathered together with the evil spirits and put in this place of incarceration. Then the Lord Jehovah, the Messiah of Israel, will reign on Mount Zion, which will be the beauty spot of the world (Psalms 48:1-14). At the end of the period called "many days," these evil spirits and wicked men will be punished, as is stated in the marginal reading of the word visited in Isaiah 24:22. In the Book of Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21, appears a complete and detailed chronological account of the events that will occur during the Tribulation. This era of wrath will be brought to a close by the personal bodily return of Jesus of Nazareth as a warrior to conquer the world. A graphic picture of His appearing thus is found in the following Scripture: And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war. And his eyes are a flame of fire, and upon his head are many diadems; and he hath a name written which no one knoweth but he himself. And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God. And the armies which are in heaven followed him upon white horses, clothed in fine linen, white and pure. And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty. And he hath on his garment and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS (Revelation 19:11-16). Armed with omnipotence, this mighty warrior will slay the Antichrist (2 Thessalonians 2:8) and the kings of the earth, along with their armies (Revelation 19:21). The Antichrist will be revived and cast alive into the lake of fire (Revelation 19:20). The spirits of the kings of the earth and their followers will be cast into the pit of the abyss with Satan, where they will remain for "many days" (Isaiah 24:22), or the thousand years of the reign of the Messiah upon earth, as Revelation 20:1-6 shows. And I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years. The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years (Revelation 20:1-6). Thus the omnipotent warrior, the Messiah, will banish all evil from the earth. II. TO SOLVE THE JEWISH PROBLEM During the centuries of Israel’s dispersion among the nations, the Chosen People have been without a home, kicked from pillar to post. They have been made the football of the nations. This condition will not continue always. Moses and the Prophets foretold the time that God will intervene in behalf of His Chosen People and will restore them to their own land. Moses foretold that Messiah will take the field of battle and will champion the cause of His people. When He does so, the nations are called upon to "Rejoice, 0 ye nations, with his people: For he will avenge the blood of his servants, And will render vengeance to his adversaries, And will make expiation for his land, for his people"(Deuteronomy 32:43). The psalmists constantly sang of the time that Israel will be restored to fellowship with God in the land of the fathers. Then the Chosen People will be the head of the nations instead of the tail, as at present. In Jeremiah 31:1-14 the weeping prophet gives a most wonderful prediction concerning the solution of the Jewish problem and Israel’s being restored to fellowship with God. Ezekiel, a contemporary of Jeremiah, gave two wonderful predictions concerning the solution of Israel’s problem. These prophecies, in Ezekiel 34:1-31 and Ezekiel 36:1-38, should be read very carefully; for they have a message that will cheer the heart of every Hebrew and every servant of God who sees Israel’s place in God’s plan. The restoration of Israel will be in two phases: national and individual. The first of these will consist of the return of the people to the land of their fathers and their being established therein when the desert shall blossom like a rose. Then the curse will be lifted from the earth, which will bring forth its full strength. The second phase of the problem is the regeneration of the individual Israelite, according to the following promise. And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God (Ezekiel 36:25-28). When these foretold events become accomplished facts, Israel’s problem will be solved forever—to the blessing of Israel and all humanity and to the glory of God. III. TO ESTABLISH A REIGN OF RIGHTEOUSNESS OVER THE EARTH Many are the promises of the personal reign of King Messiah. One of the most important and familiar ones is found in Isaiah 2:1-4 : The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more. God in the person of King Messiah, who is God in human form, in His glorified body, will reign in righteousness over a warless, sinless, sickless world. Jerusalem will be the capital of the world, and all nations will go there from every part of the globe to worship the true God and to serve Him. Beautiful graphic pictures of Jerusalem and of the earth under the reign of King Messiah are found in Isaiah 49:1-26, Isaiah 60:1-22, and Isaiah 65:1-25. Psalms 72:1-20; Psalms 132:1-18 likewise give glowing descriptions of His reign. ======================================================================== CHAPTER 30: 02.20. CHAPTER XV AUTHENTIC SOURCES OF INFORMATION REGARDING JESUS THE MESSIAH AND HIS ..... ======================================================================== CHAPTER XV AUTHENTIC SOURCES OF INFORMATION REGARDING JESUS THE MESSIAH AND HIS WORLD-WIDE SPIRITUAL KINGDOM At this stage of investigation consideration must be given to the sources of information regarding Jesus Christ, the apostles, the New Testament, and any other reliable information concerning the Christian faith. I. THE SOURCES OF INFORMATION The sources of information fall into three classes: heathen, Jewish, and Christian. A. Heathen Little information regarding Christ and Christianity can be gleaned from heathen sources. In A.D. 64 Emperor Nero burned Rome and laid the blame upon innocent Christians in order to divert attention from himself and to cast ignominy and shame upon the despised Christians. Both Tacitus and Suetonius, Roman historians, refer to Christ and the Christians in their accounts of the burning of Rome. Since the Christians were a despised group of people, these historians said as little as they could in their narrations concerning why Rome was burned. About A.D. 117 Pliny the Younger¹ reported to Emperor Trajan concerning the Christians that were in his province. His letter is a famous document, which gives an insight into Christianity as it existed in that province of the Roman Empire at that date. Such enemies of Christianity as Lucian, Julian the Apostate, Porphyry, and Celsus refer to Christ, but in a disparaging manner—some of them in a bitter and hostile spirit. Though derogatory to Christianity, their statements nevertheless have some evidential value in that they throw a faint glimmering light upon the beginnings of Christianity and upon the life of Christ himself. B. Jewish Little authentic information concerning Christ and primitive Christianity can be gathered from purely Jewish sources. Josephus, the great Jewish historian, who wrote Antiquities of the Jews and Wars of the Jews, was born about A.D. 37 and lived to the turn of the century. In the Antiquities he has a paragraph concerning Jesus. He also speaks of John the Baptist and of James the brother of the Lord Jesus. Scholars are divided in their opinions relative to the historical value of any of these quotations. Arguments can be advanced in favor of the genuineness of these passages. At the same time other arguments can be brought which seem to mitigate the circumstances and to throw discredit upon the testimony of Josephus. Little, therefore, that is genuine and unquestioned can be gathered from these sources regarding Jesus and early Christianity. One would expect references to Jesus of Nazareth in the Talmud and the early writings of the Jewish sages, but they contain no direct unambiguous references that can be pointed to as positive testimony regarding Him. A few passages are interpreted by some scholars as referring to Him, but they are so very vague and indiscriminate that they have little or no historical value. Why the silence of these Jewish sages? Did Jesus actually live and, in His short lifetime, do the things ascribed to Him in the Gospel Records? Dr. Joseph Klausner, in his book Jesus of Nazareth, calls attention to the fact that very little is said in the Talmud of that which occurred during the time of the Second Temple. If many of those things that pertain to the heart of the Jewish religion are passed by in the Talmudical writings, there is no wonder that the sages of Israel would likewise pass by Jesus, since His movement was a despised one, which they thought would fade out and disappear. Some opponents of Christianity claim that, if Jesus did live and perform the labors reported of Him, there would certainly be evidence in some form among the Jews that would show the historicity of Jesus and the beginnings of Christianity. This conclusion is not necessary. An analogous case to this one is Israel’s sojourn in Egypt. Jacob and his family, seventy strong, went down into Egypt and resided there for 215 years.² When they came out of the land of bondage, they were a host of approximately three million people. Yet no evidence whatsoever has been discovered upon the monuments of Egypt showing that they ever dwelt there. Certainly one would argue that, if, as the Scriptures state, such a nation of people so miraculously escaped from Egypt, there should be some record of their residence in Egypt and of their escape from the country. But this conclusion is not necessary, especially since the Hebrews were a Semitic people—Asiatic. The Egyptians, on account of the Hyksos kings, hated all Asiatics. They would, moreover, naturally hate the Hebrews because of their successful flight from Egypt and the consequent disgrace which settled down over the country. These facts are ample reason for the destruction of all evidence of the sojourn of the Hebrews in Egypt. Emperor Julian the Apostate was an inveterate enemy of Christianity who did his utmost to suppress Christianity in order to revive and re-establish the old pagan religions. Concerning him the historian Philip Schaff declared: "The ruling passion of Julian, and the soul of his short but most active, remarkable, and in its negative results instructive reign, was fanatical love of the pagan religion and bitter hatred of the Christians, at a time when the former had already forever given up to the latter the reins of government in the world. He considered it the great mission of his life to restore the worship of the gods, and to reduce the religion of Jesus first to a contemptible sect, and at last, if possible, to utter extinction from the earth" (Hist. of the Christian Church, III, 46-47). Concerning Julian, John Fletcher Hurst declared: "It was a pleasing fancy among some of the Christians that just before his death he confessed failure with the words, ’Tandem vicisti, Galilaee’ [At length Thou has conquered, O Galilean]"—(Hist. of the Christian Church, I, 421; see, also, Schaff, III, 58, note 2). In such fanatical, blind, unremitting zeal to re-establish paganism, Julian doubtless destroyed much evidence that would support Christianity. C. Christian Notwithstanding the terrific fires of persecution that burned against the early Church and doubtless destroyed much evidence, an abundance of proof yet remains which indicates the source and genuineness of the Christian religion. Archeology is bringing to light many facts that prove the genuineness of the claims of Jesus. In the Graeco-Roman world, for example, the remains of churches from different periods of the early stages of Christianity are silent witnesses to the existence of the Christian religion. Some few inscriptions here and there point the finger of positive historicity to the origin, source, and development of Christianity. Literary remains are likewise infallible proofs of its divine origin. In this investigation one can start in the year A.D. 300 and wend his way backward through the debris of the times to Jesus and John the Baptist. Here and there all along the road he will find bits of evidence of Christianity. Giant defenders of the faith have left literary remains of their activities. Catalogues of the Books constituting the New Testament also bear silent, yet incontrovertible, evidence. Eusebius (260?-340?), called the father of Church History, who had access to original sources and records, and who did special research in the records of the churches of the early centuries, wrote an invaluable history of the beginnings and the spread of Christianity up to his day, the early decades of the fourth century. The testimony of such men as Origen, Irenaeus, Papias, Polycarp, and Justin Martyr take one back to the Apostolic Era. Polycarp, for instance, was personally acquainted and closely associated with the Apostle John, who wrote five of the twenty-seven books of the New Testament. The Didache, the teaching of the Twelve, is one of the most primitive and important Christian Documents extant—except the New Testament writings. The voluminous writings of the Ante-Nicene Fathers—ten large volumes—contain the writings of the exponents of Christianity during the first three centuries of the religion of Christ. These works bear ample testimony to Christ and Christianity. The existence, also, of foreign versions of the Scriptures in the early centuries likewise bears unimpeachable evidence of the existence and genuineness of the Christian religion. The consideration of the Books of the New Testament and their historical testimony is of first importance. In the New Testament there are twenty-seven Books. The first are the Gospel Records, written by Matthew, Mark, Luke, and John. They give accounts of the life of Jesus. According to the law of Moses, every legal procedure had to be established at the mouth of two or three witnesses. Two of these writers, Matthew and John, were eyewitnesses of the events which they recount, because they were associated with Jesus during His earthly ministry. One of these writers, Mark, was associated with Peter and was his interpreter, according to Papias, an early Christian writer. Thus Mark in reality presents the testimony of the Apostle Peter, who was an eyewitness from the beginning. The relationship between Peter and Mark is parallel to that between the prophet Jeremiah and Baruch, his attendant. Originally, God said to Jeremiah, "Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah and against all the nations, from the day I spake unto thee, from the days of Josiah even until this day" (Jeremiah 36:2). According to this verse, God gave the very words that Jeremiah used in delivering this oracle to the people. In explaining to the princes of Judah how the scroll had been written, Baruch said that Jeremiah pronounced all these words (the words that Jehovah had spoken to Jeremiah originally) unto him, and that he, Baruch, had written all of them in a book with ink. This incident shows how the Scriptures were given. God inspired the thought and led the writer to choose from his own vocabulary and style the words and expressions by which the ideas were to be conveyed. Peter was inspired by the Lord and delivered his messages. Mark accompanied him on some of his travels, according to Papias, and was his interpreter. Probably Mark wrote down the very words that were spoken by the inspired apostle and preserved the account in the form of the second record of the Gospel, which bears his name. The third record, the Gospel of Luke, was written by one of the most highly educated men of that day. He was a master in the use of the Greek language. He did special research, gathering all possible data regarding the life and labors of Jesus. He then wrote an account of the life of Jesus in a chronological order. He was associated with the Apostle Paul, who wrote thirteen of the books of the New Testament—possibly fourteen.³ Having gathered the information from all available sources, and being led by the Spirit of God and associated with the inspired Apostle Paul, this scientific historian wrote his record of the life of Christ and also the Acts of the Apostles. We have, therefore, four records of the life of Jesus of Nazareth, each of which supplements the information that is found in the others. Each was written by an inspired apostle or one most closely associated with the Apostles. These facts give weight and authority to the records. The Acts of the Apostles, the history of the early Church (A.D. 30-63), was written by Luke and is the second volume by this noted, scientific, inspired writer. The first three Records of the Gospel, called the Synoptics, were written around A.D. 60-63. The Gospel of John, in all probability, was written around A.D. 80 to 85. Knowing what was in the first three records, he gave additional information, especially of the ministry of Christ in Judæa when He attended the annual feasts at Jerusalem. The first three writers give more details concerning the great Galilean ministry, also the Perean and the latter Judæan ministries. There are twenty-one Epistles written to different churches and to young ministers of the Word, instructing them in Christian doctrine and proper conduct. Here and there the writers make a historical reference to events in the life of Jesus. Their statements, of course, are equal in value, from a historical standpoint, to the Records of the Gospel. II. THE CREDIBILITY OF THE NEW TESTAMENT TESTED BY THE LAWS OF EVIDENCE It is now proper to look at the Gospel Records and the Epistles in the light of the laws of evidence. To this end I wish to call attention to a work by Simon Greenleaf, LL.D., Late Dane Professor of Law in Harvard University, author of "Treatise on the Law of Evidence," namely, The Testimony of the Evangelists Examined by the Rules of Evidence, Administered in the Courts of Justice. Though Greenleaf is especially examining, in this volume, the testimony of the evangelists, the same principles of evidence that govern the testimony offered in courts of justice in support of any historical proposition obtain with reference to any of the New Testament. Thus these laws of evidence are universal principles to which he calls attention, and to which he subjects the testimony of the evangelists regarding the life of Jesus of Nazareth. In introducing his examination, he gives the following advice: "1. In examining the evidences of the Christian religion, it is essential to the discovery of truth that we bring to the investigation a mind freed, as far as possible, from existing prejudice, and open to conviction. There should be a readiness, on our part, to investigate with candor, to follow the truth wherever it may lead us, and to submit, without reserve or objection, to all the teachings of this religion, if it be found to be of divine origin. ’There is no other entrance,’ says LORD BACON, ’to the kingdom of man, which is founded in the sciences, than to the kingdom of heaven, into which no one can enter but in the character of a little child.’ The docility which true philosophy requires of her disciples is not a spirit of servility, or the surrender of the reason and judgment to whatsoever the teacher may inculcate; but it is a mind free from all pride of opinion, not hostile to the truth sought for, willing to pursue the inquiry, and impartially to weigh the arguments and evidence, and to acquiesce in the judgment of right reason. The investigation, moreover, should be pursued with the serious earnestness which becomes the greatness of the subject—a subject fraught with such momentous consequences to man. It should be pursued as in the presence of God, and under the solemn sanctions created by a lively sense of his omniscience, and of our accountability to him for the right use of the faculties which he has bestowed. "2. In requiring this candor and simplicity of mind in those who would investigate the truth of our religion, Christianity demands nothing more than is readily conceded to every branch of human science. All these have their data, and their axioms; and Christianity, too, has her first principles, the admission of which is essential to any real progress in knowledge. ’Christianity,’ says Bishop Wilson, ’inscribes on the portal of her dominion "Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein." Christianity does not profess to convince the perverse and headstrong, to bring irresistible evidence to the daring and profane, to vanquish the proud scorner, and afford evidences from which the careless and perverse cannot possibly escape. This might go to destroy man’s responsibility. All that Christianity professes, is to propose such evidences as may satisfy the meek, the tractable, the candid, the serious inquirer.’ 3. The present design, however, is not to enter upon any general examination of the evidences of Christianity, but to confine the inquiry to the testimony of the Four Evangelists, bringing their narratives to the tests to which other evidence is subjected in human tribunals. The foundation of our religion is a basis of fact—the fact of the birth, ministry, miracles, death, resurrection, and ascension of Jesus Christ. These are related by the Evangelists as having actually occurred, within their own personal knowledge. Our religion, then, rests on the credit due to these witnesses. Are they worthy of implicit belief, in the matters which they relate? This is the question, in all human tribunals, in regard to persons testifying before them; and we propose to test the veracity of these witnesses, by the same rules and means which are there employed. The importance of the facts testified, and their relations to the affairs of the soul, and the life to come, can make no difference in the principles or the mode of weighing the evidence. It is still the evidence of matters of fact, capable of being seen and known and related, as well by one man as by another. And if the testimony of the Evangelist, supposing it to be relevant and material to the issue in a question of property or of personal right, between man and man, in a court of justice, ought to be believed and have weight; then, upon the like principles, it ought to receive our entire credit here. But if, on the other hand, we should be justified in rejecting it, if there testified on oath, then, supposing our rules of evidence to be sound, we may be excused if we hesitate elsewhere to give it credence." Greenleaf enters into a brief, yet adequate, discussion of the definite fundamental principles which obtain in law courts regarding evidence, and which apply to the writings of the New Testament. He prefaces the first principle with this statement: "8 ... The genuineness of these writings really admits of as little doubt, and is susceptible of as ready proof, as that of any ancient writings whatever. The rule of municipal law on this subject is familiar, and applies with equal force to all ancient writings, whether documentary or otherwise; and as it comes first in order, in the prosecution of these inquiries, it may, for the sake of mere convenience, be designated as our first rule. "Every document, apparently ancient, coming from the proper repository or custody, and hearing on its face no evident marks of forgery, the law presumes to be genuine, and devolves on the opposing party the burden of proving it to be otherwise." When the principles set forth in this statement are applied to the Gospel Records and other New Testament writings, it is seen that they come within the scope of this general law. Any document meeting these qualifications is accepted as evidence in the law courts according to Greenleaf, whose name is a household word in the circles of the legal profession. In contrast to certain bogus religious documents, Greenleaf declares of the Gospel Records: "9 ... they are received as the plain narratives and writings of the men whose names they respectively bear, made public at the time they were written; and though there are some slight discrepancies among the copies subsequently made, there is no pretense that the originals were anywhere corrupted. If it be objected that the originals are lost, and that copies alone are now produced, the principles of the municipal law here also afford a satisfactory answer. For the multiplication of copies was a public fact, in the faithfulness of which all the Christian community had an interest; and it is a rule of law, that,— "In matters of public and general interest, all persons must be presumed to be conversant, on the principle that individuals are presumed to be conversant with their own affairs." After a brief introductory paragraph, Greenleaf discusses at length the principle involved and then applies it to the four Records of the Gospel. Then he shows that they are within the bounds and limits of this principle. At this point the noted jurist plunges into his subject by making the following statement: "26. Such are the brief histories of men, whose narratives we are to examine and compare; conducting the examination and weighing the testimony by the same rules and principles which govern our tribunals of justice in similar cases. These tribunals are in such cases governed by the following fundamental rule:— "In trials of fact, by oral testimony, the proper inquiry is not whether it is possible that the testimony may be false, but whether there is sufficient probability that it is true." Having stated the third general principle, Greenleaf declares, "It should be observed that the subject of inquiry is a matter of fact, and not of abstract mathematical truth. The latter alone is susceptible of that high degree of proof, usually termed demonstration, which excludes the possibility of error, and which therefore may reasonably be required in support of every mathematical deduction. But the proof of matters of fact rests upon moral evidence alone; by which is meant not merely that species of evidence which we do not obtain either from our own senses, from intuition, or from demonstration. In the ordinary affairs of life we do not require nor expect demonstrative evidence, because it is inconsistent with the nature of matters of fact, and to insist on its production would be unreasonable and absurd. And it makes no difference, whether the facts to be proved relate to this life or to the next, the nature of the evidence required being in both cases the same. The error of the skeptic consists in pretending or supposing that there is a difference in the nature of the things to be proved; and in demanding demonstrative evidence concerning things which are not susceptible of any other than moral evidence alone, and of which the utmost that can be said is, that there is no reasonable doubt about their truth." This third principle, under examination, declares that one is not to discuss the question as to whether a narration is possible, but whether "there is sufficient probability that it is true." This principle is of the utmost importance in the quest for truth on this subject. Continuing the investigation of this crucial subject, this learned legal expert makes the following statement: "27. In proceeding to weigh the evidence of any proposition of fact, the previous question to be determined is, when may it be said to be proved? The answer to this question is furnished by another rule of municipal law, which may be thus stated: "A proposition of fact is proved, when its truth is established by competent and satisfactory evidence. "By competent evidence, is meant such as the nature of the thing to be proved requires; and by satisfactory evidence, is meant that amount of proof, which ordinarily satisfies an unprejudiced mind, beyond any reasonable doubt. The circumstances which will amount to this degree of proof can never be previously defined; the only legal test to which they can be subjected is, their sufficiency to satisfy the mind and conscience of a man of common prudence and discretion, and to convince him, that he would venture to act upon that conviction in matters of the highest concern and importance to his own interest." Greenleaf next considers "on which side lies the burden of establishing the credibility of the witnesses." In this respect he cites from municipal law the following rule, which is constantly applied in all trials by jury: "28. In the absence of circumstances which generate suspicion, every witness is to be presumed credible, until the contrary is shown; the burden of impeaching his credibility lying on the objector. "This rule serves to show the injustice with which the writers of the Gospels have ever been treated by infidels; an injustice silently acquiesced in even by Christians; in requiring the Christian affirmatively, and by positive evidence, aliunde, to establish the credibility of his witnesses above all others, before their testimony is entitled to be considered, and in permitting the testimony of a single profane writer, alone and uncorroborated, to outweigh that of any single Christian. This is not the course in courts of chancery, where the testimony of a single witness is never permitted to outweigh the oath even of the defendant himself, interested as he is in the cause; but, on the contrary, if the plaintiff, after having required the oath of his adversary, cannot overthrow it by something more than the oath of one witness, however credible, it must stand as evidence against him. But the Christian writer seems, by the usual course of the argument, to have been deprived of the common presumption of charity in his favor; and reversing the ordinary rule of administering justice in human tribunals, his testimony is unjustly presumed to be false, until it is proved to be true. This treatment, moreover, has been applied to them all in a body; and, without due regard to the fact, that, being independent historians, writing at different periods, they are entitled to the support of each other: they have been treated, in the argument, almost as if the New Testament were the entire production, at once, of a body of men, conspiring by a joint fabrication, to impose a false religion upon the world. It is time that this injustice should cease; that the testimony of the evangelists should be admitted to be true, until it can be disproved by those who would impugn it; that the silence of one sacred writer on any point, should no more detract from his own veracity or that of the other historians, than the like circumstance is permitted to do among profane writers; and that the Four Evangelists should be admitted in corroboration of each other, as readily as Josephus and Tacitus, of Polybius and Livy. "29. But if the burden of establishing the credibility of the evangelists were devolved on those who affirm the truth of their narratives, it is still capable of a ready moral demonstration, when we consider the nature and character of the testimony, and the essential marks of difference between true narratives of facts and the creations of falsehoods. It is universally admitted that the credit to be given to witnesses depends chiefly on their ability to discern and comprehend what was before them, their opportunities for observation, the degree of accuracy with which they are accustomed to mark passing events, and their integrity in relating them. The rule of municipal law on this subject embraces all these particulars, and is thus stated by a legal text-writer of the highest repute. "The credit due to the testimony of witnesses depends upon, firstly, their honesty; secondly, their ability; thirdly, their number and the consistency of their testimony; fourthly, the conformity of their testimony with experience; and fifthly, the coincidence of their testimony with collateral circumstances." Greenleaf applies these five standards of measurement to the testimony of the gospel writers and finds that they meet the standards in every particular. He concludes, therefore, that in the four Records of the Gospel is testimony of the highest order, given by men who were honest, who knew what they were talking about, who gave a consistent story, and some of whom sealed their testimony with their blood in martyrdom. Having shown the unshakable character of the evangelists’ testimony when examined according to the laws of evidence by an open-minded, honest-hearted person, Greenleaf concludes: "48. Lastly, the great character they have portrayed is perfect. It is the character of a sinless Being; of one supremely wise and supremely good. It exhibits no error, no sinister intention, no imprudence, no ignorance, no evil passion, no impatience; in a word, no fault; but all is perfect uprightness, innocence, wisdom, goodness and truth. The mind of man has never conceived the idea of such a character, even for his gods; nor has history or poetry shadowed it forth. The doctrines and precepts of Jesus are in strict accordance with the attributes of God, agreeably to the most exalted idea which we can form of them, either from reason or from revelation. They are strikingly adapted to the capacity of mankind, and yet are delivered with a simplicity and majesty wholly divine. He spake as never man spake. He spake with authority; yet addressed himself to the reason and the understanding of men; and he spake with wisdom, which men could neither gainsay nor resist. In his private life, he exhibits a character not merely of strict justice, but of overflowing benignity. He is temperate, without austerity; his meekness and humility are signal; his patience is invincible; truth and sincerity illustrate his whole conduct; every one of his virtues is regulated by consummate prudence; and he both wins the love of his friends, and extorts the wonder and admiration of his enemies. He is represented in every variety of situation in life, from the height of worldly grandeur, amid the acclamations of an admiring multitude, to the deepest abyss of human degradation and woe, apparently deserted of God and man. Yet everywhere he is the same; displaying a character of unearthly perfection, symmetrical in all its proportions, and encircled with splendor more than human. Either the men of Galilee [the apostles] were men of superlative wisdom, and extensive knowledge and experience, and of deeper skill in the arts of deception, than any and all others, before or after them, or they have truly stated the astonishing things which they saw and heard." Greenleaf closes this primary, preparatory discussion with the following comment: "The narratives of the evangelists are now submitted to the reader’s perusal and examination, upon the principles and by the rules already stated. For this purpose, and for the sake of more ready and close comparision, they are arranged in juxtaposition, after the general order of the latest and most approved harmonies. The question is not upon the strict propriety of the arrangement, but upon the veracity of the witnesses and the credibility of their narratives. With the relative merits of modern harmonists, and with points of controversy among theologians, the writer has no concern. His business is that of a lawyer, examining the testimony of witnesses by the rules of his profession, in order to ascertain whether, if they had thus testified on oath, in a court of justice, they would be entitled to credit; and whether their narratives, as we now have them, would be received as ancient documents, coming from the proper custody. If so, then it is believed that every honest and impartial man will act consistently with that result, by receiving their testimony in all the extent of its import. To write out a full commentary or argument upon the text, would be a useless addition to the bulk of the volume; but a few notes have been added for illustration of the narratives, and for the clearing up of apparent discrepancies, as being all that members of the legal profession would desire." In the main part of the book, Greenleaf presents a Harmony of the Gospels* and calls upon members of the legal profession, especially, to examine by the principles that obtain in all courts of law the testimony of the evangelists which he has conveniently arranged in juxtaposition. Footnotes: ¹ It is my rule, my lord, to refer myself to you in all my doubts; for who is more capable of removing my scruples or informing my ignorance? Having never been present at any trials of the Christians I am unacquainted, not only with the nature of their crimes or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether, therefore, any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adult; whether repentance entitles them to a pardon; or, if a man has once been a Christian, it avails nothing to desist from his errors; whether the mere name unattended with crime, or only the crimes themselves associated with the name are punishable; in all these points I am greatly doubtful. "In the meanwhile the method I have observed toward those who have been brought before me as Christians is this: I asked them whether they were Christians; if they confessed I repeated the question twice again, adding threats at the same time, when, if they still persevered, I ordered them to be led away to punishment; for I was persuaded, whatever the nature of their opinions might be, that a contumacious and inflexible obstinacy certainly deserved punishment. There were others also brought before me, possessed with the same infatuation; but being citizens of Rome I directed them to be carried thither. But this crime spreading (as is usually the case) while it was actually under prosecution, several instances of the same nature occurred. An anonymous paper was presented to me containing a charge against several persons, who, upon examination, denied they were Christians, or had ever been so. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue (which for this purpose I had ordered to be brought, together with those of the gods), and even reviled the name of Christ; whereas there is no forcing, it is said, those who are really Christians into a doing of any of these things. "I thought proper, therefore, to discharge them. Some of those who were accused by an informer at first confessed themselves Christians, but immediately after denied it; while the rest owned, indeed, that they had been formerly, but had now (some above three, others more, and one even twenty years ago) forsaken that error. They all worshipped your statue and the images of the gods, and cursed Christ. They affirmed that the whole of their guilt or error was that they met on a certain stated day before it was light, and sang antiphonally a hymn to Christ, as to some god, binding themselves by a solemn oath, not for the purpose of any wicked design, but never to commit any fraud, theft, or adultery; never to falsify their word nor deny a trust when they should be called upon to deliver it up. After which it was their custom to separate and then to reassemble, to eat in common a harmless meal. From this custom, however, they desisted after the publication of my edict, by which, according to your orders, I prohibited fraternities (hetaeriae). After receiving this amount I judged it so much the more necessary to endeavor to extort the real truth, by putting two female slaves to the torture, who were called deaconesses (ministrae); but I could discover nothing more than a depraved and excessive superstition. "I thought proper, therefore, to adjourn all further proceedings in this affair in order to consult with you. For it appears to be a matter highly deserving your consideration, more especially as great numbers must be involved in the danger of these prosecutions, this inquiry having already extended, and being still likely to extend, to persons of all ranks and ages and even of both sexes. For this contagion of this superstition is not confined to the cities only, but has spread its infection among the villages and in the country. Nevertheless, it still seems possible to remedy this evil and restrain its progress. The temples, at least, which are almost deserted, begin now to be frequented, and the sacred solemnities, after a long intermission, are again revived, while there is a demand for fodder for the victims, for which previously hardly a buyer was to be found. From hence it is easy to imagine what numbers might be reclaimed if a pardon were granted to those who shall repent."—JOHN FIETCHER HURST, History of the Christian Church, I, 167-68. ² The usual opinion among Bible students is that the Hebrews were in Egypt either 400 or 430 years. But a glance at the data embedded in the Scriptures shows that this statement is incorrect. Abraham reached the land of Palestine in the year 2083 A.H. (in the year of man). At that time he was 75 years of age (Genesis 12:4). It was then that God entered into a covenant with him (Genesis 12:7). In Galatians 3:17 Paul states that the law came 430 years after the covenant. Since the covenant was made in the year 2083 A.H., and since the law was given 430 years after it, the law was, therefore, given in the year 2513 A.H. Abraham, as one sees, was 75 years old when the covenant was made. Isaac was born 25 years later, when Abraham was 100 years old. Isaac was 60 years old when Jacob and Esau were born. Jacob was 130 years of age when he and his family went down into Egypt. Thus the first 215 years of the 430 had passed when Jacob and his family entered Egypt. Since they came out at the end of the 430 years, and since 215 years of that period had passed before they went into Egypt, they were in Egypt only 215 years. For further facts in the case, see my volume Messiah: His First Coming Scheduled. ³ Personally, I am strongly inclined to believe that Paul wrote the Epistle to the Hebrews. *I wish it were possible for everyone who reads this volume to have access to Greenleaf’s treatise entitled The Testimony of the Evangelists Examined by the Rules of Evidence, Administered in the Courts of Justice. Since this work appeared in 1874, it is probably out of print and unobtainable except in a secondhand bookstore or in some public library. To the one who wants to examine the case thoroughly, this volume is indispensable—there is nothing comparable to it. III. THE CROWNING PROOF THAT THE NEW TESTAMENT RECORDS ARE AUTHENTIC The study of miracles, Book One, Chapter VIII, reveals that they are, in fact, not only possible, but also necessary to the carrying out of the plan and program of the Scriptures. They are part of the spiritual aspect of the great redemption offered to man by his Creator. The heart of the question of miracles is set forth in the answer to the following question: "Was Jesus Christ raised from the dead?" If He was, the New Testament together with the Old Testament stands. If He was not raised, the entire body of the Scriptures is proved false. The basis for this assertion is found in Revelation 19:10 : "… for the testimony of Jesus is the spirit of prophecy." A. The Resurrection of Jesus The Apostle Paul in Romans 1:1-4 affirms that Christ was declared to be the Son of God by the Resurrection. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he promised afore through his prophets in the holy scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord. The body of Jesus was laid in the tomb on Friday evening after the Crucifixion. It lay there throughout the Sabbath and was not there at dawn on the first day of the week. And behold, a man named Joseph, who was a councillor, a good and righteous man (he had not consented to their counsel and deed), a man of Arimathsea, a city of the Jews, who was looking for the kingdom of God: this man went to Pilate, and asked for the body of Jesus. And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in stone, where never man had yet lain. And it was the day of the Preparation, and the sabbath drew on. And the women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid. 56 And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment. But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared. And they found the stone rolled away from the tomb. And they entered in, and found not the body of the Lord Jesus. And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel: and as they were affrighted and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, and returned from the tomb, and told all these things to the eleven and to all the rest. Now they were Mary Magdalene and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles. And these words appeared in their sight as idle talk; and they disbelieved them. But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass (Luke 23:50-56; Luke 24:1-12). The Apostle John gives his testimony concerning the empty tomb. Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. Peter therefore went forth, and the other disciple, and they went toward the tomb. And they ran both together: and the other disciple outran Peter, and came first to the tomb; and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. So the disciples went away again unto their own home (John 20:1-10). Now note the significant statement found in John 20:8-9 : "Then entered in therefore the other disciple also who came first to the tomb, and he saw and believed. For as yet they knew not the Scripture that he must rise again from the dead." In these verses John states that he and Peter, together with the rest of the disciples, did not understand the Scriptures relative to Jesus’ rising from the dead. When the body of Jesus was laid in the tomb, they gave up all hope that they had had in Him. On the evening of the Resurrection day Jesus appeared to two of His disciples as they were going from Jerusalem to Emmaus. Upon His joining them, He asked what they were talking about as they were walking along the road. They were surprised at the question. One of them then asked, "Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days?" Jesus asked, "What things?" They replied, "The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we hoped that it was he who should redeem Israel." Then they added: "Yea and besides all this, it is now the third day since these things came to pass. Moreover certain women of our company amazed us, having been early at the tomb; and when they found not his body, they came, saying, that they had also seen a vision of angels, who said that he was alive. And certain of them that were with us went to the tomb, and found it even so as the women had said: but him they saw not" (Luke 24:18-24). This conversation clearly reveals that the disciples did not believe that He would rise from the dead. With the interment of His body they buried all hope of His redeeming Israel. The Apostle Peter also makes it clear that he did not believe Jesus would rise from the dead and that he buried all hopes that he had had in Jesus when the body was laid in the tomb. Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time (1 Peter 1:1-5). Peter had his hopes centered in Jesus; but, as stated before, during his personal ministry, when Jesus was crucified, these hopes died. When he discovered that Jesus had been raised from the dead, his hopes that had died at the Crucifixion were revived and became a living hope. On the morning of the Resurrection, when the women reported that Jesus had been raised from the dead, Peter and John did not believe them. When they both went into the tomb, they saw the linen burial cloths, that had been wrapped around the body for burial, lying untouched and undisturbed by mortal hands. When Jesus was prepared for burial, about one hundred pounds of spices were used (John 19:39) according to the Jewish method of burial. The juices naturally saturated these cloths and stiffened them to a certain extent. Peter and John could see very clearly that no human hands had touched the cloths, although the body of Jesus was not there. They had to account for the disappearance of the body. How could it get out of this cast, as it were, the cloths retaining the shape that they took when they were wrapped around His body? And how could He arise without disturbing the cloths? Only one explanation was possible to them—His transformed, resurrection body had passed through these cloths and left them undisturbed. The condition, therefore, of the cloths was the crowning proof on this occasion to the apostles that Jesus had been raised from the dead. Thus the condition of the cloths led the apostles from their negative attitude toward the Resurrection of Jesus to a positive, firm conviction that He had been raised from the dead. Upon no other ground could they account for the condition in which they found the cloths on this occasion. Jesus told the disciples before His Crucifixion that He would meet them in Galilee. Being convinced that He had been raised from the dead, they met Him at the place previously designated. Concerning this meeting, we read: "When they saw him, they worshipped him; but some doubted" (Matthew 28:17). But these doubts were dispelled by the appearance of Jesus on that occasion. The Apostle John gives a fine statement concerning why the apostles were of the profound and unshakable conviction that Jesus had been raised from the dead. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us); that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: and these things we write, that our joy may be made full (1 John 1:1-4). The apostles had heard with their ears, seen with their eyes, and handled with their hands the Word of life—Christ, the Word of life. They had the testimony of three of their normal senses. They, therefore, were thoroughly convinced that it was He who appeared to them. The infallible proofs that convinced the apostles that Jesus had been raised from the dead are sufficient to convince anyone who will look at the facts and the evidence. On the first Pentecost after the Resurrection of Christ, the Apostle Peter with the other apostles proclaimed in Jerusalem that Jesus Christ had been raised from the dead, giving scriptural proof of that momentous fact. In order that the reader might hear the testimony of Peter, who doubtless, with John, examined the actual evidence of the empty tomb, I shall quote his message in its historical setting: And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven. And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying, Behold, are not all these that speak Galileans? And how hear we, every man in our own language wherein we were born? Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judæa and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians, we hear them speaking in our tongues the mighty works of God. And they were all amazed, and were perplexed, saying one to another. What meaneth this? But others mocking said, They are filled with new wine. But Peter, standing up with the eleven, lifted up his voice, and spake forth unto them, saying, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words. For these are not drunken, as ye suppose; seeing it is but the third hour of the day; but this is that which hath been spoken through the prophet Joel:¹ And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams: Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy. And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke: The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable day: And it shall be, that whosoever shall call on the name of the Lord shall be saved. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it. For David saith concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved: Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope: Because thou wilt not leave my soul unto Hades, Neither wilt thou give thy Holy One to see corruption. Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance. Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he foreseeing this spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are witnesses. Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear. For David ascended not into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet. Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified. Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do? And Peter said unto them. Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him. And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation. They then that received his word were baptized: and there were added unto them in that day about three thousand souls. And they continued stedfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers. And fear came upon every soul: and many wonders and signs were done through the apostles. And all that believed were together, and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need. And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to them day by day those that were saved (Acts 2:1-47). According to Peter’s inspired statement, Jesus of Nazareth had been approved of God to Israel by wonders and signs and mighty works, but He had also been delivered up by the determinate counsel and foreknowledge of God and crucified. Though He had been executed and buried, He did not remain in the tomb. On the third day He was raised from the dead and appeared to chosen witnesses who testified to the fact of His Resurrection. About three thousand of the audience were convinced by the message and accepted Jesus Christ as their personal Saviour. The proof presented in this message was sufficient to convince those people who were on the ground when Jesus was crucified that He had been raised from the dead. In Acts 3:2-26 appears the second recorded sermon of the Apostle Peter. And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering. And when Peter saw it, he answered unto the people. Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him. But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you, and killed the Prince of life; whom God raised from the dead; whereof we are witnesses. And by faith in his name hath his name made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all. And now, brethren, I know that in ignorance ye did it, as did also your rulers. But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that he may send the Christ who hath been appointed for you, even Jesus: whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets that have been from of old. Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you. And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people. Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed. Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities (Acts 3:11-26). The inspired speaker acknowledged that those who had executed Jesus had done so in ignorance, but that, in demanding His death, they had simply carried out the plan of God which He had purposed before the foundation of the world—for the good of all. He then called upon the nation of Israel to repent of their having rejected Jesus and to turn to Him in order that their sins might be blotted out, to the end that God might send seasons of refreshing from the presence of the Lord and might send back the very Messiah whom He had already sent, and whom they had rejected. When Israel repents of this national crime and pleads for the Messiah to return, He will do so and solve the Jewish problem—once and for all. After Jesus had risen from the dead, He appeared to various ones at different times. On one occasion, as previously shown, He appeared to above five hundred people at once (1 Corinthians 15:6), witnesses chosen beforehand of God to testify to His Resurrection (Acts 10:41). The heart of the New Testament message is the death, burial, and resurrection of Christ. His Resurrection as an established fact, therefore, proves that the gospel records are true—are authentic, genuine documents, worthy of all acceptance. B. The Conversion of the Apostle Paul The conversion of the Apostle Paul is of first importance in the examination of the genuineness and the authenticity of the Books constituting the New Testament. Saul of Tarsus was one of the bitterest opponents of Christianity. According to the record of Luke, found in Acts of the Apostles, Saul left no stone unturned in his fight against Christians. He pressed his warfare against them throughout Judæa; and then, armed with documents from the High Priest at Jerusalem, he went to Damascus, to continue there his warfare against believers in the Lord. As he and those with him were approaching Damascus, suddenly something happened—something that changed the entire life and conduct of this zealous young Pharisee, who was standing in the foremost ranks of the Jewish religion: "… I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers" (Galatians 1:14). Up to this point he had been a bitter opponent of Christ and Christianity. What occurred on this occasion radically changed his outlook. Instead of fanatically continuing to oppose Christianity and trying to destroy it, he became its most ardent advocate. Concerning this change, he makes this profound statement in 1 Timothy 1:12-14 : "I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service; 13 though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus." He also records what the churches in Judæa were saying about him: "And I was still unknown by face unto the churches of Judæa which were in Christ: but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc; and they glorified God in me" (Galatians 1:22-24). What was this dynamic event that changed one of the bitterest opponents of Christianity into its most ardent advocate? The answer to this question will open up new vistas of truth. The best way—the scientific way—to get this answer is to classify all possible motives which prompt people to change their convictions and their religious affiliations. In my volume The Eternal God Revealing Himself to Suffering Israel and to Lost Humanity, pages 282-290, I have listed and classified all possible motives which cause people to change their religious convictions. Herewith I quote from this work: "A careful survey of such motives yields the following list: (1) weakmindedness; (2) unstable character; (3) lack of knowledge and independent thought; (4) a disgruntled spirit; (5) monetary considerations; (6) popularity; (7) persecution; (8) conviction. By ’weakmindedness’ is meant a subnormal mental condition. In the class of ’unstable character’ may be placed those individuals whose sentiment and emotions predominate over purpose, reason, and will. In the third class are those who do not know facts but who depend upon others to point out the way in which they are to go. In the class of ’disgruntled spirit’ are those who are unhappy in a certain environment or position, and who imagine that some other place will yield greater happiness, advantages, opportunities, and the like. In the classification of ’monetary considerations’ are those who are insincere, and who, having very low standards of right and wrong, make wealth and pleasure the supreme object of life. In the ’popularity’ group are classed those individuals who prefer the praise and honor of men to that of God and act accordingly. In the ’persecution’ group are those who change their affiliation rather than be persecuted for their conscientious convictions. In the last class, namely, that of ’conviction’, are those who think for themselves and, being convinced that they are wrong, accept that which they know is right. "No one for a moment would class Saul among the weakminded, for his epistles reveal the fact that he was an intellectual giant. It is admitted by logicians that the Book of Romans, which he wrote, is one of the most logical and powerful documents extant from all antiquity. Neither can he be classed among those of unstable character, for his entire life showed that sentimentality and emotionalism, while present in his make-up, were subordinate to reason, plan, and will. Again, he cannot be classed among those who lacked knowledge, and who looked to others for leadership, because he was a leader of men and gave evidence of a very broad culture and acquisition of knowledge. Neither can he be classed among the disgruntled spirits, for in the Jewish religion he was most powerful and influential. There was nothing that caused him to be agitated, disturbed, and disquieted because of factions or trouble in the ranks of Judaism. Money consideration never entered into his life. Had he chosen money he would have remained where he was. By making the change, he gave up the prospects of acquiring wealth and luxuries of life. Neither did popularity have any allurement for him. Had he desired it, he would have remained in Judaism; but by identifying himself with the Christians he, like Moses, who gave up the wealth of Egypt, and who identified himself with his persecuted brethren, stepped over into the ranks of the extremely unpopular. He did not change his religious association because he feared persecution. While he remained in Judaism, he was on the persecuting side; by identifying himself with the Christians, he joined the ranks of the persecuted. "Having seen that it is impossible to classify Saul with any of the first seven groups, the reader is now asked to consider thoughtfully placing him in the last group, namely, those who change their religious affiliation because of honest, conscientious convictions which are based upon absolute and overwhelming proof. In this connection it is best to let him speak for himself and relate why he changed his conviction concerning Jesus and identified himself with the Christians." Here is Paul’s² own testimony as to why he changed, followed by Luke’s account of the same event: Brethren and fathers, hear ye the defence which I now make unto you. And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith, I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day: and I persecuted this Way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished. And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutes. And they that were with me beheld indeed the light, but they heard not the voice of him that spake to me. And I said, What shall I do, Lord? And the Lord said unto me. Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. And when I could not see for the glory of that light, being led by the hand of them that were with me I came into Damascus. And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there, came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked up on him. And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name. And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, and saw him saying unto me. Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me. And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him. And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles (Acts 22:1-21). "Before King Agrippa II Paul delivered his second speech, in which he explains why he became a Christian." And Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth his hand, and made his defence: I think myself happy, king Agrippa, that I am to make my defence before thee this day touching all the things whereof I am accused by the Jews: especially because thou art expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life then from my youth up, which was from the beginning among mine own nation and at Jerusalem, know all the Jews; having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee. And now I stand here to be judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, earnestly serving God night and day, hope to attain. And concerning this hope I am accused by the Jews, O king! Why is it judged incredible with you, if God doth raise the dead? I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities. Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me. And when we were all fallen to the earth I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad. And I said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me. Wherefore, O king Agrippa, I was not disobedient unto the heavenly vision; but declared both to them of Damascus first, and at Jerusalem, and throughout all the country of Judæa, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. For this cause the Jews seized me in the temple, and assayed to kill me. Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come; how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles. And as he thus made his defence, Festus saith with a loud voice, Paul, thou art mad; thy much learning is turning thee mad. But Paul saith, I am not mad, most excellent Festus; but speak forth words of truth and soberness. For the king knoweth of these things, unto whom also I speak freely: for I am persuaded that none of these things is hidden from him; for this hath not been done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. And Agrippa said unto Paul, With but little persuasion thou wouldest fain make me a Christian. And Paul said, I would to God, that whether with little or with much, not thou only, but also all that hear me this day, might become such as I am, except these bonds (Acts 26:1-29). Footnotes: ¹ The prophecy of Joel which Peter quoted was spoken to the Jewish people. To ignore this fact and to apply it indiscriminately to people in general is to misinterpret and to misapply it. That which occurred on Pentecost (Acts 2:1-47) was a partial, limited, and incomplete fulfillment of the prediction, which still awaits its complete materialization immediately before and during the Tribulation. Peter in referring to those things which were occurring at that time declared: "This is that which hath been spoken through the prophet Joel. ..." In other words, he pointed out that the things transpiring before their eyes were foretold in Joel’s prophecy. But he did not say that all things mentioned in the prophecy were then coming to pass. I may enforce the point by saying that all people who live in Los Angeles live in California, but that all people who live in California do not live in Los Angeles. This prophecy interpreted in the light of all the facts foretells the beginning of the revival in Israel before the Tribulation, which, at the close of the Tribulation, will sweep the nation of Israel surviving to that time into the kingdom of God. ² Saul’s name was changed to Paul. ======================================================================== CHAPTER 31: 02.21. CHAPTER XVI THE LIFE AND MINISTRY OF JESUS CAST IN THE PROPHETIC MOLD OF MOSES ... ======================================================================== CHAPTER XVI THE LIFE AND MINISTRY OF JESUS CAST IN THE PROPHETIC MOLD OF MOSES AND THE PROPHETS IN THE present section, Chapter X, is found the prophetic mold as set forth by Moses and the Prophets, in which the life of King Messiah was to be cast. It is now proper and fitting to look at this mold again and at the life and teachings of Jesus of Nazareth to determine whether or not He and His activities were cast, figuratively speaking, in this mold. Everyone may know the shape of this mold and its measurements, so to speak, by the data which is presented in Chapter X. One may measure accurately the mold that Moses and the Prophets present and then measure the person, life, and labors of Jesus of Nazareth. If they are of the exact measurements, it is conclusive proof that He, figuratively speaking, was cast in the mold of Moses and the Prophets. The inevitable conclusion drawn from these facts is that He was and is the Hebrew Messiah of ancient expectation, and that He, who fills out the mold up to the present time, will carry out the program of the Messiah yet to be fulfilled. In preparation for the study of the Scriptures giving the mold in which Messiah’s life was to be cast, one should first note Israel’s great confession found in Deuteronomy 6:4, which grammatically and literally rendered is "Hear, 0 Israel, Jehovah our Gods is Jehovah a unity." In this marvelous statement Moses calls attention to the fact that the Eternal, the self-existing One, "the uncaused cause of all things," is Israel’s God. In the original text the Hebrew word here translated "our Gods" is in the plural number and should be thus rendered and understood. In this word is reflected a plurality of divine personalities. Although there is this plurality of persons, they constitute a unity, as is indicated by the word ’echad, which, unfortunately, in the average English version, is rendered one. Deuteronomy 6:4 is a declaration by Moses that Israel’s Gods are a unity—one in essence, nature, and being. At the same time they are a Trinity,¹ as is seen in a number of passages by Moses and the Prophets. When these vital facts are borne in mind, many passages of Scripture become intelligible that, to one not knowing these facts, are enigmatic. This literal translation of this most important passage is in harmony with the entire revelation of God, both in the Old and in the New Testament. A second factor that must be clearly understood and borne in mind is that Moses and the Prophets held up to Israel the coming of a personal Messiah who would be a descendant of David. A beautiful picture of King Messiah and His reign over the world is seen in 2 Samuel 23:3-5 : The God of Israel said, The Rock of Israel spake to me: One that ruleth over men righteously, That ruleth in the fear of God, He shall be as the light of the morning, when the sun riseth, A morning without clouds, When the tender grass springeth out of the earth, Through clear shining after rain. Verily my house is not so with God; Yet he hath made with me an everlasting covenant, Ordered in all things, and sure: For it is all my salvation, and all my desire,Although he maketh it not to grow. A third great truth that must be kept in mind is that Moses and the Prophets foretold the time that God himself would come to earth. David claimed that he would have given up because of life’s burdens if he had not believed to see Jehovah in the land of the living: "I had fainted, unless I had believed to see the goodness of Jehovah in the land of the living. Wait for Jehovah: Be strong, and let thy heart take courage; Yea, wait thou for Jehovah" (Psalms 27:13-14). King Hezekiah, also, when informed that he would die shortly, declared that he would not see Jehovah in the land of the living. The Prophet Hosea urged Israel to turn and to "wait for thy God continually" (Hosea 12:6), that is, to wait for the personal coming of God to earth. From these and many other Scriptures it is clear that God held out the hope to Israel that Messiah would come in the flesh and would bring the desired blessings. Many passages of Scripture, moreover, foretell that God will come and will reign over Israel. These two groups of promises meet in the person of Messiah, who is God in human form, entering the world by miraculous conception and virgin birth. Twelve different groups of prophecy in the Old Testament, with the fulfillment in the New, constitute the mold in which the life of the Messiah, Jesus of Nazareth, was cast. On the left side of the page are the Old Testament predictions; on the right, the New Testament² fulfillments. I. PRE-EXISTENCE OF MESSIAH Old Testament Micah 5:2 New Testament John 1:1-18; John 8:58; Php 2:5-11; Hebrews 1:1-13 II. BIRTH OF MESSIAH One may see how the purpose of God in coming to earth makes His entering it by miraculous conception and virgin birth the most reasonable way of His coming in fulfillment of His promise. Let a person, for example, think of himself as having the power of creating a universe. He creates a world and peoples it with creatures upon whom he bestows the power of free choice. He wants to communicate with them in a manner whereby he may respect their personality and freedom of choice. What is the best way of his doing so? The logical and intelligible way is for him to assume the form of his creatures and to speak to them in their own language and approach them in like manner. Such a hypothetical case shows the reasonableness of the scriptural teaching concerning God’s coming to earth and entering it by miraculous conception and virgin birth. A philosophical explanation on this point is given in Book Four of this volume, chapter XXXIV. Old Testament Isaiah 7:14 New Testament Matthew 1:23 III. TWOFOLD NATURE OF MESSIAH According to Isaiah 7:14 one of the persons of the Trinity comes to earth, entering it by miraculous conception and virgin birth. Such a position is summed up by Ezekiel 34:1-31. In Ezekiel 34:11 of this chapter one sees the analogy drawn between a shepherd who is in the midst of his distressed flock, and who saves them, and God who is here in person in the midst of and delivering His flock Israel, that has been persecuted through the centuries. According to Zechariah 13:7, the sword, or possibly the one who wields it, is commanded to smite the shepherd of God, whom God declares to be His equal. His fellow. He is both human and divine. Old Testament Isaiah 7:14; Isaiah 9:6; Ezekiel 34:11; Zechariah 13:7 New Testament Luke 1:30-35 IV. GENEALOGY OF MESSIAH According to the quotations below, the Messiah is the Son of God and a descendant of man, descendant of Abraham, of Jacob, and of the Tribe of Judah A. Descendant of God* Old Testament Psalms 2:7; Proverbs 30:4 New Testament Matthew 3:17; John 1:18; John 1:34 B. Descendant of Man Old Testament Deuteronomy 18:15; Isaiah 9:6 New Testament Luke 3:23-38 C. Descendant of Abraham Old Testament Genesis 12:3 New Testament Matthew 1:1 D. Descendant of Jacob Old Testament Numbers 24:17 New Testament Luke 1:33 E. Descendant of Tribe of Judah Old Testament Micah 5:2 New Testament Matthew 1:1-2; Revelation 5:5 F. Descendant of David Old Testament Jeremiah 23:5-6 New Testament Matthew 1:1; Matthew 21:9; Revelation 22:16 Note: Descendant of David through the line of Nathan (Luke 3:23-38). Note: Descendant of David through the line of Solomon (Matthew 1:1-17). Footnotes: ¹ For full discussion of the triune nature of the God of the universe, see my volume The God of Israel. ² In a number of instances, it is impossible to quote all the passages to which references are given, because of limited space. It is hoped that the reader will take the time to examine these passages in his own Bible. The American Standard Version (1901 edition) is, in my judgment, the most nearly accurate English translation available. ³ The Hebrew word translated sign has two connotations. In many instances it refers to an ordinary event or is the name of some object; for instance, the Sabbath is a sign between the Lord and Israel. On the other hand, in certain connections, this word refers to a supernatural act or event. In answer to Pharaoh’s demand that Moses and Aaron perform some wonder, Aaron cast his rod on the ground, and it became a living serpent. This act is also designated as a sign. Clearly, therefore, in this case, as in a number of others, sign designates a miracle. The fact of each context in which this word occurs indicates its significance. In the context of Isaiah 7:14 the word sign connotes a miracle. *The expression "descendant of God" in this case is used anthropomorphically in order to show, humanly speaking, the genealogy of the God-man. V. SOME DISTINGUISHING NAMES AND TITLES OF MESSIAH A. Son of God Old Testament Psalms 2:7 New Testament John 11:27 B. Lord Old Testament Psalms 110:1 New Testament Luke 2:10-11 C. Immanuel (God with us) Old Testament Isaiah 7:14; Isaiah 9:6 New Testament Matthew 1:23; Titus 2:13; John 20:28 D. The First and the Last Old Testament Isaiah 44:6 New Testament Revelation 22:13 E. Servant of Jehovah Old Testament Isaiah 52:13 New Testament Acts 3:13 VI. OFFICES OF MESSIAH In the Gospel according to Matthew, Jesus is represented as the King of the Jews. To this end He was born into the world. But He will at His Second Coming reign as King, not only over Israel, but also over the entire world. A. Prophet Old Testament Deuteronomy 18:15 New Testament Acts 3:22-23 B. Priest Old Testament Psalms 110:4 New Testament Hebrews 3:1-2 C. Judge Old Testament Isaiah 33:22 ¹ New Testament 2 Timothy 4:1 D. King Old Testament Zechariah 9:9 ²; Psalms 2:6 New Testament Matthew 21:4-9 VII. CREDENTIALS OF MESSIAH A. Coming of Messiah Announced Old Testament Isaiah 40:3; Malachi 3:1 ³ New Testament Matthew 11:10; John 1:23 B. Miraculous Works of Messiah Foretold According to Isaiah 53:1-10, and parallel passages, when Israel accepts Messiah, He will perform all kinds of miracles, lifting the curse from the creation. One sees, for instance, that Messiah will open the eyes of the blind, unstop the ears of the deaf, heal the lame, restore the dumb, and raise the dead. Old Testament Isaiah 33:5-8; Isaiah 26:19 4 Opening Eyes of Blind New Testament John 9:6-7 Opening Ears of Deaf New Testament Mark 7:33-35 Healing at Pool New Testament John 5:5-9 Casting out Demons New Testament Matthew 9:32-33 Raising Lazarus New Testament John 11:43-44 Footnotes: ¹ This passage becomes especially intelligible if one assumes that Jehovah becomes incarnate and functions in the various capacities mentioned in this prediction. This view is demanded by many predictions of Moses and the Prophets. ² In this prediction Jehovah, Israel’s great future King, enters Jerusalem riding upon an ass. This prediction compels one to accept the scriptural teaching concerning the Son of God’s entering the world by miraculous conception and virgin birth and thus becoming the God-man with a human physical body. ³ Malachi 3:1 speaks especially of the herald of Messiah at His Second Coming, who will be Elijah the Prophet (Malachi 4:5-6). John the Baptist was the herald at Messiah’s first coming (Matthew 3:1-12) 4 An examination of the facts of the contexts of these two passages, Isaiah 35:5-8 and Isaiah 26:19, shows that the prophet was speaking of what Messiah will do when He returns to earth and sets up His reign of righteousness. Since at His Second Coming He will lift the curse from creation and restore Edenic conditions (Acts 3:19-21), it is logical to suppose that, at His first coming, He performs such miracles as are mentioned in this prediction as proof of His ability to fulfill completely these prophecies when He returns. This supposition is lifted out of the realm of conjecture to the level of certainty by the instructions regarding the credentials of prophets whom God would send to Israel from time to time. The true prophet would be recognized as such if his predictions came to pass or if the miracle which he wrought was accompanied by exhortations to worship Jehovah (Deuteronomy 13:1-5). That this interpretation is correct is seen from Matthew 11:2-6 : "Now when John heard in the prison the works of the Christ, he sent by his disciples and said unto him, Art thou he that cometh, or look we for another? And Jesus answered and said unto them, Go and tell John the things which ye hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them. And blessed is he, whosoever shall find no occasion of stumbling in me." On this occasion Jesus refers to His miracles and His preaching the gospel to the poor as proof of His Messiahship. VIII. THE FIRST COMING OF MESSIAH A. His Coming in Humility Old Testament Isaiah 53:1-10 New Testament Php 2:5-9 See Matthew 27:1-50 in Book Three B. His Coming to Make Atonement for Sin Old Testament Isaiah 53:1-10; Leviticus 17:11 New Testament Titus 2:11-14 C. His Coming as a Child Old Testament Isaiah 9:6 New Testament Luke 2:7; Luke 2:11 D. Time of His Coming 1. Before the destruction of the Second Temple Old Testament Daniel 9:24-26 New Testament Matthew 21:43; Matthew 24:2 (Jerusalem destroyed in A.D. 70) 2. During Judah’s Ascendancy Old Testament Genesis 49:10 New Testament 1 Thessalonians 2:1-16 E. Result of His First Coming Failing to recognize Messiah in the person of Jesus of Nazareth, Israel is dispersed among the nations, and the temple and city are destroyed. Old Testament Isaiah 11:12; Deuteronomy 28:64-66; Hosea 3:4-5 New Testament Matthew 23:37-39; Matthew 24:2 IX. BETRAYAL, DEATH, AND BURIAL OF JESUS THE MESSIAH That the Messiah would be betrayed by a friend, be spit upon, become dumb before His accusers, be pierced, ridiculed, and forsaken of God, His bones not broken, and that He would die a sacrificial death—a willing sacrifice—and be buried with the rich are all foretold in the following Old Testament quotations. As is set forth in Book Three, Chapter XVIII, there are four types of prophecy. The first is literal (Matthew 2:2-6) ; the second is the literal plus a typical import (Matthew 2:15); the third is the literal plus an application (Matthew 2:18); and the fourth is the literal plus a summation (Matthew 2:23). The prophecies listed below fall either in the first or the third classification. They are nevertheless genuine prophecies. (These Scriptures are so numerous that they are cited instead of being quoted here.) Old Testament Psalms 41:9; Isaiah 50:6; Isaiah 53:7; Psalms 22:16; Psalms 22:7-8; Psalms 22:1; Psalms 34:20; Isaiah 53:5; Psalms 40:6-8; Isaiah 53:9; New Testament John 13:18; Matthew 26:67; Matthew 27:12-14; Matthew 27:41-43; Matthew 27:46; John 19:33; John 19:36; 1 Peter 2:24; Titus 2:14; John 10:17-18; Matthew 27:57-60 X. RESURRECTION OF MESSIAH Old Testament Psalms 16:8-11 New Testament Matthew 28:5-6; Romans 1:1-4 For further light on this most important subject, see John 20:1-10. By all means read the classical passage on the Resurrection 1 Corinthians 15:1-58. XI. ASCENSION OF MESSIAH AND HIS SESSION AT THE RIGHT HAND OF THE THRONE OF GOD IN HEAVEN Old Testament Psalms 110:1-3; Micah 5:3 New Testament Luke 24:50-53 The Lord Jesus Christ, after His Resurrection, showed himself by many infallible proofs to witnesses chosen beforehand of God who ate and drank with Him after His resurrection from the dead (Acts 10:41). At the invitation of God and in fulfillment of Psalms 110:1-3, Jesus ascended to heaven and sat down at the right hand of God. A careful study of the passages from Moses and the Prophets shows that there is given a definite idea concerning Messiah and His major activities when He leaves heaven, enters the world by miraculous conception and virgin birth, and in the power of the Spirit of God performs His life’s tasks and duties. From these and many other passages one can get a definite idea of the exact shape and size, figuratively speaking, of the mold into which Messiah’s life was to be cast. Then a careful study, with a mind open to truth, of the passages quoted in the right-hand column of this chapter shows that the life and activities of Jesus of Nazareth were cast in this Old Testament mold. It is utterly impossible to reach any other conclusion when all the facts are taken into consideration. Without hesitation one comes to the profound conviction that Jesus of Nazareth was the Messiah of Hebrew expectation. He was the Prophet promised Israel at Mount Sinai, whom God would send into the world. XII. THE SECOND COMING OF MESSIAH A. Israel’s Plea for Messiah’s Return New Testament Matthew 23:39-39 As He declares in this passage, He will never return until the people of Israel, given the facts concerning Him, acknowledge their offense, repudiate the national sin, and plead for Him to come. Old Testament Psalms 118:22-29; Hosea 5:14-15; Hosea 6:1-3; Zechariah 12:9-10; Isaiah 25:6-9; Isaiah 53:1-9 B. The Time of the Second Coming As the prophets reveal, the return of Messiah will follow the time of Jacob’s trouble, and it will precede the second and final restoration of Israel. Old Testament Jeremiah 30:7-10; Isaiah 11:11-12; Amos 9:14-15 New Testament Revelation 19:11-21; Romans 11:25-27 C. Events Associated with the Second Coming When the people of Israel, in genuine faith, repent and acknowledge the Messiah, He will return and solve the Jewish problem once and for all. But it will never be solved in any other way. 1. Cleansing of Israel Old Testament Zechariah 13:1 New Testament Acts 3:19-21; Acts 3:26 2. Resurrection of the Righteous Dead Old Testament Isaiah 26:19; Daniel 12:2 New Testament Revelation 2:1-5 3. Deliverance of Israel Old Testament Zechariah 14:1-4 New Testament Luke 1:67-69 4. Judgement of the Nations Old Testament Joel 3:12-14 New Testament Matthew 25:31-46 5. Regathering of Israel Old Testament Isaiah 11:11-12 New Testament Matthew 23:37-39 6. Israel, a Universal Blessing Old Testament Zechariah 8:13; Isaiah 27:6 New Testament Romans 15:10-11 D. The Return of Messiah Also as foretold by the prophets, Messiah will return in person, visibly, in power and glory, to reign over a warless world; and Elijah will announce His coming. 1. His Return Personal Old Testament Isaiah 62:11 New Testament Acts 1:11 2. His Return Visible Old Testament Zechariah 14:4; Daniel 7:13-14 New Testament Revelation 1:7 3. His Return with Power and Glory Old Testament Isaiah 59:19; Zechariah 14:9-11 New Testament Matthew 24:30 4. His Return to Reign over a Warless World Old Testament Isaiah 2:1-4; Micah 4:1-8 New Testament Revelation 20:1-6 5. His Return Announced by Elijah Old Testament Matthew 3:1-6; Malachi 4:5-6 New Testament Matthew 17:10-11 Messiah is eagerly waiting for Israel to repudiate the national sin and to plead for Him to return so that He can carry out the remaining part of the plan of God as announced by Moses and the Prophets. To this end let each one pray very earnestly—and labor. ======================================================================== CHAPTER 32: 02.22. BOOK THREE ======================================================================== BOOK THREE AN EXAMINATION OF JESUS OF NAZARETH AS THE MESSIAH OF ISRAEL AND THE REDEEMER OF THE WORLD ======================================================================== CHAPTER 33: 02.23. CHAPTER XVII A FOURFOLD PORTRAIT OF JESUS OF NAZARETH, THE HEBREW MESSIAH ======================================================================== SECTION A AN APPROACH TO JESUS OF NAZARETH CHAPTER XVII A FOURFOLD PORTRAIT OF JESUS OF NAZARETH, THE HEBREW MESSIAH I. SCRIPTURAL TESTIMONY THE Lord is the God of truth. Everything which He does is in the open. He wants truth and facts always to triumph in everything. At the mouth of competent, truthful witnesses was everything to be established in the law courts of Israel. In regard to a man or woman who was accused of worshiping idols, the Lord gave the following instructions: If there be found in the midst of thee, within any of thy gates which Jehovah thy God giveth thee, man or woman, that doeth that which is evil in the sight of Jehovah thy God, in transgressing his covenant, and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have not commanded, and it be told thee, and thou hast heard of it; then shalt thou inquire diligently; and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel, then shalt thou bring forth that man or that woman, who hath done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them to death with stones. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee (Deuteronomy 17:2-7). Whenever a report came to the civil authorities that a certain person or persons had gone into idolatry, investigation was to be made. If the charges were established beyond a doubt by credible witnesses, the guilty ones were to be executed. Whenever a person was condemned in court of being guilty of idolatry, the witnesses, whose testimony convicted—caused the conviction of—the accused, were to cast the first stones in the execution. By the testimony of one witness, no one was to be executed. Since the witnesses were to cast the first stones in executing the criminal, a witness was most careful not to give any false testimony, because he knew that he would have to initiate the execution. We have every reason to believe that God desires a thorough and impartial investigation of every matter and wants the truth and the facts to be presented accurately in all cases. In keeping with these general observations, one may be sure that God follows the same definite, clear-cut principles with reference to Jesus of Nazareth, the Hebrew Messiah and Saviour of the world. II. THE PERSONAL MINISTRY OF JESUS In fulfillment of prophecy, the Lord sent a herald to announce to the nation the approaching manifestation of the Messiah. This herald was none other than John the Baptist, who electrified the nation by his fearless preaching, calling upon the people to repent, and by his making the startling announcement that the Messiah was to appear shortly. The Lord gave John the sign by which He could identify the Messiah. On one occasion, as he was standing with some of his disciples, he saw Jesus coming toward him. Then he bore this testimony: On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, that taketh away the sin of the world! This is he of whom I said, After me cometh a man who is become before me: for he was before me. And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing in water. And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. And I knew him not: but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit. And I have seen, and have borne witness that this is the Son of God (John 1:29-34). From the time that John the Baptist bore this testimony to Jesus, some of his disciples left him and followed Jesus. From this time and onward the Lord went about doing good and speaking nothing in private, but being open and above board in His teaching and labors. On this point, the Apostle Peter declared to the household of Cornelius: Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is acceptable to him. The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)—that saying ye yourselves know, which was published throughout all Judæa, beginning from Galilee, after the baptism which John preached; even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree. Him God raised up the third day, and gave him to be made manifest, not to all the people, but unto witnesses that were chosen before of God, even to us, who ate and drank with him after he rose from the dead. And he charged us to preach unto the people, and to testify that this is he who is ordained of God to be the Judge of the living and the dead. To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins (Acts 10:34-43). The life, teaching, and activities of the Lord Jesus were well known to the people of Israel, for the Apostle Paul, in speaking to Festus declared, "For I am persuaded that none of these things is hidden from him [Agrippa]; for this has not been done in a corner" (Acts 26:26). So well known were they among the people of Israel that the Apostle Peter on the day of Pentecost could say to a large Jerusalem audience: Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it (Acts 2:22-24). If Jesus, His activities, and teachings were so well known throughout the nation of Israel, one naturally inquires how it is that there is practically no clear-cut mention of Jesus found in the Talmud and other Jewish sources. Dr. Joseph Klausner states that in the Talmud very little is said about anything that occurred during the time of the Second Temple. The world would know practically nothing about the long and bitter struggle between the Greco-Syrian kings and the Judæan Maccabean princes if it had not been for the apocryphal books of First and Second Maccabees and the Greek writings of Josephus. Dr. Klausner is also of the firm conviction that the labors of Jesus were, in the eyes of the leaders of Israel of His day, insignificant in comparison with the events connected with the Herods and the Roman procurators. He also believes that, when the sages of Israel compiled the Talmud, the times of Jesus and things connected with Him had receded into the darkness of the past, being overshadowed by current events. Whereas the heathen opponents of Christianity perverted the teachings of Jesus and attributed to Him occult powers, the Jews who spoke of Him distorted His teachings and attributed His miracles to the power of the evil one. III. THE LIVING VOICE From the first Pentecost after the Resurrection of Christ and onward, the apostles, who had been instructed by the Lord Jesus during His personal ministry, bore testimony to what Jesus taught and did. They went everywhere preaching the Word and giving their testimony. They had a definite plan outlined to them by the Lord Jesus Himself (Acts 1:8). According to this program, they were to await the coming of the Holy Spirit, who would speak through them. Being thus inspired, they were to testify concerning Him first in Jerusalem, then in all Judæa, and next in Samaria. Lastly they were to go to the uttermost parts of the earth. In the Book of the Acts of the Apostles we see that they followed these instructions. The eyewitnesses and ministers of the Word, therefore, went everywhere preaching the gospel. Naturally the people wanted to hear the message from the lips of those who had actually been associated with Jesus Christ during His personal ministry, and who had heard Him on many different occasions. The preaching done by eyewitnesses was called the living voice. As time passed, these eyewitnesses began one by one to die. There arose, therefore, a situation which demanded that the story told by these eyewitnesses be put in the permanent form of writing. IV. THE GOSPEL RECORDS To meet this demand God gave through four of His messengers accounts of the life, labors, and teachings of the Saviour. Let us recall that at the mouth of two or three witnesses everything should be established. Following that definite principle, the Lord gave three records of the life of Jesus of Nazareth which are called the synoptic Gospels. They are thus designated because of their giving a synoptic, or general, idea of Christ’s life and labors. Matthew is rather topical in the treatment of his material, although in certain portions he is chronological. Mark and Luke are more nearly chronological. Luke states that, "having traced the course of all things accurately from the first," he has written an orderly narrative. According to tradition, Matthew, an eyewitness, an associate, and an apostle of the Lord Jesus, wrote his account of the life of Christ for his Jewish brethren. He assumed on the part of his readers a knowledge of Jewish affairs and teachings. He also assumed on their part a belief in the prophecies of the Old Testament. Sometimes he quoted verbatim from the Septuagint, a Greek version of the Old Testament, and sometimes he was freer in his quotations. He alone of the three evangelists assumed that his readers accepted the Old Testament. Thus Matthew is very readily understood by the Hebrew people who have a knowledge of the Old Testament. The Gospel of Matthew is placed first in the canon of the New Testament. For many people it is the favorite Gospel account. On the other hand, Mark, the writer of the second record of the Gospel, wrote for the Roman people, presenting the message of life and light through Jesus Christ. One of their chief characteristics was an admiration for a man of action, one with a heroic spirit, who would dare and do. According to tradition, Mark wrote, as just stated, for the Roman people and presented his material in such a way that they could readily understand his message and be captivated by it. Luke, the beloved physician, was led of God to write a record of the life of Christ for the Greek people. The language of the Gospel of Luke and of the Epistle to the Hebrews is literary koine Greek of the period. The introduction to Luke’s record has been recognized as equal to anything that is found in classical Greek. Renan called the Gospel of Luke the most beautiful book in the world. It gives a fuller account of the life of Jesus than any of the other Gospel writers. Mark and Luke go along, figuratively speaking, in the same groove, the former being briefer than the latter. The literary style of Luke had an appeal to the cultured, educated Greeks; yet his story is told in a simple straightforward manner. God raised up these three witnesses to testify concerning the matchless life of Jesus of Nazareth. These three records were written around A.D. 60-63 as the living voice was dying out. Later, somewhere between A.D. 85 and 90, John, the beloved Apostle, was led to write the record which bears his name, the Gospel of John, which is called a spiritual Gospel by one of the early church fathers. A perusal of the Gospel of John shows that he says less about the actual works of Jesus than the other writers do, though he mentions some of them. He devoted his time to presenting Christ in His true nature as the God-man. There beams forth from every page testimony that He was the Eternal Word, who was in the beginning with God, who was God, and who, in the course of time, laid aside the glory which He had with the Father and took upon Himself the form of a servant, becoming obedient unto death, yea, the death of the cross. For the truth-seeker it is wonderful to study each of these Books separately—just as they were given. It is also a most delightful and profitable study to put them together in the form of a harmony. When one engages in such a study logically, he sees the entire life of Jesus as set forth by competent, truthful, capable witnesses. Sometimes one of the writers alone mentions a certain incident in the life of Christ. Oftentimes only two of them mention another event. At times all three of the synoptics describe or narrate a certain occurrence; and, in a few instances, all four of the writers mention some events. All of them are very explicit and full with reference to things that occurred during the last week of Christ’s life. But the testimony of the apostles must be considered separately and together and treated according to the principles of valid evidence which obtain in the courts of the land. This fact was shown in Chapter XV of Book Two as set forth by the renowned scholar Dr. Simon Greenleaf. I wish that space permitted my presenting the four records of the Gospel in the form of a harmony, but it is impossible to do so because of the limited space. Some day I hope, if God wills, to make a harmony of the Gospels in my own translation. ======================================================================== CHAPTER 34: 02.24. CHAPTER XVIII THE BIRTH NARRATIVE AND EARLY LIFE OF JESUS OF NAZARETH, ..... ======================================================================== SECTION B A STUDY Of THE TESTIMONY Of MATTHEW, AN EYEWITNESS CHAPTER XVIII THE BIRTH NARRATIVE AND EARLY LIFE OF JESUS OF NAZARETH, THE HEBREW MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 1:1-25; Matthew 2:1-23) COOPER TRANSLATION [The Old Testament was written in Hebrew with certain short sections in Aramaic. The New Testament is in Greek. The Scriptures, therefore, have to be translated from these original tongues into the language of the people for whom the translation is being made. A number of English translations have been made; but, in my judgment, the American Standard Version, 1901 edition, is the very best. Yet it is not perfect; for anything that man does is, more or less, marred with imperfection. Some translations are better than others. For the book Messiah: His Historical Appearance, I felt led to make my own translation of the Gospel according to Matthew. In a few passages I think I have made a more accurate translation than the American Standard Version. In making the translation, I tried to adhere to the text of the American Standard Version as much as possible, but in instances I was forced to depart from this version in order to bring out more accurately the thought of the original text. Since the Greek idioms often do not correspond to those of the English language, it is frequently very difficult to translate literally. In translating, I have been governed by the Golden Rule of Interpretation: "When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise." The translator of the Scriptures must first be an interpreter. He must understand thoroughly the idioms of the language out of which the translation is to be made, and must also have a thorough knowledge of the idiomatic expressions of the language into which the translation is to be made. At times, it is absolutely necessary to depart from the literal, exact meaning and resort to a paraphrase in order to make a smooth English translation. Endeavoring to avoid this expediency as much as possible, I have done my best to represent in this translation the literal, exact meaning of the original text. The Greek text which I have used is that of Dr. Eberhard Nestle—newly revised by Dr. Erwin Nestle, sixteenth edition. At times I also used the text of Westcott and Hort. In passages where God or Christ is addressed or referred to, I have retained the old forms—thee, thou, thy, and thine—since they are woven into the very fabric of our thinking. I have made this translation praying the Lord to use it to His glory and to the blessing, salvation, and edification of the readers.] (Matthew 1:1-25; Matthew 2:1-23) The book of the generation of Jesus Christ, a descendant of David, a descendant of Abraham. Abraham was the father¹ of Isaac; Isaac, the father of Jacob; Jacob, the father of Judah and his brothers; Judah, the father of Perez and Zerah by Tamar; Perez, the father of Hezron, Hezron, the father of Ram; Ram, the father of Amminadab; Amminadab, the father of Nahshon; Nahshon, the father of Salmon; Salmon, the father of Boaz by Rahab; Boaz, the father of Obed by Ruth; Obed, the father of Jesse; Jesse, the father of David the king. ¹ Literally, begat. David was the father of Solomon by her who had been the wife of Uriah; Solomon, the father of Rehoboam; Rehoboam, the father of Abijah; Abijah, the father of Asa; Asa, the father of Jehoshaphat; Jehoshaphat, the father of Joram; Joram, the father of Uzziah; Uzziah, the father of Jotham; Jotham, the father of Ahaz; Ahaz, the father of Hezekiah; Hezekiah, the father of Manasseh; Manasseh, the father of Amon; Amon, the father of Josiah; Josiah, the father of Jechoniah and his brothers, at the time of the Babylonian captivity. After the Babylonian captivity, Jechoniah became the father of Shealtiel; Shealtiel, the father of Zerubbabel; Zerubbabel, the father of Abiud; Abiud, the father of Eliakim; Eliakim, the father of Azor; Azor, the father of Sadoc; Sadoc, the father of Achim; Achim, the father of Eliud; Eliud, the father of Eleazar; Eleazar, the father of Matthan; Matthan, the father of Jacob; Jacob, the father of Joseph, the husband of Mary, of whom Jesus who is called Christ [Messiah] was born. All the generations, therefore, from Abraham to David are fourteen generations; and from David unto the Babylonian captivity, fourteen generations; and from the Babylonian captivity unto the Messiah, fourteen generations. The birth of Jesus Christ was in this way. After Mary, His mother, had been betrothed to Joseph, before they came together, she was found to be with child by the Holy Spirit. And Joseph her husband,² since he was righteous and was not willing to make her a public example, planned secretly to divorce³ her. When he began to think on these things, behold, an angel of the Lord in a dream appeared to him, saying, Joseph, son of David, do not begin to fear to take Mary your wife,4 for that which is begotten in her is of the Holy Spirit. And she will bear a son, and you shall call His name JESUS; for this one will save His people from their sins. Now all this has come to pass in order that there may be fulfilled that which was spoken by the Lord through the prophet, saying: Behold, the virgin shall be with child, and shall bring forth a son, And they shall call His name Immanuel;5 which is, when interpreted, God with us. When Joseph had arisen from his sleep, he did as the angel of the Lord had commanded him, and he took his wife; but he did not know her until she had borne a son; and he called his name JESUS. ² In ancient Israel, the parents arranged the marriage of their children. The relationship between the young man and young woman who were engaged was as binding as if they were married. Hence Joseph is called Mary’s husband. ³ Though Joseph and Mary were not married, Joseph planned to break the marriage contract. 4 When Mary was espoused to Joseph, she was, in the language of the times, his wife. 5 Isaiah 7:14. When Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, Wise-men6 from the east came to Jerusalem, saying, Where is He who is born King of the Jews? for we have seen His star in the east, and we have come to worship Him. When Herod the king heard it, he was troubled and all Jerusalem with him, and he gathered together all the chief priests and scribes of the people and kept inquiring from them where the Messiah was to be born. And they said to him, In Bethlehem of Judea: for thus it has been written by the prophet: And you Bethlehem, land of Judah, you are by no means the least among the governors of Judah, For out of you will come forth the One governing Who will shepherd My people Israel.7 6 Greek, magi. 7 Micah 5:2. Then Herod secretly called the Wise-men and inquired with exactness from them the time of the appearing star. And he sent them to Bethlehem and said, Go and search out accurately concerning the child. When you have found him, report to me in order that I also may go and worship him. When they had heard the king, they went on their way; and, behold, the star which they had seen in the east went before them until it came and stood over the place where the child was. And when they saw the star, they rejoiced with exceeding great joy. And when they came into the house, they saw the child with Mary His mother; and, falling down, they worshipped Him. Then opening their treasures, they offered to Him gifts—gold, and frankincense and myrrh. And since they had been warned of God in a dream not to return to Herod, they departed by another way to their country. And when they had departed, behold, an angel of the Lord appeared in a dream to Joseph, saying. Arise and take the child and His mother and flee into Egypt, and be there until I speak to you; for Herod will seek the child to destroy Him. Then he arose and took the child and His mother during the night, and departed into Egypt, 15 and was there until the death of Herod, in order that the word might be fulfilled which was spoken by the Lord through the prophet, saying: Out of Egypt I called my Song of Solomon 8:1-14 8 Hosea 11:1. When Herod saw that he had been mocked by the Wise-men, he became exceedingly furious and sent and killed all the children that were in Bethlehem and in all its regions, from two years and under, according to the time which he had accurately inquired from the Wise-men. At that time was fulfilled that which was spoken by Jeremiah the prophet, saying: A voice in Ramah was heard, Weeping and great lamentations. Rachel weeping for her children; And she was not willing to be comforted, because they were not.9 9 Jeremiah 31:15. When Herod died, behold, an angel of the Lord appeared to Joseph in a dream in Egypt, saying, Arise, and take the child and His mother, and go into the land of Israel; for those who sought the life of the child have died. Then he arose, took the child and His mother, and entered into the land of Israel. When, however, he heard that Archelaus was reigning over Judea in the place of his father, Herod, he became fearful to go there; and, having been warned of God in a dream, he departed into the regions of Galilee; and, going, he settled in a city called Nazareth, in order that there might be fulfilled that which was spoken through the prophets, that He should be called a Nazarene. I. JESUS A DESCENDANT OF DAVID AND ABRAHAM THE Gospel of Matthew, the first Book of the New Testament, begins with these words, "The book of the generation of Jesus Christ, a descendant of David, a descendant of Abraham." This verse definitely points back to 2 Samuel 7:1-29, in which appears the record of God’s covenant with David, regarding the dynasty of which he was the head. It also points definitely to Abraham, the great progenitor of the Jewish race. When King David purposed to build a temple in Jerusalem, he divulged his plans to Nathan the Prophet, who was one of his Spiritual advisers. Replying to the king, Nathan approved of the plan. He made a mistake in not first consulting the Lord about the matter. That night the word of Jehovah came to Nathan and told him that he had made an error, and that he would have to correct it. The prophet, of course, went to David and acknowledged his mistake. He also made known what the Lord had disclosed to him. Since David had been a man of war who had shed much blood, the Lord refused to allow him to build this temple. The Lord was, however, well pleased with David’s good intentions. He, therefore, made a definite promise to him, which is recorded in 2 Samuel 7:8-16. Now therefore thus shalt thou say unto my servant David, Thus saith Jehovah of hosts, I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over my people, over Israel; and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a great name, like unto the name of the great ones that are in the earth. And I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more; neither shall the children of wickedness afflict them any more, as at the first, and as from the day that I commanded judges to be over my people Israel; and I will cause thee to rest from all thine enemies. Moreover Jehovah telleth thee that Jehovah will make thee a house. When thy days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; but my lovingkindness shall not depart from him, as I took it from Saul, whom I put away before thee. And thy house and thy kingdom shall be made sure for ever before thee: thy throne shall be established for ever. In this message the Lord gave assurance that He would build David a house and would appoint a place in which the people of Israel would dwell in perpetual peace. The house which the Lord promised to build was a dynasty—the Davidic dynasty—to rule over Israel. Solomon, his son and immediate successor to the throne, is mentioned as the one who should build the literal house which the Lord denied David’s constructing. The Lord, moreover, promised to perpetuate the Davidic throne, as well as the kingdom, but warned that He would punish any of the regal line who should commit iniquity. He would, however, never cast aside the Davidic house as He had rejected the house of Saul, David’s predecessor, who had sinned so grievously that God withdrew His mercies from him. In II Samuel, chapter 7, Nathan the Prophet saw the entire Davidic dynasty. The floodlight of revelation is thrown upon the people, the king, and the kingdom of Israel through the centuries. In this passage one does not clearly see the culmination of the dynasty, but simply a succession of kings ruling and being punished whenever they sinned against Jehovah. Information supplemental to this passage is found in 1 Chronicles 17:1-27. In it the floodlight is no longer used; on the contrary, the spotlight is turned on. Here the entire regal line descending from David is dimly seen with the light brilliantly focused on the one in whom the dynasty culminates. And it shall come to pass, when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom. He shall build me a house, and I will establish his throne for ever. I will be his father, and he shall be my son: and I will not take my lovingkindness away from him, as I took it from him that was before thee; but I will settle him in my house and in my kingdom for ever; and his throne shall be established for ever (1 Chronicles 17:11-14). Nothing here is said about any of the kings’ committing iniquity, as is done in the original passage, 2 Samuel 7:1-29. The reason for this omission is that the spotlight is used instead of the floodlight. Nothing is said about sin in connection with this One on whom the light is focused, because He is free from sin. Proof that the writer sees such a One is revealed in the following words: "I will set up thy seed after thee, who shall be of thy sons. ..." What is the significance of the words "who shall be of thy sons"? This expression is very peculiar; yet it is to be taken at its face value. A child can have only one father; hence the word sons cannot be used literally in the usual sense of the term. It can have but one meaning: namely, that the sons here referred to are the descendants of David from whom comes this last reigning sovereign, the sinless one. This One in whom the dynasty culminates is the One who is to build the Temple of God. Solomon is the one who built the First Temple, which was destroyed by the Babylonians, but rebuilt on a much smaller scale by Zerubbabel at the time of the restoration from Babylonian captivity. The Second Temple was destroyed by Titus, the Roman general, in the catastrophe of A.D. 70. It is to be rebuilt in the kingdom age. Who then will build it? The answer to this question appears in Zechariah 6:12-13 : "... Behold the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both." The term branch¹ occurring four times in the prophetic word, has a definite technical meaning. It is one of the names of Messiah—as many of the sages of Israel have recognized. That this interpretation is the correct one is confirmed by Jeremiah 23:5-6 : Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness. This "righteous branch," who will reign as King in Judah and deal wisely, executing justice and righteousness, will be recognized as "Jehovah our righteousness." Thus He is the sinless One, in whom the dynasty of David culminates. He will build the Temple of Jehovah in Jerusalem of the great Kingdom Age and will reign in righteousness (Psalms 72:1-20). Matthew also points back to Abraham in the opening statement of his Gospel. When God called Abraham to leave the land of his nativity in Chaldea, God entered into a sevenfold covenant with him: Now Jehovah said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth be blessed (Genesis 12:1-3). This passage is a clear indication of the divine purpose of blessing all nations in and through Abraham, to whom and to whose seed God promised that He would give the land of Palestine as a perpetual inheritance (Genesis 12:7; Genesis 13:14-16; Genesis 15:1-21; Genesis 17:1-8; Genesis 22:1-18). These passages also make quite evident that God plans to bless all nations in and through Abraham’s seed—Israel, the literal seed, and Messiah, the seed par excellence. The statement in Matthew 1:1, therefore, points definitely to the Davidic and Abrahamic covenants into which God entered with those two outstanding men of the Hebrews. This fact shows that the Gospel of Matthew and the rest of the New Testament were cut off the same piece of goods, figuratively speaking, that had been woven by Moses and the Prophets. II. GAPS IN THE GENEALOGY When one compares the genealogy given by Matthew (Matthew 1:1-17) with the genealogies found in the Old Testament, he will see some gaps in it. Why did Matthew omit some of the names? Matthew 1:17 points to the answer: "All the generations, therefore, from Abraham to David are fourteen generations; and from David unto the Babylonian captivity fourteen generations; and from the Babylonian captivity unto the Messiah fourteen generations." This genealogy extends from Abraham to Jesus and falls into three divisions, in each of which fourteen names are listed. Matthew 1:17 immediately points in the direction of the answer to the question "Why the gaps?" Doubtless the omissions are to aid the memory, and probably the persons whose names were omitted were of lesser importance in the Davidic line. Gaps appearing in such a long list of names are not surprising. In Ezra 7:16, for example, several omissions similar to those in Matthew 1:1-16 appear in the genealogy of Ezra, a descendant of Aaron, the high priest. A reading of Matthew 1:1-16 and a study of the history of the monarchs of Israel show that the genealogy which Matthew gives is that of the regal line of David. Messiah could not come of the line descending from David through Jehoiachin, whom Jeremiah also called Jeconiah or Coniah. The reason is found in Jeremiah 22:24-30 : As I live, saith Jehovah, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; and I will give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto their soul longeth to return, thither shall they not return. Is this man Coniah, a despised broken vessel? is he a vessel wherein none delighteth? wherefore are they cast out, he and his seed, and are cast into the land which they know not? 0 earth, earth, earth, hear the word of Jehovah. Thus saith Jehovah, Write ye this man childless, a man that shall not prosper in his days; for no more shall a man of his seed prosper, sitting upon the throne of David, and ruling in Judah. According to this prediction, after Jehoiachin, no descendant of David through the regular reigning house could ever sit upon the throne. Thus the royal line was blocked in him. Since Joseph was a direct descendant of Jehoiachin, this genealogy is the royal line, and not the actual genealogy of Jesus of Nazareth. The real genealogy of Jesus and Mary is found in Luke 3:23-38. This passage is the genealogy of a branch of the house of David different from that of Solomon; yet it was of David. Joseph was of the Solomonic branch of the house of David, whereas Mary, to whom Joseph was engaged, and of whom Jesus of Nazareth was born while she was still a virgin, was of the branch of Nathan. Being of the branch of the reigning house of David, Joseph was heir to the throne. This fact is the reason Matthew has given the genealogy that he has. Since Mary was married to Joseph of the reigning branch, Joseph was the foster father of Jesus, humanly speaking. On account of this relationship, therefore, Jesus was legally the heir to the throne. Matthew writes his Record of the life of Jesus on the assumption that, being the foster son of Joseph, He was heir apparent to the throne. When speaking of the actual birth of Jesus, Matthew calls Him the King of the Jews. This assumption runs throughout the entire book of Matthew. It becomes more apparent as one notes the various outstanding statements, facts, and prophecies of this Book. III. THE VIRGIN BIRTH OF JESUS THE MESSIAH In Matthew 1:18-25 is an account of the birth of Jesus of Nazareth. The inspired author states that Mary, the mother of Jesus, was engaged to Joseph. Before the marriage ceremony she was discovered to be with child. This situation was very embarrassing to Joseph, who was a righteous man, and who did not want to make a public example of his intended bride. While he was in a quandary as to what to do, an angel of the Lord appeared to him in a vision and gave him the exact facts: namely, that the Holy Spirit had begotten the Christ child in Mary, in fulfillment of the prophecy found in Isaiah 7:14. Matthew quotes this prophecy from the Greek version of the Old Testament: "Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel" (Matthew 1:23). In the main, this translation is a very good one. Some of the Hebrew manuscripts of Isaiah have the article the before virgin, whereas others omit it. Hence in the text of the American Standard Version (1901 edition), the prophecy reads: "Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." A great controversy has raged for years concerning the significance of the word ’almah in the original text of Isaiah. Some scholars insist that it means a young married woman, whereas others contend that it means simply what the English word virgin connotes—an unmarried, virtuous woman of marriageable age. There is but one way to determine its significance, which is to examine every occurrence of this word in the Hebrew Bible and study it in the light of the facts of each context. By such a method one can find its exact meaning. It occurs seven times in the Hebrew Scriptures. In my book Messiah: His Nature and Person, I examine microscopically the facts of each context in which this word occurs. In the six other places in which it is found, the facts show that the writers, without exception, had a pure, unmarried virgin in mind. The assumption, therefore, is that it has the same signification in Isaiah 7:14 as it does in the other occurrences, unless there are facts in the context which show positively that it has a different meaning. What are the facts of this context? The occasion of Isaiah’s uttering this prophecy was as follows: The kings of the Northern Kingdom of Israel and of Syria had entered into an alliance to fight against Judah, to overthrow Ahaz, the reigning monarch, and to place their own appointee on the throne. In anticipation of the coming war, Ahaz was inspecting the water supply of the city. The Lord sent Isaiah the Prophet to the young king and offered to perform a miracle either in the heavens above or in the deep beneath—wherever Ahaz designated—in order to strengthen his faith. It is clear that the word sign here indicates supernatural activity. Ahaz was simply to tell where he wished the Lord to perform this miracle. Though a descendant of David, Ahaz was an impious hypocrite who was determined to have his own way. When the Lord offered to perform this miracle, he made a pious dodge, saying, "I will not ask, neither will I tempt Jehovah." Suddenly he became very pious and godly—judged by his words. He had already made his plans to enlist Tiglath-pileser III, ruler of the great Assyrian Empire, in his struggle against his enemies. He, therefore, did not want to change his plans. When he spurned truth and divine help, Isaiah turned from him and addressed the house of David of the future saying: "Hear ye now, 0 House of David, Is it a small thing for you to weary men, that ye will weary my God also? Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." The word sign meant a miracle when it was addressed to Ahaz. It had the same connotation when it was addressed to the house of David of the future. Thus in Isaiah 7:14 it means a miracle; namely, that there is to be an extraordinary birth of a child—"behold a virgin shall conceive and bear a son, and shall call his name Immanuel" [God with us]. Thus Isaiah 7:13-14 foretell the miraculous conception and virgin birth of a person, who is to be God in human form. Isaiah 7:10-12 are addressed to Ahaz, as proved by the use of the personal pronouns in the singular number. Another important fact to note in this connection is that in Isaiah 7:13-14 the plural pronouns are used in reference to the house of David: " ... Hear ye [plural] now, 0 house of David: Is it a small thing for you to weary men, that ye will weary my God also? Therefore the Lord himself will give you [plural] a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." Thus in Isaiah 7:13-14 Isaiah was speaking to the house of David of the future. In Isaiah 7:15-17 the number of the pronoun has been changed again—this time, back to the singular. These verses were spoken directly to Ahaz since the child whose birth is foretold in them was to be born in the very near future. Thus one sees in Isaiah 7:13-14 the birth of the child who is Immanuel; but, in Isaiah 7:15-17, the birth of the child of the immediate future. In Isaiah 7:15-17 speaks thus: "Butter and honey shall he eat, when he knoweth to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land whose two kings thou abhorrest shall be forsaken. Jehovah will bring upon thee and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah—even the king of Assyria." Because of the pronoun he in Isaiah 7:15, some scholars insist that only one child is mentioned in Isaiah 7:14-17. Of these, some declare that the reference is to the child born of an ’almah, mentioned in Isaiah 7:14, and that, therefore, this child is the one referred to throughout the prophecy. In Isaiah 7:15-17, however, Isaiah states that, before the child to be born "shall know to refuse the evil and to choose the good," the lands whose two kings Ahaz abhors—the land of Israel and the land of Syria—will be forsaken, and that Jehovah will bring upon Ahaz and Judah days that they have not experienced since "Ephraim departed from Judah—even the king of Assyria." Since this king of Assyria is the one who overran Syria in 734 B.C., and who in 721 B.C. overran Israel, the child mentioned in Isaiah 7:15-17 was to be born in the very near future. Some scholars who insist that only one child is mentioned in the prophecy declare, therefore, that the child who was to be born in the near future is the one referred to throughout Isaiah 7:14-17. This method of handling the facts is a superficial way of looking at the situation. One must note carefully all the facts of the context. The number of the pronouns of the second person is singular in Isaiah 7:11 and Isaiah 7:15-17, because they refer to Ahaz, and plural in Isaiah 7:13-14, because they refer to the house of David of the future. In each instance, the birth of a child is foretold: to the house of David of the future is given the prophecy concerning the child to be born of an ’almah, a virgin; to Ahaz, that pertaining to the child to be born in the immediate future. How can this situation be explained? All thorough students of the Bible know that there is a principle which obtains throughout the prophetic word, and which may be illustrated thus: A picture is thrown upon the screen. Then as it begins to dim, the faint outline of another appears. By the time the first one has faded from the screen, the second is in full view. This illustration adequately sets forth the principle of the law of double reference. An excellent example of this law is found in Ezekiel 26:1-21. In Ezekiel 26:7-11, one finds a definite oracle concerning Nebuchadnezzar, King of Babylon, who fought against Tyre for thirteen years, as history shows; but he did not capture the city. The pronouns he, him and the possessive adjective his, referring to Nebuchadnezzar, occur a number of times in this block of Scripture; but in Ezekiel 26:12 these terms cease. Instead, the pronoun they is used. In Ezekiel 26:7-11, which are devoted to the oracle regarding Nebuchadnezzar, there is no word that can be the antecedent of the pronoun they of Ezekiel 26:12. To what word does this pronoun refer? The answer is to be found in the content of this prophecy and in a knowledge of Greek history which one gets from profane records. As suggested above, after a hard war of thirteen years, Nebuchadnezzar gave up the seige of Tyre as a failure and abandoned the conflict. The Tyrians did not want to undergo another such siege. They, therefore, built a new city on the island, which was about a half mile from the mainland. They strongly fortified this new position. Approximately three hundred years after Nebuchadnezzar, Alexander the Great came upon the scene, sweeping everything before him. In order to capture this island fortress, he made a causeway from the mainland to it. The material which he used for this purpose was the ruins of continental Tyre, that had been forsaken. Over this causeway he sent his battering rams to the city and soon captured it. Thus Alexander fulfilled the prophecy in Ezekiel 26:12. This prophecy of Ezekiel then is a case of double reference. Figuratively speaking, continental Tyre is thrown upon the screen in Ezekiel 26:7-11. Then it begins to fade, and at the same time the dim outlines of another siege, that of insular Tyre 500 years later, by Alexander the Great is thrown upon the screen. No other way of interpreting the passage can be found if one is willing to let the words stand as they appear in the text. The passage in Isaiah 7:10-17 is fashioned after the same pattern of the law of double reference. Thus in Ezekiel 7:13-14 is the prediction of the miraculous conception and virgin birth of Him who is called Immanuel, God in human form, the Messiah of Israel; but in Ezekiel 7:15-17 there is another prophecy of an altogether different child. The birth of this child was in the very near future from Isaiah’s day, but centuries intervened between the fulfillment of these two predictions. According to this same pattern, the prophets frequently spoke of the first coming of the Messiah and blended their predictions with oracles concerning His second advent. In such predictions the entire Christian Dispensation is passed over in silence, the two pictures blending one into the other. Isaiah 11:1-2, for example, foretells the first coming of the Messiah; Isaiah 11:3-5, the second. Another illustration of the same law of double reference is found in Zechariah 9:9-10. Zechariah 9:9 undoubtedly is speaking of the first coming of the Messiah; Zechariah 9:10 is devoted entirely to the second advent; but the entire Christian Dispensation separating the two advents is passed over in silence. Thus the prophecy presenting the first coming and blending with the prediction concerning the Second Coming is in a way analogous to that foretelling the births of the two boys in Isaiah 7:1-25. For further study of the matter of the virgin birth of the Messiah, the reader is asked to study carefully the birth narrative of John the Baptist and of Jesus as presented in the scholarly writing of Luke, the author of the third Record of the Gospel. For a thorough, exhaustive, and scholarly work on the virgin birth of the Messiah, one should read Dr. Gresham Machen’s The Virgin Birth of Christ. IV. FOUR TYPES OF PROPHECY Actual examination shows that between one fourth and one third of the Bible is devoted to prophecy. Some predictions have been fulfilled, but the greater portion of them has not. What has not been fulfilled awaits materialization in the future. The Bible is God’s Word to man put in intelligible language; and God expects man to study, comprehend, and follow it. Though prophecy may be understood and obeyed, much speculation and guessing in regard to vast portions of it are indulged in. In an effort to ferret out the future, many prophetic students have made out schedules and timetables, as it were, and have expected God to follow them. The Lord has His plans and purposes and marches majestically through the centuries toward the final goal, which is given in the Scriptures. He fulfills prophecy as written, and not as interpreted by the guessings and the speculations of men. Because of so very much unscientific exegesis of the Scriptures, many honest, sincere men and women have reached the conclusion that prophecy cannot be understood, and that it is a waste of time to try to understand it. There is no occasion for such gross and fantastic misinterpretation of prophecy. Essentially, history and prophecy are written upon the same basic principles. History tells what has occurred; predictive prophecy tells what will be. The same fundamental laws of logic and of language govern in both instances. If one gets these facts clearly in mind and approaches prophecy just as he does history, recognizing that the same principles obtain in both cases, he is in a position to understand prophecy more nearly accurately than is usually the case. All the prophecies in the Scriptures fall into four general types, or classifications. A sample of each of these is found in Matthew 2:1-23. A. Literal Prophecy The first type of prophecy consists of literal predictions. An illustration of this type is found in Matthew 2:6. The context shows that wise men from the East had come to Jerusalem, claiming that they had seen Messiah’s star in the East. Thinking that the King of the Jews would be born in the royal palace, they went to Herod. When he heard their story, he became greatly agitated. As the news spread throughout the city, the people were alarmed. Herod, therefore, gathered together the chief priests and the scribes of the people and inquired of them where, according to prophecy, the Messiah would be born. The scribes, who were students of the Word, replied that He was to be born in Bethlehem of Judah—not Bethlehem of Galilee, as some have asserted. As proof of their position, they quoted from the Greek translation of Micah 5:2 : And you Bethlehem, land of Judah, You are by no means the least among the governors of Judah, For out of you will come forth the One governing who will shepherd My people Israel (Matthew 2:6). Where did the prophet say that Messiah would be born? The answer is "In Bethlehem, in the land of Judah." Bethlehem meant Bethlehem, and Judah meant Judah. According to this prophecy, out of Bethlehem would come the One who was to be the governor and shepherd of God’s people Israel. Thus Micah 5:2 is a literal prophecy of the town in which Messiah would be born. Hundreds of prophecies fall in this classification. B. Literal Prophecy Plus a Typical Import The second type of prophecy, the literal plus a typical meaning, is found in Matthew 2:15 and is a modified quotation from the Greek translation of Hosea 11:1 : "Out of Egypt I called my son." To see its significance, one must read the original statement in its context: "When Israel was a child, then I loved him, and called my son out of Egypt." The expression "called my son out of Egypt" refers primarily and originally to the nation of Israel. In order, however, to understand this statement more accurately, one must turn back to the original passage upon which Hosea 11:1 is based, namely, Exodus 4:22 : "Thou shalt say unto Pharaoh, Thus saith Jehovah, Israel is my son, my first-born: and I have said unto thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold, I will slay thy son, thy first-born." In this passage, undoubtedly, the Lord calls the nation His son, His first-born. Using the terms my son and my first-born with the same significance as is found in Exodus 4:22-23, Hosea the Prophet called Israel God’s Son, God’s first-born. Hence, when Israel was a child, that is, when Israel was in the childhood stage of development, God loved him, and called His son out of Egypt. The nation of Israel was in the land of Egypt. God loves His people and has a glorious plan for them. He called them forth under the leadership of Moses out of Egypt and brought them through the wilderness into Canaan, the Land of Promise. Israel has always borne a special relationship to God, which is represented by that of a son to his father. When Herod planned to slay the infant Jesus, God told Joseph to take Mary and the child, flee into Egypt, and remain there until called forth. Joseph was the literal foster father of Jesus, and Mary was His natural mother. Egypt was a literal land. Joseph, Mary, and Jesus went down into literal Egypt, remained there for some time, and then came back to the land of Israel. Thus everything about the prophecy was literal. That which was literal, and which was spoken originally to Pharaoh about Israel, is applied to the Lord Jesus Christ, to His residence in Egypt, and to His final coming forth out of that country into the land of Israel. Israel’s unique relationship to the Lord, called that of son to his father, typifies the relationship that exists between Jesus, the God-man, and God the Father. Thus this passage is an illustration of that classification of prophecies which is properly termed the literal plus the typical significance. C. Literal Prophecy Plus an Application The third type of prophecy, the literal plus an application, is illustrated in Matthew 2:18. When Herod realized that the Wise-men had returned to their land without telling him where the Christ-child was, he became very indignant and issued an order that all the male children of Bethlehem under two years of age should be slaughtered. When this decree was put into effect, there was great mourning and lamentation among the mothers of Bethlehem. Matthew states that Jeremiah 31:15 was fulfilled in this event: A voice in Ramah was heard,Weeping and great lamentations. Rachel weeping for her children; And she was not willing to be comforted, because they are not (Matthew 2:18). From the context out of which this passage is taken, one learns that Jeremiah was speaking of the sorrow and grief which the Jewish women experienced when they bade farwell to their sons who were in concentration camps in Ramah, and who were ready to be deported to Babylon by Nebuchadnezzar. This historic fact was a literal one. That which is spoken about the sorrow of the Hebrew mothers of Jeremiah’s day was equally literal concerning the mothers of the babes of Bethlehem of the first century. As is quite evident, Matthew simply applies the language of this prophecy to a similar situation of his day. Thus this passage is a literal statement plus an application. D. Literal Prophecy Plus a Summation The fourth type of prophecy, the literal plus a summation, is illustrated in Matthew 2:23. Matthew states that Joseph brought Jesus and Mary to and settled in Nazareth, a little city in Galilee, "in order that there might be fulfilled that which was spoken through the prophets, that he should be called a Nazarene" (Matthew 2:23). Nazareth was a small city in Galilee. There is, however, no prophecy in the Scriptures saying that Messiah would be called a Nazarene: yet Matthew states that the family’s locating in Nazareth was in fulfillment of such a prophecy. The word Nazarene was in the first century a term of reproach and shame. When Philip spoke to Nathanael about Jesus, Nathanael asked, "Can any good thing come out of Nazareth?" (John 1:46). That Messiah would be despised and hated was foretold in Isaiah 53:3 : "He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not." Since the name Nazarene was a term of reproach, and since there are prophecies indicating that the Messiah would be hated, Matthew simply summarizes the gist of such predictions by the use of the term Nazarene. Matthew 2:23, therefore, is an illustration of the fourth type of prophecy, which is the literal plus a summation. Every prophecy can be logically placed in one of these four classifications. In the study of the prophetic Word, therefore, it is of paramount importance that these four types be mastered. V. FOUR TYPES OF MESSIANIC PROPHECY It is fitting to conclude this chapter by calling attention to the four specific types of Messianic prophecy in the writings of Moses and the Prophets. The first type deals with predictions relating to the Messiah’s first coming. Examples of this classification of prophecy are found in the following passages of Scripture: Deuteronomy 18:15-19; Psalms 16:8-11; Psalms 40:6-10; Psalms 69:13-28; Isaiah 7:14; and Zechariah 13:7. This list could be greatly increased, but these passages are sufficient. In this type of prophecy the inspired writers speak of some event or events that are connected with Messiah’s first advent. In Isaiah 7:14, for instance, is a prophecy referring to the virgin birth of the Messiah. But in most of the other passages of this list reference is made to something connected with His death, burial, or Resurrection. The second type of Messianic prophecy focuses attention on His Second Coming and events connected with His majesty and power. Examples of this class of predictions are as follows: Psalms 2:7-9; Psalms 48:1-14; Psalms 72:1-20; Psalms 132:1-18; Isaiah 2:1-4; Isaiah, chapters 24, 32, 33, 35, 60; Jeremiah 3:11-18; Jeremiah 23:1-8; Ezekiel, chapter 34; Amos 9:11-15; Habakkuk, chapter 3; Zephaniah 3:8-20; and Zechariah, chapter 2. The third type of Messianic predictions blends prophecies concerning the two comings of the one Messiah into a single picture. Examples of this type are found in Genesis 49:10; Psalms 22:1-31; Isaiah 9:5-7; Isaiah 11:1-12; Zechariah 6:9-15; Zechariah 9:9-10. The fourth type, the one discussed above in Book Two, Chapter X, gives the whole redemptive career of King Messiah, consisting of His two comings separated by the interval during which the rejected King of Israel is enthroned in glory in heaven. When these facts are clearly seen, those passages that at first sight seem to be contradictory appear in their true light and are seen to be in perfect harmony with other Scriptures. Footnotes: ¹ The passage upon which the predictions regarding "the branch" are based is the last clause of 2 Samuel 23:5. In this statement appears the verbal form from which the noun "branch" is derived. This term, a generally recognized Messianic title, appears in Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12. The two passages in Jeremiah are one in import. A different word translated branch occurs in Isaiah 11:1-2. Thus, in reality, there are only four famous branch passages. To many scholars the two passages in Jeremiah furnish the theme of the Gospel of Matthew. Zechariah 3:8, which speaks of "my servant the Branch," seems to be the theme of Mark, who wrote the second record of the Gospel. Zechariah 6:12, which speaks of "the man ... the Branch," furnished the theme for the writer of the third Gospel, who presented Jesus of Nazareth as the ideal man. Isaiah 4:2, which speaks of "the branch of Jehovah," may well be considered as the theme of the fourth writer of the Gospel. ======================================================================== CHAPTER 35: 02.25. CHAPTER XIX THE FORERUNNER OF THE MESSIAH AND HIS MINISTRY ======================================================================== CHAPTER XIX THE FORERUNNER OF MESSIAH AND HIS MINISTRY ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 3:1-17) In those days John the Baptist came, preaching in the wilderness of Judea, saying, Repent, for the kingdom of heaven¹ has come to hand. For this is the word spoken by Isaiah the prophet, saying: The voice of one crying in the wilderness, Make ready the way of the Lord, Make His paths straight.² John himself had his clothing of camel’s hair and a leather girdle about his lions, and his food was locusts and wild honey. Then Jerusalem, and all Judea, and all the region about the Jordan kept going out to him and were being baptized in the Jordan River by him, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them: You brood of vipers, who made known to you to flee from the coming wrath? Produce fruit, therefore, worthy of repentance; and do not begin to say within yourselves, We have Abraham as our father; for I say to you that God is able out of these stones to raise up children to Abraham. And now the axe is lying at the root of the trees; every tree, therefore, not producing good fruit is to be cut down and thrown into the fire. I am baptizing you in water unto repentance, but the One coming after me is mightier than I, the sandals of whom I am not worthy to carry: this One will baptize you in the Holy Spirit and in fire; whose winnowing fan is in His hand, and He will thoroughly cleanse His threshing floor and will gather His grain into the granary, but the chaff He will burn up with unquenchable fire. Then Jesus came from Galilee to the Jordan to John to be baptized by him. But John attempted to hinder Him, saying, I have need to be baptized by Thee, and art Thou coming to me? Then Jesus replied and said to him, Permit it now; for thus it is fitting for us to fulfill all righteousness. Then he permitted Him. When Jesus was baptized, immediately He went up from the water; and, behold, the heavens were opened, and He saw the Spirit of God descending as a dove and coming upon Him; and, behold, a voice out of the heavens, saying, This is my Son, the beloved One, in whom I am well pleased.³ ¹ Literally, the kingdom of the heavens. ² Isaiah 40:3. ³ Isaiah 42:1. I. JOHN THE BAPTIST THE HERALD OF THE MESSIAH IN Matthew 3:1-17, John the Baptist steps forth upon the historic scene without any introduction. Information, however, concerning his birth is found in Luke 1:5-25; Luke 1:57-80. Isaiah the Prophet foresaw John as the herald announcing the coming of Jesus the Messiah (Isaiah 40:3-5). Malachi likewise foresaw him as the royal herald (Malachi 3:1). These prophecies fall into the third classification of prophecy, the literal plus an application, as seen in the previous chapter. Both of these predictions are quoted in the New Testament to prove that John was foretold by the prophets. These predictions, while they speak of John as a forerunner of Messiah at His first coming, present the Messiah at His Second Coming and His being preceded by a herald, who will be none other than Elijah the Prophet (Malachi 4:5-6). Josephus, the Jewish historian, in an undisputed passage, refers to the ministry of John the Baptist. II. JOHN’S MESSAGE (Matthew 3:1-12) John broke the silence of four hundred years, the interbiblical period, by announcing that the "kingdom of heaven" had come to hand. He, therefore, called upon the nation, saying, "Repent, for the kingdom of heaven has come to hand." John made the plain announcement regarding the kingdom, but did not explain what he meant by the expression "kingdom of heaven." His manner of announcing it proves that he assumed on the part of his audience a knowledge of this kingdom. What kingdom did John announce? To this question theologians give two answers. One group of students believe that the kingdom which John announced is what is known as the literal earthly Messianic kingdom. When this kingdom is established, the Messiah will reign in Jerusalem over a converted world. At that time the curse will be lifted from the earth, and the glory of God will encircle the earth as the waters cover the sea. Promises relating to this literal reign of King Messiah are found in such passages as Isaiah 2:1-4; Isaiah 11:5-16, and Isaiah 35:1-10. Numerous prophecies foretell the glorious reign of King Messiah. Other Bible students understand John’s announcement of the kingdom as a prophecy regarding the establishment of a spiritual kingdom of the Messiah, which will spread over the world by the preaching of the gospel. Those who interpret John’s announcement as referring to the literal earthly Messianic kingdom insist that there is but one kingdom foretold in the Old Testament, the earthly reign of Messiah. They deny that a spiritual kingdom of the Messiah is revealed in the Old Testament. Since they believe that the literal earthly kingdom is the only one foretold, they maintain that it is obviously the one that John announced. These interpreters also call attention to the fact that there was a growing opposition to Jesus practically from the beginning of His ministry. Nevertheless, in the first twelve chapters of Matthew, Jesus and the apostles offered to the Jewish people the earthly Messianic kingdom if they would accept Him as King. About the middle of His ministry certain of the leaders of the Jews, according to Matthew 12:14, took counsel how they might kill him. When they took this attitude, these interpreters further believe, Jesus no longer promised to establish the earthly kingdom at that time. On the contrary, they say, He showed that what would be done was the establishment of a spiritual kingdom, which is described in the parables of Matthew 13:1-58. In Matthew 1:1-25, Matthew 2:1-23, Matthew 3:1-17, Matthew 4:1-25, Matthew 5:1-48, Matthew 6:1-34, Matthew 7:1-29, Matthew 8:1-34, Matthew 9:1-38, Matthew 10:1-42, Matthew 11:1-30, Matthew 12:1-50, therefore, the expression "kingdom of heaven" means the literal earthly reign of Messiah. After the crisis just mentioned, they explain, Jesus revealed to His audience that the earthly kingdom would not be set up then, but that the kingdom which would be established would be a spiritual one. This spiritual kingdom is interpreted as the church—broadly speaking, Christianity. On the other hand, those who claim that the kingdom announced by John and later by Jesus was a spiritual kingdom cite definite prophecies in the Scriptures which foretell God’s setting Israel aside temporarily and His calling forth from among all nations a people to take the place of Israel in His program at the present time and to carry on His work—the program of giving the truth to the world. To substantiate this position, they call attention to Deuteronomy 32:1-52, the national anthem of Israel, wherein is revealed the course of Jewish history through the centuries. In Deuteronomy 32:15-18 Moses shows that the people of Israel, after entering the land of promise, corrupt themselves by going after other gods. In Deuteronomy 32:19-25 he shows how abominable to the Lord idolatry among His ancient people Israel is. According to this prediction, the people of Israel turn from the Lord God to idols. Thus they move God to jealousy. Then the Lord declares, "They have moved me to jealousy with that which is not God: They have provoked me to anger with their vanities: and I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, And burneth unto the lowest Sheol, and devoureth the earth with its increase, And setteth on fire the foundations of the mountains" (Deuteronomy 32:21-22). In this prediction the Lord declares that, because the people of Israel provoke Him and move him to jealousy by those that are not gods, He, therefore, provokes them to jealousy with them that are not a people. Obviously, this language is a play on words. The nation of Israel is the Chosen People of God. When they provoke Him to jealousy with non-gods, He moves them to jealousy by a non-people—those who are not the favored race. After making this prediction, the Lord tells how deeply His anger is being stirred by their spiritual delinquencies. In Deuteronomy 32:23-25 He speaks of the terrible catastrophe that, we know, overtook Israel in A.D. 70. Then, according to Deuteronomy 32:26, the Lord scatters the disobedient people among the nations. Isaiah, the statesman prophet, likewise sees a time when people of all nations will come together and will find the Lord. Hear him: "I am inquired of by them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name" (Isaiah 65:1). In Isaiah 65:2-7 of this prophecy, God shows that, at the time that He accepts other people, Israel is set aside temporarily because of moral and spiritual delinquencies. In the Jewish section of the Epistle to the Romans—Romans 9:1-33, Romans 10:1-21, Romans 11:1-36—the inspired Apostle discusses the present state of the Hebrew people. In Romans 10:19-21 he shows that both Moses and Isaiah foresaw and foretold the time that God would reject Israel temporarily as His chosen nation through whom to work and would call forth and accept people of all nations to constitute a group known as the body of Christ, who would serve Him and carry on His work at the present time. Malachi, the last of the Old Testament prophets, foresaw the same situation. In his day religion in Israel was at a very low ebb. The people who continued the worship had perverted ideas regarding the holiness of God and their worship of Him. He, therefore, expressed the wish that someone would lock the doors of the Temple and stop the worship that was being conducted there, because it was futile—yes, abominable to the Lord. Oh that there were one among you that would shut the doors, that ye might not kindle fire on mine altar in vain! I have no pleasure in you, saith Jehovah of hosts, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the Gentiles, saith Jehovah of hosts (Malachi 1:10-11). In this prediction the inspired prophet declares that, when the acceptable worship of the Temple has ceased, people from all nations will bring appropriate sacrifices and offer incense to God. Here the prophet speaks of the worship of true believers among all the nations in terms of the Mosaic ritualism. He clearly predicts that Israel will be set aside and that a spiritual worship will be inaugurated in which people from all nations will engage. From these predictions it is clear that Moses, Isaiah, and Malachi foretold the establishment of a spiritual kingdom upon Israel’s being rejected temporarily and set aside. Further confirmation of this position is found in Isaiah 61:1-3 : The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified. In Isaiah 61:1 of this passage, the Holy Trinity is clearly revealed. Impersonating the Messiah, Isaiah declares that the Lord God has anointed Him with the Spirit of the Lord, who is none other than the Holy Spirit. Thus the three persons of the Holy Trinity appear here: God the Father; God the Holy Spirit; and God the Messiah, the Son. One of the purposes for which Messiah is anointed is "to proclaim the year of Jehovah’s favor and the day of vengeance of our God; ..." Two periods of time are here mentioned: the year of Jehovah’s favor and the day of vengeance of our God. As has been seen in Book Two, Chapter XIII, the first period is compared to a year; the second, to a day. Obviously the first is the longer one, since it is compared to a year, whereas the second one is a very short one, being thought of as a day. One may logically assume, moreover, that an approximation of the ratio which exists between a year and a day likewise obtains between these two periods. The first is an era of grace; the second is a time of judgment. The day of vengeance of Jehovah obviously is another name for what is known in the writings of the Prophets as the great and terrible day of Jehovah. See, for example, Zephaniah 1:14-18. The length of this period of wrath is seven years, as is shown by a careful study of related passages. Since at least an approximation of the ratio existing between a year and a day exists between these two periods, and since the latter is of seven years’ duration, the former can be logically two thousand or more years. From Isaiah 61:1-3, it is clear that this long period of grace is the present Christian Dispensation, during which God is extending mercy in the fulness of abundance and is calling out from among all people those who want the truth, and who will stand for righteousness. At the same time Israel, as a nation, figuratively speaking, is on the siding. This long period of grace is to be followed by the relatively short seven-year period of Jehovah’s wrath. The same fundamental idea is set forth in Isaiah 42:1-4 : Behold, my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my Spirit upon him; he will bring forth justice to the Gentiles. He will not cry, nor lift up his voice, nor cause it to be heard in the street. A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth. He will not fail nor be discouraged, till he have set justice in the earth; and the isles shall wait for his law. Isaiah 42:1 shows Messiah beginning His work, which Isaiah 42:2-3 reveal to be a spiritual ministry. He is not a rabble-rouser; neither is He a dictator. On the contrary, He comes to establish justice upon the earth "in truth," by the proclamation and dissemination of the truth. According to Isaiah 42:4, when He makes His first appearance on earth in fulfillment of this prediction, He will not establish a reign of righteousness; but, instead, He will launch a preaching ministry. Until He returns, the nations must wait for His law by which they will be governed. This passage shows also that the spiritual phase of the kingdom of God, foretold by the Prophets, comes first on the program of God. It is to be followed by the visible, literal, earthly reign of King Messiah at His Second Coming. III. THE WRATH TO COME (Matthew 3:7) John the Baptist spoke to the Pharisees and Sadducees who manifested a carping, bitter spirit and asked them who had warned them to flee from the wrath to come (Matthew 3:7). Then he divulged the fact that the axe was lying at the root of the trees and that every tree which was not bringing forth fruit would be hewed down, cast into the fire, and burned. He was, of course, speaking figuratively of the people as trees and of Jehovah as the woodman with His axe in readiness to cut down all trees that were not bearing good fruit. Since John said that the axe was lying at the root of the trees "even now," he was obviously talking about the generation to which he was ministering. God poured out His wrath upon that generation in the catastrophic events of the war with Rome which culminated in the overthrow of the nation in A.D. 70. In the Tribulation God will again pour out His wrath upon Israel. At that time He will purge out all the dross from the gold and silver and will destroy all the wicked from among the righteous. Thus He will purify the entire nation. The honest spiritual ones will be saved and will enter the Messianic kingdom. The wrath to come which John foretells is obviously the wrath of the day of Jehovah foretold many times by the prophets. IV. BAPTISM IN WATER, IN THE HOLY SPIRIT, AND IN FIRE (Matthew 3:11-12) A. Baptism in Water Then Jerusalem, and all Judea, and all the region about the Jordan kept going out to him and were being baptized in the Jordan River by him, confessing their sins (Matthew 3:5-6). John the Baptist called upon the entire nation—both religious and non-religious people—to repent and submit to baptism. Many accepted his teaching and were baptized of him in the River Jordan, "confessing their sins." Some of the leaders, however, refused to do so: And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him (Luke 7:29-30). Luke speaks of John’s baptism as a "baptism of repentance unto remission of sins ..." (Luke 3:3). It was the outward visible expression whereby the penitent Israelites virtually declared to the world that they had repented of their sins and intended to forsake them. There was no efficacy or cleansing power in the waters of baptism. When, however, anyone under conviction of sin and by faith submitted to John’s baptism, he was forgiven. In the great commission Jesus commanded His disciples to baptize their converts: And Jesus came and talked to them, saying, All authority in heaven and on earth has been given unto Me. Go, therefore, and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever that I have commanded you; and, lo, I am with you all the days, even unto the consummation of the age (Matthew 28:18-20). Christ’s baptism differs from John’s in that it is administered "into the name of the Father, and of the Son, and of the Holy Spirit." B. Baptism in the Holy Spirit I am baptizing you in water unto repentance, but the One coming after me is mightier than I, the sandals of whom I am not worthy to carry: this One will baptize you in the Holy Spirit and in fire ... (Matthew 3:11). John spoke of baptizing the people in water unto repentance. John’s baptism was simply a rite or ceremony, an outward symbol and a pledge on the part of the one being baptized that he would accept the Messiah when He appeared. In contrast with this purely legalistic, symbolic ordinance, John spoke of the work which Christ performs in the heart of the believer—the one accepting Him—in terms of the ordinance of baptism: "I baptize you in water ... He shall baptize you in the Holy Spirit ..." Obviously this language is a play on words.¹ John baptized in water; the coming Messiah, declared John, would baptize in the Holy Spirit. Thus what John did for his converts was to administer an outward symbolic ordinance; what the Messiah performs is an inward work of grace in the heart of the believer. In other words, this inward work of grace is regeneration of the believer by the Holy Spirit. That this interpretation of John’s language is correct is seen by a study of 1 Corinthians 12:13 : "For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit." John had said, "I indeed baptize you in water, but he [the Messiah] will baptize you in the Holy Spirit." This language is echoed in the Corinthian passage: "For in one spirit [not in water, as in the case of John’s baptism] were we all baptized into one body." The spirit in this passage, therefore, is thought of as the element in which the penitent believer is baptized. In being thus spiritually baptized, he is brought into the one body, into fellowship with Christ and with all believers. Thus the work of regeneration of the believer is thought of as baptism in the Holy Spirit. Everyone who has been regenerated and saved has been baptized in the Holy Spirit. Baptism in the Holy Spirit is, therefore, a spiritual experience which the believer enjoys when he accepts Christ as Saviour and Lord. The one who has thus been baptized in the Spirit into the one body is urged from time to time to be filled with the Spirit (Ephesians 5:18-21). C. Baptism in Fire John the Baptist said that Christ would "baptize you in the Holy Spirit and in fire" (Matthew 3:11). To whom was John speaking? The answer is found in Matthew 3:7 : "When he saw many of the Pharisees and Sadducees coming to his baptism, he said ..." These religious leaders were there to criticize and to obstruct the work as much as possible, but were not seeking God. Proof of this interpretation is seen in what John said to them: "You offspring of vipers ..." At the same time there were many sincere people who had come in their quest for God. John, therefore, was addressing a mixed audience. Some of these, sincerely accepting Christ, would be baptized in the Holy Spirit. On the other hand, the carping, criticizing religious leaders were warned that they would be baptized in fire. That this interpretation is correct is seen by the words that follow: ... whose winnowing fan is in His hand, and He will thoroughly cleanse His threshing floor and will gather His grain into the granary, but the chaff He will burn up with unquenchable fire (Matthew 3:12). To be baptized in the Holy Spirit is to be regenerated, to be saved; to be baptized in fire is to be banished from the presence of God and the glory of His might forever. And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, the great and the small, standing before the throne; and books were opened: and another book was opened, which is the book of life: and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them: and they were judged every man according to their works. And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire. And if any was not found written in the book of life, he was cast into the lake of fire (Revelation 20:11-15). V. THE BAPTISM OF JESUS (Matthew 3:13-17) John the Baptist began what might be called a back-to-God movement in Israel. He, therefore, called upon the entire nation—the leaders and laymen alike—to repent, to confess their sins, and to come back to God. When men, as individuals, groups, and nations, forsake God, the only way for them to escape disaster is to do as John said: repent, confess, forsake their sins, and return to God with all their hearts. John engaged in his ministry largely along the Jordan River. Just where, we cannot say. The traditional site of Jesus’ baptism in the Jordan is about five miles north of the Dead Sea. But the place of the baptism is immaterial. Jesus left Nazareth, His home, and went to John to be baptized. Though John did not know Jesus personally, he recognized Jesus at once as his superior. John, therefore, recoiled from baptizing Him, protesting, "I have need to be baptized of thee, and comest thou to me?" Jesus assured him that it was proper and fitting that they both should submit to every righteous ordinance of God. Then John ceased to object and immediately baptized Jesus. When he did so, the heavens were rent asunder, as it were, and the Holy Spirit in the visible form of a dove descended out of heaven and lighted upon Jesus. There came at the same time a voice to John the Baptist saying, "This is my Son, the beloved One, in whom I am well pleased" (Matthew 3:17). This scene was most impressive: Jesus the Messiah of Israel was baptized; God the Father spoke audibly, so that John could understand; the Holy Spirit descended from heaven in the form of a dove and lighted upon Jesus. Thus at the baptism were present the three persons constituting the God-head. (For a full discussion of this point, see Volume I of this Messianic Series, The God of Israel.) That three divine personalities constitute the Godhead is reflected in the important utterance of Moses, which declares, when literally translated: "Hear, 0 Israel, Jehovah our Gods is Jehovah a unity" (Deuteronomy 6:4). They are one, viewed from one standpoint, but are three when looked at from another. They are one in essence and nature, but three in personality. In a number of passages, two of these divine personalities appear on the stage of action. In other passages three are seen—but never more than three. When one takes these facts into consideration, he is forced to believe that the Godhead exists in the form of three persons—God the Father, God the Son, and God the Holy Spirit. When Jesus was baptized, a voice from heaven said: "This is my Son, the beloved One, in whom I am well pleased." These words are an echo of Isaiah 42:1 : "Behold, my servant, whom I uphold; my chosen, in whom my soul delighteth: I have put my Spirit upon him; he will bring forth justice to the Gentiles." Instantly one sees that Matthew identified Jesus as the servant of whom Isaiah in Isaiah 42:1-4 spoke. A comparison of this passage with the record of the baptismal scene of Jesus (Matthew 3:13-17) shows that Isaiah in his prediction, by prophetic insight, saw the Messiah immediately after His baptism when the Spirit came upon Him. Isaiah uses the word servant with three connotations. In certain contexts, as in Isaiah 41:8 ff., servant refers to the faithful remnant of Israel in the end time, whom God will restore to the land of the fathers and will make the head of the nations instead of the tail, as they are at the present time. In Isaiah 42:1-4, therefore, the facts of the context indicate that the servant is none other than the personal Messiah, an individual, in whom God is delighted, and who does God’s pleasure, and God’s pleasure alone. But in Isaiah 42:18-22, the word servant refers to the entire nation of Israel, as the facts of the immediate context indicate. For other passages which speak of the Messiah as the servant, see Isaiah 49:1-7, Isaiah 50:1-11, and Isaiah 52:13-15, Isaiah 53:1-12. An examination of the context of these passages shows that servant denotes an individual—the Messiah—the spotless, sinless one. Matthew thus identifies Jesus of Nazareth as this servant of prophetic forecast and as King of the Jews. Footnote: ¹ Paronomasia, a play on words, is one of the most important and most frequently used figures of speech in the Scriptures. The failure to recognize it brings nothing but confusion and misunderstanding. ======================================================================== CHAPTER 36: 02.26. CHAPTER XX THE OPENING SCENES OF THE MINISTRY OF JESUS ACCORDING TO THE GOSPEL.... ======================================================================== CHAPTER XX THE OPENING SCENES OF THE MINISTRY OF JESUS ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 4:1-25) Then Jesus was led into the wilderness by the Spirit to be tempted by the devil. And having fasted forty days and forty nights, He later became hungry. And the tempter came to Him and said, If Thou art the Son of God, command that these stones may become bread. But He replied and said, It is written, not upon bread only shall man live, but upon every word proceeding through the mouth of God.¹ Then the devil took Him to the holy city, stood Him on the small wing of the temple, and said to Him, If Thou art the Son of God, throw Thyself down; for it is written: To His angels will He give instructions concerning Thee: and Upon their hands they will bear Thee, Lest perchance Thou dash Thy foot against a stone.² ¹ Deuteronomy 8:3. ² Psalms 91:11-12. Jesus then said, Again it is written, You shall not make trial of the Lord your God.³ Again, the devil took Him into an exceedingly high mountain, and showed to Him all the kingdoms of the world and their glory, and said to Him, all these things will I give Thee if Thou wilt fall down and worship me. Then Jesus said to him, Be gone, Satan; for it is written, The Lord your God you shall worship, and to Him only shall you render service.4 Then the devil left Him; and, behold, angels came and began to minister to Him. ³ Deuteronomy 6:16. 4 Deuteronomy 6:13. When Jesus heard that John had been arrested, He departed into Galilee. Leaving Nazareth, He came and settled in Capernaum, by the sea, in the borders of Zebulun and Naphtali, in order that the word might be fulfilled which was spoken by Isaiah, the prophet, saying: Land of Zebulun and land of Naphtali, The way of the sea beyond the Jordan, Galilee of the Gentiles, The people who sat in darkness Have seen a great light, And to those sitting in the region and shadow of death, Light has arisen to them.5 From that time Jesus began to preach and to say, Repent, for the kingdom of heaven has come near. 5 Isaiah 9:1-2. And as Jesus was walking along the sea of Galilee, He saw two brothers, Simon called Peter, and Andrew his brother, throwing their casting net into the sea, for they were fishermen. And He said to them, Come, follow me, and I will make you fishermen of men. Then immediately they left their nets and followed Him. And as He went from there, He saw other two brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, repairing their nets; and He called them. And immediately they left the boat and their father and followed Him. And He went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady* among the people. And the report of Him went forth into all Syria, and they brought to Him all those who were sick with various diseases and were suffering from torturing afflictions—demoniacs, epileptics, paralytics—and He healed them. Great multitudes followed Him from Galilee, Decapolis, and Jerusalem, and Judea, and beyond the Jordan. * i.e., every type of disease and malady among them. Whenever God moves forward in His majestic tread through the centuries, Satan becomes especially active, attempting to counteract what God is doing. This fact was quite evident when the Almighty delivered Israel from Egyptian bondage and brought His beloved people to Sinai in order to make His revelation known to them. As soon as Moses began to perform miracles, the magicians began to duplicate them. They were able by the power of Satan to produce miracles similar to those of Moses, but they soon reached a point beyond which they could not go. When Jesus of Nazareth, the Hebrew Messiah, came into the world to redeem fallen, lost humanity, God began to step forward in a majestic manner in executing His plan of the ages. The devil was present and endeavored with his utmost ingenuity, power, and skill to thwart God at every turn. But, of course, he could not. In Matthew 4:1-11 and Luke 4:1-13 are accounts of this titanic struggle between the Lord Jesus and the devil. I. SATAN’S ACTIVITIES A. Satan’s Attack on God On every hand there is evidence of conflict with and enmity against God. When God created the universe, it was in perfect order, for all His works are perfect (Deuteronomy 32:4). There is abundant evidence throughout the earth that a mighty struggle has raged between opposing forces and continues to the present time. God and those who are on His side are for order and for the good. There is also an evil kingdom recognized in the Scriptures, led by that mighty being Satan, who is opposing God and all that is good. (What is seen, generally speaking, in the physical world can be understood only by what is found in the Scriptures.) In Ephesians 6:10-20 one learns much concerning this kingdom of darkness, over which Satan rules. Satan is a personal being. Concerning his creation and his fall, much is recorded in Ezekiel 28:10-19. He was the highest, most powerful creature whom God in His omnipotence and omniscience could bring into existence. He was called the anointed cherub, the cherub that covereth, and was in command of the great hosts of God. On account of his high official position in the government of God and of his beauty, wisdom, strength, and power, he became puffed up with pride. He conceived the idea that he could match swords with the Almighty and attempted to do so. Thereupon he was cast from his high and holy position and was demoted to an inferior position in the universe. He still has great power and is indeed wise and sagacious. Though in a fallen condition, he has access to the throne of God. This fact is quite evident from a perusal of Job 1:1-22. Like Hannibal of old, who swore eternal vengeance against Rome, Satan has sworn everlasting vengeance against God, Israel, and all who are on the Lord’s side. B. Satan’s Attack on Israel A prophetic utterance showing his hatred against Israel appears in Zechariah 3:1-5. And he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary. And Jehovah said unto Satan, Jehovah rebuke thee, 0 Satan; yea, Jehovah that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and was standing before the angel. And he answered and spake unto those that stood before him, saying, Take the filthy garments from off him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with rich apparel. And I said, Let them set a clean mitre upon his head. So they set a clean mitre upon his head, and clothed him with garments; and the angel of Jehovah was standing by. Israel is called God’s servant, especially by Isaiah. In the servant passages of the Scriptures, the significance of this term can be determined only by the facts of each context. Without question the servant of Isaiah 42:18-22 is the nation of Israel. Any individual or group that sustains such a relationship to the Almighty is an object of Satan’s hatred and activity. Frequently God presents truths and spiritual realities under the imagery of material objects and scenes. In Zechariah 3:1-5 a court trial yields itself most favorably to the expression of the thought. The judge seated on the bench is none other than "the angel of Jehovah," who is one of the divine personalities constituting the Trinity. This fact is proved by an examination of the various occurrences of this expression. See my volume Messiah: His Nature and Person, Chapter II. The prosecuting attorney is Satan, who is standing at the right hand of Joshua the high priest to be his adversary. Like some unprincipled attorney, Satan distorts facts and truths in an effort to make a plausible case against the defendant. This fact is echoed in the statement of the judge: "Jehovah rebuke thee, 0 Satan." The defendant is "Joshua the high priest." Is one to understand that "Joshua the high priest" is to be interpreted literally? No. This truth is shown by the following fact: When Satan hurls his charges against Joshua the high priest, Jehovah the judge rebukes him, saying: "Jehovah rebuke thee, 0 Satan; Jehovah that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?" Joshua the high priest, therefore, symbolizes Jerusalem and the Jewish people. Joshua the high priest is clothed "with filthy garments." Doubtless these garments symbolize, in this case, moral and spiritual filth. One may be certain that Satan bases his entire case against Joshua upon his being clothed with filthy garments, for the judge in reply orders the court attendants—probably the angels—to remove the filthy garments from the defendant. When they do so, the judge declares: "Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with rich apparel" (Zechariah 3:4). Furthermore the judge orders the attendants, saying: "Let them set a clean mitre upon his head." Thus the trial results in the removal of the filthy garments from Joshua, clothing him in clean raiment, and placing the priestly mitre on his head. This entire symbolic presentation sets forth, therefore, Satan’s prosecution of Israel and the nation’s final acquittal by Jehovah, the Judge of the universe, who always does right (Genesis 18:25). This presentation assumes, therefore, that the people of Israel take the right attitude toward Jehovah and rectify, as far as possible, the wrongs of which they are guilty. In other words, the penitent remnant repudiate the national sin of rejecting Messiah and, looking to Him, plead for Him to return and to deliver them (Zechariah 12:10-14; Zechariah 13:1). C. Satan’s Attack on Jesus After God had acknowledged Jesus as His Son in a unique and special manner, the Spirit of God led Him out into the wilderness to be tempted of the devil. As one learns from Mark 1:12-13, the devil tempted Him for forty days. During this time, He was in the desert with the wild animals and Satan. After forty days, the devil delivered his three major strokes, trying to tempt Jesus through the desire of the flesh, through the desire of the eye, and through the vainglory of life (1 John 2:16). A fast of forty days is a grueling experience. When these days were ended, hunger seemed to grip Jesus in a very special and peculiar manner. Matthew and Luke state that He became hungry. Doubtless He was hungry all the time, but at the end of the period the hunger began to gnaw at His vitals as never before. Since Jesus, being in the form of a man, was in this weakened condition, Satan came to Him and said, "If Thou art the Son of God, speak to these stones that they may become bread." This statement is a first-class conditional sentence in the Greek and assumes that the condition is true. In other words, I could paraphrase the thought and reasoning of Satan in the following manner: "Since Thou art the Son of God, speak to these stones that they may become bread," Satan knew what God had said at the baptismal scene with reference to Christ’s being His Son in a unique and special manner. Satan’s course of reasoning was probably as follows: "God admits that Thou art His Son, and Thou likewise believest it. He is supposed to take care of all His creatures, but look at the condition in which Thou findest Thyself; Thou hast not had any food for forty days. Is that the way He treats His Son?" Temptation could not have been put more subtly and more powerfully. But Jesus, having set His face like a flint to do the will of God, spurned this suggestion, taking His stand upon the written Word of God, saying, "It is written, not upon bread only shall man live, but upon every word proceeding through the mouth of God" (Matthew 4:4 and Deuteronomy 8:3). Satan then took Him to the Holy City. They went out on a wing of the Temple, which overlooked the deep valley on the east side of the city. In the presence of the throng of worshipers there assembled, Satan tried to get Jesus to leap from this height into what was, at that time, a deep gorge below, calling His attention to what is written of Him in Psalms 91:1-16 concerning God’s taking care of Him: To His angels will He give instructions concerning Thee: and, Upon their hands they will bear Thee, Lest perchance Thou dash Thy foot against a stone (Psalms 91:11-12 as quoted in Matthew 4:6). Instantly Jesus replied, "You shall not make trial of the Lord your God." If Jesus had taken the suggestion of Satan, He would have leaped from the pinnacle of the Temple into the yawning gorge below; but, by this act, He would have been putting God to a test as to whether or not He would fulfill the promise. But to leap from this place in making trial of God was contrary to the spirit and the teaching of the Scriptures. Hence Jesus spurned the suggestion, calling Satan’s attention to that which had been written. Satan’s third and last attempt on this occasion was to take Jesus to an exceedingly high mountain and to show him in a moment of time the kingdoms of the world, all of which would be His, if He would simply prostrate Himself and worship Satan—just one time. This short cut to power, the tempter thought, would appeal to Jesus; for had it not been to snatch the kingdoms of the world out of his grasp that Jesus had come to earth? Satan, therefore, volunteered to surrender everything to Jesus if He would only bow the knee in worship. To do so would be conceding to Satan divine authority and prerogatives. Such a thought Jesus spurned with contempt and again took His stand upon that which was written: "You shall worship the Lord your God and Him only shall you serve." Thus, defeated each time, Satan left the Lord—but only for a season. He will come to everyone who is on God’s side and will do all in his power to discourage and to lead into forbidden paths anyone who is trying to serve God. He will come in disguise, for he transforms himself as an angel of light. For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ. And no marvel; for even Satan fashioneth himself into an angel of light. It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness; whose end shall be according to their works (2 Corinthians 11:13-15). II. JESUS ESTABLISHING HIS HEADQUARTERS IN CAPERNAUM (Matthew 4:12-16) When John the Baptist was imprisoned by Herod Antipas, Jesus left Judea and went into Galilee. The ministries of John and Jesus overlapped for a while. But upon John’s being thrown into prison, Jesus established His headquarters at Capernaum (Matthew 4:12-16). III. THE BEGINNING OF THE MINISTRY OF JESUS (Matthew 4:17-25) According to Matthew 4:17, Jesus began to preach and to say, "Repent, for the kingdom of heaven has come near." He struck the same note which John the Baptist sounded. After being tempted, Jesus came back to the place where John was baptizing. At that time He gained four or five of His early disciples who followed Him in the beginning of His ministry, and who with Him attended the first Passover of His ministry (John 2:13 ff.). When Jesus went to Jerusalem at that passover season, He continued His ministry in Jerusalem and in Judea for approximately six months. Then He went northward through Samaria into Galilee. But His early disciples seem to have left Him in Samaria, preceded Him to Capernaum, and resumed their old occupation of fishing. When Jesus arrived in Capernaum, He saw these disciples fishing and called them again. They immediately responded and continued with Him to the very end. Jesus engaged in a preaching, teaching, and healing ministry. He laid emphasis upon the teaching and the preaching. He engaged in a healing ministry because He was God in human form and His heart went out to suffering humanity. His healing ministry as recorded in the New Testament differs vastly from the healing campaigns which we often see today. ======================================================================== CHAPTER 37: 02.27. CHAPTER XX1 TEH MANIFESTO OF JESUS THE MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXI THE MANIFESTO OF JESUS THE MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29) When Jesus saw the multitudes, He went up into the mountain; and, when He had sat down, His disciples came to Him; and He opened His mouth and began teaching them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they who hunger and thirst after righteousness: for they shall be satisfied. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the sons of God. Blessed are those who have been persecuted on account of righteousness: for theirs is the kingdom of heaven. Blessed are you when men shall revile you and persecute you and say all manner of evil against you, speaking falsely, because of me. Keep on rejoicing and keep on exulting: for your reward in heaven is great: for in like manner they persecuted the prophets who were before you. You are the salt of the earth; but, if the salt has become tasteless, with what shall it be made salty again? It is good for nothing still, except to be cast away to be trodden under foot by men. You are the light of the world. A city built upon a hill cannot be hid. Neither do men light a lamp and place it under the bushel, but upon the lamp stand, and it gives light to all in the house. In like manner let your light shine before men in order that they may see your good works and praise your Father who is in heaven. Do not begin to think that I came to destroy the law or the prophets; I did not come to destroy, but to fill them to the full. For in solemn truth I am telling you, Until the heaven and the earth shall pass away, one jot or one tittle by no means shall pass away from the law until all comes to pass. Whoever, therefore, breaks one of these, the least commandments, and teaches men thus, shall be called least in the kingdom of heaven; but whoever does and teaches them, this one shall be called great in the kingdom of heaven. For I am telling you, that except your righteousness exceeds the righteousness of the scribes and Pharisees, by no means shall you enter into the kingdom of heaven. You have heard that it was said to men of old, You shall not murder, and whoever murders is liable to court action. But I am telling you that everyone who is angry with his brother is liable to court action; and whoever says to his brother, Empty head, is liable to the Sanhedrin; and whoever says, You stupid one,¹ shall be liable to the Gehenna of fire. If, therefore, you are offering your gift at the altar, and there you remember that your brother has something against you, leave there your gift before the altar, and go and first be reconciled to your brother, and then come and offer your gift. Be favorably disposed toward your adversary quickly while you are with him in the way, lest perchance the adversary deliver you to the judge, and the judge to the attendant, and you be cast into prison; in solemn truth I am telling you that by no means will you come out therefrom until you pay the last farthing. ¹ Greek is Moreh, a Hebrew word of condemnation. You have heard that it was said, You shall not commit adultery. But I am telling you that every one looking upon a woman to lust after her has already committed adultery in his heart with her. But if your right eye cause you to stumble, pluck it out, and cast it away from you, for it is profitable for you that one of your members should perish and not your whole body be cast into Gehenna. And if your right hand cause you to stumble, cut it off and cast it from you, for it is profitable for you that one of your members should perish, and not that your whole body should go away into Gehenna. And it has been said, Whoever divorces his wife, let him give to her a certificate of divorce. But I am telling you that everyone who divorces his wife, except for the matter of fornication, makes her commit adultery, and whoever marries her who has been divorced commits adultery. Again, you have heard that it was said to the men of old, You shall not swear falsely, but shall fulfill your oath to the Lord. But I am telling you not to swear at all; neither by heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King; nor shall you swear by your head, for you are not able to make one hair white or black. Let your word be, Yes, yes, and No, no; but that which is more than these is of the evil one. You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I am saying to you not to oppose the evil doer, but whoever strikes you on the right cheek, turn to him also the other; and to the one who wishes to go to law and to take your undergarment, give to him also the outer garment; and whoever forces you to go a mile, go with him two. To him who asks you, give; and the one who wishes to borrow from you, do not turn away. You have heard that it has been said, You shall love your neighbor and hate your enemy. But I am saying to you, keep on loving your enemies, and pray in behalf of those who persecute you, in order that you may be sons of your Father who is in heaven, for He makes His sun to rise upon the evil and the good, and He sends the rain upon the righteous and the unrighteous. For if you love those who love you, what reward do you have? Do not the tax collectors do the same thing? And if you salute your brethren only, what do you do more than others? Do not even the heathen do the same thing? You shall, therefore, be perfect as your Father in heaven is perfect. Keep on taking heed not to do your acts of righteousness in the presence of men, to be seen by them; but, if you do, you have no reward from your Father who is in heaven. When, therefore, you perform a charitable deed, do not sound a trumpet before you, just as the hypocrites do in the synagogues and in the streets, in order that they may be praised of men; in solemn truth I am telling you, they already have their reward. But when you perform an act of mercy, do not let your left hand, know what your right does, in order that your charitable deed may be in secret, and your Father who sees in secret will reward you. And whenever you pray, you shall not be as the hypocrites; for they love to pray, having taken their stand in the synagogues and in the corners of the streets, in order that they may be seen of men. In solemn truth I am telling you, They already have their reward. But when you pray, enter into your inner chamber; and, after you have locked the door, pray to your Father who is in secret; and your Father who sees in secret will reward you. And as you are praying, do not start repeating idly the same words as the heathen do, for they think that in their much speaking they shall be heard. Be not, therefore, like them; for God your Father knows of what you have need before you ask Him. In this way, therefore, always pray: Our Father who art in heaven, may Thy name be revered. Let thy kingdom come; let Thy will be done as in heaven, also upon earth. Give us our daily bread today. And forgive us our debts as also we have forgiven those indebted to us. And lead us not into temptation, but deliver us from the evil one. For if you forgive men their trespasses, your Father, who is in heaven, will forgive you; but, if you do not forgive men, neither will your Father forgive your transgressions. And when you fast, be not as the hypocrites—of a gloomy countenance; for they disfigure their faces in order that they may be seen of men to be fasting; in solemn truth I am telling you, They already have their reward. But when you fast, anoint your head and wash your face, in order that you may not appear to men as fasting, but to your Father who is in secret; and your Father who sees in secret will reward you. Stop laying up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal; but keep on laying up for yourselves treasures in heaven where neither moth nor rust consume, and where thieves do not break through or steal; for where your treasure is, there will also be your heart. The light of the body is the eye. If then your eye is single, your whole body will be full of light. But if your eye is diseased, your whole body will be full of darkness. If, therefore, the light that is in you is darkness, how great is the darkness. No one can serve two masters, for either he will hate the one and will love the other, or he will cleave to the one and will despise the other. You are unable to serve God and money. Therefore I am telling you, Stop being anxious for your life, what you will eat or what you will drink, or for your body, what you will wear. Is not the life more than the food and the body more than the raiment? Look at the birds of the heaven, for they do not sow or reap or gather into barns, and yet your heavenly Father feeds these. Are you not of more value than they? Which one of you by being anxious is able to add to his stature one cubit? And concerning clothing, why are you anxious? Consider the lilies of the field, how they grow; they do not labor neither spin; but I tell you that Solomon in all his glory was not robed as one of these. But if God so clothes the grass of the field, which is green today and tomorrow is cast into the oven, will He not much more clothe you, O you of little faith? Do not then start being anxious and say, What shall we eat or what shall we drink, or with what shall we be clothed? for all these things the heathen constantly seek; for your heavenly Father knows that you are in need of all these things. But seek first the kingdom and His righteousness, and all these things shall be added to you. Do not then start to be anxious for tomorrow, for the morrow will take care of its own things; to have a sufficient supply of the necessities of life for the day is the occasion of the evil thereof. Stop criticizing, in order that you may not be criticized; for with what criticism you criticize, you shall be criticized; and with what measure you measure, it shall be measured to you. Why do you keep looking at the speck which is in your brother’s eye, but never consider the beam that is in your own eye? Or how will you say to your brother, Permit me to cast the speck out of your eye; and, behold, a beam is in your own eye? You hypocrite first cast the beam out of your eye, and then you will see clearly to cast the speck out of the eye of your brother. Do not start giving that which is holy to the dogs, nor cast your pearls before swine, lest perchance they trample them with their feet, turn, and tear you to pieces. Keep on asking, and it shall be given to you; keep on seeking, and you shall find; keep on knocking, and the door shall be opened to you. For everyone who keeps on asking receives; and the one who keeps on seeking finds; and to him who keeps on knocking, the door shall be opened. Or what man of you is there who, if his son asks for a loaf, will give to him a stone; or, if he asks for a fish, will he give him a serpent? If, therefore, you who are evil know to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him? All things, therefore, whatsoever you will that men do to you in like manner also keep on doing to them; for this is the law and the prophets. Enter through the narrow gate; for broad is the gate, and wide is the road leading to destruction, and there are many who are entering in through it; for narrow is the gate, and difficult the way leading to life, and few are they who find it. Constantly watch, out for false prophets, who come to you in the clothing of sheep, but within they are devouring wolves. By their fruits you will know them. Men do not gather grapes of thorns or figs of thistles; do they? In like manner, every good tree produces good fruit, but the worthless tree produces bad fruit. A good tree is unable to bear bad fruit; neither does a worthless tree produce good fruit. Every tree not bearing good fruit is to be cut down and thrown into the fire. Indeed, therefore, by their fruits you shall know them. Not every one saying to Me, Lord, Lord, shall enter into the kingdom of heaven; but the one doing the will of My Father who is in heaven. Many will say to Me in that day, Lord, Lord, did we not prophesy in Thy name, and in Thy name cast out demons, and in Thy name do many mighty works? And then will I confess to them, I never knew you; depart from me, workers of lawlessness. Every one, then, who listens to these My words and does them will be like the wise man who built his house on the rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house; but it did not fall, for it was founded upon the rock. But everyone who listens to these My words and does them not will be like the foolish man who built his house on the sand. And the rain descended, and the rivers came, and the winds blew and beat upon that house, and it fell, and great was the fall of it. And it came to pass when Jesus had finished these words, the multitudes were astounded at His teaching, for He was teaching them as one having authority, and not as their scribes. In a regular election year in America the people choose their president, senators, and representatives to the congress, as well as state, county, and municipal officials. Candidates tell the people, the voters from whom they wish support, the things for which they stand. Unfortunately, when elected, they very frequently forget their campaign promises. It is proper, however, for them to tell the people the principles for which they stand and then to stand for them. In doing so, they are only meeting their obligations. Soon after Jesus had begun His public ministry in Galilee, great throngs of people from the countryside and the surrounding nations began to flock in great droves to hear the new and unique preacher as He delivered an unusual message of courage and hope. Matthew states, "Great multitudes followed Him from Galilee, Decapolis, and Jerusalem, and Judea, and beyond the Jordan" (Matthew 4:25). Doubtless various motives prompted the people to come to hear Him. Without question many of them came only to be healed physically. Others came through idle curiosity, wanting to hear the latest word concerning impending events. Some thought that He was a prophet and that mighty changes were imminent since He and John the Baptist had proclaimed that the kingdom of God was at hand. Some undoubtedly had political aspirations, hoping to be appointed to positions of honor and power in the new regime. I. JESUS ISSUING HIS MANIFESTO Jesus wanted the people to know exactly what the situation was. He, therefore, issued His manifesto to the world in the form of the Sermon on the Mount, recorded in Matthew 5:1-48, Matthew 6:1-34, and Matthew 7:1-29.¹ Seeing the multitude, He went up into the mountain in the vicinity where He was. He sat down and taught His disciples. Although He directed His message to His disciples, He spoke in the presence of the vast multitudes that had begun to throng about Him. No discourses or lectures on ethics and morals delivered by men equal those spoken by Jesus. Moses and the Prophets frequently were lifted, as a study of their writings show, to a high level of morals and ethics. But never was any prophet lifted to such a high plane and never did one give such pronouncements as Jesus did on this occasion. All right-thinking people admit that the Sermon on the Mount is the highest expression of ethics and morals to be found anywhere. II. JESUS OFTEN REPEATING VITAL TRUTHS Scattered here and there in the Gospel Records are exact statements or ones similar to some of those appearing in the Sermon on the Mount. An examination of them shows that they were spoken at different times and places and under varying conditions. Some scholars have concluded from these facts that Jesus did not preach the Sermon on the Mount as recorded by Matthew (Matthew 5:1-48, Matthew 6:1-34, Matthew 7:1-29). They say, rather, that Matthew really compiled this sermon out of various quotations and attributed this message to Jesus. Every preacher constantly repeats statements and messages that have crystallized in his mind into stereotyped expressions. Jesus, however, because of similar conditions and needs, wisely repeated the truth applicable in each case. Hence His repetitions. III. JESUS MANIFESTING HIS DEITY To those who accept the Sermon on the Mount as being the Word of God—and I certainly do—I wish to call attention to the facts and data interwoven in the Sermon which prove that Jesus was conscious of His being God in human form. These elements are woven so closely into the entire fabric of the sermon that they are a vital part of it and to remove them from the rest of the message would be to wreck the entire discourse. A. Significance of the Expression "I came" (Matthew 5:17) In Matthew 5:17 Jesus says, "Do not begin to think that I came to destroy the law or the prophets: I did not come to destroy, but to fill them to the full." No other Hebrew had ever spoken of his own birth as his coming; yet Jesus spoke thus of His birth. Solemnly ... He warned His listeners not to think that He had come to destroy the law or the prophets, but to fulfill them—in the spirit and the letter of the law. This warning implies that He had been somewhere else, had left that place, and had come to earth. His purpose in coming was to fulfill the law and the prophets—to bring them to the fullest expression of import and meaning. On another occasion Jesus spoke similarly, "... I came not to call the righteous, but sinners" (Matthew 9:13). Once more He declared, "Do not begin to think that I came to bring peace upon the earth; I did not come to bring peace, but a sword" (Matthew 10:34). Here again He assumed that He had been somewhere else, and that He had left that place to come to the earth. He came not to bring peace, but a sword. What He meant by a sword was that, in a family, for instance, some would see the truthfulness and correctness of His message and would accept; others, being unable to see it, would reject and would become hostile. If following Jesus or accepting the will of God causes trouble, one should joyously accept the new situation. Those who oppose are the ones who will have to give an account to God for the trouble. In the Gospel of John, Jesus is often quoted as saying that He had been sent by God the Father to this world to do His will. These statements of Matthew, read in the light of the luminous record of John on this point, show exactly what Jesus meant when He said, "I came." For only one who had been in heaven, and who was God, could and would speak truthfully in terms such as Jesus used on different occasions. B. The Words of Jesus Equal to Those of God (Matthew 5:21) In Matthew 5:21 Jesus says, "You have heard that it was said to men of old, You shall not murder ..." This quotation is from the Ten Commandments, as recorded in Exodus 20:13 and Deuteronomy 5:17. Then Jesus refers to a gloss which was probably added by the leaders of Israel, saying, "... and whoever murders is liable to court action. But I am telling you that everyone who is angry with his brother is liable to court action; and whoever says to his brother, Empty head, is liable to the Sanhedrin; and whoever says, You stupid one, shall be liable to the Gehenna of fire" (Matthew 5:21-22). Jesus put His utterance on a level with what God had said. Jesus declared, "You have heard that it was said, You shall not commit adultery" (Matthew 5:27). This quotation from the Ten Commandments is taken from Exodus 20:14 and Deuteronomy 5:18. God spoke this command through Moses. Jesus went back behind the literal act of committing adultery to the desire in the heart to do so. If one looks upon a woman to lust after her, he has in his heart, in reality, committed adultery and is guilty of that sin before God. Thus Jesus lifted this one commandment to a higher level than the one on which it had been placed by Moses. The time was ripe for God to trace this overt act back to its genesis in the evil desire of the secret parts of the heart. In the discussion of this point Jesus places His utterances on an equal with the words of God. Once again, Jesus quotes from the law in Matthew 5:38 : "You have heard that it was said, An eye for an eye, and a tooth for a tooth." This quotation is taken from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. God enacted this precise legislation. He meant exactly what He said. This law was on the statute books of Israel. All laws were to be carried out by the officials of the government after the person accused had been found guilty. The sentence was, of course, to be made according to the evidence. Instead of recognizing this legislation as one of the laws of the land to be enforced by the courts, many persons were using it as justification for taking revenge—a misinterpretation and misapplication of the law. Again Jesus went back behind the overt act to the thought and intentions of the heart or mind and urged His disciples to act accordingly, and again He placed His statements on a level with the law of God. Throughout the entire sermon, rays of divine glory flash forth from Jesus as He delivers this great manifesto. Again one sees that the consciousness of Jesus as being the Son of God is part and parcel of the entire message. C. Jesus the Judge of All Men (Matthew 7:21-23) According to Matthew 7:21-23, Jesus will sit upon the throne of judgment on the last day and judge all peoples. He foretells that many will come to Him and say, "Lord, Lord [a recognition of His divine nature and authority] did we not prophesy in thy name, and in Thy name cast out demons, and in Thy name do many mighty works ?" Then He will profess to them that He never knew them and will command them to depart from Him. For as the Father hath life in himself, even so gave he to the Son also to have life in himself: and he gave him authority to execute judgment, because he is a son of man (John 5:26-27). Thus again His words reflect His consciousness of His divine nature, being, and prerogatives. If one accepts the high standard of morals and ethics that are set forth in this sermon, he must likewise accept the doctrine that Jesus, who spake as never man spake, is none other than the Son of God, as He often affirmed. IV. EVERY WORD OF THE LAW TO BE FULFILLED (Matthew 5:18) The Scriptures are inspired of God—both the Old and the New Testament. But concerning the Old Testament, Jesus said, "... Until the heaven and the earth shall pass away, one jot or one tittle by no means shall pass away from the law until all comes to pass" (Matthew 5:18). A jot is the smallest letter of the Hebrew alphabet. A tittle is in the Greek horn, denoting a very slight projection at the corner of certain Hebrew letters which distinguishes these from others that are rounded. In other words, Jesus said that there cannot be the slightest change in the meaning of any word of the Scriptures and that each utterance shall be fulfilled as written. The Apostle Paul by inspiration declared that all of the Scriptures are infallibly inspired of God. "Every scripture² inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work" (2 Timothy 3:16-17). On another occasion the Lord Jesus put the case stronger, saying: "But it is easier for heaven and earth to pass away, than for one tittle of the law to fall" (Luke 16:17). Why will every word that God has spoken be carried out to the very letter and in the spirit of the utterance? Jeremiah gives the answer. God watches over His word to perform each utterance that He has spoken, to carry out every threat and warning, and to fulfill all promises. Moreover the word of Jehovah came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond-tree. Then said Jehovah unto me, Thou hast well seen: for I watch over my word to perform it (Jeremiah 1:11-12). V. THE RIGHTEOUSNESS DEMANDED BY JESUS (Matthew 5:20) Jesus declares that whosoever breaks the least of the commandments of the law and teaches men so will be called least in the kingdom of heaven, but whosoever does and teaches them will be called great in the kingdom of heaven: "For I am telling you, that except your righteousness exceeds the righteousness of the scribes and Pharisees, by no means shall you enter into the kingdom of heaven" (Matthew 5:20). The righteousness of the scribes and Pharisees consisted largely of doing exactly what the letter of the law said—plus the observance of the teaching, the doctrines, and the traditions of men. Their righteousness was, therefore, largely legalistic—the result of an attempt at punctilious observance of rights, ceremonies, and laws. The righteousness of the law demands that every regulation and every legal enactment be observed perfectly. If a person violates the law in one point, he is as guilty as if he had violated the whole category of regulations. For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law (James 2:10-11). At the dedication of the Temple Solomon declared: "If they [the people of Israel] sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near; yet if they shall bethink themselves in the land whither they are carried captive, and turn again, and make supplication unto thee in the land of them that carried them captive, saying, We have sinned, and have done perversely, we have dealt wickedly; if they return unto thee with all their heart and with all their soul in the land of their enemies ... and pray unto thee toward their land ... then hear thou their prayer and their supplication in heaven thy dwelling-place, and maintain their cause; and forgive thy people ..." (1 Kings 8:46-50). By inspiration Solomon knew that there is not a person who observes the law perfectly. Thus righteousness that is acceptable to God cannot be brought about by observing rites, laws, ceremonies, and sacrifices. Such in substance is what Jesus meant in stating that one’s righteousness must exceed that of the scribes and Pharisees. The Apostle Paul, one of the greatest Pharisees who ever lived, stated what he did not want and what he desired above everything, and had—in Christ the righteousness of God. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith ... (Php 3:8-9). Isaiah the Prophet states that the remnant of Israel in the end time will see this grand and glorious truth here enunciated by the Lord Jesus. In his prediction (Isaiah 63:7-19; Isaiah 64:1-12) is one version of Israel’s penitential confession and prayer, which the remnant will make in the end time. In this confession they will say: "Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: in them have we been of long time; and shall we be saved? For we are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities, like the wind, take us away.... "But now, 0 Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand" (Isaiah 64:5-6; Isaiah 64:8). In this prediction one sees that the remnant will long and plead for this higher type of righteousness—the righteousness that God requires and provides for all who accept Christ as Saviour. VI. THE MODEL PRAYER (Matthew 6:9-15) In Matthew 6:9-15 is recorded a model prayer which Jesus taught His disciples to pray. Unfortunately, this petition is popularly known as "the Lord’s Prayer." That which properly is the Lord’s Prayer is recorded in John 17:1-26. That the prayer of Matthew 6:9-15 is a model petition, which the disciples are in spirit to follow, is evident from the following exhortation: "In this way, therefore, always pray." The disciples are to pray to the Father in heaven that His name may be hallowed—that is, revered in the true spirit of worship. Then they are to pray that the Kingdom of God may come when His will shall be done on earth as it is in heaven. The Kingdom of God, which is often discussed in the New Testament, has two phases—the spiritual and the literal earthly Messianic reign. The spiritual phase of the Kingdom was established on the first Pentecost after the Resurrection of Christ. Prior to that date (Matthew 16:13-20; Matthew 18:15-20), it was spoken of as being in the future. After that date it is spoken of as being in existence (Acts 8:1; Acts 9:31). This phase of the Kingdom is spoken of as the Church, or the body of Christ, which began at Pentecost and continues until the Second Coming of Christ. The second, or literal, phase of the Kingdom will be established on the earth when the Prince of Peace returns, having been invested with supreme power: I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed (Daniel 7:13-14). When this Kingdom is established upon the earth, God’s will shall be done here absolutely as it is done in heaven: The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more (Isaiah 2:1-4). I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years. The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years (Revelation 20:1-6). Being utterly dependent upon God for all blessings, all believers are to pray for daily food, provision, and protection. They are, moreover, to forgive others who have treated them unjustly and are to maintain the proper Christian attitude toward all men. profitable for spiritual guidance. VII. THE DANGER OF HAVING A SUFFICIENCY (Matthew 6:34) A person’s having a sufficiency of all things is the occasion of evil in the correct sense of that term. When a person knows that he has everything that he can use or wants, unknown to him there subtly develops in his heart the spirit of independence and self-sufficiency. Whenever such a spirit dominates a person, he is incapable of seeing himself as he is in his utter dependence upon God. Instead of developing a spirit of self-sufficiency and independence of God, each one should pray as the psalmist prayed in Psalms 39:4-8 : Jehovah, make me to know mine end, And the measure of my days, what it is; Let me know how frail I am. Behold, thou hast made my days as handbreadths; And my life-time is as nothing before thee: Surely every man at his best estate is altogether vanity. [Selah] Surely every man walketh in a vain show; Surely they are disquieted in vain: He heapeth up riches and knoweth not who shall gather them. And now, Lord, what wait I for? My hope is in thee. Deliver me from all my transgressions: Make me not the reproach of the foolish. Men are prone to think that they can largely determine and shape their destiny by their own sagacity and efforts. To those holding such a philosophy, James declares: Come now, ye that say, To-day or to-morrow we will go into this city and spend a year there, and trade, and get gain: whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall both live, and do this or that. But now ye glory in your vauntings: all such glorying is evil (James 4:13-16). VIII. THE GOLDEN RULE (Matthew 7:12) In Matthew 7:12 the Lord Jesus states what has become known as the Golden Rule: "All things, therefore, whatsoever you will that men do to you, in like manner also keep on doing to them; for this is the law and the prophets." Never had mortal man uttered such a far-reaching, fundamental principle of conduct as this one stated by the Son of God; at least, there is no record of anyone’s having done so. It is all inclusive. If every human being could and would practice this fundamental principle, the world would be changed instantly into a veritable paradise; but, on account of the fallen nature of man, he cannot of his own self carry out this principle in practical living. But one who has been regenerated and saved can, by the aid of the Spirit of God in his heart, live in accordance with this high and holy principle. Footnotes: ¹ An abridged account of the Sermon on the Mount is found in Luke 6:20-49. That Matthew and Luke are recording the same message—though Luke’s account is an abridged form—is clear to one who notes that they begin alike with the beatitudes, that the trend of thought is the same in each account, and that they both conclude with the parable of a man who built his house upon a rock and another who built his on the sand. ² The word scripture is derived from the Latin word meaning "to write." In the Greco-Roman world of the first century any writing was known as scripture. In this passage Paul states that only those writings that are God-breathed are Sometimes we are told that Confucius, the great Chinese moralist, enunciated this same principle. This claim is incorrect. He stated a negative principle, that men should not do to others as they would not have others do unto them. One could follow this negative principle without obeying the Golden Rule, which commands one to do good, not merely to refrain from evil. It is also claimed that certain of the sages of Israel who lived after Jesus of Nazareth taught the Golden Rule. Though they may have done so, it is logical to conclude that, since they lived at a later date, their utterances are simply echoes of those of Jesus of Nazareth. IX. THE TWO BUILDERS, ONE ON THE, ROCK, THE OTHER ON THE SAND (Matthew 7:24-27) In this Sermon on the Mount, Christ concludes with an illustration drawn from nature. He declares that the one who hears His words and does them, in the right spirit, of course, will be like a wise man who built his house upon a rock. The rains descended and the floods came and beat upon that house, but it did not fall, because it was founded upon a rock. On the other hand, the one who hears the words of Jesus, but does not do them, is like the man who built his house upon the sand. The rains came, the winds blew, the floods beat against that house, and it fell, and great was the fall thereof. This parable is, of course, an illustration showing the absolute necessity on the part of every individual of seeing, accepting, and acting upon the words of the Lord Jesus Christ. Speaking by the Spirit of God, Moses foretold that God would raise up a prophet from the midst of Israel, who would speak the very words of God. Concerning this prophet God declared, "... I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him" (Deuteronomy 18:18-19). This prophet was undoubtedly Jesus of Nazareth. To turn from Him is to sin against one’s soul. ======================================================================== CHAPTER 38: 02.28. CHAPTER XXII MIRACLES OF JESUS THE MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXII MIRACLES OF JESUS THE MESSIAH ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 8:1-34; Matthew 9:1-34) When He came down from the mountain, great multitudes followed Him. And, behold, a leper came and worshipped him, saying, Lord, if Thou wilt, Thou art able to cleanse me. And He stretched forth His hand and touched him, saying, I am willing; be cleansed. And immediately his leprosy was cleansed. And Jesus said, Look; speak of this to no man; but go show yourself to the priest, and offer the gift which Moses commanded, for a testimony to them. When He entered into Capernaum, a centurion came to Him, begging Him, and saying, Lord, my servant lies at home, a paralytic, grievously tormented. He said to him, I will go and heal him. And the centurion replied and said, Lord, I am not fit that Thou shouldst come under my roof; but only speak a word, and my servant shall be healed. For I am a man under authority, having soldiers under me; and I say to this one, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it. And when Jesus heard this statement, He marveled and said to those who were following Him, In solemn truth I say to you, With no one have I found such faith in Israel. And I say unto you that many will come from the east and the west, and will recline with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast into the outer darkness; there will be weeping and gnashing of teeth. And Jesus said to the centurion, Go; as you believe, let it be done to you. And his servant was healed in that hour. When Jesus came to the house of Peter, He saw his mother-in-law lying in bed, sick with a fever, and He touched her hand and the fever left her, and she arose and began waiting on Him. And when evening came, they brought to Him many who were possessed with demons; and He cast out the evil spirits with a word; and all who were sick, He healed, in order that the word might be fulfilled which was spoken by Isaiah the prophet, saying, He took our weaknesses and bore our sicknesses.¹ ¹ Isaiah 53:4. When Jesus saw a multitude around Him, He gave orders to go to the other side. And a scribe came to Him and said, Teacher, I will follow Thee wherever Thou goest. And Jesus said to him, The foxes have holes, and the birds of the heaven have nests, but the Son of man does not have a place where He can lay His head. Another of the disciples said to Him, Lord, permit me first to go back and bury my father. But Jesus said to him, Keep on following me, and let the dead bury their own dead. His disciples followed Him as He entered into the boat. And, behold, a great storm came up upon the sea, so that the boat was being covered by the waves; and He himself was asleep. And they came to Him and awoke Him, saying, Lord, save; we are perishing. And He said unto them, Why are you fearful, you men of little faith? Then He arose and rebuked the winds and the sea, and there was a great calm. But the men marveled, saying, What manner of person is this One, that even the winds and the sea are obedient to Him? And when He came to the other shore unto the country of Gadarenes, there met Him two men under the power of demons, coming out of the tombs, exceeding fierce, so that no one was able to pass along that road. And, behold, they cried out, saying, What is there between us and Thee, Thou Son of God? Hast Thou come here to torment us before the time? There was some distance from them a drove of many swine feeding. And the demons kept imploring Him, saying, If Thou cast us out, send us into the drove of swine. And He said to them, Go. And they went forth, and they went away into the swine; and, behold, all the drove rushed down over a steep cliff into the sea and died in the water. But those feeding the swine fled; and, going into the city, they reported all things, even the things in regard to the demonized men. And, behold, all the city went forth to meet Jesus; and, when they saw Him, they implored that He depart from their territory. Having gotten into a boat, He went to the other side and came into His own city. And, behold, they were bringing to Him a paralytic, lying upon a bed. And when Jesus saw their faith, He said to the paralytic, Be of good courage, son; your sins are forgiven. And, behold, certain of the scribes said in themselves, This man blasphemes. And knowing their thoughts, Jesus said, Why do you think evil things in your heart? For which is easier, to say, Your sins are forgiven, or to say, Arise and walk? But in order that you may know that the Son of man has authority on the earth to forgive sins (then He said to the paralytic), Arise, take up your bed, and go into your house. And he arose and went into his house. And the multitudes, seeing, became fearful, and they glorified God who had given such authority unto men. As Jesus was passing by from thence, He saw a man, Matthew by name, seated at the tax office; and He said to him, Keep on following me. And he got up and followed him. And it came to pass, when He was reclining at meal in his house, that, behold, many tax collectors and sinners came and were reclining with Jesus and His disciples. And when the Pharisees saw, they began saying to His disciples, Why does your teacher eat with tax collectors and sinners? And when He heard, He said, Those who are well have no need of a physician, but only the sick. But you go and learn what this is, I desire mercy and not sacrifice,² for I came not to call the righteous, but sinners. ² Hosea 6:6 a. Then the disciples of John came to Him and said, Why do we and the Pharisees constantly fast, but Thy disciples do not continually fast? And Jesus said to them, Can the sons [friends] of the bridegroom mourn so long as the bridegroom is with them? But the days will come when the bridegroom will be taken from them and then they will fast. But no one sews a patch of unshrunken material upon an old garment, for that which should fill it up takes away from the garment, and the rent is made worse. Neither do men pour new wine into old wineskins; and, if they do, the wineskins burst, the wine runs out, and the skins are destroyed; but they pour new wine into new wineskins, and both are preserved. As He was speaking these things to them, behold, a ruler came up and knelt before Him, saying, My daughter just now died; but come, lay Thy hand upon her, and she will be restored to life. And Jesus arose and followed Him, and His disciples. And, behold, a woman who had suffered from a flow of blood twelve years came up behind and touched the tassel of His mantle; for she was saying in herself, If only I may touch His mantle, I shall be cured. But Jesus turned, saw her, and said, Be of good courage, daughter; your faith has saved you. And the woman was healed from that hour. And when Jesus went into the house of the ruler and saw the flute players and the multitude causing a disturbance, He began saying, Withdraw, for the little girl did not die, but is asleep. And they began laughing Him to scorn. But when the multitude had been put out, He went in and took her by the hand, and the little girl rose up. And this report went forth into all that country. And as Jesus was passing by from thence, two blind men followed Him, crying out and saying, Have mercy upon us, Son of David. And as He entered into the house, the blind men came up to Him, and Jesus said to them, Do you believe that I am able to do this? They said to Him, Yes, Lord. Then He touched their eyes, saying, According to your faith let it be done to you. And their eyes were opened. And Jesus charged them sternly, saying, See that no man knows. When they went forth, they spread the report concerning Him in all that land. As they were going, behold, they brought a dumb man who was under the power of a demon. And when the demon was cast out, the dumb man began to speak. And the multitudes were amazed, saying, Never has it been seen on this wise in Israel. But the Pharisees began, saying, By the prince of demons, he is casting out demons. In the Greek New Testament three words are used to refer to the manifestation of the supernatural in the sphere of human activity. The inherent dominant idea of one of these words is that of a marvel—that which amazes; of the second, that of powers, manifestations in a special way of the presence of God; and of the third, that of a sign, indicating some purpose for which the miracle is wrought. In other words, the miracle is looked upon as evidence, signifying some spiritual fact. In the history of Israel, whenever God, so to speak, came out in the open and performed miracles on a large scale, He allowed Satan to do likewise. But He always put a limit upon the devil’s activity in order that there might be left to the people a margin for the exercise of faith. In all of these demonstrations of supernatural power, the men of God excelled and made it manifest that the power which was working through them was superior to that which was operating through the false prophets, magicians, and those dabbling with the occult. I. THE PURPOSE OF MIRACLES A thorough study of the subject of miracles in both the Old and the New Testament leads one to the conclusion that miracles were primarily wrought to arrest the attention of the people so that they would listen to the Word of God, which alone can produce faith in the heart of the honest truthseeker: "So belief cometh of hearing, and hearing by the word of Christ" (Romans 10:17). When miracles are wrought constantly, they become commonplace and soon lose their power of attracting attention. This fact is clearly seen by investigating the miracles God wrought at the time of Israel’s exodus from Egyptian bondage. Moses and Aaron appeared before the children of Israel and performed certain miracles which caught the attention of their elders for the time being. Then they appeared before Pharaoh and performed the ten miracles—the plagues wrought against Pharaoh and the gods of Egypt. Finally, after the death angel had passed over Egypt, Pharaoh consented, with the greatest reluctance, to let the Israelites leave the country. But when they started on their long trek, he sent his armies in an effort to restrain them and to force them to return. Israel passed through the waters of the Red Sea, which were divided and congealed by a miracle, and thus made a way of escape for the fleeing Hebrews. Attempting to follow, the Egyptians were drowned, because the waters were no longer held back by the power of God. The Almighty met the needs of Israel on their forty-five days’ journey from Egypt to Mount Sinai. At Mount Sinai He performed most marvelous miracles and signs in connection with the giving of the law. After the people of Israel had stayed nearly a year at Sinai, they made the eleven-day journey through the desert to Kadesh-Barnea, where they encamped. From this place Moses sent forth twelve leaders to spy out the land of Canaan and to obtain all information possible regarding the condition of the land and the possibility of Israel’s entering and taking possession of it. During the trek of the Israelites from Egypt by way of Sinai to Kadesh-Barnea, God sent a cloud by day and a pillar of fire by night to guide them. He also provided them with food and water. When the twelve leaders returned from spying out the land, ten of them reported that it was impossible for the Israelites to enter the country and take possession of it. Two of them, Caleb and Joshua, declared that they could and should immediately go into and possess the land. As a result of the discouraging majority report, a murmuring arose at once among the people. Soon there was an outburst of rebellion against the leadership of Moses and Aaron—and also against God. And the people said, "... Let us make a captain, and let us return into Egypt" (Numbers 14:4). Joshua and Caleb tried to calm the people and to reason with them, but to no avail. The aroused congregation shouted that Caleb and Joshua should be stoned (Numbers 14:4-10). But God spoke to Moses and Aaron: And Jehovah said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them? I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they (Numbers 14:11-12). Circumstances show that miracles, mighty works of God, were being wrought every day and every hour in behalf of the Israelites. They, therefore, became commonplace in the eyes of the people, who lost sight of the person of the Almighty and doubtless attributed the entire situation to nature. Let me repeat: Though miracles have their purpose in arresting attention, they do not have the power to sustain faith. An example from the New Testament will prove this point. According to the record of John 6:1-71, one day Jesus fed five thousand men, besides women and children. The next day some of the people who had been fed met Him in Capernaum and asked Him to show them a sign in order to prove that He was the Messiah. Though He had performed that marvelous and wonderful sign of feeding the five thousand—enough evidence to convince any honest heart—they did not have eyes to see. There are none so blind as those who will not see. Miracles, then, will not convince anyone when the heart is not right and is not open to conviction. II. THE MIRACLES OF JESUS, HIS CREDENTIALS God had promised Israel that He would raise up prophets to them from time to time, but He warned that a prophet had to present his credentials before the people should give credence to what he said (Deuteronomy 13:1-5; Deuteronomy 18:22). Whenever a prophet appeared to Israel, the people, in accordance with instructions as given by Moses, were to insist upon his performing a miracle. And after he had done so or had made a prediction that came to pass exactly as he had foretold, the people were to listen to the message which he brought. If, however, the prophet performed a miracle and, at the same time, urged the people to serve other gods, his performance of a miracle was not to be accepted as proof of his having been called of God. The final authority and power were in the message which was delivered. The people of Israel were right in demanding that Jesus show His credentials, and He did. III.THE MIRACLES OF JESUS IN VARIOUS SPHERES (Matthew 8:1-34; Matthew 9:1-34) Matthew 8:1-34; Matthew 9:1-34 presents the credentials of Christ in three realms—of disease, of physical nature, and of the spirit world—in which He performed miracles to support His claims of being the Messiah of Israel. A. In the Realm of Disease In Matthew 8:1-4 Christ heals a leper. Conscious of who He is and what He is doing, He touches the leper and says, "Be cleansed." Immediately the leprosy departs. Then He instructs the healed man to go to the authorities in Jerusalem and make the offering commanded by Moses for a testimony to them. Matthew 8:5-13 is a record of His healing the servant of a Roman army officer, a centurion. Matthew 8:14-17 relate that He not only healed Peter’s mother-in-law of a fever, but also cast demons out of many people and cured all those who came to Him for healing. In connection with the healing ministry of Jesus, one should note that very frequently He urged a person whom He had healed to say nothing about the cure, lest the people in their great excitement think of healing instead of salvation. He healed the diseases of the people because in Isaiah 53:4 the prediction is made that He would bear their sicknesses. Healing is in the Atonement. By the blood of His cross, all things are reconciled unto God (Colossians 1:18-20). Though healing is not universal today, it will be at the coming of the Lord, according to many Scriptures. B. In the Realm of Nature According to Matthew 8:23-27, Jesus went with the disciples across the sea of Galilee to the east side. After the boat had left the shore, Jesus went to sleep. While He was thus resting, there arose a great tempest. The winds were dashing the waves over the boat. It looked as if all in the boat would perish. The disciples immediately went to Jesus and awoke Him, begging Him to save them, and saying that they were perishing. Jesus reprimanded them for their lack of faith and for their fear. Then He arose and rebuked the wind and the waves. Immediately there was a great calm. Thus He who controls the elements calmed the storm. C. In the Realm of the Spirit-world According to Matthew 8:28-34, when Jesus and His disciples arrived in the country of the Gadarenes, two men who lived in the tombs, and who were possessed by demons, came forth to meet them. The demons who indwelt the men cried out and asked Him if He had come to torment them before the time. They implored Him, moreover, that, if He sent them out of the men, He would allow them to enter into a drove of swine feeding nearby. Then Jesus commanded them to leave. Immediately they entered into the swine. Then these hogs ran down the steep embankment and were drowned in the sea. The people of the community were awe-stricken and amazed. They were thinking, however, more of swine’s flesh, profits, and material possessions than they were of things spiritual. Hence they begged Jesus to leave their country and not to bother them, and He did. That there is such a thing as demon possession, or Satanic powers, operating in the lives of certain disobedient people, is manifest both by the Old and the New Testament. One of the most thorough discussions of demonology is by my friend Dr. Linger, of the Dallas Theological Seminary, Dallas, Texas. IV. A BRIEF STUDY OF DEMONISM The Scriptures recognize the existence of Satan, the archenemy of God, and of all that is good, who led a revolt among the angels of the Almighty. Satan and these rebellious angels were hurled, figuratively speaking, from their high positions of honor and trust. They constitute the kingdom of darkness that wages everlasting warfare against God and His Kingdom A. Demons Opposing Moses Here and there in the Scriptures are references to these malevolent spirits and some of their activities. When Moses and Aaron went to Pharaoh, king of Egypt, demanding the release of the Hebrew captives, the God of Israel gave them as their credentials the power to perform miracles. The first one wrought was turning a literal rod into a living serpent. The second miracle was turning the water of the rivers, pools, streams, and ponds into blood. But Pharaoh would not hearken. Then, at the command of Moses, frogs came up out of the waters and filled the entire land—a mighty plague. When Moses and Aaron performed each of these miracles, the magicians and enchanters of Egypt duplicated these wonders. The fourth miracle which Moses and Aaron wrought was bringing lice upon the land of Egypt. At this point in the contest between Moses and the magicians, the latter, figuratively speaking, threw up their hands, admitting candidly that they were unable to duplicate this miracle. It was quite evident that Moses and Aaron performed the miracles which they wrought by the power of the God of the Hebrews. It is also clear that the magicians by some other mighty power duplicated the first three miracles wrought by Moses and Aaron. By what power did the magicians perform their miracles? Certainly not by the power of God, because they were opposing Him and Moses and Aaron, His representatives. This mighty power was able to convert the rods of the magicians into living serpents and to bring forth frogs, living creatures, from the rivers throughout the land of Egypt. Evidently such power or powers consisted of intelligent, invisible creatures—evil spirits. Further light on these subjects is shown by a glance at certain passages found in the Book of Deuteronomy. Moses repeatedly warned Israel against the idolatry of the nations living in Canaan whom they were to dispossess. See Deuteronomy 7:1-5 and parallel passages. He likewise warned them against every phase of witchcraft and sorcery, and the like. See Deuteronomy 18:9-14 and related Scriptures. By reading all the passages uttered by Moses on these subjects, one can clearly see that in the mind of Moses idolatry and spiritism are indissolubly associated. In Deuteronomy 32:16-18 Moses clearly revealed this connection: They moved him to jealousy with strange gods; With abominations provoked they him to anger. They sacrificed unto demons, which were no God, To gods that they knew not, To new gods that came up of late, Which your fathers dreaded not. Of the Rock that begat thee thou art unmindful, And hast forgotten God that gave thee birth. From this passage it is clear that in worshiping idols, one is worshiping demons. This explanation is confirmed by the following quotation: They did not destroy the peoples, As Jehovah commanded them, But mingled themselves with the nations, And learned their works, And served their idols, Which became a snare unto them. Yea, they sacrificed their sons and their daughters unto demons, And shed innocent blood, Even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood (Psalms 106:34-38). From these passages and others which might be studied, it is evident that in the law of Moses demonism is recognized and exposed. B. Demons Sent on Certain Missions by Jehovah Again we get a glimpse of the spirit world in Judges 9:23 : "And God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech." Once again there flashes a light upon the world of evil spirits in 1 Samuel 16:14 : "Now the Spirit of Jehovah departed from Saul, and an evil spirit from Jehovah troubled him." The same situation is seen in 1 Samuel 18:10-11 : "And it came to pass on the morrow, that an evil spirit from God came mightily upon Saul, and he prophesied in the midst of the house: and David played with his hand, as he did day by day. And Saul had his spear in his hand; and Saul cast the spear; for he said, I will smite David even to the wall. And David avoided out of his presence twice." When this evil spirit was upon Saul, he endeavored to slay David, whose music was the only thing that had brought peace and tranquility to his troubled soul. His attempt to slay his benefactor was an illogical and irrational act. Evidently this evil spirit was dominating his mind and actions. Once more we get a glimpse of the world of evil spirits in 1 Kings 22:19-23 : And Micaiah said, Therefore hear thou the word of Jehovah: I saw Jehovah sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And Jehovah said, Who shall entice Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner; and another said on that manner. And there came forth a spirit, and stood before Jehovah, and said, I will entice him. And Jehovah said unto him, Wherewith? And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so. Now therefore, behold, Jehovah hath put a lying spirit in the mouth of all these thy prophets; and Jehovah hath spoken evil concerning thee. These evil spirits here are none other than demons who are under Satan, the prince of demons. C. Demons Hindering Angels In Daniel 10:1-21, is a very illuminating revelation concerning the world of evil spirits in their opposition to the Kingdom of God. According to this revelation, Daniel prayed to the Lord. When he did so, setting his heart to understand and to humble himself before his God, his prayer was heard: Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard: and I am come for thy words’ sake. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia (Daniel 10:12-13). The very day that he uttered this petition, an angel was dispatched by the Lord to him. As the angel sped from heaven to earth, he was intercepted by the "prince of the kingdom of Persia" and detained for twenty-one days. Finally Michael the archangel came to his rescue and fought off the opposition, allowing the angel to continue his Journey to Daniel’s side. D. Demon Activity in the Days of Jesus The New Testament recognizes the existence of Satan and demons and their activities. The first mention of demon possession and activity is found in a brief reference in Matthew 4:24. In Matthew 8:28-34 is an account of the Gadarene demoniacs. These men were completely under the control of demons and were a terror to the whole countryside. The demons by whom they were possessed recognized Jesus as the Son of God, who will eventually consign them to the place of torment. They, moreover, pleaded that, if He intended to cast them out of the men, He would allow them to enter a herd of swine. Jesus permitted them to go into the swine, which rushed down the cliff into the sea and perished. The citizens of the community implored Jesus to leave their shores. He did so and left them to their fate. For a fuller and more graphic account of this case of demon possession, see the parallel passage in Mark 5:1-20. Two other instances of Christ’s casting out demons are recorded in Matthew 12:22-37; Matthew 17:14-20. Further examples of demon possession and activities are recorded in Acts of the Apostles. E. Demons and Idolatry in Israel of the End Time As the last passage from the Prophets on the subject of evil spirits, or demons, see Zechariah 13:1-6, but note especially Zechariah 13:2-3 : And it shall come to pass in that day, saith Jehovah of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land. And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of Jehovah; and his father and his mother that begat him shall thrust him through when he prophesieth. Here is a prophecy concerning the land of Israel of the end time and of the prevalence of idolatry and demonism. This prediction concerning idolatry in Israel is no surprise to the one who is familiar with the writings of Moses, who foretold that Israel, scattered among the nations, would worship idols: "And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell" (Deuteronomy 4:28). Since Israel dispersed among the nations has never engaged in worshiping idols, and since in this passage the prediction is made that the nation will, one may be certain that this prophecy will be literally fulfilled in the end time. This interpretation is confirmed by the context of Deuteronomy 4:28, which immediately speaks of Israel’s turning to God in the latter days (Deuteronomy 4:29-31). F. Demons Warring Against the Saints Satan and the demons, as suggested above, constitute the kingdom of darkness—thoroughly organized and alarmingly efficient in operation. This fact is seen in Ephesians 6:10-20 : Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places. Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints, and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. The inspired Apostle Paul informs us that our wrestling is not with men, but with these evil spirits who are ever vigilant in their fight against the people of God. He, moreover, shows the only method of successfully fighting against the enemy. Man in his own strength will fail. He, therefore, must be made strong in the Lord and in the power of His might. Each born-again believer must put on the whole armor of God and fight in the strength which God supplies. If one will follow these instructions and resist the devil and his host, they will flee. Be subject therefore unto God; but resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded (James 4:7-8). Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; casting all your anxiety upon him, because he careth for you. Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world. And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you (1 Peter 5:5-10). G. Demon Activity in the Last Days Satan and the evil spirits are especially active in these dark days, as foretold by the Apostle Paul: But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men, that speak lies, branded in their own conscience as with a hot iron; forbidding to marry, and commanding to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth (1 Timothy 4:1-3). According to this passage, a person who wants truth must be on his guard lest seducing spirits palm off upon him their doctrines. According to Revelation 12:7-12, the time will come when Satan will put forth a titanic effort of persecution against the people of God, but they can be victorious through the blood of the Lamb and through the word of their testimony. And there was war in heaven: Michael and his angels going forth to war with the dragon; and the dragon warred and his angels; and they prevailed not, neither was their place found any more in heaven. And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him. And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God and the authority of his Christ: for the accuser of our brethren is cast down, who accuseth them before our God day and night. And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death. Therefore rejoice, 0 heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time (Revelation 12:7-12). ======================================================================== CHAPTER 39: 02.29. CHAPTER XXIII THE RESTRICTED COMMISSION ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXIII THE RESTRICTED COMMISSION ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 9:35-38; Matthew 10:1-42; Matthew 11:1) Then Jesus began going about all their cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every type of disease and every ailment. And when He saw the multitudes, He was moved with compassion toward them, because they were distressed and scattered, like sheep not having a shepherd. Then He said to His disciples, The harvest is great, but the laborers are few. Pray, therefore, the Lord of the harvest that He send forth laborers into His harvest. Then He called His twelve disciples and gave to them authority over unclean spirits, so that they could cast them out, and heal every sickness and every ailment. The names of the twelve apostles are these: the first, Simon, who is called Peter, and Andrew his brother; James, the son of Zebedee, and John, his brother; Philip, and Bartholomew; Thomas, and Matthew the taxcollector; James, the son of Alphseus, and Thaddseus; Simon the Canaanite, and Judas Iscariot, the one who betrayed Him. These twelve Jesus sent forth, charging them, saying, Do not go into a way of the Gentiles, and do not enter into a city of the Samaritans, but go rather to the lost sheep of the house of Israel. And as you go, preach, saying that the kingdom of heaven has come near. Keep on healing the sick, raising the dead, cleansing the lepers, casting out demons. You received without payment; give without payment. Do not accept any gold, silver, or copper money for your purses, nor a bag for the way, nor two tunics, nor sandals, nor staff; for worthy is the worker of his food. Into whatever city or village you enter, seek diligently who in it is worthy, and there stay until you go forth. When you enter a house, salute it; and, if the house is worthy, let your peace come upon it; but, if it is not worthy, let your peace return to you. And whoever does not receive you, nor hear your words, as you go forth out of the house or that city, shake off the dust from your feet. In solemn truth I am telling you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. Behold, I am sending you forth as sheep in the midst of wolves; be, therefore, wise as serpents and harmless as the doves. And beware of men; for they will deliver you up to the courts; and they will scourge you in their synagogues; and you will be brought before governors and kings because of me, for a testimony to them and to the Gentiles. Whenever they deliver you up, do not begin to worry about how or what you will speak, for it will be given to you in that hour what you will say, for you are not the ones speaking, but the Spirit of your Father will be the one speaking in you. And brother will deliver up brother to death; and father, child; and children will rise up against parents and will put them to death. And you will be hated by all on account of my name, but the one enduring to the end, this one shall be saved. And whenever they persecute you in this city, flee unto the other, for in solemn truth I am telling you, you will not complete covering the cities of Israel until the Son of man comes. The disciple is not above his teacher, nor the servant above his lord. It is sufficient for the disciple that he be as his teacher, and the servant as his master. If they call the master of the house Beelzebub, how much more those of his household! Do not begin to be afraid of them, for nothing has been covered which will not be uncovered, and secret which will not be made known. What I am telling you in the darkness, speak in the light, and what you hear in the ear, proclaim upon the housetops. And stop fearing those who can kill the body, but are unable to kill the soul; rather fear him who is able to destroy both soul and body in Gehenna. Are not two sparrows sold for a farthing? and one of them will not fall to the ground without your Father. But even the hairs of your head have all been numbered. Now stop fearing, therefore; you are of greater value than many sparrows. Every one, therefore, who will acknowledge Me before men, I shall acknowledge him before My Father who is in heaven; and whoever denies Me in the presence of men, I will also deny him in the presence of My Father who is in heaven. Do not begin to think that I came to bring peace upon the earth; I did not come to bring peace, but a sword. For I came to set a man at variance against his father, and daughter against her mother, and daughter-in-law against her mother-in-law; And enemies of the man will be the members of his household. The one who loves father or mother above Me is not worthy of Me, and the one loving son or daughter above Me is not worthy of Me, and whoever does not take up his cross and follow Me is not worthy of Me. The one who finds his life will lose it, and the one losing his life on account of Me will find it. The one who receives you receives Me, and the one who receives Me receives Him who sent Me. The one receiving a prophet in the name of a prophet will receive a prophet’s reward. The one receiving a righteous man in the name of a righteous man will receive a righteous man’s reward. Whoever gives to drink to one of the least of My disciples a cup of cold water only, in the name of a disciple, in solemn truth I am telling you he will not lose his reward. And it came to pass, when Jesus had finished charging his twelve disciples, He went from there to teach and to preach in their cities. Matthew 9:35-38 furnishes the background of the message of Matthew 10:1-42. Here one finds that the masses of Israel at that time were distressed and scattered like sheep. This sight stirred the heart of Jesus to the very depths with pity. This condition was doubtless the result of a failure on the part of the leadership of the nation. Those who are put in positions of authority have a responsibility toward the masses to lead them in the ways of the Lord. The Prophet Ezekiel in his day condemned the unfaithful shepherds of the people for dereliction of duty (Ezekiel 34:1-31). I. THE CHOOSING AND THE TRAINING OF THE TWELVE (Matthew 10:1-4) After a night of prayer Jesus selected from His group of disciples twelve whom He chose to be His special representatives in carrying forward His world-wide work after His departure. He remained here upon earth for three and a fraction years, selecting, teaching, and training those who were to carry on His work to the uttermost parts of the earth. II. THE RESTRICTED COMMISSION (Matthew 10:5-15) Jesus had made two tours of Galilee prior to this time. In Matthew 10:5-15 are found instructions as to how the twelve on this last tour of Galilee should deport themselves as they went only to the lost sheep of the house of Israel. It was important that they should observe all instructions and restrictions literally. Israel had the priority in the benefits to be derived from this special ministry. III. THE WIDENING OF THE COMMISSION (Matthew 10:16-20) Close attention to the text shows that the vision of Matthew 10:5-15 blends almost imperceptibly into an enlarged one shown in Matthew 10:16-20. In this latter section we see that Jesus was no longer concerned with Israel alone, but was looking beyond the confines of the Chosen People to the nations of earth. IV. THE CONTRACTION OF THE COMMISSION (Matthew 10:21-23) By the time we come to Matthew 10:21, we see that Jesus lowered His eyes and ceased to look out upon the nations of the world, but restricted His remarks and instructions to the land and the people of Israel of the end time, the end of the Christian Dispensation. This fact is seen in Matthew 10:21-23. This passage assumes the existence of the State of Israel in the end time: "... You shall not complete covering the cities of Israel, until the Son of man comes" (Matthew 10:23). The Lord Jesus, therefore, saw the situation existing in the land of Israel today, with its rapidly growing civilization and culture. Zephaniah the Prophet saw the re-establishment and rehabilitation of Israel in the land of the fathers as it has been developing and as it is continuing to do so (Zephaniah 2:1-3). The return of Israel to his land is a mass movement without parallel. The spirit of those backing the movement is unique in the history of mankind. The sacrifices made by the Jewish people in this bold venture of faith is entirely unknown among the Gentiles. The advances in every field of human activity are amazing. The difficulties encountered and overcome reveal an indomitable spirit of sacrifice, service, and devotion to an ideal. Underlying this whole movement—if not in the consciousness of the average Israeli citizen, at least in his subconscious mind—is the scriptural hope that Israel will be re-established in the land of the fathers. This hope is the dominating force of the whole movement. The Gentile nations that are acquainted with the actual facts in the Holy Land stand amazed and overwhelmed at the grandeur of the magnificence of the project—a modern miracle. Foreseeing Israel dwelling in his towns and villages of the present day, Jesus foretold that the messengers of the cross will not have gone over all the cities of Israel before He returns personally and bodily—at the end of the Tribulation. When He returns, He will establish Israel as the head of the nations, and Israel will then become the channel of blessing to the whole world. V. DISCIPLES NOT TO FEAR ENEMIES According to Matthew 10:28, Jesus urges His disciples to "stop fearing those who can kill the body, but are unable to kill the soul; rather fear Him who is able to destroy both soul and body in Gehenna." Compare this verse with Luke 12:1-12. VI. THE PRICE OF DISCIPLESHIP AND REWARDS According to Matthew 10:34-42, the Lord Jesus shows that men and women must pay the price of being His disciples. The call of God is always one to separation from all that is worldly and sinful to a life of consecration, devotion, and service (see, for example, Genesis 12:1 ff. and, also, Luke 14:25-35). ======================================================================== CHAPTER 40: 02.30. CHAPTER XXIV PERIOD OF CRISES ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXIV PERIOD OF CRISES ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 11:2-30; Matthew 12:1-50) When John heard in prison of the works of the Messiah, he sent by his disciples, and said to Him, Art Thou the coming one, or shall we keep on looking for a different one? And replying, Jesus said to them, Go and report to John what you are hearing and seeing: the blind are receiving sight, the lame are walking, the lepers are being cleansed, and the deaf are hearing, and the dead are being raised, and the poor are having the good news preached to them.¹ And blessed is he who is not caused to stumble in me. ¹ Isaiah 61:1. As these were going, Jesus began to speak to the multitudes concerning John, What did you go out into the wilderness to observe? a reed shaken by the wind? But what did you go out to see? a man clothed in soft raiment? Behold, those who wear soft raiment are in the houses of kings. But why did you go forth? to see a prophet? Yes, and I am telling you, one even more than a prophet. This one is he concerning whom it has been written, Behold, I send My messenger before Thy face, Who shall prepare Thy way before Thee.² In solemn truth I am telling you, There has not arisen among those born of women a greater one than John the Baptist, but the least one in the kingdom of heaven is greater than Hebrews 12:1-29 From the days of John the Baptist until now, the kingdom of heaven is torn by violence, and violent men are seizing it by force. For all the prophets and the law prophesied until John 14:1-31 And if you are willing to receive the thought, this is Elijah, the one about to come. The one who has ears, let him hear. ² Malachi 3:1. To what shall I liken this generation? It is like children sitting in the market places, who call to one another, saying, We played the flute for you, but you did not dance; we wailed, but you did not beat your breasts. For John came neither eating nor drinking, and they say, He has a demon. The Son of man came eating and drinking, and they say, Behold, a gluttonous man and a winedrinker, and a friend of taxcollectors and sinners! Wisdom, however, is justified by her works. At that time He began to reprove the cities in which His mightiest works had been done, because they repented not. Woe unto you, Chorazin! Woe unto you, Bethsaida! For if the works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Nevertheless I am telling you, It shall be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum, will you be exalted to the skies? You shall go down unto Hades; for, if the works done in you had been done in Sodom, it would have remained until this day. Nevertheless I am telling you that it will be more tolerable for the land of Sodom in the day of judgment than for you. At that time Jesus answered and said, I thank Thee, Father, Lord of the heaven and the earth, that Thou hast hidden these things from the wise and the understanding and hast revealed them to little children; yea, Father, because thus it was Thy good pleasure. All things have been delivered to Me by My Father, and no one thoroughly knows the Son except the Father, nor does anyone know the Father thoroughly except the Son and he to whom the Son wills to reveal Him. Come to Me, all you who are laboring and who are heavy laden, and I will refresh you. At once take My yoke upon you and start learning of Me, because I am meek and lowly in heart, and you will find rest for your souls. For My yoke is easy, and My burden is indeed light. At that time Jesus went on a Sabbath through the grainfields, and His disciples became hungry and began to pluck the ears of grain and to eat them. But the Pharisees, looking on, said to Him, Look! Your disciples are doing that which is not lawful to do on the Sabbath. But He said unto them, Did you never read what David did when he became hungry, and those with him? How he entered into the house of God and ate the loaves of presentation [showbread], which was not lawful for him to eat, nor for those with him, except for the priests only?³ Or did you never read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are guiltless?4 But I am telling you that One greater than the temple is here; and, if you had known what this statement means, I desire mercy, and not sacrifice,5 you would not have condemned the innocent. For the Lord of the Sabbath is the Son of man. ³ 1 Samuel 2:16. 4 Numbers 28:9-10. 5 Hosea 6:6 a. And departing from that place, He went into their synagogue; and, behold, a man having a withered hand. In order that they might accuse Him, they asked Him, saying, Is it lawful to heal on the Sabbath? And He said to them, What man is there among you who will have one sheep, and, if it fall into a pit on the Sabbath, will He not lay hold of it and lift it out? How much, therefore, is a man of greater value than a sheep! So it is lawful to do good on the Sabbath. Then He said to the man, Stretch forth your hand. And he stretched it forth, and it was restored whole as the other. Then the Pharisees went forth and took counsel against Him in order that they might destroy Him. Knowing this plot, Jesus withdrew from that place. And many followed Him, and He healed all of them, and He strictly charged that they should not make Him known, in order that the word might be fulfilled which was spoken through Isaiah the prophet, saying: Behold, My Servant whom I have chosen, My Beloved in whom My soul delights; I shall put My Spirit upon Him, And justice He will proclaim to the Gentiles. He will not strive, nor cry out, Nor will anyone hear His voice in the streets. The reed that has been bruised, He will not break, And a flickering wick will He not put out, Until He brings forth justice to victory. And in His name will the Gentiles hope.* *Isaiah 42:1-4. Then a blind and dumb man, who was demonized, was brought to Him, and He healed him, so that the dumb man spoke and saw. And all the multitudes were amazed and said, Is not this one the son of David? But the Pharisees, hearing of it, said, This one does not cast out demons except by Beelzebub, prince of the demons. Since Jesus knew their thoughts, He said to them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself cannot be made to stand. If Satan is casting out Satan, he is divided against himself. How, then, shall his kingdom be made to stand? And if I, by Beelzebub, am casting out demons, by whom do your sons cast them out? On this account they will be your judges. But if by the Spirit of God I am casting out demons, therefore the kingdom of God has come upon you. Or how can anyone enter into the house of the strong one and spoil his goods except first he bind the strong one? and then he will thoroughly plunder his house. He who is not with me is against me; and he who is not gathering with me is scattering abroad. On this account, I am telling you, every sin and blasphemy shall be forgiven to men; but the blasphemy against the Spirit will never be forgiven. And whosoever speaks a word against the Son of man, it will be forgiven him; but whosoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the one to come. Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for by the fruit the tree is known. Brood of vipers, how can you speak good things while you are still wicked? For out of the abundance of the heart the mouth speaks. The good man out of the good treasure brings forth good things, and the wicked man out of the wicked treasure brings forth wicked things. I am telling you that, for every worthless word which men speak, they will give an account in the day of judgment; for by your words you will be justified, and by your words you will be condemned. Then certain of the scribes and Pharisees replied, saying, Teacher we desire to see a sign by Thee. Replying, Jesus said to them, A generation wicked and adulterous is constantly seeking a sign, but a sign will not be given except the sign of Jonah the prophet. For just as Jonah was in the belly of the sea monster three days and three nights, thus will the Son of man be in the heart of the earth three days and three nights. The men of Nineveh will rise up in the judgment with this generation and will condemn it, because they repented when Jonah preached; and, behold, One greater than Jonah is here. The queen of the south will rise up in judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and, behold, One greater than Solomon is here. And whenever the unclean spirit goes forth from a man, it goes through waterless places seeking rest, but does not find it. Then it says, I shall return into my house from which I came forth; and, going, he finds it unoccupied, swept, and in order. Then he goes and takes along with him seven other spirits more evil than himself; and, entering in, he dwells there; and the last things of that man are worse than the former. Thus it shall be also to this evil generation. While He was still talking to the multitudes, behold, His mother and brothers had taken their stand outside, seeking to speak to Him. And someone told Him, Behold, Thy mother and Thy brothers have taken their stand outside seeking to speak to Thee. But replying, Jesus said to the one speaking to Him, Who is My mother? and who are My brothers? And stretching forth His hand toward His disciples, He said, Behold, My mother and My brothers; for whoever does the will of My Father, who is in heaven, the same is My brother, and sister, and mother. Times of crisis or testing come into the life of every individual. These trials are permitted by the Lord and are designed for the good of the one thus involved. In such crises the individual has to look at the facts in the case, reach a decision, and then take a definite stand either for or against that which he understands and knows to be right, just, and holy—and in accordance with the will of God as found in the Scriptures. I. THE PERPLEXITY OF JOHN THE BAPTIST John the Baptist had been arrested and thrown into prison. He languished in his dungeon and doubtless suffered great mental torture, as well as many physical privations. At the same time, his disciples had access to him. As shown in John 1:1-51, John the Baptist bore witness to the fact that Jesus of Nazareth was and is the Son of God upon whom the Holy Spirit in the form of a dove had descended and alighted. God had told him that, whenever he saw such a sight, he could know that the one upon whom the Holy Spirit came was the Messiah of Israel. John saw the fulfillment of this promise and proclaimed to his disciples that Jesus of Nazareth was the Messiah. But logic and evidence are one thing when all is going well with a person. They are entirely different, frequently, when the storms of opposition and persecution arise. As John languished in prison, he heard of the marvelous works which Jesus was performing. He, therefore, sent two of his disciples to Jesus to inquire whether or not He was the one and only Messiah, as He had testified, or whether the nation was to look for another Messiah. In asking this question, John was not necessarily doubting the correctness of what he had seen and the phenomena to which he had borne witness. But there are two types of prophecy regarding the Messiah in the writings of Moses and the Prophets. One foretells His coming to Israel, His suffering and ignominious death; the other speaks of His coming in glory and power to reign. It is altogether possible, and quite probable, that John was studying these two classifications of prophecy and wanted further light upon them. Thus he asked whether Jesus was the fulfillment of both these types of prophecy or whether the people should look for another Messiah—one who would fulfill the prophecies relating to this glorious reign. Jesus instructed John’s disciples to return to their master and report to him the miracles which were being wrought, and which they themselves personally had seen. They were to conclude their report by stating that the gospel was being preached to the poor. Why emphasize this last thought? The answer probably is that, while miracles lay the foundation for faith by attracting attention, they do not nourish and sustain it. The gospel message, however, does nourish and sustain the tender plant of faith which is quickened into life by the miracles. Jesus called John’s attention to the miracles which He had been performing, and which were positive evidence that He was the Messiah of Israel. Some of the prophets had performed one or two types of miracles, but not one had wrought all the miracles listed in Matthew 11:4-5. The fact that He, and He alone, had performed all these miracles pointed to His Messiahship. But Jesus completed the list by saying, "and the poor are having the good news preached to them." Doubtless the main reason for calling John’s attention to this fact is to be found in the unquestioned Messianic prophecy of Isaiah 61:1-3. In this passage Isaiah the Prophet, impersonating the Messiah, declared, "The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives ..." According to this passage, the outstanding work of the Messiah is to proclaim good tidings to the meek. The miracles of physical healings are secondary; the miracle of regeneration of those who hear and receive the good tidings is primary. By calling attention to the spiritual phase of the ministry of Messiah, as foretold by the prophet, Jesus positively affirmed that He was the Messiah. Of all the men who had been born of women, said Jesus, none had arisen greater than John the Baptist, yet the least one in the kingdom of heaven is greater than he. Jesus thus declared that the least of those who enter the kingdom of heaven, the establishment of which was being announced, is greater than those who were born into the kingdom of Israel. In other words, the kingdom which He and John had foretold would be on a higher spiritual level than the fleshly, natural kingdom of Israel. II. RESPONSIBILITY OF PEOPLE FOR ACTIONS AND ATTITUDE TOWARD THE LIGHT WHICH COMES TO THEM According to Matthew 11:20-24, Jesus upbraided some of the cities in which His mightiest works had been wrought, because the people, being engrossed generally with the cares and pleasures of life, were indifferent to His presence, works, and message. It will be more tolerable, asserted Jesus, for the cities of Sodom and Gomorrah and Tyre and Sidon in the day of judgment than for the Israelitish cities that had enjoyed, but had rejected, such marvelous light, opportunity, and blessing—Israel being custodians of the revelation of God, the Temple, and the divine services, as well as the recipients of the unparalleled blessings of His personal ministry. Whenever God brings truth to any person, He expects such a one to face the situation honestly and conscientiously, to evaluate the new facts and truths, and to act accordingly. If the person does not respond in this manner, he is held responsible for not receiving this additional light which has been brought to him. God never forces anyone’s will. He brings the light and truth to a person and uses moral suasion to influence him to accept it as it is. It is, therefore, left to the person to make his own decision and to act accordingly. III. THE JUDGMENT OF THE LOST (Matthew 11:22-24) In Matthew 11:22-24 the Lord Jesus makes reference to the day of judgment. To what does He refer? The judgment of the believer occurred at the cross. The stroke that was to fall upon each one of us fell upon Him, and by His stripes we are healed: "Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life" (John 5:24). One should distinguish carefully between prophecies regarding different judgment scenes. When Christ comes with His saints (Psalms 50:1-6), He will gather them before His judgment seat and reward them according to their works (2 Corinthians 5:10). When He comes all the way to the earth at the end of the Tribulation, He will judge those who survive the Tribulation and separate them as sheep from the goats (Matthew 25:31-46). Having reigned upon the earth for a thousand years, Christ Jesus will mount the great white throne before which all the lost, the unbelievers, will be gathered; and He will judge them according to their works (Revelation 20:11-13) and consign them to their eternal doom. It is to this judgment that Matthew 11:22-24 refers. IV. RADIATION OF DIVINE GLORY In meditating upon the manifesto of the King of the Jews, the Sermon on the Mount, one sees rays of Messianic glory radiating from Jesus throughout the entire sermon. These gleams of glory burst in full-orbed splendor in Matthew 11:25-30. In this passage Jesus declares, "All things have been delivered to me by my Father, and no one thoroughly knows the Son except the Father, nor does anyone know the Father thoroughly, save the Son, and he to whom the Son wills to reveal Him" (Matthew 11:27). Here the Lord declares that no mortal can understand Him. God is the only one who can. He asserts, moreover, that He can understand and comprehend God the Father. Only a divine, omniscient, omnipotent, and omnipresent Being can make such claims as these. Since He did make these claims and proved them by His teachings and His works, He is such a Being. Thus Matthew presents the King of the Jews to his nation as God in human form. This theme is that which is dealt with largely in the Gospel according to John. In the most vigorous and picturesque manner the inspired Apostle Paul sets forth the twofold nature of the Lord Jesus. Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Php 2:5-11). The twofold nature of Jesus of Nazareth is also set forth in Hebrews 1:1-14, Hebrews 2:1-18 : in Hebrews 1:1-14, His divine nature; in Hebrews 2:1-18, His human nature. V. GOD’S REVEALING THE TRUTH TO CHILDLIKE ONES (Matthew 11:25-26) The attitude which a person assumes in general determines, to a certain extent, the attitude which God takes toward him: "Surely he scoffeth at the scoffers; But he giveth grace unto the lowly" (Proverbs 3:34); "With the merciful thou wilt show thyself merciful; With the perfect man thou wilt show thyself perfect; With the pure thou wilt show thyself pure; And with the perverse thou wilt show thyself froward" (Psalms 18:25-26); "Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble" (1 Peter 5:5). Man by his wisdom can never find God. Many have sought Him through philosophy, but all have failed. As the inspired Apostle Paul declared: But as God is faithful, our word toward you is not yea and nay. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yea and nay, but in him is yea. For how many soever be the promises of God, in him is the yea: wherefore also through him is the Amen, unto the glory of God through us. Now he that establisheth us with you in Christ, and anointed us, is God (2 Corinthians 1:18-21). VI. THE GREAT INVITATION (Matthew 11:28-30) The greatest invitation to mortal man is found in Matthew 11:28-30. All people are laden with sin and have many oppressive burdens which, figuratively speaking, are crushing their very souls out of them. The Lord Jesus Christ invites them all to come to Him and promises that He will give them rest for their souls. Millions of people have accepted this invitation and have taken His yoke upon them, which they have found to be easy and light. Friend, if you have not accepted Him, do so today; and He will make good every promise which He has made to you. VII. PLOT TO KILL JESUS (Matthew 12:14) The Pharisees registered a complaint to Jesus against His disciples for plucking heads of grain as they were walking through the fields on the Sabbath (Matthew 12:1-7). Jesus answered them in a most satisfactory manner. He showed that, in plucking the grain, the disciples were not violating the Sabbath law any more than David and those who were with him had done in a case of emergency when they ate the loaves of showbread (1 Samuel 21:1-6). He showed, moreover, that the priests in carrying out their ministrations on the Sabbath were actually working on that holy day. They were guiltless because they were performing the necessary services (Numbers 28:9-10). The normal person has to eat on the Sabbath, the same as on any other day. Those of His disciples who were violating the Sabbath, as the Pharisees understood them to be doing, were simply meeting the demands of their nature. They were, therefore, not violating any portion of the Sabbath law, but were following Him, the Son of man, who is Lord of the sabbath (Matthew 12:8). It is quite possible that, in an effort to magnify some portions of the Word of God, one loses sight of other facts that are just as important and weaves theories and binds them upon men to be observed. One should be careful in this matter. On the same Sabbath Jesus went into the local synagogue and healed a man who had a withered hand. He was again attacked by His opponents for working on the Sabbath. Immediately, according to Matthew 12:12-14, the Pharisees went out of the synagogue and took counsel how they might destroy Him. Here some of the strictest of the religious people among Israel were planning how they could murder a man who had done nothing worthy of condemnation. People can allow their zeal for religion to carry them so far that they plan the destruction of the life of a man. Fanatical zeal and prejudice often drive good men to diabolical extremes. Other Pharisees seem not to have taken any offense at the things which Jesus did and taught. For instance, a Pharisee, regardless of the motive, invited Jesus to take breakfast with him. Jesus accepted his invitation and was treated most cordially (Luke 14:1-35). There were, therefore, good, devout, consecrated men among the Pharisees, as well as those who were mere timeservers, and who were insincere in their religious walk. The same characteristic is true of any religious group today. There are good, devout people; at the same time there are hypocrites among them. Let no one condemn the class because of the lives of some who are associated with it. VIII. THE SIGN OF JONAH THE PROPHET (Matthew 12:22-37) In Matthew 12:22-37 is an account of Christ’s healing a man who was possessed by demons, blind, and dumb. When he was healed, he spoke and saw normally. The multitudes were amazed, saying, "Is not this one the son of David?" But certain Pharisees said, "This one does not cast out demons except by Beelzebub, prince of the demons." They admitted that Jesus had performed a miracle but attributed the act to the power of Satan. Notwithstanding the fact that Jesus had just performed a notable miracle in the healing of this man, certain of the scribes and Pharisees came, saying, "Teacher, we desire to see a sign by Thee." Obviously, these men were insincere and hypocritical. They were not wanting the truth; neither were they wanting signs, because He had just given them a convincing sign. Jesus replied that no sign would be given except the sign of Jonah the prophet; for, just as Jonah had been three days and three nights in the belly of the sea monster, so the Son of man would be three days and three nights in the heart of the earth. A careful examination of the Book of Jonah reveals that, when the prophet was thrown overboard by the sailors, he bobbed up and down in the water for some time. He prayed while he was there, but finally the waters compassed him about "even to the soul." This expression is the idiom used in Jeremiah 4:10 to indicate death. The facts that are revealed in John 2:1-10, prove that Jonah actually drowned, that his body was carried by a downward flowing current to a place between some mountains on the bottom of the sea, and that his spirit went to Sheol. After Jonah had drowned, his body was swallowed by a great sea monster which God had created for the purpose (for such is the significance of the term prepared found in Jonah 1:17; Jonah 4:6-8). Jonah’s body remained in the belly of this creature for three days and three nights. During this time the fish was swimming toward the shore. When Jonah prayed¹ the petition recorded in Jonah 2:1-9, his spirit had been released from Sheol and had re-entered his body. Then the sea monster vomited Jonah out upon the dry land. Immediately he went to Nineveh and did as God had first instructed him. In view of all the facts as they are revealed in the Book of Jonah, one cannot escape the conclusion that Jonah actually died, that his spirit went to Sheol, that it was released, that it re-entered his body, and that Jonah became alive again. Jesus said that, as Jonah had died, had gone to the place of departed spirits, and had come back again, so would it be with the Son of man. He would be put to death in the flesh, would go in the spirit to the place of departed spirits, and then would come back again after three days and three nights. Thus this experience of Jonah is typical of that of the Son of God. What is the significance of three days and three nights as used here by Jesus? On occasions He spoke of His being raised on the third day. At other times He said that He would rise after three days. On this occasion, He spoke of His Resurrection after three days and three nights. Thus these three expressions refer to the same period of time—the time that His body was in the tomb. An examination of the statements as they are found in Luke 23:50-56; Luke 24:1-11 shows that Jesus was crucified on Friday, that He was buried toward the close of that day, that He was in the grave during the following Sabbath, and that He arose on the first day of the week. Thus He was in the grave one full day—the Sabbath—and parts of two others, Friday and Sunday. Yet, according to the usage of the time, He was spoken of as being in the grave three days and three nights, rising after three days, and rising on the third day. The proof is overwhelming that He was executed and buried on the day before the Sabbath; that He remained in the tomb on the Sabbath; that He arose on the day after the Sabbath, the first day of the week; and that He appeared to witnesses previously chosen, who have given the facts as they actually occurred nineteen hundred years ago. IX. MEN ACCOUNTABLE TO GOD FOR IDLE WORDS (Matthew 12:36-37) According to Matthew 12:36-37, men will have to give an account to the Lord for every idle word which they utter. Of course, this statement refers to those who are unsaved and whose sins will face them when they come before God in the judgment. But this situation will not be true of the saved. Their sins are forgiven them and will never be remembered against them any more—that is, they are cancelled once and for all: Come now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth of Jehovah hath spoken it (Isaiah 1:18-20). To the penitent remnant of Israel of the end time the Prophet Micah declared: Who is a God like unto thee, that pardoneth iniquity, and passeth over the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in lovingkindness. He will again have compassion upon us; he will tread our iniquities under foot; and thou wilt cast all their sins into the depths of the sea (Micah 7:18-20). Jeremiah, also, from whom the writer of the Epistle to the Hebrews quotes, declared that God will remember the iniquities of the penitent believer no more: "For I will be merciful to their iniquities, And their sins will I remember no more" (Hebrews 8:12). In the light of these facts, Matthew 12:36-37 applies especially to the unbelievers. Although the saved are forgiven their sins, and their iniquities are not held against them any more, they are all to be rewarded according to the deeds done in the body (2 Corinthians 5:10). Since the believers are to be rewarded according to their conduct, their idle talking will probably enter into the withholding of some rewards. Footnote: ¹ He concluded this petition by promising the Lord that he would pay that which he had vowed. When a person makes a vow or promise to the Lord, he must fulfill it to the letter or suffer chastisement from the Lord. ======================================================================== CHAPTER 41: 02.31. CHAPTER XXV PARABLES ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXV PARABLES ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 13:1-58) On that day Jesus went forth out of the house and sat beside the sea; and great multitudes were gathered to Him, so that He, entering a boat, sat down; and all the multitude had taken their stand on the beach. And He spoke to them many things in parables, saying, Behold, the sower went forth to sow; and, in his sowing, some seeds fell along the way, and the birds came and devoured them. And others fell upon the rocky ground, where they had not much earth, and immediately they sprang up on account of their not having any depth of soil; and, when the sun had arisen, they were scorched; and on account of not having root, they withered. And others fell among the thorns, and the thorns came up and choked them. And still others fell upon the good soil and kept bearing fruit—some one hundred, some sixty, and some thirtyfold. The one who has ears, let him listen. And the disciples came up to Him and said, Why art Thou speaking in parables to them? And replying, He said, Because to you it has been granted to know the secrets of the kingdom of heaven, but to them it has not been granted. For to whoever has, it shall be given, and he shall have more in abundance; but whoever does not have, even what he has will be taken from him. Therefore I am speaking to them in parables, because, though they keep on seeing, they never see, and, though they keep on hearing, they never hear, or understand. The prophecy of Isaiah is fulfilled in them, which declares: By hearing you will hear, But by no means will understand; And, seeing repeatedly, you will see, But will by no means perceive. For the heart of this people has grown fat, And they hear with their ears with difficulty, And their eyes they have closed, Lest perchance they might see with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.¹ But blessed are your eyes, because they see, and your ears, because they hear. For in solemn truth I am saying to you that many prophets and righteous men desired to see what you are seeing, but did not see, and to hear what you are hearing, but did not hear. ¹ Isaiah 6:9-10. For a freer, but very helpful, translation of these verses, see The New Testament, translated by Edgar J. Goodspeed. Now listen attentively to the parable of the sower. When anyone hears the word of the kingdom, but does not understand, the evil one comes and snatches away that which has been sown in his heart; the same is the one sown along the wayside. And the one sown on the rock, this one is the one who hears the word and immediately receives it with joy; but he does not have root in himself, but is short-lived, so that, when tribulation and persecution arise on account of the word, immediately he is caused to stumble. The one that is sown among the thorns, the same is the one who hears the word, and the cares of the age and the deceitfulness of riches choke out the word, and he becomes unfruitful. But the one sown upon good ground, the same is the one who hears the word and understands, who indeed bears fruit and yields—some one hundred, some sixty, and some thirtyfold. Another parable he set forth before them, saying, The kingdom of heaven is likened unto a man who sowed good seed in his field. But while men slept, an enemy of his came and sowed tares among the wheat and went away. But when the stalk grew up and bore fruit, then appeared the tares also. Then the servants of the householder said to him, Master, did you not sow good seed in your field? Whence then has it tares? And he said to them, A hostile man has done this. But the servants say to him, Do you desire therefore, that we should go and gather these? And he said, No, lest perhaps in gathering the tares, you root up at the same time the wheat. Let both grow together until the harvest, and at the season of the harvest I shall say to the reapers, Gather together first the tares, and bind them in bundles in order to burn them, but the wheat gather into my granary. Another parable He set before them, saying, The kingdom of heaven is like a seed of mustard which a man took and sowed in his field, and which is less than all of the seeds; but, when it grew up, it was greater than the garden herbs and became a tree, so that the birds of the heaven came and roosted in its branches. Another parable He spoke to them, The kingdom of heaven is like unto leaven, which a woman hid in three measures of meal until the whole was leavened. All these things Jesus spoke in parables to the multitudes, and apart from a parable He was speaking nothing to them, in order that the word might be fulfilled which was spoken through the prophet, saying, I shall open my mouth in parables; I shall utter things hidden since creation.² Then leaving the multitudes, He went into the house, and His disciples came to Him, saying, Explain thoroughly to us the parable of the tares of the field. And replying, He said, The one sowing the good seed is the Son of man; the field is the world; the good seed, these are the sons of the kingdom; but the tares are the sons of the evil one; and the enemy who sowed these is the devil; and the harvest is the consummation of the age; and the reapers are the angels. As, therefore, the tares are gathered together and are burned in fire, thus shall it be in the consummation of the age. The Son of man will send forth His angels, and they will gather out of His kingdom all things that are causes of stumbling and those who practice lawlessness; and they will cast them into the furnace of fire; there will be the weeping and the gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. The one who has ears, let him hear. ² Psalms 78:2, not a literal translation. Jesus gave something in addition. The kingdom of heaven is like to a treasure hidden in the field, which a man found and hid, and out of his joy he went and sold all which he had and purchased that field. Again, the kingdom of heaven is like a merchant seeking good pearls; and, having found one especially valuable pearl, he went away, sold all things whatsoever he had, and purchased it. Again, the kingdom of heaven is like a dragnet, thrown into the sea and enclosing fish of every sort, which, when it was full, they hauled up on the beach; and, having sat down, they gathered the good into vessels, but the bad they threw away. In like manner will it be in the consummation of the age. The angels will go forth, and separate the evil from among the righteous, and cast them into the furnace of fire; there will be weeping and gnashing of teeth. Do you understand all these things? They said to Him, Yes. And He said to them, Therefore every scribe instructed in the kingdom of heaven is like a man, a householder, who brings forth continually out of his treasure things both new and old. And it came to pass, when Jesus had finished these parables, He departed from that place. And coming into His own country, He was teaching them in their synagogue, so that they were amazed and said, Whence does this man have this wisdom and the powers? Is He not the son of the carpenter? Is not His mother named Mary and His brothers, James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us? Whence, therefore, does He have all these things? And they took offense at Him. And Jesus said to them, A prophet is not without honor, except in his own locality and in his house. And there He did not perform many powers because of their unbelief. The word parable appears several times in the writings of Moses and the Prophets. An examination of each context in which it appears shows that it is a name of a terse statement, which is usually in the poetical form of Hebrew parallelism. The Book of Proverbs is called the Book of Parables. In the New Testament this word is derived from two Greek terms, a preposition and a verb, which mean "to lay or thrown down beside." The thought is, for instance, that there is an unknown distance to be measured. A person has a standard of measurement. This fundamental idea developed into that of an illustration. Parables were primarily, therefore, used to make plain the thought to be conveyed. A study of the four Records of the Gospel shows that from the first Passover during the earthly ministry of Jesus onward there was an increasing hostility toward Him on the part of some of the leaders of Israel. He labored in Judea approximately six months. During the first full year of His preaching ministry, this hostility continued to grow until it became evident to all that the breach would never be healed. During the first part of His ministry, He spoke plainly. After certain of the Pharisees took counsel against Him how they might destroy him (Matthew 12:14), He seems to have adopted a definite principle with reference to His teaching ministry and service. This method becomes apparent to the student who closely studies Matthew’s Record of the Gospel. John the Baptist had announced that the kingdom of heaven was at hand. When Jesus began His ministry, He did likewise. So did the apostles. Considering the message of Matthew 13:1-58, one sees that Jesus began the use of parables in a special manner. Why did He do so? I. THE PURPOSE OF PARABLES A parable is an illustration to make plain some unknown truth or principle. An illustration that does not generally clarify the subject fails of its purpose. God wants everyone to have the truth, to come to a knowledge of it, and to be saved eternally; but He does not force any man’s will. The path of the just, that is, the good moral man, is uprightness. He selects only such a course of conduct for himself. The Lord who is upright desires the salvation of all and directs the path of the honest, conscientious one toward the truth: The way of the just is uprightness: thou that art upright dost direct the path of the just (Isaiah 26:7). It is, therefore, with the idea of leading the honest, conscientious souls to a knowledge of the truth that the parables found in the Bible ordinarily were used. But some of the parables of Jesus are exceptions to the rule. He knew the temper of His audiences and frequently used parables to meet the situation. He often used parables to conceal, instead of to reveal, the truth, as Matthew 13:10-15 clearly shows. Doubtless, many in the audience on this particular occasion had no appreciation of truth whatsoever. In fact, many of them were probably hostile and were eager to catch some word out of His mouth to use against Him. He, therefore, used parables to conceal the truth from them. In the Sermon on the Mount He told His disciples not to give that which is holy to the dogs or to cast pearls before swine. He practiced what He preached. His reason for concealing the truth from these bitter enemies is stated in His own words: "Therefore I am speaking to them in parables because, though they keep on seeing, they never see, and, though they hear, they never hear or understand" (Matthew 13:13). They saw, and yet they did not see. This statement of Jesus seems to be a contradiction, but it is not. To show what He meant, He quoted from Isaiah 6:9-10. Isaiah was commissioned to preach continually to Israel, proclaiming the message of God, but was assured that his preaching would harden the hearts of the people. Hence they would be unable to understand his message. The form of the Hebrew verb in this passage is significant. It shows that Isaiah was commanded to continue to preach the same message, and that the repetition would continue to cause the hardening of the heart. The effect that the preaching of the Word of God has upon the heart is determined by the attitude which the hearer takes toward it. Heat melts wax, but hardens clay. The same force or element has exactly opposite effects upon the two different substances. Thus it is with the Word of God. It hardens the heart that is not receptive, and that does not want it; it mellows and melts the heart of the one who is thirsting after God, and who wants truth and facts. II. THE PARABLES OF THE KINGDOM (Matthew 13:1-58) Matthew records seven parables of the kingdom of heaven. In the parallel passage found in Mark 4:1-41, it is stated that on this occasion Jesus spoke to the multitudes in many like parables (Mark 4:33-34). The two accounts, however, are not contradictory. Jesus did in reality use many parables, but Matthew gives only seven. As all Bible students well recognize, the number seven denotes completeness and perfection. Doubtless it was for the purpose of giving a complete picture of the various phases of the kingdom of heaven that Matthew was divinely led to record these seven parables. The first of these parables is that of the sower who went forth to sow seed. This sower is interpreted by Jesus Himself as being the Son of man. He was the one who left heaven, came to earth, and began to sow the seed of the Word of God in a new and a peculiar manner. The word of this great salvation, as Hebrews 2:1-4 shows, was begun by the preaching of Jesus, the Son of man, the God-man. The last parable of the series is that of the dragnet, which Jesus interprets as referring to the situation which will exist in the kingdom of heaven when He comes back to earth at the end of the Tribulation. The series, as just stated, covers the entire period during which the spiritual phase of the kingdom of heaven will be in existence. The parables employed between the first and the last set forth the unfolding of the idea of the kingdom of heaven. This period under the spotlight of these parables is the Christian Dispensation, which intervenes between the first and the second coming of the Messiah. In the period of His rejection He is in glory, awaiting the time when Israel turns to Him and calls upon Him for deliverance. (See Book Two, Chapter XIII.) Let us look at these parables briefly to see the general thought and development of the teaching through the seven. A. The Sower (Matthew 13:3-9; Matthew 18:1-35; Matthew 19:1-30; Matthew 20:1-34; Matthew 21:1-46; Matthew 22:1-46; Matthew 23:1-39) The sower is none other than the Son of man, the Lord Jesus Christ. He goes forth to sow seed. Some of the seeds fall on the wayside and are devoured by the birds. Other seeds fall on rocky ground where there is little earth. They spring up; and, when the sun becomes hot, the tender plants are scorched and wither. Still other seeds fall among the thorns, which choke them out, while some seeds fall on good ground and bring forth fruit, some yielding a hundredfold, some sixty, and some thirty. The same seeds fall on four different types of soil. The effect is different in each instance. The seeds falling beside the way are devoured by the birds. Jesus interprets this statement as follows: When the Word is preached and falls into a heart that is like the hard soil of the road, the devil snatches away the message, and the man is exactly where he was when he heard it—except he is hardened to a certain extent, because the Word always hardens the heart when not accepted and embraced. There is also a class of people in whose hearts the Word is sowed, and who enthusiastically accept it, but they have no depth of character or stability and by and by become offended and discouraged by the Word; hence they fall away. Such people are never regenerated. Their interest in spiritual matters is simply a passing fancy in their lives. Seeds falling among the thorns are the Word that falls in the hearts of certain ones who receive the message enthusiastically, but the cares of life and the deceitfulness of riches choke the Word so that it does not bring forth fruit to perfection. These people likewise are not saved. The fourth class of hearers, those represented by the seeds falling on good ground, consists of those who hear the Word, who have depth of purpose and a yearning for God, and who accept the Word with all enthusiasm and with purpose of heart. They bring forth fruit, some thirty, some sixty, and some a hundredfold. This class is the only one that really amounts to anything in the kingdom of God. B. The Wheat and the Tares (Matthew 13:24-30; Matthew 13:36-43) The second parable is that of the wheat and the tares. A certain man sowed good seed in his field. While men slept at night, an enemy came and sowed tares also in the field, which sprang up and began to grow. The servants of the landlord, discovering the presence of the tares, reported their find to their master and asked what they should do. His instructions were that they should let both the wheat and the tares grow together until the harvest, when he would instruct the reapers to bind the tares in bundles for burning and to gather the wheat into his garner. This parable is an advance upon the first one. It shows that in the kingdom of heaven there are good as well as bad—saved as well as unsaved—people. C. The Mustard Seed (Matthew 13:31-32) The third parable, that of the mustard seed, is a still further advance in the development of the thought regarding the kingdom of heaven. Jesus said that the kingdom of heaven is like a grain of mustard seed "which a man took and sowed in his field, and which is less than all of the seeds." The plant springing therefrom develops abnormally until it is sufficiently large for the birds of the heavens to roost in it. By this abnormal, unnatural growth, the plant doubtless foreshadows the kingdom of heaven, which has a lowly beginning, and which develops into a monstrous organization. Keen students of the Word have seen the fulfillment of this parable in the conversion of Constantine the Great, who adopted Christianity as the official religion of the Roman Empire and forced the people, irrespective of position and Christian experience, to become members of the church—an abnormal, unnatural development, which proved disastrous in its blighting, blasting effects upon true New Testament Christianity. D. The Leaven in Three Measures of Meal (Matthew 13:33) The next parable, that of the woman who put leaven in three measures of meal, carries the thought of the kingdom another step forward. An examination of all Scriptures where leaven is used symbolically shows that it signifies something evil. Since there is no evidence in the context of this parable that indicates a departure from this usual symbolic meaning, one must conclude that leaven in this parable represents something that is evil. When the woman in the parable puts the leaven into three measures of meal, it spreads through all the meal. Thus the leaven signifies some corrupting element introduced into Christianity which affects the entire movement. Some excellent expositors interpret this parable as setting forth what was done by the great body of the Christian movement during the Dark Ages (A.D. 600-1517). E. The Treasure in the Field (Matthew 13:44) The fifth parable is that of the treasure which a man discovered in a field, and thereupon sold all his possessions and bought the field in order that the treasure might become his. According to the parable of the wheat and the tares, the field is the world. There is a hidden treasure in it. What is this treasure? Some excellent Bible students—and with them I agree—think that this treasure is Israel. The one purchasing the field is none other than the Son of man who, though He was rich, yet for our sakes became poor (2 Corinthians 8:9). He purchased the world with His sacrificial death upon the cross in order that He might ransom the treasure and obtain it by actual price. He is especially interested in Israel, this hidden treasure in the field. F. The Pearl of Great Price (Matthew 13:45-46) The sixth parable is that of the pearl of great price, which a merchant seeking goodly pearls found, and sold everything that he had, and purchased it. Since the treasure of the preceding parable signifies Israel, the pearl of great price doubtless indicates the Church—people called from all nations, tribes, tongues, and languages and formed into a spiritual communion and fellowship spoken of as the body of Jesus Christ. G. The Dragnet (Matthew 13:47-50) The last parable of the series is that of the dragnet. As such a net catches all the life within reach, so the kingdom of heaven is a great spiritual dragnet that gathers all kinds, both good and bad. This parable represents God’s taking into hand the world situation at the time of Christ’s Second Coming. God will gather out and cast aside that which is bad, but will preserve that which is good. Then shall the righteous shine forth like the sun in the kingdom of the Father. From this brief survey of these parables, it is quite evident that they portray in a very vivid way the course of history from the first coming of Christ to His Second Coming at the end of the Tribulation. ======================================================================== CHAPTER 42: 02.32. CHAPTER XXVI PERIOD OF RETIREMENTS OF JESUS FROM THE LAND OF ISRAEL ACCORDING TO .... ======================================================================== CHAPTER XXVI PERIOD OF RETIREMENTS OF JESUS FROM THE LAND OF ISRAEL ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 14:1-36; Matthew 15:1-39; Matthew 16:1-28; Matthew 17:1-20) At that time Herod the tetrarch heard the report of Jesus and said to his servants, This one is John the Baptist; he has been raised from the dead; and, therefore, powers are working in him. For Herod had arrested John, and bound him, and put him in prison on account of Herodias, the wife of Philip, his brother. For John kept saying to him, It is not lawful for you to have her. And, though he wished to kill him, he was afraid of the multitude, because they held him as a prophet. But on the occasion of Herod’s birthday, the daughter of Herodias danced in their midst, and she pleased Herod; whereupon with an oath he swore to give her whatever she might ask. And being incited by her mother, she said, Give me here upon a platter the head of John the Baptist. Though the king was saddened, because of the oath and those reclining with him, he ordered it to be given; and he sent and had John beheaded in prison. And his head was brought on a platter and given to the maiden, and she brought it to her mother. Then his disciples came, and took the body, and buried it; and they went and reported to Jesus. When Jesus heard these things, He departed from thence in a boat unto a desert place privately; and the multitudes, hearing, followed Him on foot from the cities. And going forth, Jesus saw a great multitude, and was moved with pity toward them, and healed their sicknesses. When it was evening, the disciples came to Him, saying, This place is desolate, and the hour has already passed; send the multitudes away, in order that they may go into the villages and buy food for themselves. But Jesus said to them, They do not have any need to go away; you give them something to eat But they said to Him, Here we have nothing except five loaves and two fishes. Then He said, Bring them here to me. And He ordered the multitudes to recline upon the grass; took the five loaves and the two fishes; looked toward heaven; gave thanks; and, having broken, gave the loaves to the disciples; and the disciples gave them to the multitudes. And all ate and were filled, and they took up that which remained over of the broken fragments, twelve baskets full. And those eating were men, about five thousand, apart from women and children. And immediately Jesus had the disciples get into a boat and to precede Him to the other side, until He should send the multitudes away. And when He had sent the multitudes away, He went up into the mountain privately to pray; and, when it was evening, He was there alone. But the boat already was many furlongs distant from the land and was being lashed by the waves, for the wind was contrary. In the fourth watch of the night He came to them, walking upon the sea. And seeing Him walking on the water, the disciples became terrified, saying, It is a ghost; and they cried out from fear. Immediately Jesus spoke to them, saying, Be of good courage; it is I; cease being afraid. And replying to Him, Peter said, Lord, if it be Thou, order me to come to Thee on the water. And He said, Come. And getting down out of the boat, Peter walked upon the water and went to Jesus. But, when he saw the wind, he became frightened, and began to sink, and cried out, saying, Lord, save me. And immediately Jesus stretched forth His hand, took hold of him, and said to him, You are of little faith; why did you doubt? And when they got into the boat, the wind ceased; and in the boat they knelt before Him, saying, Truly, Thou art the Son of God. Crossing over to the other side, they came to the land, to Gennesaret. The men of that place recognized Him, and sent to that entire region round about, and brought to Him all that were sick. And they kept imploring Him that they might just touch the border of His garment, and as many as touched were completely healed. At that time Pharisees and scribes came to Jesus from Jerusalem, saying, Why do Thy disciples transgress the traditions of the elders? For they do not wash their hands when they eat food. But replying, He said to them, Why do you also transgress the commandment of God on account of your tradition? For God said, Honor your father and your mother, and whoever speaks evil of father or mother, let him be put to death. But you say, Whoever says to his father or his mother, That wherewith you might have been profited by me is given to God, he shall by no means honor his father or his mother. You nullify the word of God because of your traditions. Hypocrites, accurately Isaiah prophesied concerning you, saying, This people with their lips honor me, But their heart is far from me. Vainly they worship me, Teaching for doctrines commandments of men.¹ ¹ Isaiah 29:13. Then He called the multitude and said to them, Listen and understand: not that which enters into the mouth defiles the man, but that proceeding out of the mouth, this defiles the man. Then the disciples came to Him, saying, Dost Thou know that the Pharisees, upon hearing this message, were offended? And replying, He said, Every plant which My heavenly Father has not planted will be rooted up. Let them alone; they are blind leaders of the blind; and, if one blind man leads another, both will fall into the pit. Replying, Peter said to Him, Explain to us this parable. And He said, Even now are you also without understanding? Do you not know that everything entering into the mouth goes into the stomach and then is cast out into the draught? But the things coming out of the mouth come forth out of the heart, and these things defile the man. For out of the heart come evil thoughts: murders, adulteries, fornications, thefts, false witness, and blasphemies. These are the things defiling the man, but eating with unwashed hands does not defile the man. When Jesus left there, He withdrew into the region of Tyre and Sidon. And behold, a Canaanitish woman of those regions came and kept crying out, saying, Have mercy upon me, Lord, Son of David. My daughter is terribly demonized. But He did not answer her a word. Then His disciples came and besought Him, saying, Send her away, because she keeps crying after us. Then replying, He said, I was not sent except to the lost sheep of the house of Israel. Then she came and knelt before Him, saying, Lord, help me. Replying, He said, It is not fitting to take the children’s loaf and to throw it to the little dogs. Then she said, Yes, Lord, for even the little dogs always eat of the crumbs falling from the table of their masters. Then replying, Jesus said to her, 0 woman, great is your faith! Let it be done as you will. And her daughter was healed from that hour. Now when Jesus left that place, He went along the sea of Galilee, and went up into the mountain, and kept sitting there. And great multitudes came to Him, having with them the lame, the crippled, the blind, the dumb, and many others, and laid them at His feet; and He healed them, so that the multitude marveled when they saw the dumb speaking, the crippled made whole, and the lame walking around, and the blind seeing; and they glorified the God of Israel. And Jesus called His disciples and said, I am moved with pity toward the multitude, because already three days they have remained with me, and they do not have anything to eat; and I am unwilling to send them away hungry, lest they faint on the road. And the disciples said to Him, Whence can we get bread enough in this desert place so as to fill such a multitude? And Jesus said to them, How many loaves do you have? They said to Him, Seven loaves and a few small fishes. And Jesus commanded the multitude to recline on the ground, and He took the seven loaves and the fishes; and, having returned thanks, He broke and kept giving to the disciples; and the disciples, in turn, to the multitudes. And all ate and were filled, and of the fragments which remained, they took up seven baskets full. And those eating were four thousand men, besides women and children. When Jesus had sent the multitudes away, He got into a boat and went into the regions of Magadan. The Pharisees and Sadducees came up and, to test Him, asked Him to show them a sign from heaven. And replying, He said unto them,² When it is evening, you say, It will be fair weather: for the heaven is red. And in the morning, It will be foul weather today: for the heaven is red and lowering. You know how to discern the face of the heaven; but you cannot discern the signs of the times. A wicked and adulterous generation constantly seeks a sign, and no sign will be given to it except the sign of Jonah. Then he left, and He went away. ² "The following words to the end of verse 3 are omitted by some of the most ancient and other important authorities" (American Standard Version). When the disciples went to the other side of the lake, they forgot to take bread. And Jesus said to them, Look out! Beware of the leaven of the Pharisees and Sadducees. But they thought within themselves, saying, We took no bread. But knowing it, Jesus said, Why reason among yourselves, 0 you of little faith, because you have no bread? Do you not yet know, and do you not remember the five loaves of the five thousand and how many baskets full you took up? Nor the seven loaves of the four thousand, and how many baskets full you took up? How do you not consider that not of bread I spoke to you? But beware of the leaven of the Pharisees and Sadducees. Then they understood that He spoke not to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. As Jesus was coming into the parts of Caesarea Philippi, He was asking His disciples, saying, Who do men say that the Son of man is? They said, Some say, John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets. He said to them, But who do you say that I am? Replying, Simon Peter said, Thou art the Messiah, the Son of the living God. Replying, Jesus said to him, Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal this to you, but My Father, who is in heaven. And I say to you that you are Peter [Gr. Petros], and upon this rock [Gr. Petra] I will build My church, and the gates of Hades will not prevail against it. I shall give to you the keys of the kingdom of heaven, and whatever you bind upon the earth will have been bound in heaven, and whatever you loose upon the earth will have been loosed in heaven. Then He strictly charged the disciples that they should tell no one that He was the Messiah. From that time and forward, Messiah Jesus began to show clearly to His disciples that it behooved Him to go to Jerusalem, to suffer many things from the elders and chief priests and scribes, to be killed, and to be raised the third day. Then Peter took Him and began to reprove Him, saying, Lord, may God be merciful to Thee; this shall by no means come to Thee. Turning, He said to Peter, Get behind me, Satan; for you are a stumbling block of mine, because you are not considering the things of God, but the things of men. Then Jesus said to His disciples, If anyone wills to come after me, let him deny himself, and let him take up his cross and keep on following me. For whoever wills to save his life will lose it, and whoever loses his life because of me will find it. For what is a man profited if he gain the entire world, but forfeit his own life? Or what will a man give in exchange for his life? For the Son of man will come in the glory of His Father with His angels, and then will He render to everyone according to His practice. In solemn truth I am telling you that some of those who are standing here will by no means taste of death until they see the Son of man coming in His kingdom. And after six days Jesus took Peter, and James, and John his brother, and led them up into a high mountain privately. And He was transfigured before them, and His face shone as the sun, and His garments became white as the light. And, behold, Moses and Elijah appeared to them, talking with Him. Replying, Peter said to Jesus, Lord, it is good that we are here. If Thou art willing, I shall make here three tabernacles: one for Thee, one for Moses, and one for Elijah. While he was talking, behold, a white cloud overshadowed them; and there was a voice out of the cloud, saying, This is My Son, the Beloved, in whom I am well pleased; hear Him. And the disciples heard, and fell upon their faces, and became exceedingly afraid. Jesus came and touching them said, Get up and stop being afraid. When they lifted their eyes, they saw no one except Jesus only. And as they were coming down out of the mountain, Jesus strictly charged them, saying Tell the vision to no man until the Son of man is raised from the dead. And the disciples asked Him, saying, Why, then, do the scribes say that it is necessary for Elijah to come first? And replying, He said Elijah comes and will restore all things. But I am telling you that Elijah already has come, and they did not recognize him, but they did in his case whatever they wished; in like manner also will the Son of man suffer by them. Then the disciples understood that He spoke to them of John the Baptist. When they came to the multitude, a man came to Him, falling on his knees and saying, Lord, have mercy upon my son, because he is an epileptic, and he is sick, for often he falls into the fire, and often into the water. And I brought Him to Thy disciples, and they have not been able to heal him. Replying, Jesus said, 0 generation without faith and perverted, how long shall I be with you? How long shall I put up with you? Bring him here to Me. And Jesus rebuked it, and the demon came out of him, and the child was healed from that hour. Then the disciples came to Jesus privately and said, Why were we not able to cast it out? And He said to them, On account of your little faith; for in solemn truth I am telling you that, if you have faith as a grain of mustard seed, you will speak to this mountain, Remove from here to there, and it shall remove, and nothing shall be impossible to you. CHRONOLOGICALLY Matthew 14:1-36; Matthew 15:1-39; Matthew 16:1-28; Matthew 17:1-20 covers the first six months of the last year of the public ministry of Jesus. By this time the opposition against Him had grown to such an extent that it became necessary for Him to retire from Galilee into Gentile territory. At first He went across the sea of Galilee to the northeastern shore and fed five thousand men, besides women and children, who followed Him from various parts of the country (Matthew 14:15-33). After feeding the five thousand, He came back to the west side of the sea, landing in the place called Gennesaret. Upon arrival, He was met by a great host of people, including His enemies, as well as many who brought their sick to Him for healing (Matthew 14:34-36). Thereupon Pharisees and scribes from Jerusalem attacked Him because His disciples were not observing the traditions of the elders in regard to washing their hands before eating (Matthew 15:1-20). Immediately He withdrew from the Holy Land into the regions of Tyre and Sidon (Matthew 15:21-28) and healed the daughter of a Canaanitish woman. Leaving those parts, He returned to the country east of the sea of Galilee, called Decapolis, a circle of ten cities, where He fed a vast multitude—four thousand men, besides women and children (Matthew 15:29-39). Then He took a boat crossing to the west side of the sea of Galilee. But, being attacked again by the Pharisees and the Sadducees, who demanded that He perform a sign from heaven, He left immediately with His disciples. Landing on the northeastern coast of the sea, He went into the regions of Caesarea Philippi for a short while (Matthew 16:5-28; Matthew 17:1-21). From this fourth retirement, He returned to Galilee. I. FEEDING THE MULTITUDES (Matthew 14:13-21; Matthew 15:29-39) Matthew 14:13-21 contains an account of the feeding of the five thousand upon Christ’s first retirement. In Matthew 15:29-39 appears the account of the second feeding of a multitude—four thousand. Feeding the multitudes on these two occasions was miraculous. What indeed is a miracle? As intimated previously, a miracle is an act of God which causes wonderment on the part of men. But are not miracles contrary to the laws of nature? God’s moral government extends throughout the universe. He feeds His creatures every day by causing the rain to fall and the sun to shine. More explicitly, He gives man his daily bread, but does so by acting in His regular way. He gathers elements from earth, air, and water, and compounds them in the proper proportions in His little laboratory of stalks of grain, and extends the process over a period of months. People become so very much accustomed to His regular way of giving them food that they lose sight of the fact that it is the eternal God who is feeding them and think of the entire situation as if it were a process resulting from cold, inanimate laws of nature. For God to by pass His regular procedure of feeding humanity and to produce food in a manner which is called miraculous is out of the ordinary—an exception to the rule. An illustration of this principle is seen in the Gospel Records. The Lord Jesus miraculously fed above five thousand men, besides women and children, on a given occasion. He performed the miracle which produced actual bread and flesh of fish that satisfied the hungry multitude. On that occasion He gathered the elements necessary for the production of bread and of fish from earth, air, and water and compounded them in the proper proportions, acting upon the grain in such a way that those elements were in the same condition as if they had been grown in the field and had been ground and baked in an oven. The same phenomenon is true in regard to the fishes. His acting thus was an occasion of filling a rush order in a given emergency. Throughout the Scriptures—both Old and New Testaments—are records of miracles wrought by various messengers of God and by the Saviour himself. But the philosopher David Hume, as previously indicated, asserted that miracles are incredible. He thus denied that Jesus Christ fed the five thousand, as the Gospels clearly state. Both Matthew and John who were present assert that Christ did perform that miracle. Hume was not present, yet he had the temerity to say, in substance, that the record is false—the record of these two credible witnesses who were present, saw, and knew the facts concerning which they testified, namely, that Jesus did perform this miracle. II. THE SIGNS OF THE TIMES Notwithstanding the fact that Jesus had performed many miracles, which were His credentials proving His Messiahship and divine mission, certain Pharisees and Sadducees came to Him in an effort to trap Him. They asked Him for a sign from heaven. He stated that they could read the heavens as to whether or not there would be foul or fair weather, but could not read the signs of the times which proved that they were in Messianic times and that the Messiah had already come. That none are so blind as those who will not see is universally true. If a person does not want the truth on a given point, no matter how clear and how positive the evidence supporting it may be, it will not be convincing to him. One has to will to do the will of God in order to see the truth. To will to do the will of God is to determine in the depths of one’s soul to obey the will of God regardless of circumstances or what the price may be. Certain signs foretold by the prophets are indicative of the closing of this age. For instance, the unanimous testimony of Moses and the Prophets is that in the end time there will be a falling away from God and from clean, chaste living. Another sign of the end of the age is peoples turning away from the Word of God to fables and fancies. One of the sure signs of the end of the age is the development of the world situation. According to Daniel the Prophet, in the end time a world government—a super-kingdom over all nations—will develop. This kingdom will devour the whole earth, tread it down, and break it in pieces; and its ruler will reign with an iron hand. Everyone who knows the political trend of today realizes that such a regime is now in the making. The strife between capital and labor likewise is another sign of the end of the age. But there is what is properly called the sign, the infallible, the unmistakable sign of the end of the age and the Second Coming of the Messiah. This question is discussed in the notes on Matthew 24:1-51, of this volume, page 297ff. III. PETER’S CONFESSION OF JESUS AS THE MESSIAH (Matthew 16:13-20) When Jesus and His apostles came into the region of Caesarea Philippi, He asked them concerning what men thought of Him, the Son of man. In the six months preceding this period of retirement, Jesus had sent the twelve apostles throughout Galilee, preaching. They had come in contact with the people and had felt the pulse of the great Galilean populace. Hence Jesus asked them what expressions they had heard from the people concerning Himself. According to their replies, some said that He was John the Baptist, who had been killed, but had been raised from the dead. Others were of the opinion that He was Elijah the Prophet, who, according to the last two verses of Malachi, is scheduled to appear before the great and terrible day of Jehovah; yet others declared that Jesus was Jeremiah or one of the other prophets. From these various answers one can see that the people were thinking about Jesus and were strongly impressed by Him. Something profound and mysterious about Him made them believe that He was one of the prophets who had been raised from the dead. Turning to the apostles, Jesus asked who they thought He was. Peter instantly replied: "Thou art the Messiah, the Son of the living God." The word Messiah means "anointed." Prophets, priests, and kings were anointed in the Old Testament days by an authorized representative of God, inducting them into their official positions. The term anointed applied to these three offices. The anointed one was generally understood to be the king unless there were indications pointing to one of the other positions. The prophet Samuel anointed Saul to be king over Israel. When the Lord rejected Saul, Samuel anointed David as king. Thus these two became known as the Lord’s anointed. So were all the kings that sat upon the throne of David. Such being the significance of the word anointed, Peter’s use of it indicated that Jesus was the King of Israel, the Son of the living God, the God-man. Peter saw and recognized the truth that the Messiah of Israel is the Son of God—in a peculiar and unique sense, in which no one else can be called a Son of God. In the recognition of this truth, Peter was simply repeating what the prophets had said. Isaiah, for instance, saw the Messiah of Israel reigning, not only over Israel, but over the entire world: "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this" (Isaiah 9:6-7). This prophecy foretells the coming of a child, namely, a son—the Son of God—who is given to Israel. He is recognized as the Wonderful one, the Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. He is to mount the throne of David and establish a well-organized righteous government in Israel. His rule will spread and increase until it includes all nations, tribes, tongues, and people. He will reign in righteousness. Jeremiah the Prophet saw a vision of the same one, the Messiah of Israel, the Son of the living God. In the following prophecy Jeremiah saw the one who is called the Branch, a descendant of the house of David reigning over Judah and Israel in righteousness and recognized as "Jehovah our righteousness." When He comes to reign, He will perform miracles which will so far eclipse all those that were wrought when Moses led Israel out of Egyptian bondage that they will never come to mind again. Behold, the days come, salth Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness. Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them. And they shall dwell in their own land (Jeremiah 23:5-8). Zechariah also saw Messiah and spoke of Him: ... and speak unto him, saying, Thus speaketh Jehovah of hosts, saying, Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both (Zechariah 6:12-13). It becomes increasingly evident that Jesus of Nazareth was and is the fulfillment of the Messianic predictions which foretold that God would enter the world by miraculous conception and virgin birth and restore Israel eventually to favor with Himself and to the position of being head of the nations instead of the tail, as at the present day. Replying to Jesus, Peter said, "Thou art the Messiah, the Son of the living God." Jesus formed His reply after the pattern used by Peter, "Blessed are you, Simon, Bar-Jonah [the son of Jonah]." But there is a great contrast between the two men and the expressions, "Thou art the Messiah, the Son of the living God" and "You are Simon, Bar-Jonah." One is God in human form; the other is simply a man. That Jesus was the Messiah, the Son of the living God, was revealed to Peter by God Himself: "... flesh and blood did not reveal this to you, but my Father who is in heaven." God made a special revelation to Peter regarding Jesus’ being Messiah, the Son of the living God. What He did for Peter, He will do for anyone else who wills to do the will of God—as Jesus promised: "If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself" (John 7:17). To you, my friend, I wish to say that, if you are in doubt as to Jesus’ being the Messiah, the Son of the living God, but wish to know from the very depths of your soul, you can and will know—provided you are willing to do the will of God, even at all costs and at all hazards. If you want to know the will of God in order that you might carry it out in your own life, the God of truth will lead and guide you providentially and bring the truth to you so that you can take your stand upon it, be blessed, and be used of Him in a mighty way. "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied" (Matthew 5:6). Peter’s original name was Simon. When, however, Simon answered the call to follow Christ, Jesus gave him the name Cephus, an Aramaic term which means "a stone"; and, at the time Simon made this great confession, Jesus spoke to him by his new name Peter, a Greek word meaning "a small stone." The Lord gave Peter this name by way of anticipation. By nature Peter was very impetuous and went to extremes. When, however, the Spirit of God came into his heart, he became like a solid rock, standing for the right and for the truth. Eventually, if tradition be true, he laid down his life in martyrdom for the Lord, whom he loved and served. Jesus said to Peter, moreover, "And upon this rock I will build my church." The word rendered rock in this sentence is the Greek term petra. This word is in the feminine gender and means "a large solid ledge of rock." It is in contrast with petros—in English, Peter, a word in the masculine gender which, as just stated, means "a small rock." When Jesus said, "Upon this petra," He was not speaking of Peter whom He called Petros, a little stone. Upon what then did Jesus say He would build His church? G. Abbott Smith, in his Manual Greek Lexicon of the New Testament, shows very beautifully the contrast between the words petros and petra. In defining petra, he states: "A rock, i.e., a mass of live rock as distinct from petros, a detached stone or boulder." In the imagery that Jesus used, He declared that He would build His church upon a massive large rock, which is different from the one used to represent Peter—a small stone or boulder. Upon what was the Church built? Upon the great truth that Jesus of Nazareth was and is the Jewish Messiah, the Son of the living God. In speaking of the foundation of the Church, the Apostle Paul declared, "For other foundation can no man lay than that which is laid, which is Jesus Christ" (1 Corinthians 3:11). Jesus was rejected and was executed, but was raised from the grave on the third day in accordance with Old Testament prediction. Concerning the Resurrection, the Apostle Paul wrote that Christ "was declared to be the Son of God with power, according to the spirit of holiness by the resurrection from the dead ..." (Romans 1:4). The crowning proof that Jesus of Nazareth was and is Messiah, the Son of the living God, is His Resurrection from the dead in power and glory. On the day of Pentecost (Acts 2:1-47), the same Apostle Peter declared to a vast throng of people in Jerusalem: "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified" (Acts 2:36). Thus the foundation of the Church was laid on the first Pentecost after the Resurrection of Christ. This foundation was the great fact proclaimed by Peter on that occasion: that God had made Jesus both Lord and Christ—demonstrating this fact to the world by the Resurrection of Christ. According to this prediction, Jesus intended to establish His Church upon the great fundamental fact which He speaks of as a solid rock. He then made a further revelation : "... and the gates of Hades will not prevail against it." The imagery here used doubtless was borrowed from the locality where Jesus was when He made this prediction. Cities in Palestine and surrounding countries are usually built on knolls. Sometimes they are called mountains. Jesus pictures a city as located on one such knoll. Then He speaks of another one on which He himself expects to build a city, His Church. The authorities of the existing city—the kingdom of Satan—will send their forces through their gates against those who are attempting to build this new city—the Kingdom of Christ. The opposition will not succeed, but will fail in reaching its objective. The Church’s foundation was laid on Pentecost. Since that time God’s servants have been building upon that one foundation. Satan and his emissaries have launched persecution after persecution and attack after attack against the building of this great spiritual edifice, but they have not succeeded, and they never will. Jesus promised to give Peter the keys of the kingdom of heaven, the Church. What is the significance of these words? Keys are the means by which doors and gates are locked or unlocked. On the day of Pentecost, Peter was granted the privilege to open the gates of the kingdom of heaven, or the doors of the Church. The Lord honored him in the same way at the conversion of the first Gentiles to the Christian faith (Acts 10:1-48). On both occasions, Peter told the people how they could enter by accepting Jesus Christ as Lord and Saviour. Was it granted to Peter to pass on the keys of the kingdom to successors, as the Roman Catholic Church claims? Did Peter have any priority or superiority over the rest of the apostles? Since the Lord gave Peter the right and the privilege of opening the doors of the Church on the two occasions just mentioned, let no one assume that Peter was given any priority or authority that was not delegated to the rest of the apostles. This fact is clearly seen by a glance at Acts 10:1-48 and Acts 11:1-30. When Peter returned to Jerusalem from his ministry at the household of Cornelius, the apostles and the brethren held a meeting. Those of the circumcision reprimanded Peter for going to the Gentiles and receiving them into fellowship by confession of faith and baptism. If Peter had had any priority over the rest of the apostles, they and the brethren—the entire church at Jerusalem—would not have had the boldness to reprove him and to call him to task about what he had done. Peter did not understand that the Lord had conferred more authority upon him than upon the rest of the apostles; for, in writing his 1 Peter 5:1, he exhorts the elders, saying, "The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ ..." Peter recognized his position among the apostles as being one of the company without any special authority whatsoever. One cannot, therefore, in the light of these Scriptures, believe that Peter had any pre-eminence and authority above the rest of the apostles. Furthermore, the doors of the Church have never been closed since Peter opened them to the Jews at Pentecost and to the Gentiles at the household of Cornelius. There is then no need of his having a successor to repeat a work that has already been accomplished. He, therefore, has no successor. Jesus, moreover, said to Peter, "I shall give to you the keys of the kingdom of heaven, and whatever you bind upon the earth will have been bound in heaven, and whatever you loose upon the earth will have been loosed in heaven" (Matthew 16:19). The rendering of this verse is that which is recognized by all Greek grammarians as the literal, exact translation of the original text. In other words, certain things, said Jesus, would be bound in heaven. These, and these only, Peter would bind on earth in proclaiming the gospel as on Pentecost. Also certain things would be loosed in heaven. These and these only would be loosed on earth. The binding and the loosing in heaven come first. Guided by the Spirit of God, Peter was to do that which God in heaven had already determined. How could he thus act? Psalms 119:89 gives a little hint: "Forever, 0 Jehovah, Thy word is settled in the heavens." Being guided by the Spirit of God, the Apostle Peter, when opening the doors of the Church, would simply be saying just what had been determined and ratified in heaven. IV. THE TRANSFIGURATION OF THE LORD JESUS (Matthew 17:1-13) Where there is no vision, the people perish. This statement is true. God recognizes the value of vision. God gave Moses a vision at the burning bush. He appeared in vision to Isaiah in the Temple of the great Kingdom Age and gave him his call to the ministry. At various times He gave to His messengers spiritual visions and prophecies. To Peter, James, and John, Jesus gave a vision. In 2 Peter 1:12-21, the Apostle interprets the Transfiguration scene (Matthew 17:1-13) as a vision of the coming, the power, and the regal splendor of the Lord Jesus Christ when He returns as King of the Jews and reigns over the world. In other words, the Transfiguration scene was a miniature vision, or picture, of the great Kingdom Age. In this vision Christ was transfigured before Peter, James, and John. Divine glory radiated from His being. Suddenly Moses and Elijah appeared—talking with Him. When one passes out of this life, he lays aside this body, which the poet calls "this mortal coil," but he continues to live on and on. To Moses at the burning bush God declared that He was the God of Abraham, Isaac, and Jacob. At that time those patriarchs had been dead for years. Yet the Lord spoke of His being their God. This statement meant that they were very much alive and conscious, and that He was their God. He is the God of the living only. He is still the God of Abraham, Isaac, and Jacob, and of Moses and Elijah, and of every true servant of God who passes out of this life, as well as of those who are still here in the flesh. Moses and Elijah appeared with Christ and were conversing with Him about His death, which He was about to accomplish at Jerusalem. Whether or not the saved ones who go on beyond can come back to this earth, as Moses and Elijah did on this occasion, no one can say dogmatically. But one can be positive that the saved, upon death, go into the presence of the Lord. They can, if they choose to do so, direct their attention toward this earth and can understand certain things, at least, about what is transpiring (Revelation 6:9-11; Hebrews 12:1-2). In this connection one should remember that it is not a serious thing to die, but it is a serious matter to live. In life a person must prepare for the great exchange of worlds. He should be certain that he will be ready when his summons comes. There is a place of bliss and happiness where the redeemed will be with their saved loved ones, with the angels, and with God forever and ever. But the lost, the unsaved, will be banished from the presence and the glory of God forever and ever. In ecstasy at the Transfiguration Peter exclaimed, "Lord, it is good that we are here; if Thou art willing, I shall make here three tabernacles: one for Thee, one for Moses, and one for Elijah." In his excitement he did not really know, of course, what he was saying. While he was speaking, a bright cloud overshadowed the group, and a voice out of the cloud said: "This is my Son, the Beloved, in whom I am well pleased; hear Him." Peter, in his impetuosity, put Moses and Elijah on an equality with Jesus, in that he wanted to build three tabernacles—presumably alike—one to each of the three. Hence the voice commanded the apostles to hearken to Christ—not to Moses or to Elijah. Being the great lawgiver, Moses, of course, stood for the law. Elijah, one of the greatest prophets, stood for the prophets. Instead of turning to the Law and the Prophets now, all people are commanded to turn to the Son and to hear Him. He is the Prophet whom God promised to raise up, as seen in Deuteronomy 18:15-19. God has put His words in this one’s mouth, and He is going to require every Hebrew—and all people—to give heed to this Prophet. Those who do not hear and obey Him will suffer throughout all eternity for not having done so. "And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him" (Deuteronomy 18:19). Since God has come and has spoken to Israel through the Lord Jesus Christ, men and women must turn to Him if they are to enjoy the salvation of God throughout all eternity. So long as they turn away from Him and still look to Moses as the authority in matters religious, a veil lies over their faces. Having therefore such a hope, we use great boldness of speech, and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away: but their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. But unto this day, whensoever Moses is read, a veil lieth upon their heart. But whensoever it shall turn to the Lord, the veil is taken away. Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit (2 Corinthians 3:12-18). As Jesus and the three apostles were coming down from the mountain, He urged them not to tell anyone the vision that they had seen until after He would be raised from the dead. Then they asked Him, "Why, then, do the scribes say that it is necessary for Elijah to come first?" Jesus replied, "Elijah comes and will restore all things" (Matthew 17:11). God redeems and fulfills every promise that He makes. In Malachi 4:5-6 He promises to send Elijah the Prophet before the great and terrible day of Jehovah comes—before the Tribulation begins. Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come. 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. Everyone who knows and believes the Scriptures is convinced that God will send Elijah the Prophet back to this earth before the Tribulation begins, to engage in a special ministry to Israel, that of restoring, according to these verses, the family relations. I should not be surprised to hear reports from Palestine that some unique personage has appeared there who is engaging in social reforms and restoring the family relations. The Jewish people are absolutely right in expecting Elijah to come, as the herald of the Messiah. See such passages as Isaiah 40:3-5 and Malachi 3:1-6; Malachi 4:5-6. After the Lord Jesus had foretold that Elijah would yet come, He declared, "... Elijah already has come, and they did not recognize him, but they did in his case whatever they wished; in like manner also will the Son of man suffer by them. Then the disciples understood that He spoke to them of John the Baptist" (Matthew 17:12-13). When the angel appeared to Zacharias, the father of John the Baptist, he said that the child whose birth he announced would go before the face of the Lord in the spirit and in the power of Elijah. This statement shows that John the Baptist was not Elijah, but a man like Elijah in many respects. When John the Baptist began his ministry, calling the nation to repentance, the Jerusalem authorities sent a delegation of priests, Levites, to interview him concerning his identity. Upon being asked who he was, he confessed and denied not, saying, "I am not the Messiah." They then asked him, "Are you Elijah?" His answer to this question was the categorical statement, "I am not" (John 1:19-21). He certainly knew who he was. He was not Elijah. Then Jesus, speaking of John the Baptist, said that he was Elijah that was to come—that is, he was not the literal Elijah, but he was a man like Elijah. God will yet send Elijah the Prophet to Israel before the great and terrible day of Jehovah. V. REMOVING A MOUNTAIN BY FAITH (Matthew 17:14-20) In Matthew 17:14-20 is an account of a man who brought his son, an epileptic, demon possessed boy, to Jesus, stating that he had brought his son to the disciples of Jesus, but that they were unable to cast out the demon and restore him to health. Then the Lord Jesus cast out the demon and restored the boy to his normal condition. Thereupon the disciples asked the Master, "Why were we not able to cast him out?" Jesus replied, "On account of your little faith; for in solemn truth I am telling you that, if you have faith as of a grain of mustard you will speak to this mountain, Remove from here to there, and it shall remove and nothing shall be impossible to you" (Matthew 17:20). Is the promise of this verse made to any and all believers through the centuries? Noting the exact statement of Jesus points one in the right direction. He said "this mountain," a definite specific mountain which was visible to them. He said, moreover, that by faith they could remove this specific mountain to a definite place. It is an utter impossibility for any believers, except those who were present and to whom Jesus spoke on that occasion, to accept this challenge to their faith. Had any of the disciples who were present accepted the challenge and spoken to that definite mountain, in faith, he could have removed it as Jesus had promised. In other words, this promise was designed to strengthen the faith of the disciples present by permitting them to perform a miracle. A situation parallel to this one is found in the case of Ahaz, king of Judah, the account of which is recorded in Isaiah 7:1-17. The kings of Syria and Israel had laid a plot to war against Judah, to depose Ahaz, and to place upon the throne their own appointee, the son of Tabeel. When the plot became known, Ahaz and the inhabitants of Jerusalem became panicky. The king began inspecting the water supply of the city. The Lord at that time sent Isaiah the Prophet to the king, assuring him that He himself would protect the kingdom, but warned, "If ye will not believe, surely ye shall not be established." In order to strengthen the faith of Ahaz, God spoke again through Isaiah to him, saying, "Ask thee a sign of Jehovah thy God; ask it either in the depth, or in the height above." In other words, God promised to perform a miracle which would strengthen the faith of Ahaz, but he spurned this divine offer of assistance. It would be foolish for any one to say that God would now fulfill this promise to the one who asks. The promise to Ahaz was to meet a special situation. In like manner the promise to the disciples to remove a definite mountain to a given place was to meet a definite situation in which the disciples found themselves. It is, therefore, incorrect to claim that this promise is a universal one. ======================================================================== CHAPTER 43: 02.33. CHAPTER XXVII CLOSING SCENES OF THE GALILEAN MINISTRY ======================================================================== CHAPTER XXVII CLOSING SCENES OF THE GALILEAN MINISTRY ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 17:22-27; Matthew 18:1-35) Now while they were gathering themselves together in Galilee, Jesus said to them, The Son of man will be delivered into the hands of men, and they will kill him, but on the third day He will be raised up. And they became greatly sorrowful. As they were entering Capernaum, those collecting the temple tax came to Peter and said, Does not your Teacher pay the half-shekel? He said, Yes. And when they had entered into the house, Jesus anticipated him, saying, What do you think, Simon? From whom do the kings of the earth collect custom or taxes? From their own sons or from aliens? And when he said, From aliens, Jesus said to him, Therefore the sons are exempt. But in order that we may not cause them to stumble, go to the sea, throw your hook in, and take the first fish coming up; and, when you have opened his mouth, you will find a shekel;¹ take this and give it for me and for you. ¹ Greek, stater. In that hour the disciples came to Jesus, saying, Who, therefore, is greatest in the kingdom of heaven? Having called a little child, He stood him in the midst of them and said, In solemn truth I am telling you that, if you do not turn and become as little children, you will under no condition enter into the kingdom of heaven. Whoever, therefore, will humble himself as this little child, this one is greatest in the kingdom of heaven. And whoever receives one such child in my name, receives me. Whoever causes one of these least ones who believe on me to stumble, it is profitable for him that a millstone be tied around his neck, and he be cast into the depths of the sea. Woe to the world because of occasions of stumbling, for it is necessary that occasions of stumbling come; nevertheless, woe to the man through whom the occasion comes. And if your hand or your foot cause you to stumble, cut it off, and cast it away from you; it is good for you to enter into life maimed or crippled, rather than, having two hands or two feet, to be cast into the eternal fire. And if your eye cause you to stumble, pluck it out, and cast it from you; it is good for you to enter into life with one eye, rather than, having two eyes, to be cast into the Gehenna of fire. See that you not look down with scorn on one of these little ones, for I am telling you that their angels in heaven continually look upon the face of My Father, who is in heaven. What do you think? If a man has a hundred sheep and one of them wander away, will he not leave the ninety-nine upon the mountains and go and seek the one straying away? And, if so be that he finds it, solemnly I am telling you that he rejoices more over this one than over the ninety-nine that did not wander away. In like manner it is not the will of your Father in heaven that one of these little ones should perish. And if your brother sin, go and show him his fault between you and him alone; and, if he listen to you, you have gained your brother. But, if he will not listen, take with you yet one or two, in order that at the mouth of two or three witnesses every word may be established. But if he will not listen to them, tell it to the church; and, if he will not listen to the church, let him be to you as a heathen and a taxcollector. In solemn truth I am telling you that whatever you bind upon earth shall have been bound in heaven, and whatever you loose upon earth shall have been loosed in heaven. Again in solemn truth I am telling you that, if two of you agree upon earth concerning any matter for which they will ask, it shall be done for them by my Father, who is in heaven. For where two or three are gathered together in My name, there I am in their midst. Then Peter came to Him and said, Lord, how often shall my brother sin against me, and I forgive him? until seven times? Jesus said to him, I say not to you until seven, but until seventy times seven. Therefore the kingdom of heaven is like a king who wanted to make a settlement with his servants. When he began to make this settlement, one was brought to him who owed him ten thousand talents.² Since he was not able to make payment, his master ordered that he be sold, his wife, his children, and whatever he had, and that payment should be made. The servant, therefore, falling down, prostrated himself at his feet and said, Be patient with me, and I will pay you all. And the lord of that servant, being moved with pity, released him and canceled the debt. As that servant went out, he found one of his fellow servants who owed him a hundred shillings;³ and, having seized him, he choked him, saying, Pay what you owe. So his fellow servant knelt down and kept beseeching him, saying, Be patient with me, and I will pay you. And he was unwilling, but went away and threw him into prison until he should pay that which was owed. Seeing what had taken place, his fellow servants, therefore, were greatly saddened and went and fully reported to their master all things that had taken place. Then his master called him to him and said. Wicked servant, all that debt I forgave you, since you implored me. Did it not behoove you also to show mercy toward your fellow servant as I had mercy upon you? And his master became enraged and delivered him to the tormentors until he should pay all that was owed to him. In like manner also My heavenly Father will do to you if you do not forgive each one his brother from your hearts. ² Ten million dollars. ³ A shilling—in American money about seventeen cents. I. JESUS PAYING TEMPLE TAX (Matthew 17:24-27) In Matthew 17:24-27 is the account of Christ’s paying the Temple tax, which was required by the law of Moses (see Exodus 30:13 ff., 2 Chronicles 24:6, Nehemiah 10:32, 2 Kings 12:4). Christ laid emphasis upon and practiced strict obedience to the law. The Temple tax was levied in order to provide funds to help carry on its services. There were other offerings and gifts required of the people of Israel to carry on the services of God. Frequently, however, the people ceased to pay their tithes and to make their offerings. As a result, the work of God was hindered. Such a situation arose in the days of Malachi, the last of the Old Testament prophets. This messenger of God reproved the people for their failure and threw out a challenge to them that, if they would be faithful and true in bringing their tithes and offerings, God would bless them abundantly. From the days of your fathers ye have turned aside from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith Jehovah of hosts. But ye say, Wherein shall we return? Will a man rob God? yet ye rob me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with the curse; for ye rob me, even this whole nation. Bring ye the whole tithe into the store-house, that there may be food in my house, and prove me now herewith, saith Jehovah of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast its fruit before the time in the field, saith Jehovah of hosts. And all nations shall call you happy; for ye shall be a delightsome land, saith Jehovah of hosts (Malachi 3:7-12). II. STUMBLING BLOCKS (Matthew 18:1-14) In Matthew 18:1-14 appears the record of a dispute among the disciples as to which one of them would be the greatest in the kingdom of heaven. Such ambitions are always disastrous to spiritual life and growth. In order to teach the truth on this point, Jesus had a little child brought into the midst of the group. Then He declared that, except a person become as a little child, he can not enter into the kingdom of heaven. He also warned against putting stumbling blocks in the way of little children or of those who in their attitude become like little children. III. SHEOL, OR HADES Moses and the prophets constantly spoke of Sheol. An examination of this Old Testament word reveals that it was the name given to the place of departed spirits. From Adam to the Messiah, the spirits of both the saved and the unsaved went to Sheol. From the Resurrection of Christ, the spirits of the saved have been going immediately into heaven, but the spirits of the lost still continue to go to Sheol. When the brothers of Joseph showed his coat, sprinkled with blood, to Jacob their father, he exclaimed, "For I will go down to Sheol to my son, mourning" (Genesis 37:35). From the context of this passage, it is clear that Jacob thought that Joseph had been devoured by a wild beast, that the spirit of Joseph had descended to Sheol, and that he himself would go there and be with his son. A vivid picture of Sheol is found in Psalms 49:14 : They are appointed as a flock for Sheol; Death shall be their shepherd: And the upright shall have dominion over them in the morning; And their beauty shall be for Sheol to consume, That there be no habitation for it. In this passage the inspired writer sees the spirits of the unsaved, worldly people descending to Sheol, death being their shepherd; but it was revealed to him that, though he himself would die and descend to Sheol, God would deliver him from that realm eventually: But God will redeem my soul from the power of Sheol; For he will receive me. [Selah] (Psalms 49:15) In the New Testament the name for Sheol, the spirit world, is Hades. In Luke 16:19-31 is a vivid picture of it as it existed from Adam to the Messiah. According to this Scripture, there were two compartments separated by a vast impassable gulf. To one of these the lost went; to the other, the saved. As will be shown, all were conscious and aware of their condition. The lost were being punished, whereas the saved were at rest and in comfort. When the Messiah was put to death in the flesh, He went in the spirit to Sheol (1 Peter 3:18-22), seized the keys of death and Hades (Revelation 1:18), and led all the spirits of the saved forth from this place of confinement. When He ascended on high, He took them to glory (Psalms 68:18). Another term in the New Testament for the place where the unsaved go and remain throughout all eternity is Gehenna, which is translated in some versions "the Gehenna of fire." Note its usage in the text above, Matthew 18:1-9. It is a serious matter to cause little children, or those who become childlike before God, to stumble. Terrible will be the fate of those thus acting. The Gehenna of fire is called "the eternal fire."¹ It is a fearful thing to be lost—to be banished from the presence of God forever and ever. IV. FORGIVING OTHERS (Matthew 18:15-20) Inevitably, misunderstandings and differences arise even among the very best of people. In such a case those involved should seek immediately to adjust the differences and to be reconciled. One who wishes to do the will of God will follow the instructions given by Jesus (Matthew 18:15-20). Peter, in his impulsiveness, wanted to know how often one should forgive his brother, "until seven times?" Jesus reply was, "Until seventy times seven." These instructions are followed by the forceful parable which shows that everyone must forgive from the depths of his heart the other who has sinned against him—provided he repents. And he said unto his disciples, It is Impossible but that occasions of stumbling should come; but woe unto him, through whom they come! It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him. And if he sin against thee seven times in the day, and seven times turn again to thee, saying, I repent; thou shalt forgive him (Luke 17:1-4). If one who has been forgiven his sins by the Lord does not forgive his brother (fellow believer) his trespasses, the Lord will have to punish him in this life commensurately with the offense (Matthew 18:15-35). Footnote: ¹ John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us. But Jesus said, Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. For he that is not against us is for us. For whosoever shall give you a cup of water to drink, because ye are Christ’s, verily I say unto you, he shall in no wise lose his reward. And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell; 48 where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire. Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another (Mark 9:38-50). ======================================================================== CHAPTER 44: 02.34. CHAPTER XXVIII A GLIMPSE AT THE PEREAN MINISTRY ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXVIII A GLIMPSE AT THE PEREAN MINISTRY ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 19:1-30; Matthew 20:1-16) And it came to pass when Jesus had finished these words, he left Galilee and went into the regions of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there. And Pharisees, trying Him, came and said, Is it lawful for a man to divorce his wife for every cause? And replying, He said, Did you never read that He who created them in the beginning made them male and female? And He said, For this reason a man shall leave his father and his mother, and shall be united to his wife, and the two shall become one flesh. So they are no longer two, but one flesh. What, therefore, God has joined together, let a man not separate. They said to Him, Why then did Moses command to give a certificate of separation and to divorce her? He said to them, On account of the hardness of your heart, Moses permitted you to divorce your wives, but from the beginning it has not been thus. But I say to you that whoever divorces his wife, except for fornication, and marries another woman, commits adultery. The disciples say to him, If the relation of the man with his wife is thus, there is no advantage in getting married. And he said to them, All cannot receive this word, but only those for whom it has been given. For there are eunuchs who have been thus from their mother’s womb, and there are eunuchs who are made eunuchs by men, and there are eunuchs who make themselves eunuchs because of the kingdom of heaven. The one who is able to receive this word, let him receive it. Then little children were brought to Him, in order that He might lay His hands upon them and pray, but the disciples rebuked them. But Jesus said, Allow the little children, and stop hindering their coming to Me; for of such is the kingdom of heaven. And He laid His hands on them and went on from there. And, behold, one came to Him and said, Teacher, what good thing shall I do in order that I may have eternal life? And He said to him, Why are you asking Me concerning the good? There is one good; but, if you want to enter into life, keep on observing the commandments. He said to Him, Which ones? Jesus said, You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and your mother, and you shall love your neighbor as yourself. The young man said to Him, All these things have I observed; what do I still lack? Jesus said to him, If you want to be perfect, go sell your possessions and give to the poor, and you shall have treasure in heaven, and come and keep on following Me. When the young man heard this word, he went away, being very sorrowful, for he had many possessions. But Jesus said to His disciples, In solemn truth I am telling you that with great difficulty will a rich man enter into the kingdom of heaven. Again I am saying to you that it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God. When the disciples heard this word, they were exceedingly astounded, saying, Who, therefore, can be saved? Looking at them, Jesus said, With men this is impossible, but with God all things are possible. At that time Peter, replying, said to Him, Behold, we have left all and have followed Thee; what, therefore, shall we have? Jesus said to them, In solemn truth I am telling you that you who have followed Me, in the regeneration when the Son of man will sit upon the throne of His glory, you also will sit upon twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses, or brothers, or sisters, or father, or mother, or children, or fields, because of My name, he will receive many times more and will inherit eternal life. Many who are first will be last, and many who are last will be first. For the kingdom of heaven is like a man, a householder, who went out early in the morning to hire laborers into his vineyard. When he had agreed with the workers for a shilling a day, he sent them into his vineyard. And he went out about the third hour¹ and saw others standing in the market place idle; and to these he said, Go also into my vineyard, and whatever is right I shall give you. And they went. Again he went out about the sixth and ninth hour and did likewise. And about the eleventh hour he went out and found others standing and said to them, Why have you stood here idle all the day long? They said, No one has hired us. He said to them, Go also into the vineyard. And when evening had come, the master of the vineyard said to his foreman, Call the workers, and give them their pay, beginning with the last and ending with the first. And when they came that were hired about the eleventh hour, they received every man a shilling. And when the first came, they supposed that they would receive more, but they likewise received every man a shilling. Receiving it, they began to grumble against the householder, saying, These last ones worked only one hour, but you have made them equal to us, who have borne the burden of the day and the heat. And replying to one of them, he said, Friend I am doing you no wrong; did you not agree with me for a shilling? Take your own and go; I want to give to this last one as also to you. Is it not lawful for me to do whatsoever I wish with my own goods? Or is your eye wicked, because I am good? Thus the last will be first; and the first, last. ¹ Third hour is 9 A.M. in our system of time. I. SEPARATION AND DIVORCE (Matthew 19:1-12) In the first century there was a sharp controversy in Israel between the schools of Hillel and Shammai in regard to separation and divorce. The former was rather lax in its interpretation. On the other hand, the school of Shammai was very strict in this matter. Matthew 19:1-12 records the verdict of the Lord Jesus concerning this question. According to Matthew 19:9, there is but one scriptural cause for divorce. Additional teaching regarding divorce appears in Matthew 5:31-32; Luke 16:18; and Romans 7:1-4 : "And it has been said, Whoever divorces his wife, let him give to her a certificate of divorce. But I am telling you that everyone who divorces his wife, except for the matter of fornication, makes her commit adultery, and whoever marries her who has been divorced commits adultery" (Matthew 5:31-32). "Every one that putteth away his wife and marrieth another committeth adultery: and he that marrieth one that is put away from a husband committeth adultery" (Luke 16:18). Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth? For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God (Romans 7:1-4). II. JESUS BLESSING LITTLE CHILDREN (Matthew 19:13-15) Realizing the blessedness of a godly person’s praying for others, certain ones brought little children to Jesus that He might pray for them. Some, not realizing the value of prayer, began to hinder those bringing the children. Jesus reprimanded them for this attitude, because "the supplication of a righteous man availeth much in its working" (James 5:16). Grave are the responsibilities of parents to care for the spiritual life of their children. Moses pointed out this parental responsibility in Deuteronomy 6:4-9 : Hear, 0 Israel: Jehovah our God is one Jehovah: and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the door-posts of thy house, and upon thy gates. Those parents who are not meeting the spiritual needs of their children will be held accountable to God for their dereliction of duty. Whenever chastisement for misdemeanor and wrongdoing is necessary, the parents should in love administer it. Withhold not correction from the child; For if thou beat him with the rod, he will not die. Thou shalt beat him with the rod, And shalt deliver his soul from Sheol (Proverbs 23:13-14). III. THE PERILS OF RICHES (Matthew 19:16-30; Matthew 20:1-16) A rich young man who had lived a clean life asked Jesus what good thing he should do in order to obtain eternal life. Seeing the difficulty of the young man, the Lord went to the heart of his case and asked about his keeping the commandments. According to the young man, he had been very punctilious in the observance of all the commandments. Then he wished to know if he lacked anything. Knowing the deceitfulness of riches, Jesus informed him that, if he would be perfect, he should sell everything that he had, should give the proceeds to the poor, and should follow Him. Jesus did not require everyone who came to Him to sell all that he had and to give to the poor. But He did instruct this young man to do so—if he would be perfect. Evidently there was a reason. He loved his riches. They were a millstone, as it were, about his neck that would drown him in perdition. In instructing him, Jesus was trying to help him. In like manner, if anything which one has or longs for should take precedence over his spiritual life and relation with God, the Lord would tell him to give up all these hindrances and to come and follow Him, with the assurance of receiving eternal riches. The instructions to the rich young man caused Peter great concern. In his impulsiveness, he said immediately that he had left all and followed Jesus. Then he wished to know what he and the rest of the apostles who had made such sacrifices would have as rewards. Jesus told them exactly what they would have at the present time and in the future. "Jesus said to them, In solemn truth I am telling you that you who have followed Me, in the regeneration when the Son of man will sit upon the throne of His glory, you also will sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). But God hates a dickering, bargaining spirit, such as the one which Peter manifested on this occasion. The spirit in which one serves the Lord and makes sacrifices will be one of the factors determining the rewards which he will receive. To illustrate this point, Jesus gave the parable of the laborers who were sent into the vineyard to work (Matthew 20:1-16). At the beginning of the day, the landlord hired some laborers for a shilling a day. He went to the market place about the third hour and found men unemployed whom he told to go into the vineyard and promised to give them whatever was right. He did likewise at the sixth and ninth hours. Finally, about the eleventh hour, he went and found others unemployed, whom he invited to go into his vineyard, promising to give them whatever was right. Those men who were invited at the eleventh hour went into the vineyard to work, trusting the goodness of the proprietor to do what was right. At the end of the day, therefore, they received as much as those who had borne the burden and the heat of the entire day, and who murmured against the house-holder, although he gave them what he had contracted to give them. Various portions of the Scriptures show that three factors enter into the awarding of rewards: the quality of service rendered (Matthew 25:14-30); the quantity of service accomplished (Luke 19:11-28); and the spirit in which one serves (Matthew 20:1-16). ======================================================================== CHAPTER 45: 02.35. CHAPTER XIX JOURNEY FROM JERICHO TO JERUSALEM ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXIX JOURNEY FROM JERICHO TO JERUSALEM ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 20:17-34) And when Jesus was about to go up to Jerusalem, He took the twelve aside privately; and on the road He said to them, Behold, we are going up to Jerusalem, and the Son of man will be handed over to the chief priests and scribes, and they will condemn Him to death. And they will deliver Him to the heathen to mock, to flog, and to crucify; but on the third day He will be raised. Then the mother of the sons of Zebedee came to Him with her sons, bowing down, and asking something from Him. Then He said to her, What do you want? She said to Him, Command that these my two sons may sit, one at Thy right hand and one at Thy left hand, in Thy kingdom. Replying, Jesus said, You do not know what you are asking. Are you able to drink the cup which I am about to drink? They said to Him, We are able. He said to them, My cup you shall drink, but to sit at My right hand and at My left hand is not Mine to give, but it is for those for whom it has been prepared by My Father. When the ten heard this, they became angry toward the two brothers. And Jesus called them and said, You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be thus among you, but whoever among you wants to be great, let him be your servant; and whoever among you wants to be first, let him be your servant, even as the Son of man did not come to be served, but to serve and to give His life a ransom for many. And as they were going out of Jericho, a large multitude followed Him. And, lo, sitting beside the road and hearing that Jesus was passing by, two blind men cried out, saying, Lord, have mercy on us, Thou Son of David. And the multitude rebuked them that they should be silent; but they cried out the more, saying, Lord, have mercy on us, Thou Son of David. And Jesus stopped, called them, and said, What do you will that I do for you? They said to Him, Lord, that our eyes may be opened. Being moved with pity, Jesus touched their eyes, and immediately their sight was restored, and they followed Him. I. PREDICTIONS REGARDING THE CRUCIFIXION (Matthew 20:17-19) IMMEDIATELY after Peter had confessed that Jesus was the Messiah, the Son of the living God, Jesus began to foretell His coming death at Jerusalem; but He assured the apostles that He would rise on the third day (Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19). At various times during the last six months of His life, He called attention to this seeming catastrophe. Being blinded by human theories, the apostles were not able to comprehend these predictions. II. SELFISH AMBITION (Matthew 20:20-28) Believing that Jesus would establish an earthly political kingdom at that time, the mother of James and John, together with her two sons, came to Jesus and asked a special favor; namely, that one of her sons should sit on the right hand of Jesus and the other on the left in His kingdom. Needless to say, this request was denied. Selfishness usually disqualifies a person for loyal, true, loving service. The one who wishes to be greatest must become the servant of all. III. THE TWO JERICHOS (Matthew 20:19-34) According to Matthew 20:19-34, when Jesus, on His way to Jerusalem, went out of Jericho, two blind men sitting by the road cried out that He should heal them, and He did. According to Luke 18:35-43, the healing occurred while He was drawing near to Jericho. Here only one blind man is mentioned. An examination of both passages shows that the two evangelists were talking about the same event. One mentions two blind men, whereas the other speaks of only one. According to Matthew, moreover, Jesus and those with Him were going out of Jericho, whereas Luke states that they were drawing near Jericho. This contradiction is only apparent, and not real. Archaeologists have unearthed the Roman Jericho, about four miles from ancient Jericho of Joshua’s day. The road from the Jordan up to Jerusalem ran by or through both of these Jerichos. Thus an event that occurred when Jesus and the multitudes were on the road, having left the first Jericho and approaching the second, could be said to have occurred when He was going out of Jericho and also when He was drawing near to the other Jericho. Archaeologists have shown the accuracy of both accounts. Matthew says that there were two blind men, whereas Luke speaks of one. There were two; but, as in all instances where there are two or more men, there is one that has leadership and takes the initiative. Although Luke speaks about the more aggressive one who took the initiative, he does not deny that a second one was healed. Thus there is perfect harmony existing between the two records. ======================================================================== CHAPTER 46: 02.36. CHAPTER XXX THE LAST WEEK OF THE EARTHLY MINISTRY OF JESUS ACCORDING TO THE GOSPEL ... ======================================================================== CHAPTER XXX THE LAST WEEK OF THE EARTHLY MINISTRY OF JESUS ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 21:1-46; Matthew 22:1-46; Matthew 23:1-39; Matthew 24:1-51; Matthew 25:1-46; Matthew 26:1-75; Matthew 27:1-66) And when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, Go to the village which is opposite you, and immediately you will find an ass tied and a colt with her; untie them and lead them to me. And if any one shall say anything to you, say, Their Lord has need of them; and immediately he will send them. Now this has come to pass in order that the word might be fulfilled which was spoken through the prophet, saying, Speak to the daughter of Zion, Behold, your king comes to you, Meek, and riding upon an ass, And upon a colt, the foal of a beast of burden. ¹ ¹ Zechariah 9:9. And the disciples went and did as Jesus commanded them, and brought the ass and the colt, and laid their garments on them; and He sat upon them. And a very great crowd spread their garments on the road; but others cut branches from the trees and spread them on the road. And the multitudes going before Him, and those following Him, kept crying out, saying, Hosanna to the Son of David. Blessed is the one coming in the name of the Lord; Hosanna in the highest. And when He entered into Jerusalem, all the city was shaken, saying, Who is this? And the multitudes kept saying, This is the prophet, Jesus, who is of Nazareth of Galilee. And Jesus entered into the temple and cast out all those that sold and bought in the temple, and the tables of the money-changers He turned over, and the seats of those that sold the doves; and He said to them, It is written, My house shall be called a house of prayer, but you are making it a den of thieves. And the blind and the lame came to Him in the temple, and He healed them. When the chief priests and the scribes saw the wonderful things which He did, and the young children shouting in the temple and saying, Hosanna to the Son of David, they became indignant; and said to Him, Dost Thou hear what these are saying? And Jesus said to them, Yes, but did you never read that out of the mouth of babes and sucklings Thou hast ordained praise? ² And leaving them, He went out of the city to Bethany and lodged there. ² Psalms 8:2. In the morning as He was entering into the city, He became hungry. And when He saw a fig tree by the road, He came to it and found nothing on it, except leaves only; and He said to it, Nevermore shall there be fruit from you. And immediately the fig tree was withered. When the disciples saw it, they marveled, saying, How quickly the fig tree has withered away. Replying, Jesus said to them, In solemn truth I am telling you, If you have faith and do not doubt, not only that which was done to the fig tree will you do, but you will also say to this mountain, Be taken up and cast into the sea, and it shall be done; and all things whatsoever you ask in prayer, believing, you shall receive. After He had entered into the temple, the chief priests and the elders of the people came to Him as He was teaching, saying, By what authority art Thou doing these things? And who gave Thee this authority? But Jesus, replying, said to them, I also shall ask you one question, which if you tell me, I also shall tell you by what authority I am doing these things. The baptism of John, whence was it? from heaven or from men? But they kept reasoning within themselves, saying, If we shall say, From heaven, He will say to us, Why, therefore, did you not believe him? And if we shall say, From men, we are afraid of the multitude, for all hold John as a prophet. Replying to Jesus, they said, We do not know. And He said to them, I shall not tell you by what authority I am doing these things. What do you think? A man had two sons. Going to the first, he said, Son, go work today in the vineyard. In reply he said, Yes, sir I go; but he did not go. Going to the second one, he said likewise. But replying, he said, I will not; but later, having remorse, he went. Which of the two did the will of the father? They answered, The latter. Jesus said to them, In solemn truth I am telling you that the taxcollectors and the harlots are preceding you into the kingdom of God. For John came to you in the way of righteousness, and you did not believe him, but the taxcollectors and the harlots believed him; and you, when you saw, neither repented later to believe him. Hear another parable. There was a man, a householder, who planted a vineyard and placed a hedge round about it, and hewed out a wine vat in it, and built a watchtower, and turned it over to workmen, and went abroad. When the season of fruits drew near, he sent his servants to the workmen to receive his fruits. And the workmen seized his servants—one they beat, another they killed, and another they stoned. Again he sent other servants more numerous than the first, and they did to them likewise. Later he sent to them his son, saying, They will respect my son. But the workmen, when they saw the son, said within themselves, This is the heir; come, let us kill him and take his inheritance; and, seizing him, they cast him out of the vineyard and killed him. When, therefore, the master of the vineyard comes, what will he do to those workmen? They say to Him, he will ruthlessly destroy those evil men, and he will turn over the vineyard to other workmen, who will deliver to him the fruits in their season. Jesus said to them, Did you never read in the Scriptures, The stone which the builders rejected, The same has become the head of the corner; This is from the Lord, And it is a marvel in our eyes? ³ ³ Psalms 118:22-23. On account of this, I am telling you that the kingdom of God will be taken from you and will be given to a nation yielding its fruits. And the one falling upon this stone will be broken to pieces; but, upon whomsoever it falls, it will grind him to powder. And when the chief priests and the Pharisees heard His parables, they knew that He was speaking concerning them; and they kept seeking to seize Him, but they were afraid of the multitudes, since they held Him as a prophet. And replying, Jesus again spoke to them in parables, saying, The kingdom of heaven is like to a king who made marriage festivities for his son. And he sent his servants to call those who had been invited to the festivities, but they did not want to come. Again he sent other servants, saying, Tell those who have been invited, Behold, my dinner is prepared, my oxen and grain-fed cattle have been slaughtered, and all things are ready; come to the marriage festivities. But they, not being interested, went away: one to his own field, another to his store; but the rest seized his servants, and mistreated them, and killed them. And the king became indignant, and sent his armies, and destroyed those murderers, and burned their city. Then he said to his servants, The marriage feast is ready, but those who have been invited were not worthy. Go, therefore, to the parting of the ways, and as many as you find, call to the marriage festivities. And those servants went out into the roads and gathered together all whom they found, both evil and good, and the place of the wedding feast was filled with those who were reclining. And the king entered to see those who were reclining and saw there a man not clothed with a wedding garment; and he said to him, Friend, how did you come here, not having a wedding garment? But he was silent. Then the king said to his servants, Bind his feet and hands, and cast him into the outer darkness; there shall be the weeping and the gnashing of teeth. For many are called, but few are chosen. Then the Pharisees went out and took counsel in order that they might ensnare Him with a word. And they sent their disciples with the Herodians, saying, Teacher, we know that Thou art true and that Thou teachest the way of God in truth and dost not care for the person of anyone, for Thou dost not regard the person of man. Tell us, therefore, what do you think? Is it lawful to give tribute to Caesar or not? But Jesus, knowing their evil design, said, Why are you trying to tempt me, you hypocrites? Show me a coin of tribute money. And they brought to Him a denarius. And He said to them, Whose image and inscription is this? They said, Caesar’s. Then He said to them, Give, therefore, to Caesar the things of Caesar; and the things of God, to God. When they heard this, they marveled and, leaving Him, went away. On that day the Sadducees, who say that there is no resurrection, came to Him; and they asked Him, saying, Teacher, Moses said, If anyone die, not having children, his brother shall marry his wife and shall raise up seed to his brother.4 Now there were with us seven brothers; and the first married and died; but, having no seed, he left his wife to his brother; likewise also the second, and the third—unto the seventh. Last of all, the woman died. In the resurrection, therefore, of which of the seven will she be the wife, for all had her? Replying, Jesus said to them, You go astray, since you do not know the Scriptures or the power of God. For in the resurrection they neither marry nor are given in marriage, but are as the angels in heaven. Concerning the resurrection of the dead, did you never read the word spoken to you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living. When the multitudes heard this, they were amazed at His teaching. 4 Deuteronomy 25:5. When the Pharisees heard that He had silenced the Sadducees, they were gathered together in one place. And one of them, a lawyer, trying Him, asked, Teacher, which is the great commandment in the law? And He said to him, You shall love the Lord your God with all your heart, and all your soul and all your mind.5 This is the great and first commandment. A second like it is, You shall love your neighbor as yourself.6 On these two commandments the entire law and the prophets hang. 5 Deuteronomy 6:5. 6 Leviticus 19:18. When the Pharisees were come together, Jesus asked them, saying, What do you think concerning the Messiah? Whose Son is He? They said unto Him, The Son of David. He said to them, How, therefore, does David in the Spirit call Him Lord, saying, The Lord Said to my Lord, Remain seated at My right hand, Until I make Thy enemies the footstool of Thy feet? 7 7 Psalms 110:1. If, therefore, David calls Him Lord, how is He His Son? And no one was able to reply one word to Him; neither did anyone attempt from that day to ask Him any more questions. Then Jesus spoke to the multitudes and to His disciples, saying, The scribes and the Pharisees sit on Moses’ seat. All things, therefore, whatsoever they say to you, do and observe; but do not act according to their works; for they say, but they do not. They bind heavy burdens and lay them upon the shoulders of men, but they are not willing to move these with their finger. All their works they do in order to be seen by men; for they enlarge their phylacteries; and they make large the border of their garments, and they love the first places in the banquets, and the chief seats in the synagogues, and the salutations in the market places, and to be called by men, Rabbi. But you must not be called Rabbi, for one is your teacher, and all of you are brethren. Call no man your father upon the earth, for one is your Father, even He who is in heaven. Be not called masters, because one is your master, even the Messiah. The greatest among you shall be your servant. Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted. Woe to you, scribes and Pharisees, hypocrites, because you are locking the kingdom of heaven in the presence of men; for you are not entering; neither do you allow them to enter who are entering. Woe unto you, scribes and Pharisees, hypocrites, because you encompass the sea and the desert to make one proselyte; and, whenever one becomes such, you make him a son of Gehenna by twofold. Woe unto you, blind guides, who say, Whoever swears by the temple, it is nothing, but whoever swears by the gold of the temple is obligated. Morons and blind, for which is greater, the gold or the temple which sanctifies the gold? And whoever swears by the altar, it is nothing, but whoever swears by the gift which is upon the altar is obligated. Blind ones, for which is greater, the gift or the altar which sanctifies the gift? Therefore the one swearing by the altar swears by it and by all that is upon it, and the one who swears by the temple swears by it and by Him who dwells therein; and the one who swears by heaven swears by the throne of God and by Him who sits upon it. Woe to you, scribes and Pharisees, hypocrites, because you tithe mint, and anise, and cummin, and you pass by the weightier things of the law—even justice, and mercy, and faith; but these things you ought to have done and not to have left the other undone. Blind guides, who strain out gnats, but swallow camels! Woe to you, scribes and Pharisees, hypocrites, because you clean the outside of the cup and of the plate, but within they are full of extortion and graft. 0 blind Pharisee, first clean the inside of the cup in order that the outside also may be clean. Woe to you, scribes and Pharisees, hypocrites, because you are like whited sepulchres, which on the outside appear beautiful, but within are full of bones of dead men, and of all uncleanness. Likewise you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness. Woe to you, scribes and Pharisees, hypocrites, because you build the tombs of the prophets, and adorn the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers in the blood of the prophets. So you witness to yourselves that you are sons of those who murdered the prophets. And you have filled up the measure of your fathers. Snakes, generation of vipers! How will you escape from the condemnation of Gehenna? Therefore, lo, I shall send to you prophets, and wise men, and scribes; some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city, in order that there may come upon you all the righteous blood shed upon the earth, from the blood of Abel the righteous to the blood of Zachariah, the son of Barachiah, whom you slew between the temple and the altar. In solemn truth I am telling you, all these things will come upon this generation. Jerusalem, Jerusalem, that kills the prophets and stones them that are sent to her, how often I willed to gather together your children, as a hen gathers her chickens under her wings, but you willed not. Behold, your house is left to you desolate. For I am telling you that by no means will you see me from now on until you say, Blessed is the one coming in the name of the Lord.8 8 Psalms 118:26. When Jesus had come out from the temple, He went on His way, and His disciples came to show Him the buildings of the temple. And replying, He said to them, Do you not see all these things? In solemn truth I tell you that stone will not remain upon stone that will not be thrown down. When He was sitting upon the Mount of Olives, the disciples came to Him privately, saying, Tell us, when will these things be? And what will be the sign of Thy coming and of the consummation of the age? And replying, Jesus said to them, See that no one lead you astray. For many will come in my name, saying, I am the Messiah, and will lead many astray. And you will hear of wars and rumors of wars. See that you be not troubled, for it is necessary that these things be, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in different places; but all these things are the first birth pain. Then they will deliver you to tribulation and will kill you, and you will be hated by all nations on account of My name. And then many will be caused to stumble, and will deliver up one another, and will hate one another; and many false prophets will arise and will lead many astray; and, on account of the increase of lawlessness, the love of the many shall become cold. But the one enduring to the end, this one will be saved. And this gospel of the kingdom will be preached in all the world for a testimony to all the nations, and then will the end come. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the Prophet, standing in the holy place, let the one reading understand; then those who are in Judea, let them flee to the mountains; the one who is on the housetop, let him not come down to take the things out of the house; and the one who is in the field, let him not return to take his cloak. Woe to those who are expectant mothers and to those who are nursing children in those days! But pray that your flight may not be during the winter nor on a sabbath; for there will be great tribulation, such as has not been from the foundation of the world until now, nor ever will be. And except those days had been shortened, no flesh would be saved; but, on account of the elect, those days will be shortened. Then if anyone says to you, Behold, here is the Messiah, or, here, do not believe. For false messiahs and false prophets will arise, and they will give great signs and wonders, so as to lead astray, if possible, even the elect. Behold, I have told you in advance. If, therefore, they say to you, Behold, he is in the desert, do not go out; Behold, in the inner chambers, do not believe. For just as the lightning comes out of the east and flashes to the west, thus will the coming of the Son of man be. Wherever the carcass is, there will be gathered the vultures. But immediately after the tribulation of those days the sun will be darkened, and the moon will not give her light, and the stars will fall from heaven, and the powers of the heavens will be shaken. And then will appear the sign of the Son of man in heaven, and then will all the tribes of the earth mourn, and they will see the Son of man coming upon the clouds of heaven with power and great glory, and He will send forth His angels with a great trumpet, and they will gather together His elect from the four winds, from the extremities of the heavens unto their extremities. But from the fig tree learn her parable. Whenever her branch has become tender and it puts forth its leaves, know that the summer is near. Thus, also, you, whenever you see all these things, know that He is near, even at the doors. In solemn truth I am telling you that this generation will not pass away until all these things are accomplished. The heaven and the earth will pass away, but My words will not pass away. But concerning that day and hour, no one knows, not even the angels of the heavens, nor the Son—except the Father only. For as were the days of Noah, thus will be the coming of the Son of man. For as they were in those days which were before the flood, eating and drinking, marrying and giving in marriage, until the day Noah entered into the ark, and they knew not until the flood came and took them all away, thus will the coming of the Son of man be. Then will be two men in the field; one will be taken and the other left. Two women will be grinding at a mill: one will be taken, and one will be left. Watch, therefore, because you do not know on what day your Lord comes. But know this, that, if the householder had known in what watch the thief was coming, he would have watched and would not have suffered his house to be broken in. Wherefore you also be ready, because, in an hour when you think not, the Son of man comes. Who, therefore, is the faithful and wise servant whom the lord will set over his household to give to them their food in due time? Blessed is that servant whom his lord, coming, will find thus acting. In solemn truth I tell you that he will place him over all his goods. But if that evil servant says in his heart, My master delays, and begins to smite his fellow servants, and eats and drinks with the drunken, the lord of that servant will come in a day when he does not expect and in an hour when he knows not, and he will cut him asunder, and he will give him his portion with the hypocrites. There will be the weeping and the gnashing of teeth. Then the kingdom of heaven will be like ten virgins who, taking their own lamps, went forth to meet the bridegroom. And five of them were foolish; and five, wise. For the foolish ones, taking their lamps, did not take oil with them. But the wise took oil in vessels with their lamps. Since the bridegroom tarried, all began nodding and kept on sleeping. In the middle of the night, the cry was made, Behold, the bridegroom! Go out to meet him. Then all those virgins arose and trimmed their lamps. The foolish said to the wise, Give us of your oil, because our lamps are going out. Then the wise ones replied, saying, No, by no means, lest there not be enough for us and for you. Go rather to those selling, and buy for yourselves. While they were going to buy, the bridegroom came, and those being ready entered with him into the marriage festivities, and the door was locked. Later the rest of the virgins came, saying, Lord, Lord, open to us. And replying, he said, In solemn truth I am telling you, I do not know you. Watch, therefore, because you do not know the day nor the hour. For it is just as a man who, going abroad, called his own servants and delivered to them his goods. To one he gave five talents; to another two; and to another, one—to each according to his own ability—and he went abroad. Immediately he who received the five talents went and traded with them and gained five others. Likewise the one receiving the two gained two others. But he who received one went away, and dug in the earth, and hid the silver of his master. And after much time the lord of those servants came and had a reckoning with them. And the one receiving five talents came and brought other five talents, saying, Lord, you delivered to me five talents; behold, I have gained five other talents. And his Lord said to him, Well done, good and faithful servant! You were faithful over a few things; I shall place you over many things. Enter into the joy of your lord. Then came the one receiving two talents and said, Lord, you delivered to me two talents; behold, I have gained two other talents. Then his Lord said to him, Well done, good and faithful servant! You were faithful over a few things; I shall appoint you over many things. Enter into the joy of your lord. Then came the one who had received only one talent and said, Lord, I knew that you are an austere man, reaping where you have not sowed, and gathering whence you have not scattered; and, since I was afraid, I went and hid your talent in the earth. Behold, you have your own. Then his lord, replying, said to him, Evil and wicked servant! You knew that I reap where I have not sowed and gather whence I have not scattered. Did it not behoove you to put my money to the bankers that, upon coming, I might have mine own with interest? Take, therefore, from him the one talent, and give to him who has the ten talents. For to everyone having there will be given, and he will have in abundance, but the one who does not have, even what he has shall be taken from him. The unprofitable servant, cast into the outer darkness. There shall be the weeping and the gnashing of teeth. When the Son of man comes in His glory, and all the angels with Him, then He will sit upon the throne of His glory; and there will be gathered before Him all the nations; and He will separate them from one another, just as the shepherd separates the sheep from the goats; and He will place the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you took Me in; naked, and you clothed Me; sick, and you visited Me; and I was in prison, and you came to me. Then the righteous will reply to Him, saying, Lord, when did we see Thee hungry and feed Thee? or thirsty, and give Thee, something to drink? When did we see Thee a stranger, and take Thee in? or naked, and clothe Thee? When did we see Thee sick or in prison and come to Thee? And replying, the King will say to them, In solemn truth I tell you, inasmuch as you did it to one of these of My brethren, the least ones, you did it to Me. Then He will also say to those on the left hand, Depart from Me, you cursed ones, into the eternal fire which is prepared for the devil and his angels. For I was hungry, and you did not give Me something to eat; I was thirsty, and you did not give Me something to drink; I was a stranger, and you did not take Me in; naked, and you did not clothe Me; sick and in prison, and you did not visit Me. Then they will reply, saying, Lord, when did we see Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to Thee? Then He will reply to them, saying, In solemn truth I am telling you, Inasmuch as you did not do it to one of these, the least, you did not do it to Me. 46 And they will go away into everlasting punishment; but the righteous, into everlasting life. And it came to pass, when Jesus had completed all these words, He said to His disciples, You know that after two days the passover comes, and the Son of man is delivered up to be crucified. Then were gathered the chief priests and the elders of the people into the court of the high priest, who was named Caiaphas. And they were taking counsel that they might take Jesus by strategy and kill Him; but they were saying, Not during the feast, in order that there might not be a riot among the people. When Jesus was in Bethany, in the house of Simon the leper, a woman came to Him having an alabaster cruse of precious ointment and poured it upon His head while He was reclining. The disciples, seeing this, became indignant, saying, For what purpose was this loss? For this could have been sold for much and given to the poor. Since Jesus knew it, He said to them, Why trouble the woman? She has wrought a good work upon Me, for you have the poor with you always, but you do not have Me always, for in pouring this ointment upon My body, she did it to prepare Me for burial. In solemn truth I tell you, Wherever this gospel is preached in the whole world, what she has done will be spoken of for a memorial of her. Then one of the twelve, named Judas Iscariot, went to the chief priests and said, What are you willing to give me, and I will deliver Him to you? And they gave to him thirty pieces of silver. And from then he kept seeking an opportune time that he might deliver Him. On the first day of the feast of unleavened bread, the disciples came to Jesus, saying, Where dost Thou wish that we prepare for Thee to eat the passover? And He said, Go into the city to a certain one and say to him, The Teacher says, My time is near; with you I shall observe the Passover with My disciples. And the disciples did as Jesus commanded them, and they made the passover ready. When it was evening, He reclined with the twelve disciples. And while they were eating, He said, In solemn truth I am telling you, one of you will betray Me. And being exceedingly sorrowful, they began to say to Him, one by one, It is not I; is it, Lord? And replying, He said, The one dipping his hand with Me in the dish, this one will betray Me. The Son of man goes, just as it has been written concerning Him, but woe to that man through whom the Son of man is betrayed; good were it for that man if he had never been born. Judas, who betrayed him, replying, said, It is not I, Rabbi; is it? He said to him, You said it. After they had eaten, Jesus took a loaf, blessed, broke, and gave it to the disciples, saying, Take, eat, this is My body. And taking the cup and giving thanks, He gave it to them, saying, All of you drink of it, for this is My blood of the covenant, which is poured out for many unto remission of sins. And I am telling you, I shall not drink of this fruit of the vine from now on until that day when I drink it with you in the kingdom of My Father. And after they had sung a hymn, they went out to the Mount of Olives. Then Jesus said to them, All of you will be offended in Me on this night, for it is written, I shall smite the shepherd, and the sheep of the flock will be scattered;9 but, after I am raised, I shall go before you into Galilee. Peter, replying, said to Him, Though all will be caused to stumble in Thee, yet never will I be caused to stumble. To Him Jesus said, In solemn truth I am telling you that on this night, before the cock crows three times, you will deny Me. Then Peter said to Him, If it behooves me to die with Thee, under no condition will I deny Thee. Likewise said all the disciples. 9 Zechariah 13:7. Then Jesus came with them into a place called Gethsemane, and He said to the disciples, Sit here until, going there, I shall pray. And taking Peter and the two sons of Zebedee, He began to be sorrowful and to be depressed. Then He said to them, My soul is very sorrowful, even to death, but stay here, and watch with Me. And going forward a little, He fell upon His face and prayed, saying, My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as Thou wilt. And He came to the disciples, and found them sleeping, and said to Peter, Thus were you not able to watch with Me for one hour? Watch and pray, in order that you enter not into temptation. The spirit is willing, but the flesh is weak. Again the second time He went forward and prayed, saying, My Father, if it is not possible that this pass away from Me except I drink the same, let Thy will be done. And coming again He found them sleeping, for their eyes were heavy with sleep. And leaving them again. He went and prayed the third time, saying the same words again. Then He came to the disciples and said to them, Sleep on now, and take your rest. Behold, the hour has arrived, and the Son of man is betrayed into the hands of sinners. Arise; let us go. Behold, the one who is betraying Me is near at hand. While He was yet speaking, behold, Judas, one of the twelve, came, and with him a great company with short swords and staves, from the chief priests and elders of the people. And he who betrayed Him gave them a sign, saying, Whom I shall kiss, this is He; take Him. And immediately, coming forward to Jesus, he said, Hail, Rabbi, and affectionately10 kissed Him. And Jesus said to him, Friend, do what you are here to do. Then coming up to Him, they laid their hands upon Jesus and took Him. And, behold, one of them with Jesus, stretching forth his hand, drew his sword out and smote the servant of the high priest, and cut off his ear. Then Jesus said, Return your sword into its place, for all who take the sword will perish with the sword. Or do you think that I am not able to call upon My Father, and He will dispatch to Me now more than twelve legions of angels? How then are the Scriptures to be fulfilled which say that this must come to pass? In that hour Jesus said to the multitudes, Have you come as against a thief to take Me with swords and staves? Daily I was sitting in the temple teaching, but you did not seize Me. All of this has come to pass in order that the Scriptures of the prophets might be fulfilled. Then all the disciples left Him and fled. 10 Outwardly Judas kissed Jesus affectionately, but in reality hypocritically. When they had taken Jesus, they led Him to Caiaphas, the high priest, where the scribes and the elders were gathered together. And Peter followed Him from a distance into the court of the high priest; and, entering within, he sat down with the attendants to see the end. And the chief priests and the entire Sanhedrin kept seeking false testimony against Jesus in order that they might kill Him, but they found none, although many false witnesses came. Finally two came forward and said, This one said, I am able to destroy the temple of God and within three days to build it. Then the high priest arose and said to Him, Art Thou answering nothing? What do these testify against Thee? But Jesus remained silent, and the high priest said to Him, I charge Thee under oath, by the living God, that Thou tell us if Thou art the Messiah, the Son of God. Jesus said to him, You said it [Yes].11 Nevertheless I am telling you that from now on you will see the Son of man sitting at the right hand of Power and coming on the clouds of heaven. Then the high priest tore his garments, saying, He has blasphemed. What further need have we of witnesses? Behold, you now have heard the blasphemy. What do you think? And they replied and said, He deserves death. Then they spit in His face and struck Him; and others slapped Him, saying, Prophesy to us, Messiah: who is the one striking Thee? 11 The Greek idiom you said is equal to an affirmation, yes. And Peter sat without in the court, and a certain maiden came to him, saying, And you were with Jesus the Galilean. But he denied in the presence of all, saying, I do not know what you are saying. And when he had gone out into the porch, another maid saw him and said to those that were there, This one was with Jesus the Nazarene. And again he denied with an oath, I do not know the man. After a little time those who were standing around came and said to Peter, Truly you are also one of them, for your speech makes you known. Then he began to curse and to swear, saying, I do not know the man, and immediately the cock crew. Then Peter remembered the word of Jesus who had said, Before a cock crows, you will deny me three times, and he went out and wept bitterly. When it was morning, all the chief priests and the elders of the people held a conference against Jesus, that they might kill Him. And when they had bound Him, they led Him away and delivered Him to Pilate the governor. Then, when Judas, who had betrayed Him, saw that he was condemned, being filled with remorse, he returned the thirty pieces of silver to the chief priests and elders, saying, I sinned in betraying innocent blood. And they said, What is that to us? You will see to that yourself. When he had thrown down the silver in the temple, he departed, went away, and hanged himself. The chief priests took the silver and said, It is not lawful to put these pieces of silver into the temple treasury, since they are the price of blood. Having taken counsel, they purchased with them the potter’s field as a burial place for strangers. For this reason that field is called the field of blood till this day. Then was fulfilled that which was spoken by Jeremiah the Prophet, saying, And they took the thirty pieces of silver, the price of the One whose value had been fixed, on whom some of the children of Israel had set a price, and they gave the same for the potter’s field, as the Lord directed me.12 12 Zechariah 11:12-13. And Jesus stood before the governor, and the governor asked Him, saying, Art Thou the King of the Jews? And Jesus said, You said it [Yes]. And, while charges were being made by the chief priests and elders against Him, He replied nothing. Then Pilate said to Him, Dost Thou not hear how great things they are testifying against Thee? But He did not reply to him, not even to one word, so that the governor marveled exceedingly. At the feast the governor was accustomed to release one prisoner to the multitude, whom they wished. At that time they had a notorious prisoner called Barabbas. Now when they were gathered together, Pilate said to them, Whom do you wish that I release to you? Barabbas or Jesus who is called Messiah? For he knew that they had delivered Him because of envy. And when he was sitting upon the judgment seat, his wife sent to him saying, Have nothing to do with that righteous man, for I have suffered many things today in a dream because of Him. But the chief priests and the elders had persuaded the multitude that they should ask for Barabbas and that they should destroy Jesus. The governor replied and said to them, Which one of the two do you wish that I release to you? Then they said, Barabbas. And Pilate said to them, What then shall I do with Jesus who is called Messiah? They all answered, Let Him be crucified. And he said, What evil has He done? And they kept crying out the more, saying, Let Him be crucified. When Pilate saw that he availed nothing, but rather that a riot was developing, he took water and washed his hands in the presence of the multitude, saying, I am innocent of the blood of this man; you yourselves will look to that. Then all the people replied and said, His blood be upon us and upon our children. Then he released Barabbas to them; but, having scourged Jesus, he delivered Him that He might be crucified. Then the soldiers of the governor took Jesus into the Praetorium and gathered about Him an entire cohort. And they undressed Him and put a red cloak on Him; and they platted a wreath of thorns, and placed it upon His head, and put a stick in His right hand. Then, bowing the knee before Him, they mocked Him, saying, Hail, King of the Jews! And they spat upon Him, and took the stick, and kept striking Him on His head. And when they had mocked Him, they removed the cloak from Him, put His own clothes on Him, and led Him away to crucify Him. As they went forth, they found a man of Cyrene, Simon by name, and they forced this one that he should carry His cross. When they came to a place called Golgotha, that is to say, a place of a skull, they gave Him wine to drink mingled with gall; and, when He had tasted it, He did not desire to drink it. And when they had crucified Him, they divided His garments by casting lots. And they sat and kept watching Him there. And they placed above His head the accusation against Him written, This is Jesus, the King of the Jews. Then were crucified with Him two robbers, one on the right hand and one on the left. And those who were passing by kept on blaspheming Him, wagging their heads and saying, Thou, the one destroying the temple and in three days building it, save Thyself if Thou art the Son of God, and come down from the cross. Likewise also the chief priests mocked Him, with the scribes and elders, and kept saying, He saved others, but Himself He cannot save. He is the King of Israel. Let Him now come down from the cross, and we shall believe on Him. He has trusted in God. Let Him deliver Him now if He is pleased with Him, for He said, I am the Son of God. The robbers who were crucified with Him said the same thing as they kept on reviling Him. From the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani?13 That is, My God, My God, why hast Thou forsaken Me? And some of those who were standing there, when they heard, said, This one is calling for Elijah. And immediately one of them ran, took a sponge, filled it with vinegar, put it on a stick, and was trying to make Him drink. And the rest said, Let be; let us see if Elijah comes to save Him. Jesus again cried out with a loud voice and gave up His spirit. Then, behold, the veil of the temple was rent in two from top to bottom; and the earth shook; and the rocks were rent; and the tombs were opened; and many bodies of the saints who had fallen asleep were raised; and, coming forth out of the tombs after His Resurrection, they entered into the holy city and appeared to many. And the centurion and those with him watching Jesus, when they saw the earthquake and the things that were occurring, became exceedingly afraid, saying, Truly this one was the Son of God. And there were many women watching from a distance who had followed Jesus from Galilee to minister unto Him, among whom was Mary Magdalene, and Mary the mother of James, and Joses, and the mother of the sons of Zebedee. 13 Psalms 22:1. When it was evening, a rich man of Arimathsea, named Joseph, came, who also himself was a disciple of Jesus. This one came to Pilate and asked for the body of Jesus. Then Pilate ordered that it be given. Joseph took the body, and wrapped it in a clean linen cloth, and laid it in a new tomb that belonged to him, and that he had hewn in a rock; and he rolled a great stone to the door of the sepulchre and went away. And Mary Magdalene and the other Mary were there, sitting opposite the grave. And on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, saying, Sir, we remember that that deceiver said while He was still alive, After three days I shall arise. Order, therefore, that the grave be made sure until the third day, lest the disciples come, and steal Him, and say to the people, He has been raised from the dead, and the last error will be worse than the first. Pilate said to them, You have a guard. Go; make it as secure as you know how. And they went and made the grave secure, sealing the stone, the guard being with them. THE four records of the gospel give a detailed account of many and important events that occurred during the last week of the ministry of Jesus. The person who wishes to get a full picture of these mighty events should procure a New Testament and read each of the full accounts in these records. Since there are so very many details, one can only point out a few of the most important. I. JESUS’ PUBLIC ENTRY INTO JERUSALEM ON SUNDAY MORNING (Matthew 21:1-11) During the last week of the earthly life of Jesus (Matthew 21:1-11), He engaged in His public ministry largely in Jerusalem, but He spent the nights at Bethany. As to the day of the week when He arrived at Bethphage (Matthew 21:1), one cannot say dogmatically. On Sunday morning two of His disciples brought an ass, with its colt, on which Jesus rode into Jerusalem in fulfillment of the prophecy of Zechariah 9:9. He was attended by a great throng of people, some preceding and others following Him. All were jubilantly shouting their praises in anticipation of His doing great things for them. Doubtless many thought that He would set up the Messianic kingdom at that time. He, therefore, spoke the parable of the nobleman who went into a far country to receive for himself a kingdom and to return, the record of which is found in Luke 19:11-27. Notwithstanding the plain teaching of this parable, the multitudes were swayed by a great wave of enthusiasm and extraordinary expectation. They recognized Jesus as the son of David, the Messiah of Israel, and applied to Him Psalms 118:25-26. In quoting these verses, they were asking Him, as the Son of David, to save them and to bring the long desired deliverance from foreign domination. Arrival of Jesus in Jerusalem on this occasion is usually spoken of as "the triumphal entry." If it was, the triumph was very short lived. Opposition was stirred immediately upon His approaching the Temple. Finally He was arrested and executed as a malefactor, as an insurrectionist, a rebel. Though Jesus rode into Jerusalem, as foretold, did He offer Himself to the Jewish people as their King? This question must be answered in the negative. This fact is shown by the parable of the nobleman in Luke 19:11-27. As previously stated, Jesus spoke this parable because He was near Jerusalem, and because the multitudes thought that the kingdom was immediately to appear. In substance, therefore, He said that a certain nobleman went into a far country to receive for himself a kingdom and to return; but, before making his departure, he called ten of his servants and gave to them his goods, namely, ten pounds, each servant receiving a pound. They were instructed to trade with this money during their master’s absence. Having gone to the far country and having received authority to reign over the land, the nobleman came back and had a reckoning with his servants, giving to each one according to his faithfulness in the discharge of the duties of handling his master’s money. Obviously the nobleman here is Jesus himself. The far country to which He goes to receive a kingdom is heaven. The servants are believers in Christ. The time of His absence is the Christian Dispensation, which has been running for practically two thousand years. When He is invested with power, as foretold in Daniel 7:13-14, He will return to this earth and establish His kingdom of glory, reigning from sea to sea and from the River to the ends of the earth. I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed (Daniel 7:13-14). In the light of this parable it is clear that, when Jesus went up to Jerusalem, He did not offer an earthly kingdom to the Jewish people. What did He offer to them? According to Zechariah 9:9, He arrived in Jerusalem having salvation, the salvation of the soul. Thus it is clear that He came to establish a spiritual kingdom here upon earth; and Acts 2:1-47, reveals that this spiritual kingdom was established on the first Pentecost after the Resurrection of Christ. Those who accepted the atonement which He made by the shedding of His blood received and enjoyed the salvation which He brought to them, as foretold by the Prophets. According to Matthew 21:14-17, Jesus found in the Temple a large crowd of people who were sick and afflicted. There were also in the Temple many children, who burst forth shouting, "Hosanna to the son of David!" The chief priests and the scribes objected to this demonstration of enthusiasm. To justify this outburst of praise on the part of the children, Jesus quoted from Psalms 8:1-9, asking, "Did you never read that out of the mouth of babes and sucklings Thou hast ordained praise?" (Matthew 21:16). How long Jesus and His followers remained in the Temple that day is not indicated, but sometime in the afternoon He and the apostles went back to Bethany on the Mount of Olives, where Jesus lodged each night during this last week. II. EVENTS OF MONDAY AND TUESDAY (Matthew 21:12-46; Matthew 22:1-46; Matthew 23:1-39) A. Cursing of the Fig Tree On Monday morning Jesus returned to Jerusalem. As He and the apostles were walking along the road, He saw a fig tree which had leaves, but no fruit. He, therefore, pronounced a curse upon it, that no one should ever eat fruit of it. Immediately it began to wither. The next day it seemed to be completely dead. The fact that leaves were on the tree would lead everyone to believe that there were also figs. But this tree had no fruit. Jesus, consequently, brought a blasting curse upon it. This tree was a literal one (Mark 11:12-14). Why then was it placed under a curse? Clearly, the reason was to teach an object lesson regarding fruit-bearing. The cursing of the fig tree reminds one immediately of Isaiah 5:1-30. In this passage appears the parable of the vineyard of Jehovah of hosts, which is the house of Israel and the house of Judah. At the season of the harvest, instead of having luscious, juicy fruit, this vineyard bore wild, bitter grapes. Six curses were, therefore, pronounced upon it. (For a discussion of the cursing of the fig tree, see my booklet "Is the Fig Tree Cursed Forever?") B. Cleansing of the Temple The cleansing of the temple occurred on Monday morning, as shown in Mark 11:15-18. At the beginning of the personal ministry of Jesus (John 2:13), He went to Jerusalem and cleansed the Temple, driving out the cattle, which were for sale in the temple enclosure, and turning over the tables of the money-changers. This event occurred three years prior to the time of this second cleansing, when He again cast out those who were making merchandise of the truth of God. According to Isaiah, God wants His Temple to be the house of prayer for all nations: "Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for my house shall be called a house of prayer for all peoples" (Psalms 56:7). Though His Temple has never been such thus far, it will be in the great Kingdom Age. C. Clash with the Jerusalem Authorities Naturally the Jerusalem authorities were enraged by the boldness of Jesus in entering the city and cleansing the Temple, casting out those who were allowed to sell animals for sacrifices. The rift that had developed between Him and the religious authorities shortly after He had started His public ministry became wider and wider as the months passed. Their feeling of estrangement and embitterment probably was heightened by the fact that He had never studied in their theological seminary and scholastically was not one of them, but was standing aloof from all parties and sects. They believed that He was an uneducated bigot who was assuming rights and prerogatives over them. To many He became the archenemy. Frankly, if you and I had been in their places, we probably would have acted as they did. Upon His arrival in the Temple on Monday morning, the chief priests and the elders of the people came to Him and challenged His authority, saying: "By what authority art Thou doing these things? And who gave Thee this authority?" (Matthew 21:23). Jesus replied by saying, "... I also shall ask you one question, which if you tell me, I also shall tell you by what authority I am doing these things. The baptism of John, whence was it? from heaven or from men? But they kept reasoning within themselves, saying: If we shall say, From heaven, He will say to us, Why, therefore, did you not believe him? And if we shall say, From men, we are afraid of the multitude, for all hold John as a prophet. Replying to Jesus, they said, We do not know. And He said to them, I shall not tell you by what authority I am doing these things" (Matthew 21:24-27). 1. Answer of Jesus to His Critics Jesus replied by giving three parables: that of the two sons, that of the vineyard, and that of the marriage feast and the slighted invitation. The parable of the two sons is very clear. The second of these parables is that of a vineyard and the wicked husbandmen (Matthew 21:33-46). This parable is based upon Psalms 80:8-16 and Isaiah 5:1-30. In this passage Jesus goes to the heart of the national problem, revealing the two focal points of Jewish history, the first and the second coming of Messiah. The parable is as follows: A householder planted a vineyard and provided all things necessary. Then he turned it over to husbandmen who were to keep it and deliver the fruit to the owner at the proper time. When the season of fruit drew near, he sent a delegation of his servants to receive the fruit. The husbandmen beat one, killed another, and stoned another. Then he sent a second delegation. The wicked husbandmen did to them as they had done to the others. Finally the householder sent his son, thinking that the husbandmen would respect him. When they saw the son coming, they instantly decided to kill him and take the vineyard. Having thus stated the case, Jesus asked His critics what they thought the householder would do to those wicked men. They replied that he would destroy them and let the vineyard out to other husbandmen who would be faithful and true. In thus stating the case, they were correct. Then Jesus quoted Psalms 118:22-23, as seen above in Matthew 21:42 : "The stone which the builders rejected, the same has become the head of the corner ..." From the context of Psalms 118:1-29 it is clear that the word stone is not used literally, but symbolically. An examination of each passage in which this word is thus used shows obviously that it signifies the Messiah of Israel. According to these verses, the builders, the leaders of the nation, at first reject the cornerstone, but later see the truth relative to it and place it in its proper position—as head of the corner. Since this stone represents the Messiah, it is clear that at His first coming He is rejected by the leaders. Later they see the truth relative to Him and place Him in His proper position in the nation, acknowledging that He, the long rejected Messiah, is the only and rightful King of Israel. When they thus accept Him and plead for Him to return, He will do so and will establish a reign of righteousness upon the earth. When the leaders of Israel reject the Messiah, the Lord takes the Kingdom of God from the people of Israel and gives it to another nation bringing forth the fruit thereof. The Kingdom of God during the period from Sinai to the cross was co-extensive with the nation of Israel. King David touches on this point in 1 Chronicles 28:5 : "... he hath chosen Solomon my son to sit upon the throne of the kingdom of Jehovah over Israel." According to this statement, the throne of David over Israel is identified as the throne of Jehovah. Hence the kingdom of Israel was the kingdom of Jehovah. All the spiritual values of life at that time were centered in the nation of Israel, the Kingdom of God. According to the prediction of Jesus Christ, when the Chosen People reject Him, God takes the Kingdom from Israel and bestows it upon another nation bringing forth the fruit thereof. To what nation is the Kingdom of God given when it is taken from Israel? As may be seen from the context, this statement of Jesus is an example of paronomasia, a play on words. As the facts just presented prove, the Kingdom of God was given to the nation of Israel. According to this prediction, it is to be taken from Israel and given to another group that is spoken of as a nation. The people thus spoken of as a nation, to whom the Kingdom is given, are believers from all nations, both Jews and Gentiles. In the New Testament these people are known as the Church, or the body of Christ. Terrific and appalling is the prediction concerning the fate awaiting those who fall upon this stone and those upon whom it will fall: "and the one falling upon this stone shall be broken in pieces; but, upon whomsoever it falls, it shall grind him to powder" (Matthew 21:44). The leaders of Israel rejected this stone, Messiah, at His first coming. In so doing, they fell upon it. As punishment for this crime, those falling upon it were broken to pieces in the catastrophe of A.D. 70. This same rejected stone, at His Second Coming, will fall upon those who, notwithstanding the light and advantages they enjoy, still reject Him. The stone will scatter them as dust. This prediction is without doubt an echo of the image vision of Daniel 2:1-45. The parable of the marriage feast made by the king for his son (Matthew 22:1-14) was a warning to the leaders of that time. The king in the parable is obviously God the Father. The son for whom the marriage festivities are made is none other than the Son of God. The invited guests are the Jewish people who had been invited by Moses and the Prophets. The servants calling the invited guests to the marriage festivities are John the Baptist and the apostles who proclaimed the coming of the Kingdom to Israel during the personal ministry of Jesus. In the regular translation the word rendered dinner in Matthew 22:4 should properly be translated breakfast. By the Resurrection of Christ, the breakfast had been made ready for the invited guests. The king sent out the second deputation of announcers, pleading with the invited guests to come and partake. As a group, they were uninterested and turned to their merchandising and other secular activities. Enraged by this slighting of the royal invitation, the king sent "his armies and destroyed those murderers, and burned their city" (Matthew 22:7). The prophecy of this parable was literally fulfilled in A.D. 70 by the destruction of the Jewish state and Jerusalem under the sledge hammer blows of Titus, the Roman general. After destroying those who had spurned the invitation to the wedding breakfast, the king sent forth his messengers into the highways and byways to invite people of all races and tribes to come and partake of the supper, which was observed at the close of the day of the wedding festivities. When the king came to the marriage supper, he saw a man without a wedding garment and ordered him cast into outer darkness because he had not availed himself of the one provided for him. Undoubtedly it was obvious to the Jerusalem authorities that Jesus spoke these three parables against them because of their attitude and action. 2. Counterattacks by the Jerusalem Authorities The Jerusalem authorities struck back, figuratively speaking. The Pharisees took counsel as to how they might ensnare Him in His talk (Matthew 22:15-22). They also tried to involve Him with the Roman authorities by asking Him whether or not it was lawful to pay tribute to Caesar. He replied that they should pay tribute to whom tribute is due. Thus their attempt failed utterly. Then the Sadducees, who did not believe in life after death or in angels, tried to involve Him in the discussion of a theological question concerning the Resurrection. He answered their questions by showing that they did not know the power of God or the Scriptures (Matthew 22:23-33). Finally a lawyer of the Pharisees tried to ensnare Him by asking which commandment of the law was the greatest. The answer that Jesus gave to this question was overwhelmingly successful and defeated the efforts of His opponents. At this point Jesus took the offensive in the controversy by referring to Psalms 110:1-2. He called attention to the fact that David spoke of one of his descendants as being his Lord. Then Jesus asked His opponents how David’s Son could be David’s Lord. Unable to answer, they withdrew, leaving Him alone. The only way that one of David’s descendants could be David’s Lord would be for him to be of a higher order of being than his father. Since it is recognized in this passage that this descendant is greater than David, it is therefore to be assumed that he is of an order higher than man. But to whom specifically does this passage refer? It has been recognized by many scholars as a Messianic prediction. This fact is apparent from the data of the context and other passages related to it. This descendant of David can be none other than Messiah, who is God in human form, having entered the world by miraculous conception and virgin birth. This passage becomes clear in the light of such predictions as Isaiah 7:14 : "Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." The information in this passage shows how this descendant of David is of a higher order than His father David. According to it, He is Immanuel, God in human form. No wonder David called Him his Lord. D. Denunciation of the Scribes and Pharisees Jesus concluded His public ministry in the Temple by delivering a scathing rebuke of His opponents, the Pharisees and the scribes. According to John 11:57, before the feast of the Passover, the chief priests and the Pharisees had commanded that any man who knew where Jesus was should reveal His whereabouts so that they might take Him. Jesus was aware of their intentions. For the last three days—Sunday, Monday, and Tuesday—He and they, as just seen, had clashed in verbal battles. He was victorious in each instance. He concluded His ministry by delivering the message found in Matthew 23:1-39. If this passage were the only one extant concerning what He said about the scribes and Pharisees, it might be concluded that He denounced all scribes and all Pharisees as men of like character. But there were notable exceptions to the rule. For instance, Nicodemus, who was a member of the Jewish Sanhedrin, was a friend of Jesus and a sincere man. Likewise Joseph of Arimathea was an honest truth-seeker. Notwithstanding the wide variance between Jesus and the Pharisees as a group, some of them at times entertained Him. In Luke 14:1 ff., for instance, Jesus accepted an invitation to dine with an outstanding Pharisee. On another occasion, while He was in Galilee, He was entertained by a Pharisee (Luke 7:36-50). Thus, as one reads Matthew 23:1-39, he must bear in mind that Jesus’ denunciation of the scribes and Pharisees on this occasion was not the condemnation of the entire group, but of only those who proved to be insincere, hypercritical. Jesus recognized the positions of authority which the scribes and the Pharisees held. Since they were the exponents of the law and of the messages of the Prophets, Jesus instructed the multitudes to obey them implicitly, but not to do as they were doing. Jesus pronounced seven woes upon the scribes and Pharisees. Some Bible students have pointed out that He was very caustic in His denunciation of them. He was no more severe in His criticism of the scribes and Pharisees than some of the prophets were in their denunciation of Israel. Moses was unsparing in his remarks at various times. When Israel came to Mount Sinai, for instance, the people made a golden calf and worshipped it. Aaron, the high priest, spoke to Moses and said that Israel was set on evil. By this statement he meant that they were determined to do evil and wicked things (Exodus 32:22). They were so very rebellious at times that Moses on one occasion, when he was to bring forth water from the rock, shouted, "Hear now, ye rebels; shall we bring you forth water out of this rock?" (Numbers 20:10). This natural outburst of anger kept him out of the Promised Land. In the Song of Moses (Deuteronomy 32:1-52), the great lawgiver delineated very vividly the sinful, rebellious life that the people would live from his day and forward until the great Kingdom Age. The inspired writer of the Book of Judges states that every man of that period in Israel did that which was right in his own eyes (Judges 17:6; Judges 21:25). Also the writers of the historical books of Samuel, Kings, and Chronicles constantly call attention to the sinful condition of the nation and to how God had to punish it. Isaiah the Prophet, in Isaiah 1:1-31, said that the body politic was sick from head to foot. In Isaiah 5:1-30, he pronounced one woe after another against the nation of Israel. Jeremiah the Prophet spoke of the nation and condemned the people, declaring that the Lord would make Jerusalem like Shiloh because of the sins of the people. Also at a later date he compared the Kingdom of Judah to two baskets of figs. The fruit of the first basket was comparatively good, but that of the second was so very bad that it could not be eaten. Ezekiel compared Jerusalem to Sodom and Gomorrah (Ezekiel 16:1-63). Then in Ezekiel 23:1-49 he called Jerusalem and Samaria Oholah and Oholibah, two lewd, adulterous women. Malachi wished that someone with courage and moral stamina would close the doors of the Temple so that the worship could not be continued, because of the corruption of the people (Malachi 1:10). Then he claimed that the whole nation was depraved and accursed because it had dealt corruptly with God. This little glance at the history of Israel and the messages of the prophets shows that they frequently denounced the whole nation, as well as individuals. Many prophets of God were persecuted for speaking faithfully the Word of God. When all the facts are taken into consideration, one sees that the prophets and the historians were as outspoken against Israel’s sins as Jesus of Nazareth was in His denunciation of the scribes and Pharisees, as recorded in Matthew 23:1-39. This scathing denunciation of the religious leaders is found in Matthew 23:1-36—with the closing lamentation over Jerusalem in Matthew 23:37-39, in which Jesus addressed them as, "Jerusalem, Jerusalem, that kills the prophets, and stones them that are sent to her." Throughout the history of Israel, God sent His prophets to Jerusalem, the capital of the nation; but official Jerusalem, the leaders of the nation, killed and stoned them because of their denunciation of sin in high places. In this final exclamation Jesus declared that their house, their Temple—possibly their "Beth Din," the supreme court—would be left to them desolate; and He assured them that they would never see His face again until they change their attitude and say, as foretold in Psalms 118:26, "Blessed is the one coming in the name of the Lord." According to various predictions of the prophets, the people of Israel will be brought to the point that they will see the mistake of the centuries, will rectify it by genuine repentance, and will call upon God for mercy and for deliverance. When the nation acts thus, the Messiah will come and bring the longed for deliverance and will solve the Jewish problem once and for all. E. The Olivet Discourse The Olivet Discourse is the most important prophecy that the Lord Jesus made. He delivered it on the Mount of Olives on Tuesday, the last day of His public ministry, after He had finished His service in the Temple. It is recorded in Matthew 24:1-51 and Matthew 25:1-46; Mark 13:1-37; Luke 21:1-38. These three accounts must be studied together if one is to get an accurate and full picture of the great prophetic outline of the centuries. This message of Matthew 24:1-51 and Matthew 25:1-46, brings together in the compass of a few words many of the great outstanding prophecies found throughout the messages of the Prophets. 1. A Prediction of the Destruction of the Temple and Questions Growing There from In Matthew 24:1-3 is a prediction concerning the Temple. As Jesus and the disciples were leaving the Temple on their way to Bethany, they called His attention to the large stones that had been used in its reconstruction. He replied by making the definite prediction that one stone would not remain upon another that would not be thrown down. When they reached the summit of the Mount of Olives and Jesus had sat down, Peter, James, John, and Andrew (Mark 13:3), wishing more information concerning this prediction, asked Him two questions, as recorded in jMark 13:3, "When will these things be? And what will be the sign of Thy coming and of the consummation of the age?" Jesus answered both questions. Matthew, however, devotes his entire time to Jesus’ answer to the second question, which is a double one (Matthew 24:4-31). Luke gives the answer to the first one (Luke 21:20-24). 2. The Present Age In Matthew 24:4-6, Jesus speaks of certain events which will occur during His absence—the present Dispensation. In the first place, He warns them against false messiahs who will lead many astray by their claims of being the true Messiah, of whom the prophets have spoken. In the second place, He informs them that there will be wars and rumors of wars throughout this age. When one breaks out, therefore, they are not to be afraid or to attach any prophetic significance to it, because wars characterize the age. The causes of wars are here. So long as these causes remain, there will be wars. Hence the breaking out of a war does not indicate the end of the age, about which the disciples had just asked. Thus these three verses set forth the present age, beginning with the time that Jesus spoke and continuing until His Second Coming. 3. The Sign of the Second Coming and the End of the Age Jesus concludes this point by saying that, when a war breaks out, the end is not yet, "For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in different places [Luke adds, ’and pestilences’]; but all these things are the first birth pain." The conjunction for in Matthew 24:7 shows that the sentence thus introduced is explanatory, either of the last clause in the preceding sentence, or of the entire sentence itself. It cannot be the explanation of the entire sentence, since Jesus has just shown that there would be wars and rumors of wars throughout the period of His absence. Some expositors think, therefore, that the clause "And you will hear of wars and rumors of wars" is explained by the sentence "Nation will rise against nation, and kingdom against kingdom." But this explanation will not satisfy the demands of the context, for Jesus declares that the rising of a nation against nation and the rising of kingdom against kingdom, accompanied by famines, pestilences, and earthquakes, are the beginning of travail, or the first birth pain. If these risings of nation against nation are explanatory of wars and rumors of wars, the first birth pain has been continuing throughout the entire Christian Dispensation. This interpretation is immediately seen to be erroneous. Jesus is answering the question concerning the sign of His coming and of the consummation of the age. The wars and rumors of wars throughout the centuries could not be indicative of His coming and of the end of the age. This explanation, therefore, is unacceptable. Matthew 24:6 closes with the statement "The end is not yet." When a war—a local affair—breaks out, such a conflict has no prophetic significance, for the end of the age is not yet. The reason is that, before the end of the age, nation will rise against nation and kingdom against kingdom in a titanic struggle which will be attended by famines, pestilences, and great earthquakes in different places of the world. What is the meaning of the idiom "Nation will rise against nation, and kingdom against kingdom"? A careful examination of the context of 2 Chronicles 15:1-8 shows that this peculiar idiom indicates a war that breaks out in one section of the world and spreads from one nation to another until it involves the nations that are within the view of the prophet using the idiom. In the days of Asa, King of Judah, the Spirit of God came upon Azariah, who delivered the following message to the king and the nation: ... Hear ye me, Asa, and all Judah and Benjamin: Jehovah is with you, while ye are with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. Now for a long season Israel was without the true God, and without a teaching priest, and without law: but when in their distress they turned unto Jehovah, the God of Israel, and sought him, he was found of them. And in those times there was no peace to him that went out, nor to him that came in; but great vexations were upon all the inhabitants of the lands. And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity. But be ye strong, and let not your hands be slack; for your work shall be rewarded (2 Chronicles 15:2-7). This message was spoken directly to the king and to the people of his kingdom, "all Judah and Benjamin." Azariah laid down the general proposition that Jehovah is with His people when they are faithful to Him. He also pointed out that for a long season Israel had been without the true God, and a teaching priest, and the law. Then in their distress they had turned to and found Jehovah. In those days of moral and spiritual declension, declared the prophet, "... there was no peace to him that went out, nor to him that came in; but great vexations were upon all the inhabitants of the lands. 6 And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity" (2 Chronicles 15:5-6). Note the expression, "There was no peace to him that went out, nor to him that came in." What is meant by going out and coming in? Since the message was delivered to the king and the people of Judah, the southern kingdom, the going out and coming in can mean but one thing, namely, their going out of the kingdom of Judah into an adjoining country, and the coming in of a citizen of a neighboring nation by crossing the border into Judah. If an inhabitant of Judah, for instance, wished to cross the border into Israel in order to avoid the horrors of war, he did not escape, because there was war in Israel also. Thus it is clear from the facts of the context that before the prophet’s mind appeared a vision of the kingdom of Judah and the nations bordering thereon. Great vexations were upon all the inhabitants of the land of Judah and adjoining nations. These nations were "’broken in pieces, nation against nation, and city against city." The conflict concerning which the prophet was speaking started by the rising up of one of these nations seen in the vision against another; then another came into the conflict. The struggle thus spread until it affected all the territory before the mind of the prophet when he made this historical statement. In Isaiah 19:1-4 this same idiom appears. The prophet foretells a civil war that breaks out in Egypt and affects the entire country. It starts by Egyptian rising against Egyptian, city against city, and kingdom against kingdom, and spreads until it affects all the territory before the mind of the prophet when he is making the prediction. If these two examples of this idiom are studied carefully, it is seen that a war in each instance is spoken of that breaks out in one nation and spreads to another, then to another and another until it involves all the territory that is before the mind of the prophet when he uses the idiom. When using this idiom in the Olivet Discourse, Jesus had a world outlook. This idiom, therefore, refers to a war which starts by one nation’s rising against another and spreads until it engulfs the whole world. In substance, He says: "You will hear of wars and rumors of wars, but pay no attention to them, because they have no prophetic significance; but, when you see a war break out which involves all nations, and which is attended by famines, pestilences, and great earthquakes in divers places, such a titanic struggle is your sign—your infallible, unmistakable sign—of My coming and of the end of the age." There have been wars and rumors of wars throughout the entire period of time since the Lord Jesus left this earth; but in 1914-18 the world saw for the first time nation rising against nation, and kingdom against kingdom—a world war. Furthermore it was accompanied by famines, pestilences (the devastating influenza epidemic, for example), and an unprecedented number of earthquakes. These four things—a world war, famines, pestilences, and great earthquakes—coming together, constitute the first birth pang, the pain warning the world that the time of travail, the Tribulation, is near at hand (Matthew 24:7-8). The world has also had a second birth pain in the form of World War II. There may be a third birth pain, taking the same form as the first two. As to how many warning pains will come upon the world before the real labor pains set in, God only knows. But the distress of the period of travail will surely come in due season. 4. The Great Tribulation Matthew 24:9-28 gives a brief description of the great Tribulation, with which the Christian Era closes. This period of distress is known by different names in the writings of the prophets. Jeremiah calls it the time of Jacob’s trouble; Moses speaks of it as the time of Israel’s calamity. Again, in a number of places the prophets speak of it as the day of wrath and, sometimes, the day of Jehovah. Practically all the prophets spoke of this time of distress. It is also described in various psalms. It is of the utmost importance that one understand what is meant by this day of Jehovah, or the time of Jacob’s trouble. Isaiah the Prophet gives a wonderful description of this period of wrath in the following passage: Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty. The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and Jehovah alone shall be exalted in that day. For there shall be a day of Jehovah of hosts upon all that is proud and haughty, and upon all that is lifted up; and it shall be brought low; and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fortified wall, and upon all the ships of Tarshish, and upon all pleasant imagery. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; and Jehovah alone shall be exalted in that day. And the idols shall utterly pass away. And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of Jehovah, and from the glory of his majesty, when he ariseth to shake mightily the earth. In that day men shall cast away their idols of silver, and their idols of gold, which have been made for them to worship, to the moles and to the bats; to go into the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of Jehovah, and from the glory of his majesty, when he ariseth to shake mightily the earth. Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of? (Isaiah 2:10-22). Zephaniah also spoke of the same time: The great day of Jehovah is near, it is near and hasteth greatly, even the voice of the day of Jehovah; the mighty man crieth there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm, against the fortified cities, and against the high battlements. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against Jehovah; and their blood shall be poured out as dust, and their flesh as dung. Neither their silver nor their gold shall be able to deliver them in the day of Jehovah’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he will make an end, yea, a terrible end, of all them that dwell in the land (Zephaniah 1:14-18). From these two passages it is very clear that the day of Jehovah, or the time of Jacob’s trouble, is the period that God pours out His judgments upon Israel and upon the entire world. In the New Testament this period of judgment is described fully in Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21 inclusive. It is a period of seven years. The chronological order of events that will occur during the Tribulation is set forth symbolically by the seven seals, the seven trumpets, and the seven bowls, described in Revelation 6:1-17, Revelation 8:1-13, Revelation 9:1-21, and Revelation 16:1-21. The events set forth in the first five seal judgments are what men bring about, but the sixth seal symbolizes divine intervention, an upheaval throughout our solar system—at least. People who will be living at that time will recognize that they are in the day of Jehovah, the day of His wrath: And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood; and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. And the kings of the earth, and the princes, and the chief captains, and the rich and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains; and they say to the mountains, and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of their wrath is come; and who is able to stand? (Revelation 6:12-17) From a careful study of Revelation it is learned that this judgment occurs in the first part of the Tribulation. People living then will realize and confess that they are in the day of Jehovah, the day of His wrath. It will be a reality which no one can misunderstand. The first half of this period of seven years of Tribulation is covered by Matthew 24:9-14; the second half, by Matthew 24:15-28. It is a time that will try men’s souls. At that time the gospel of the kingdom will be preached to all the world for a testimony unto all the nations (Matthew 24:14). Paul wrote to Timothy on the same subject. This is good and acceptable in the sight of God our Saviour; who would have all men to be saved, and come to the knowledge of the truth. For there is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own times; ... (1 Timothy 2:3-6). This passage shows clearly that God wants all men to be saved, that a ransom for man’s redemption has been given for all, and that the testimony is "to be borne in its own times." This testimony is undoubtedly the proclamation of the gospel of the grace of God (there is but one gospel, Galatians 1:8-9), which, as Paul declared, will be preached in its own times—in the first half of the Tribulation. For a full and glowing account of the proclamation of the truth to all nations and the world-wide revival, read carefully Revelation 7:1-17.¹ Matthew 24:15-28 describes the second half of this period of judgment. As the Tribulation advances, the devastating strokes of judgment become more severe and unbearable. At that time Almighty God will sweep the bulk of the people off the face of the earth. 5. The Second Coming of Jesus the Messiah In Matthew 24:29-31 is a prediction concerning the coming of the Lord Jesus Christ from glory at the very end of the Tribulation. At that time all families of the earth will mourn because of Him, whom they will see coming in power and great glory. He will send forth His angels to gather His elect—those who turn to Him during the Tribulation and put their trust in Him, and who survive to the end of that period. They will be gathered out of the world. Then the final stroke of judgment will fall at the personal return of Jesus. 6. The Law of Recurrence The Olivet Discourse is an example of the law of recurrence. This law involves the recording of an event and the repetition of the account with added details. This principle may be illustrated by the artist who "blocks out the portrait" of a person at the first sitting and adds details at subsequent sittings. Matthew 24:1-31 gives a cursory survey of the period beginning with the time that Jesus spoke this message and continuing through the centuries to His Second Coming at the end of the Tribulation. He, of course, gives only the high-lights of the period. In Matthew 24:32-51; Matthew 25:1-46 He adds details to the picture that He has already drawn. These details pertain to the very end of this age and to the Tribulation. 7. The Rapture of Believers a. The budding of the fig tree But from the fig tree learn her parable. Whenever her branch has become tender and it puts forth its leaves, know that the summer is near. Thus, also, you, whenever you see all these things, know that He is near, even at the doors. In solemn truth I am telling you that this generation will not pass away until all these things are accomplished (Matthew 24:32-34). According to the Lord Jesus, when anyone sees the fig tree beginning to bud and to put forth its leaves, he can know that summer is near. No one can question his logic. In a similar manner, asserted Jesus, those who see "all these things" can reason that He is near, even at the doors. What is meant by "all these things"? There is but one answer: the things enumerated in Matthew 24:7 and designated in Matthew 24:8 as "all these things"—"For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in different places; but all these things are the first birth pain" (Matthew 24:7-8). The expression "all these things" of Matthew 24:33 is the same term as "all these things" of Matthew 24:7-8. Since in both passages Jesus is talking about the sign of His coming and of the end of the age, one is forced to believe that "all these things" of both passages refer to the same events. Since moreover, "all these things" of Matthew 24:7-8 refer to World War I and attending circumstances, "all these things" of Matthew 24:33 refer also to the same world war and accompanying events—the sign of the end of the age. The disciples had asked for the sign of the end of the age. Now Jesus says, "... whenever you² see all these things, know that He is near, even at the doors" (Matthew 24:33). Thus, in Matthew 24:32, Jesus turns His discussion from His Second Coming at the end of the Tribulation back to the time of the sign—the outbreak of World War I, 1914-18, with its accompanying famines, pestilences, and earthquakes. This sign shows that His coming is at hand, but how soon? The answer is in Matthew 24:3 : "In solemn truth I am telling you that this generation will not pass away, until all these things are accomplished," the generation rising when the sign occurs and is old enough to recognize its significance—the generation in the teen age during the war of 1914-18. Within the lifetime of this generation the whole prophetic program which Jesus has outlined in the Olivet Discourse will be carried out. If one is willing to take the language of Jesus at its face value, and if language can be relied upon as an accurate medium of one person’s conveying thoughts to another, we must accept the conclusion reached in the paragraph above. The only point that may be questioned is the identification of the war with its attending circumstances mentioned in the prophecy of Jesus as having found its fulfillment in the great war of 1914-18, which, by general consent, is called World War I in contradistinction to World War II of 1939-45. From the language of Jesus one naturally concludes that He was talking about the first world conflict that occurs and of its being the sign of the end of the age. The force of this position becomes apparent when we note the fact that there have already been two world wars and that there may be a third one—at least, many of the scientists and statesmen of the world are now discussing the possibility of World War III. So far as we know, there may be more. Since there is a series of world wars, how can we identify World War I as the one mentioned by Jesus? The following illustration, which I have often used, will help one to see the facts. Assume that I live in a rural district on a given highway. You wish to visit me, but do not know where my place is. As you motor along, you meet a man from whom you inquire concerning my home. He assures you that he can give you the information that you need. Pointing to the telephone line along the highway, he calls attention to the fact that the wires are fastened directly to the telephone poles. He insists that you watch this telephone line as you continue traveling until you see a pole with a crossarm. Opposite this telephone pole, he asserts, is my gate. You thank him for the information and drive ahead. Finally, after traveling several miles, you see a telephone pole that has a crossarm. You notice that the next one ahead has a crossarm, and the next likewise. Opposite which one of those posts do you expect to find my gate? I have asked literally hundreds of people this question. Without an exception they all have answered, "Opposite the first one." When Jesus, therefore, called attention to a world war as the sign of His coming and of the end of the age, the disciples naturally thought of the first world war as being the one He meant. Since, however, there may still exist in the minds of some a doubt on this point, my exhortation to them is that they keep an open mind, that they continue to study the question, and that they ask the Lord to open their eyes to the truth on this point (Psalms 119:18). Let us avoid all speculations and guessing. God does not fulfill His prophecies according to the speculations of men, but as they are written. Of which coming is Jesus speaking—His coming for His saints or His coming with His saints? He will come for His saints before the Tribulation begins, as 1 Thessalonians 1:9-10 and 1 Thessalonians 4:13-18; 1 Thessalonians 5:1-11 clearly show. He will come with His saints at the end of the Tribulation. At the time of which Jesus is here speaking, men and women will be eating and drinking, marrying and giving in marriage, buying and selling. Various passages of Scripture show that such will not be the condition of the world and of the human family at the very end of the Tribulation, because the devastating, thorough going judgments will wreck the physical earth, as well as civilization. Since in Matthew 24:32-44, Jesus says that at His coming mankind will be following the normal pursuits of life, He must be referring to His coming for His saints before the Tribulation—in other words, at the time of the Rapture b. Attitudes toward the Rapture—true and false There are two contrary attitudes which will be taken with reference to the Lord’s return for His saints. They are set forth in the parable of the faithful and wise servant and the unfaithful servant. The wise servant realizes that he does not know just when his Lord is coming; he, therefore, is faithful in every duty devolving upon him. The unfaithful servant, believing that his Lord tarries, becomes intolerant toward his fellow servants (Matthew 24:45-51). In the parable of the ten virgins, Matthew 25:1-13, Jesus again illustrates and contrasts two attitudes toward His coming for His saints. The wise virgins, realizing that they do not know when the Bridegroom will come, take oil in their lamps and an additional supply in vessels in the event He should delay His coming. The foolish virgins virtually set a date for His coming by taking oil in their lamps only and not having an additional supply. Thus is contrasted the right attitude with a wrong one. In Matthew 25:14-30, one sees that the returning Lord rewards His servants for their faithfulness. In this passage appears the parable of the talents, the gist of which is as follows: A certain nobleman was going abroad; but, before doing so, he called his servants and delivered to them his goods. To one he gave five talents, according to his ability; to another, two talents; and to another, one. Having apportioned his goods to his servants, he went to a far country, and after a long time he returned. Upon his return he called his servants and had a reckoning with them. The one to whom five talents were given brought five other talents. The master said, "Well done, good and faithful servant; you have been faithful over a few things; I will set you over many things; enter into the joy of your Lord." Then the one who had received two talents came bringing two additional ones. To this second servant the master said the same thing. Then the servant to whom one talent had been given was called. He brought his master’s money and said that he had buried it and kept it safely. Since he had been unfaithful, the nobleman demanded that he give back the one talent and that he be cast into outer darkness. The nobleman of this parable is Christ, who went into a far country, heaven. He has been gone a long time approximately two thousand years. The first two servants to whom He distributes His talents are the believers, the born-again ones. They are to take their talents—opportunities of service and capabilities—and improve their time. When the Lord comes back, He will have a reckoning with His servants and will give them their rewards according to their works. This parable must not be confused with the parable of the pounds, described in Luke 19:11-27. The outlook there is entirely different from the one here. At the same time there are principles involved that obtain in both cases. The facts must be carefully differentiated. The main point of the parable of the talents is that God expects His servants to be faithful in the discharge of their duties and in the use of their capabilities and properties. The parable also shows clearly that God expects 100 per cent faithfulness and loyalty on the part of His servants. They will be rewarded when they appear before the judgment seat of Christ, as is set forth in 2 Corinthians 5:10 : For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad." 8. The Judgment of the Living Nations In the Olivet Discourse Jesus moves forward from the time of the Rapture of the Church, as described in Matthew 24:32-51; Matthew 25:1-30, to the very end of the Tribulation when He will come in glory and all nations will be gathered before Him—the living nations, those that survive the judgments of the Great Tribulation (Matthew 25:31-46). During the Tribulation, the Scriptures reveal, the extremely wicked and immoral people will be swept from the face of the earth by the judgments of God. Those who survive the Tribulation and are brought into the judgment of this passage consist of good, moral people living up to the light which they have and those who are not biased against Christ and His people. In this connection let it be emphasized that those appearing in this judgment are the living nations. Not one word is said about a resurrection of the dead. The basis of this judgment is the attitude which those being judged take toward Christ and His brethren during the Tribulation—brethren in the flesh, the Jewish people, and brethren in a spiritual sense, the Tribulation saints: those who are sympathetic and helpful to His brethren are represented as sheep put on the right hand by the shepherd, whereas those who are callous toward human suffering and are antagonistic toward Christ and His people are represented as goats that are put on the left hand. Those on the right hand, the sheep, are allowed to enter the Kingdom. Those on the left hand, the goats, are banished from the presence of God and the glory of His might. Some people have a misunderstanding of this prediction concerning the judgment of the living nations. Some expositors think that the people here referred to are the nations upon earth at the present time, such as the United States of America, Great Britain, France, and other nations. They see in this prediction that these nations will go through the Tribulation, retaining their national identity and appearing in this judgment of which Christ speaks—although the number of people will be greatly reduced by the judgments of the Tribulation. This interpretation assumes that the nations will be separated according to present-day nationalities. This view cannot be true in the light of Jeremiah 30:11 : "For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished." According to this passage the nation of Israel will go through the Tribulation retaining its national identity. All the other nations, where Israel has been scattered, declared Jeremiah, will lose their identity. Since the separation of the people in this judgment is not along national lines, upon what principles are they divided? A glance at the entire passage shows that they as individuals are separated upon the basis of their attitude and actions toward Christ’s brethren. Those who have been friendly and helpful to His brethren will be put upon the right hand and allowed to enter the Kingdom of Glory. Those who have been non-cooperative and hostile toward them will be put on the left hand and banished into outer darkness. From these facts it is clear that the basis of this judgment will be that of meritorious conduct and good works or a lack of them. Will people be saved because of their good works and clean lives while others will be condemned because of lack of them? The Scriptures make it clear that people are not saved by works of any kind, but by faith in the Lord Jesus Christ: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life" (John 3:16). Light is thrown upon this subject in Psalms 15:1-5 and Psalms 24:1-6 Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart; He that slandereth not with his tongue, Nor doeth evil to his friend, Nor taketh up a reproach against his neighbor; In whose eyes a reprobate is despised, But who honoreth them that fear Jehovah; He that sweareth to his own hurt, and changeth not; He that putteth not out his money to interest, Nor taketh reward against the innocent. He that doeth these things shall never be moved. The earth is Jehovah’s, and the fulness thereof; The world, and they that dwell therein. For he hath founded it upon the seas, And established it upon the floods. Who shall ascend into the hill of Jehovah? And who shall stand in his holy place? He that hath clean hands, and a pure heart, Who hath not lifted up his soul unto falsehood, And hath not sworn deceitfully. He shall receive a blessing from Jehovah, And righteousness from the God of his salvation. This is the generation of them that seek after him, That seek thy face, even Jacob. [Selah] When these psalms are studied in the light of related passages, it is abundantly evident that David, the author of these psalms, discusses in them the question as to who will be allowed to enter the glorious kingdom of Messiah. "Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?" When these psalms are read along with the prediction of Christ’s judgment of the living nations (Matthew 25:31-46), it is clear that David and Christ are talking about the same future events. David tells who will be allowed to enter, speaking of them in terms of their clean lives and upright conduct. Christ speaks of the same group in terms of their moral lives and good works. In Psalms 24:5 David gives the statement which is the key that unlocks the entire situation: "He shall receive a blessing from Jehovah, And righteousness from the God of his salvation." These good, moral people who are living up to all the light that they have, and who survive the Tribulation, will have proved by their attitude and actions that they will receive the full light of the truth when it is presented to them. The eyes of the Lord are running to and fro throughout the whole earth to find people who have the courage of their convictions, and who will act accordingly (2 Chronicles 16:9). God will see that the truth is given to them. Each "shall receive a blessing from Jehovah, And righteousness from the God of his salvation." Therefore, these people who are put on the right hand, being truth lovers, will accept the truth and Messiah and be saved. Thus they will enter the kingdom prepared for them from the foundation of the world. The gospel will be fully proclaimed by saved Israel at the beginning of the Kingdom Age, and those still living will accept³ Jesus Christ as Saviour and Lord and will live upon the earth throughout the Millennium. At the close of this golden era all the lost will be raised and will appear before the Son of man and hear their awful doom (Revelation 20:11-15). III. JESUS’ INACTIVITY FOR TWO DAYS, WEDNESDAY AND THURSDAY This chapter, thus far, has presented the outstanding events occurring on Sunday, Monday, and Tuesday of the last week of Jesus’ earthly ministry. As already seen, the Lord delivered the Olivet Discourse late Tuesday afternoon. And it came to pass, when Jesus had completed all these words, He said to His disciples, You know that after two days the passover comes, and the Son of man is delivered up to be crucified (Matthew 26:1-2). According to this passage, two days after Jesus had completed the Olivet Discourse, the Passover was to begin. Since He delivered His message on Tuesday, the second day later was Thursday. The same information appears in Mark 14:1-2. So far as the Gospel of Matthew goes, there is no account of anything which He did during Wednesday or Thursday, until the time of the Passover proper. Though none of the evangelists except John tell anything about these two days, one may be certain that Jesus spent the major part of this time in prayer to God. IV. THURSDAY EVENING THE DAY OF THE PASSOVER A. Origin of the Passover In Israel’s religious calendar, the Passover is one of the most important of the set feasts which are described in Leviticus 23:1-44. The occasion and the account of the institution of the Passover feast are found in Exodus 12:1-51 and Exodus 13:1-22. Psalms 81:1-5 is the poetical version of its origin. On the fourteenth day of the first month, Nisan, between the evenings—between 3 and 6 P.M.—the Passover was to be slain and was to be eaten that evening. None of it was to be left until the next day. The Passover proper began at sundown on the fourteenth of the month and ended at sundown the next day. Following the day of the Passover was the feast of unleavened bread, which lasted to the evening of the twenty-first day (Exodus 12:18-19). The blood of the Passover lamb was sprinkled upon the doorposts and the lintels of every Israelitish house. That night Jehovah passed over the land of Egypt, giving assurance to the people of Israel that He would pass over their houses and would not suffer the destroyer to smite their firstborn (Exodus 12:23). The Lord gave Moses the assurance that the blood sprinkled upon the doorposts and lintels would be a token upon every house where the Israelites lived: "... and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt" (Exodus 12:13). Why did the destroying angel pass over the Israelitish homes on which the blood had been sprinkled and slay the firstborn in the houses of the Egyptians? The answer is simple. God said that He would respect the blood behind which the Israelites screened themselves. The protection lay not in the good characters, ethical standards, and spiritual values which Israel had, but solely in the blood of the lamb which had been slain in their behalf. Footnotes: ¹ Also read my booklet Sowing and Reaping a Bumper Crop, which presents the scriptural teaching of God’s plowing, harrowing, and leveling, figuratively speaking, the earth in preparation for the world-wide seed-sowing which will be done in the Tribulation, and which will result in the salvation of more than half the people of the earth. ² Who is referred to by the pronoun you? Obviously Christ was speaking to His disciples who would be living at the time of the end of the age, World War I; for He says, "Whenever you see all these things [namely, a world war, accompanied by famines, pestilences, and earthquakes] ..." He, therefore, was talking to the generation that would be living at the time of the occurrence of the sign and old enough to understand the prophecy and to identify current events as the fulfillment of this prediction. ³ Psalms 24:1-6, quoted above, throws light upon this most important phase of truth. In Psalms 24:1-2 the declaration is made that the earth and all therein belong to Jehovah. They will be His on three counts: first, by original creation; second, by redemption at the cross; and third, by conquest at His Second Coming. In Psalms 24:3 the question is asked as to who will ascend into the hill of Jehovah—Jerusalem glorified in the Kingdom Age—and stand approved in God’s presence. This question is answered in Psalms 24:4. Those who will be allowed to enter the Kingdom are the good moral people of that time who will be living up to the light that they have. According to Psalms 24:5, these people will receive a special blessing from Jehovah, even righteousness of the God of their salvation. They will, therefore, be saved, not by their own works, but by faith. They will hear the truth, believe, and accept it, and receive Christ the Messiah who will give to them His righteousness. They will, therefore, be saved by grace through faith. It was God’s will that Israel should observe this Passover feast every year at the appointed time. Since the blood of no animal could meet the moral and spiritual qualifications that are involved in the welfare of a soul, it is quite evident that the Passover ceremonies and blood were only emblematic of that which is efficacious in a moral, ethical, and spiritual sense. This truth is seen by an examination of the prophecy regarding the servant of Jehovah (Isaiah 52:13-15; Isaiah 53:1-12) who offers Himself in sacrifice to atone for the sins of mankind. B. Examination of Passages Regarding the Passover Since in some quarters the Scriptures have been interpreted as teaching that Jesus partook of the Passover a day ahead of the regular time, it is necessary to look at all events and data to determine the facts. A misunderstanding has arisen because of a failure to comprehend the different meanings which the word Passover has in the New Testament. In Matthew 26:1-2, it refers to the Passover as one of Israel’s festivals, set feasts. In the parallel account, Mark 14:1-2, the Passover festival and the festival of unleavened bread are blended together and are referred to as the feast. In Mark 14:12, the Passover refers to the paschal lamb: "And on the first day of unleavened bread, when they sacrificed the Passover, his disciples say unto him ..." But in Matthew 26:17 the Passover means the paschal supper: "Where dost Thou wish that we prepare for Thee to eat the passover?" In Mark 14:14 it means the Passover supper: "The Teacher saith, Where is my guest-chamber, where I shall eat the passover with my disciples?" In Luke 22:1-2 Passover refers to the eight days of the feast of Passover and unleavened bread: "Now the feast of unleavened bread drew nigh, which is called the Passover." But in Luke 22:11 of this chapter, Passover refers to the Passover supper. The same usage occurs in Luke 22:13 and Luke 22:15. In John 2:13; John 2:23 the Passover refers to the Passover season or festival. The same usage occurs in John 6:4. In the passage "Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves" (John 11:55), the Passover undoubtedly refers to the Passover festival. The same meaning is given to this expression in John 12:1; John 13:1. One should now examine carefully Christ’s observance of the Passover as recorded in John 13:1-38. When the time came to observe the Passover supper, Jesus reclined with His disciples. During supper He arose, girded Himself, and began to wash the disciples’ feet (John 13:4-5). Jesus foretold that one of those reclining with Him would betray Him. Each one asked if it was he. Jesus replied, "He it is, for whom I shall dip the sop and give it him" (John 13:26). Then Jesus gave the sop to Judas, saying, "What thou doest, do quickly" (John 13:27). No one present knew why Jesus made this statement. Some thought that He indicated that Judas, since he carried the purse of the group, was to give something to the poor or to buy something for the feast. When Judas received the sop, "he went out straightway, and it was night" (John 13:30). Some Bible students think that Jesus partook of the supper described in John 13:1-38, before the Passover had occurred, and that the command to Judas in John 13:27 was for him to go out quickly and buy something for the regular Passover feast to be observed. Those taking this position assume that the word feast here refers to the paschal supper—a mere guess. Since the word Passover can refer to the paschal lamb, the paschal supper, or the paschal festival, and since, in all other instances in John’s record, it refers to the paschal festival, the logical assumption is that it has the same significance here unless there is evidence to the contrary. Light is thrown upon this passage from 2 Chronicles 30:1-27, which records the observance of the Passover in the days of Hezekiah. 2 Chronicles 30:22 reads: "... So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings ..." On this occasion the people of Israel observed the feast of Passover, which is also called the feast of unleavened bread, for seven days. For this reason, obviously, John said that some of the disciples thought Judas was to buy something for the feast, which was the feast of Passover and unleavened bread. John 13:1-38, therefore, must be interpreted in the light of the usual meaning that John, as well as the synoptic writers at times, attached to the word Passover. After observing what John called the supper, Jesus was arrested, was tried three times before the Jews, and the next day was delivered to Pilate by the members of the Jewish supreme court—the Sanhedrin. John 18:28 reads: "They lead Jesus therefore from Caiaphas into the Praetorium: and it was early; and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover." Here again these same Bible students assume that the word Passover refers to the paschal supper and not to the paschal festival which continued for eight days—the meaning which it always has in John’s inspired record. The interpretation of the words feast in John 13:29 and Passover in John 18:28 as meaning the paschal supper is mere guesswork, and the conclusion drawn from this interpretation that it occurred a day before the usual observance is illogical, since the evidence shows clearly that Jesus partook of the supper at the regular time. C. The Day of Preparation The day on which Jesus was crucified is recognized as the Preparation. He died about 3 o’clock in the afternoon: "And when even was now come, because it was the Preparation, that is, the day before the Sabbath …" (Mark 15:42). The day of Preparation on which Jesus was crucified is called the day before the Sabbath, that is, Friday. Matthew 27:33-56 gives an account of the Crucifixion of Jesus. According to Matthew 27:57-58, Joseph of Arimathsea obtained the body of Jesus and placed it in the tomb. Matthew states in Matthew 27:62 that "on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate ..." Mark also says that the Preparation was the day before the Sabbath. Both assert that Jesus was executed on the day of the Preparation before the Sabbath. Matthew’s statement is that on the morrow after the Preparation the Jewish authorities wanted Pilate to have the tomb of Jesus sealed so that no one could take the body away. They, therefore, made this request on the Sabbath. Concerning the Crucifixion, Luke said that "it was the day of the Preparation, and the Sabbath drew on" (Luke 23:54). Jesus, therefore, was crucified on the day of Preparation, which was the day before the Sabbath. But He partook of the supper on the day before the Preparation, namely, on Thursday evening, and was crucified on Friday. The Apostle John declares that Jesus was put on trial before Pilate on "the Preparation of the passover" (John 19:14). He was executed that day. "The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away" (John 19:31). In the light of all the facts, one is inevitably driven to the conclusion that Jesus partook of the Passover at the regular time, and that He was executed on the day of the Preparation, which was the day before the Sabbath. His body was laid in the tomb that afternoon, remained in it on the Sabbath, and was raised on the first day of the week. D. The Observance of the Passover At the regular time for the observance of the Passover supper, Jesus met with His disciples in the home of a friend, which had been prepared for the ceremony, and observed it with them. All four evangelists give an account of their observance of the Passover supper. After Jesus had told His disciples that He had looked forward to eating the Passover with them on that occasion, He stated that He would never partake of it again until it would be fulfilled in the kingdom of God: that is, He will partake of the Passover when the kingdom of God will have been established upon earth and the will of God is being done on earth as it is done in heaven. According to Zechariah 14:1-21, the feast of tabernacles will also be observed during the great Kingdom Age. Ezekiel likewise foretells the renewal of certain sacrifices and ceremonies in the Millennium. It will be exactly as foretold. E. The Institution of the Lord’s Supper Matthew 26:20-25 is an account of Christ’s observing the Passover supper with His disciples. But Matthew 26:26-29 give an account of His instituting what is usually called the Lord’s Supper. Judas was present as they observed the Passover, but he left before it was finished, as John 13:27-30 shows. After Judas had left, and after the supper had been finished, Jesus instituted the Lord’s Supper. Luke in his record, Luke 22:14-23, makes the facts stand out very clearly. In Luke 22:14-18 he gives the account of the observance of the Passover supper. Then in Luke 22:19-20 he gives the record of the institution of the Lord’s Supper. But he is careful to state that Jesus gave the disciples the loaf and likewise the cup after the supper. Since Judas left during the Passover supper, and since the Lord’s Supper was instituted after the Passover had been completed, we may be certain that Judas was not present when the Lord’s Supper was instituted. F. Prayer in the Garden After Jesus had instituted the Lord’s Supper, He had a quiet talk with His apostles while they were still in the upper room (John 13:31-38; John 14:1-31). On the way to the Garden of Gethsemane, He continued talking with them (John 15:1-27 and John 16:1-33). Before reaching the Kidron Valley and the Garden of Gethsemane, Jesus prayed fervently His great high-priestly, intercessory prayer, recorded in John 17:1-26. When one comes to this matchless prayer, he is on the holiest ground of the Scriptures. V. EVENTS OF FRIDAY Events began to move very rapidly after Jesus had arrived in the Garden. A. The Arrest of Jesus In all probability it was after midnight, Thursday night, when Judas with a band of soldiers from the high priest came to arrest Jesus (Matthew 26:47-56). All four evangelists give an account of the arrest. When Jesus was seized, the disciples fled. But Peter followed the Lord afar off. B. The Trial Before Annas Jesus was led from the Garden to the palace of Annas, the ex-high priest. One should remember that at this time the Romans controlled Palestine. They appointed whom they wished to the high priesthood and demoted or removed them at will. According to John’s record, John 18:12-13, Jesus was led directly to the palace of Annas, where He had a preliminary trial. It occurred, therefore, before morning. C. The Trial Before Caiaphas From the court of Annas, Jesus was led by the soldiers to the palace of Caiaphas, the high priest (John 18:14-27). Certain of the rulers were with the high priest when Jesus was put through a gruelling ordeal. This session, also, was held at night. D. The Trial Before Caiaphas and the Whole Sanhedrin The trial before the Sanhedrin is found in Matthew 26:57-75 and Luke 22:54-65. Either John does not give an account of the first trial before Caiaphas and the Sanhedrin or he blends the two into a single picture (John 18:28-40; John 19:1-6). E. The Second Trial Before Caiaphas and the Whole Court Since Jewish law forbade trying a man for his life at a night session of the court, a second trial before the Sanhedrin was conducted after the break of day, as all four records of the Gospel show (Matthew 27:1-2; Mark 15:1-5; Luke 22:66-71; John 18:28-32). F. The Trial Before Pilate All the evangelists state that the Sanhedrin delivered Christ over to Pilate to be tried and condemned. But Luke gives additional information regarding Pilate’s actions. Hearing that Jesus had taught in Galilee, Pilate immediately sent Him to Herod, the ruler of that province, who was at that time in Jerusalem. By so doing, Pilate thought that he would get rid of Jesus (Luke 23:5-12). To Herod’s questions Jesus replied nothing. Herod, therefore, sent Him back to Pilate. Since the trial before Pilate was interrupted by his sending Jesus to Herod, some speak of Christ’s being tried twice before Pilate and once before Herod. It is largely a matter of terminolgy. All four evangelists speak of Christ’s trial before Pilate (Matthew 27:11-31; Mark 15:2-20; Luke 23:3-7; Luke 23:13-25; John 18:28-40; John 19:1-16). VI. THE CRUCIFIXION OF JESUS From a purely human standpoint, the Crucifixion of Jesus of Nazareth is the tragedy of all tragedies (Matthew 27:32-56, Mark 15:21-41, Luke 23:26-49, John 19:17-37). While one stands gazing appalled at the cross, he beholds behind the scene the real actors in this drama; and, from this correct point of view, he gets an impression of this greatest of all events entirely different from the popular idea. A vision of the crucified Jesus loomed before King David: My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my groaning? 0 my God, I cry in the daytime, but thou answerest not; And in the night season, and am not silent. But thou art holy, 0 thou that inhabitest the praises of Israel. Our fathers trusted in thee: They trusted, and thou didst deliver them. They cried unto thee, and were delivered: They trusted in thee, and were not put to shame. But I am a worm, and no man; A reproach of men, and despised of the people. All they that see me laugh me to scorn: They shoot out the lip, they shake the head, saying, Commit thyself unto Jehovah; let him deliver him: Let him rescue him, seeing he delighteth in him. But thou art he that took me out of the womb; Thou didst make me trust when I was upon my mother’s breasts. I was cast upon thee from the womb; Thou art my God since my mother bare me. Be not far from me; for trouble is near; For there is none to help. Many bulls have compassed me; Strong bulls of Bashan have beset me round. They gape upon me with their mouth, As a ravening and a roaring lion. I am poured out like water, And all my bones are out of joint: My heart is like wax; It is melted within me. My strength is dried up like a potsherd; And my tongue cleaveth to my jaws; And thou hast brought me into the dust of death. For dogs have compassed me: A company of evil-doers have inclosed me; They pierced my hands and my feet. I may count all my bones; They look and stare upon me. They part my garments among them, And upon my vesture do they cast lots. But be not thou far off, 0 Jehovah: 0 thou my succor, haste thee to help me. Deliver my soul from the sword, My darling from the power of the dog. Save me from the lion’s mouth; Yea, from the horns of the wild-oxen thou hast answered me (Psalms 22:1-21). Stepping by faith behind the scene, one sees here who is directing this drama of dramas. According to Isaiah 53:10, God the Father makes "his [Messiah’s] soul an offering for sin. ..." In this tragedy "the pleasure of Jehovah" prospers in His hand. This entire unparalleled event is an expression of the love of God for lost humanity. At the same time, viewed from another angle, the Crucifixion of the Messiah was the work of an inveterate, diabolical hatred of all that is good, true, pure, and holy on the part of the archenemy of God and man—Satan. But in every detail, God the Father is overruling and directing all things for the advancement of His cause among men. VII. THE BURIAL OF JESUS Behind this greatest of all tragedies was God, who allows everyone to make his own free choices and to carry out his impulses and desires, yet overrules all things and directs all movements of history. He had foretold through Isaiah that the Messiah would be with a rich man in His dying: "And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth" (Isaiah 53:9). This prediction was fulfilled when a courageous ruler of Israel, Joseph of Arimathaea, went boldly to Pilate and asked for the body of Jesus. It was granted to him. He and Nicodemus, another ruler of Israel, according to the customary mode of burial, interred the body in Joseph’s new tomb. Though they probably did not realize the fact, they were doing exactly what had been foretold through Isaiah nearly eight hundred years before. The account of the burial is found in Matthew 27:57-66, Mark 15:42-47, Luke 23:50-56, and John 19:38-42. VIII. LENGTH OF TIME FROM THE BURIAL TO THE RESURRECTION There has been no little discussion regarding the length of time that the body of Jesus lay in the tomb; but, when the facts are noted carefully, all differences vanish. On various occasions Jesus foretold His Crucifixion and Resurrection. Sometimes, as in Matthew 16:21; Matthew 17:22-23; and Matthew 20:17-19, He said that He would rise on the third day. At other times, as in Mark 8:31; Mark 9:31; and Mark 10:34, He said that He would rise from the dead after three days. On one special occasion He declared that, as Jonah was in the belly of the sea monster three days and three nights, so should the Son of man be three days and three nights in the heart of the earth (Matthew 12:39-40). It is clear, however, from the contexts of these passages that these various expressions refer to the length of time that His body would be in the tomb. The exact time that the body of Jesus was in the tomb is set forth in Luke 23:50-56; Luke 24:1-36. He was crucified on the day of the Preparation and was buried the same day. "And it was the day of the Preparation, and the Sabbath drew on" (Luke 23:54). The Sabbath followed the day of the Preparation on which Jesus was crucified. Luke 23:56 shows that certain women prepared spices and ointments and on the Sabbath rested according to the commandment. Thus it is clear from this passage that Jesus was crucified on the day of the Preparation, which was immediately before the Sabbath. The day before the Sabbath is Friday. Jesus was crucified, therefore, on Friday and buried late in the afternoon, "as the sabbath drew on." According to Luke 24:1, on the first day of the week at early dawn some women came to the tomb and found it empty. The first day of the week followed the Sabbath day. From these facts one sees that Jesus’ body was put in the tomb late on Friday afternoon, that it remained there throughout the Sabbath, and that it was raised before dawn on Sunday morning. Thus our Lord’s body was in the tomb one full day, the Sabbath; a few hours on Friday; and several hours on Sunday—the first day of the week. It was in the tomb then one full day and parts of two others. These facts are in perfect accord with the statement that He would rise on the third day. He literally rose on the third day: but, as was customary among the Jews, He spoke rather loosely of His rising after three days. Since the expressions "on the third day" and "after three days" refer to the same time, and since His body was in the tomb only one day and parts of two others, the term "after three days" is not to be taken absolutely literally, but in harmony with all the facts and the expression "on the third day." Also the expression "three days and three nights," which is taken from the Book of Jonah, refers to the same length of time that the body of Jesus was in the tomb. The expression "three days and three nights" is just another term to indicate three days or on the third day. IX. THOSE RESPONSIBLE FOR THE CRUCIFIXION OF JESUS A. Prophetic Interpretation Isaiah 52:13-15; Isaiah 53:1-12 is a prediction concerning the Crucifixion of the Messiah. In Isaiah 53:10 a marvelous statement appears: "Yet it pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand." In my volume The Eternal God Revealing Himself to Suffering Israel and to Lost Humanity, I have proved beyond a peradventure that the servant who is presented in Isaiah 52:13-15; Isaiah 53:1-12 is none other than the Messiah. I have shown, moreover, that the interpretation which claims that the suffering servant in this passage is either the nation of Israel or the remnant of the nation is unfounded and without support in fact. One may be sure, therefore, that Isaiah is speaking of an individual, the Messiah. A similar prophecy appears in Zechariah 13:7 : "Awake, 0 sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts: smite the shepherd, and the sheep shall be scattered; and I will turn my hand upon the little ones." God here is in command of this entire scene. He calls upon the sword to awake against His shepherd and against the man who is His equal. (The word translated fellow in the Hebrew means the one who is equal to others of the same class. God here speaks of this man as His equal.) In this passage, sword is either a personification or a term used to address the one who wields it. In vision then the prophet sees the Lord God Almighty in charge of the entire situation. He issues a command that His shepherd, even the man who is His equal, be smitten by the sword. Whoever wields the sword must carry out this command. In Matthew 26:31 Jesus quotes this passage, not literally, but giving the sense of it: "... All of you will be offended in me on this night: for it is written, I shall smite the shepherd, and the sheep of the flock will be scattered." The Lord Jesus Christ knew the import of Zechariah’s prophecy and interpreted it in His own words. He realized that it was God who had planned that He should be slain. When Jesus was observing the Passover supper, He foretold the treachery of Judas. In commenting upon the betrayal, He said, "The Son of man goes, just as it has been written concerning Him, but woe to that man through whom the Son of man is betrayed ..." (Matthew 26:24). Several times, in discussing different points, Jesus told His disciples that certain events would occur because the Scriptures could not be broken, but must be fulfilled. It is clear from His utterances that His suffering and dying for the human family was foreordained by God. B. Peter’s Interpretation Guided by the Spirit, the Apostle Peter also attributed the Crucifixion of Christ to the planning of God and His executing His purpose of the ages. In Acts, chapter 2, appears an account of the first sermon preached by the Apostle Peter after the Resurrection of Christ. On this occasion he spoke to a vast throng of people in Jerusalem concerning the Lord Jesus and God’s plan regarding Him: Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it (Acts 2:22-24). One should note carefully how the Apostle stated the case of Jesus and His Crucifixion. A man approved of God by miraculous works which He had performed, Jesus had been "delivered up by the determinate counsel and foreknowledge of God ..." The expression "delivered up" is clearly a reference to His being delivered over to the Romans to be crucified. His being delivered up to be crucified was by the determinate counsel and foreknowledge of God. Peter thus declares that God had a plan which involved the Crucifixion of Messiah. It was, therefore, decreed that Jesus should be crucified. The Apostle affirmed, moreover, that those among the Jews in the audience who had clamored for the Crucifixion had by the hand of lawless men crucified and slain Him. To accomplish the death of Jesus, they had to turn Him over to the Romans, who at that time had the authority to execute the death sentence upon anyone of the nation. It is clear that Peter did not accuse the Jewish people of being "Christ killers," as they have frequently been called. But he was very particular and expressive. God foreordained that the Messiah should suffer. The Jews who participated in the execution, or in bringing it about, did so on their own initiative and are responsible to God for what they did. The Romans, the men without law, are likewise held responsible for what they did. The individuals who justify and exonerate those who actually demanded the Crucifixion of Jesus are also held by the Lord as being responsible for their actions and attitude with regard to this tragedy of tragedies. Peter, in his second recorded message, declared: And now, brethren, I know that in ignorance ye did it, as did also your rulers. But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled (Acts 3:17-18). This utterance shows that those who participated in the execution of Jesus did not realize that, in demanding and clamoring for the Crucifixion, they were simply calling for the carrying out of those things which, through various prophets, God had foretold should be done. Thus again Peter traces the execution of Jesus back to the determinate counsel and foreknowledge of God. When Peter preached the sermon recorded in Acts 3:1-26, he and the Apostle John were arrested and kept in prison overnight. The next morning they were brought before the Jewish court and commanded not to preach any more, in the name of Jesus, the resurrection from the dead. Peter told the court that he had to speak forth that which he had seen and that which he knew to be true. After scourging these two apostles, the authorities released them from confinement. They returned to the company of believers and held a prayer meeting. In their prayer they saw a partial fulfillment of Psalms 2:1-3 in the action that had been taken against Jesus by the civil authorities. Quoting part of the Psalm, they continued their prayer by saying: for of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever thy hand and thy counsel foreordained to come to pass (Acts 4:27-28). According to this statement, what Herod, Pontius Pilate, and the Jewish Sanhedrin did against Jesus was the carrying out of whatsoever God’s hand and counsel had foreordained to come to pass. This passage also shows who was responsible for the Crucifixion of Jesus. In writing to the Hebrew Christians in Asia Minor, the Apostle Peter gave the spiritual interpretation of the tragedy of the cross: For it is better, if the will of God should so will, that ye suffer for well doing than for evil-doing. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; in which also he went and preached unto the spirits in prison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water: which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ (1 Peter 3:17-21). In foreordaining before the foundation of the world the Crucifixion of Christ and the shedding of His precious blood that cleanses from all sin, God had the eternal good of man at heart and was opening up a new and a living way whereby mankind might approach God and obtain eternal salvation through His sacrifice and offering. C. Paul’s Interpretation The inspired Apostle Paul put this same interpretation upon the tragedy of the cross. In Acts 17:1-3 is an account of his preaching in the synagogue of Thessalonica, where he reasoned for three Sabbaths with the Jews concerning the Scriptures, "opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ." According to this statement and many others, God had foreordained that Messiah should suffer and die for the redemption of humanity—for all who will believe and accept His free grace. In a speech before King Herod Agrippa, Paul declared: Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come; how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles (Acts 26:22-23). Paul, this great protagonist of the faith, claimed that he was testifying to both the small and the great, saying nothing but what the Prophets and Moses had said would come to pass; namely, "how that Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people [of Israel] and to the Gentiles." These various quotations from the Apostles Peter and Paul show clearly how they presented the gospel message. They did not accuse the Jewish nation of being Christ killers, but simply showed that God through His love for lost humanity planned before the foundation of the world this scheme of redemption for mankind. In His love and omniscience, He provided a means of escape from eternal banishment "from the glory of His might." D. God Using Blinded Men to Accomplish His Purposes Someone has truly said that God uses a dirty man to do a dirty job. But God also uses good men and women to perform honorable, good, upright works. The Lord endowed man with a free will, the power of choice. Though He does use influences in trying to get men to accept the right and to choose to do that which is best for them, yet He never forces or coerces the will. He stops short of stepping over the threshold of their personality and of forcing them in any way whatsoever. Whosoever will may come. Any man who wills to do the will of God, shall know of the teaching, declared Jesus, whether He was speaking of Himself or whether He was speaking the message of God (John 7:17). Judas was a thief from the very beginning. Jesus knew that He would have to be betrayed and chose a man of the character of Judas to do the diabolic work of a traitor. Moreover those leaders of Israel who were not hungering and thirsting after God and doing the will of God, but who had their own set ideas and were determined to hold on to them regardless of all circumstances, God used to help carry out His eternal plan and purpose of redeeming the human family through the death, burial, and resurrection of Jesus, the Son of God. He also used the Romans to help carry out the eternal plan. Through the realization that God planned and overruled all things in the life of Jesus for the good of mankind, that He used blinded, wicked men to accomplish His purpose, and that He is working everything for the good of man, one can see the tragedy of the cross in the correct light and praise God for it. ======================================================================== CHAPTER 47: 02.37. CHAPTER XXXI THE RESSURRECTION ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXXI THE RESURRECTION ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 28:1-15) Late on the sabbath, as the first day of the week was dawning, came Mary Magdalene and the other Mary to see the grave. And, behold, there was a great earthquake; for an angel of the Lord descended out of heaven, and came, and rolled away the stone, and sat upon it. His appearance was as lightning; and his clothing, white as snow. And for fear of him the guards trembled and became as dead men. The angel replied and said to the women, Stop fearing, for I know that you are seeking Jesus, who has been crucified. He is not here, for He has been raised, just as He said. Come; see the place where He was lying; and go quickly; and tell His disciples that He has been raised from the dead and, behold, He goes before you into Galilee; there you will see Him. Lo, I have told you. Then, going quickly from the sepulchre with fear and great joy, they ran to announce the news to His disciples. And, behold, Jesus met them, saying, All hail! Then they came and took hold of His feet and worshipped Him. At that time Jesus said to them, Stop fearing. Go tell My brethren that they go away into Galilee, and there they will see Me. Now while they were going, behold, certain of the guard went into the city and reported to the chief priests all the things that had occurred. And while they were gathered together with the elders, they held a conference and gave large sums of money to the soldiers, saying, Say that His disciples during the night came and stole Him while we were sleeping. And if this matter is reported to the governor, we shall persuade him and shall relieve you of the responsibility. Then they took the silver and did as they were instructed, and this story has been circulated among the Jews until the present day. I. RESURRECTION FORETOLD IN OLD TESTAMENT BURIED deep in the human heart is the dominating hope of a life beyond this one. This anticipation is found among all peoples, regardless of their state and condition. If there is no existence beyond this life, man’s sojourn here is a dismal failure. But, praise God, there is a hope set forth in the Scriptures of truth. In Psalms 16:8-11, King David foresaw the Resurrection of the Messiah: I have set Jehovah always before me: Because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell in safety. For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life: In thy presence is fulness of joy; In thy right hand there are pleasures for evermore. Psalms 22:1-21 foreshadows the suffering Redeemer of humanity pouring out His life for the salvation of mankind. With His expiring breath He prays, "Save me from the lion’s mouth"; then His faith rises to sublime heights, and He exclaims, "Yea, from the horns of the wild-oxen thou hast answered me." With these words, He expires. They sound a note of triumph and of victory. He sees that He will come forth from the grave and will be triumphant over death. In the second part of this great drama, Psalms 22:22-31, the sufferer, who in the first part passes out of this life, comes back in full vigor and power, becoming master of the world situation. In this Psalm is a prediction that the Messiah will triumph over death and will come forth, bringing life and immortality to light through the gospel. Isaiah likewise foresaw the Resurrection of the executed Messiah: Yet it pleased Jehovah to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities (Isaiah 53:10-11). After death He rises and prolongs His days, forever and ever. Thus is expressed the hope of eternal existence of the Messiah after death. II. PARALLEL ACCOUNTS OF THE RESURRECTION OF THE CRUCIFIED MESSIAH In the text quoted above, Matthew 28:1-15, is a straightforward statement—simple, yet sublime—of the Resurrection of the Messiah on the first day of the week. Parallel accounts are found in Mark 16:1-8, Luke 24:1-12, and in John 20:1-10. In 1 Corinthians 15:1-8 the Apostle Paul gives an account of a number of appearances of the risen Christ to competent, faithful, loyal witnesses who have passed on their testimony regarding the Resurrection of the Messiah. This chapter is a classic on the theme of life after death and immortal glory. It is a most cogent discussion of the various aspects of the Resurrection and of the Lord’s return for His saints, when they will be raptured out of the world and taken instantly into glory with Himself. III. THE TESTIMONY OF EYEWITNESSES 1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life 2 (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us); 3 that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: 4 and these things we write, that our joy may be made full (1 John 1:1-4). This statement of the Apostle John is a scientific one. Speaking not only for himself, but also for all the apostolic company who had experiences like his own, he states that the apostles who saw Jesus after His Resurrection had the testimony of three of their physical senses: namely, the testimony of their ears, their hearing; the testimony of their eyes, their seeing; and the testimony of their sense of touch, their handling the Word of life, the risen Messiah. During the earthly personal life of the Lord Jesus, the apostles who were associated with Him heard Him in private conversation and in public discourse. Hence they were familiar with His voice and style of speech and delivery. They saw Him under all circumstances with their own eyes; and, being associated with Him so very closely, they at various times touched His body. After His Resurrection they heard with their own ears His familiar voice. They could not be deceived in this way. They likewise saw with their own eyes and recognized that the one who appeared unto them was the very one with whom they had been intimately associated for three and a fraction years. To prove that He was not a phantom, or that what they were experiencing was not something subjective, they handled His body and thus knew that He was not a phantom, but that He himself, who had gone down into death, had come back to life, bringing life and immortality to light through the gospel. The apostles, therefore, with absolute and unshakable confidence gave forth their testimony concerning the Resurrection of Jesus. IV. LIFE AND IMMORTALITY NOW DEMONSTRATED Since the prophets had foretold the Resurrection of the Messiah, and since He had come and had fulfilled the ministry as preannounced by the prophets—had been slain, buried, and raised from the dead—the Apostle Paul in triumph wrote to the church at Rome: Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he promised afore through his prophets in the holy scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord (Romans 1:1-4). According to Paul’s testimony, Jesus was demonstrated to be the Son of God with power according to the Holy Spirit by the Resurrection from the Dead. Many prophets had performed miracles in various realms. Some had even raised people from the dead; they, however, had died and those whom they had raised had died again. But Jesus of Nazareth was once put to death in the flesh; was made alive in the spirit; triumphed over the powers of evil; came forth from the dead a victor over death, Sheol, and the grave; and was declared by His Resurrection to be the Son of God. In perfect alignment with this Scripture is Paul’s statement in 2 Timothy 1:8-11 : Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God; who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal, but hath now been manifested by the appearing of our Saviour Christ Jesus, who abolished death, and brought life and immortality to light through the gospel, whereunto I was appointed a preacher, and an apostle, and a teacher. Since the Messiah has not yet triumphed over the powers of the evil one in the full sense of the various prophecies, the promise that the Psalmist held out will yet be realized fully for those who believe. For Jehovah is righteous; he loveth righteousness: The upright shall behold his face (Psalms 11:7). As for me, I shall behold thy face in righteousness; I shall be satisfied, when I awake, with beholding thy form (Psalms 17:15). Those who believe in Jesus as the Son of God and Saviour of the world can look forward with absolute confidence and perfect assurance to the life of bliss and happiness forever and ever in association with God and with their loved ones who have died in Christ. They will see Him in His partial glory in His Millennial Kingdom; then in the eternal order, they will behold Him in His full glory (Revelation 21:1-27 and Revelation 22:1-21). ======================================================================== CHAPTER 48: 02.38. CHAPTER XXXII SALVATION OFFERED TO ALL NATIONS ACCORDING TO THE GOSPEL OF MATTHEW ======================================================================== CHAPTER XXXII SALVATION OFFERED TO ALL NATIONS ACCORDING TO THE GOSPEL OF MATTHEW (Matthew 28:16-20) And the eleven disciples went into Galilee to the mountain where Jesus had appointed them. And when they saw Him, they worshipped, but some doubted. And Jesus came and talked to them, saying, All authority in heaven and on earth has been given unto Me. Go, therefore, and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever that I have commanded you; and, lo, I am with you all the days, even unto the consummation of the age. VARIOUS statements in the writings of Moses and the Prophets foretold that God would turn from the people of Israel on account of their disobedience and would gather people from all nations to become His elect people for the present time (Deuteronomy 32:20-21; Isaiah 65:1; Malachi 1:10-11). There are other statements in the Word of God to this effect, but these are sufficient, that the Lord has put Israel, figuratively speaking, on the sidetrack and is now gathering out from among the nations a people for His name is evident to everyone who studies Jewish history, especially the overthrow of the nation and its dispersion among the peoples of earth which occurred in A.D. 70. At that time the nation collapsed, Jerusalem was destroyed, the Temple was burned, and from that day until the present the people have been dispersed throughout the world. Without a doubt the present dispensation is the period concerning which Hosea the Prophet spoke: For the children of Israel shall abide many days without king and without prince, and without sacrifice, and without pillar, and without ephod or teraphim: afterward shall the children of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his goodness in the latter days (Hosea 3:4-5). From A.D. 70 to the present day Israel has been without a king, prince, sacrifice, pillar, ephod, or teraphim. But according to this prediction, the nation of Israel will return and seek Jehovah their God and David their King, Messiah. I. GOD GATHERING OUT A PEOPLE FOR HIS NAME NOW When Messiah was rejected by His people Israel, in fulfillment of Psalms 110:1-2 and other passages of like import, He left earth and ascended to the right hand of the throne of God, where He has remained ever since. But before making His departure, He met with His disciples, as one sees in Matthew 28:18-20. Jesus instructed the apostles to go into all the world and to make disciples of all nations. At His last appearance to them before His Ascension, He told them how they should proceed: namely, to wait for the coming of the Holy Spirit to guide them into all the truth; to begin their ministry in Jerusalem; then to fan out into Judea; next to go northward into Samaria; and from there to branch out unto the uttermost part of the earth (Acts 1:6-11). The heralds of the gospel of Jesus Christ did exactly as the Lord had instructed them. By A.D. 63 the Apostle Paul could declare that the gospel had been preached in all creation under heaven (Colossians 1:23). James stated the object of the preaching of the gospel to all nations in his speech at the Jerusalem conference (Acts 15:1-41). After Peter and Paul had delivered their messages, James arose and said: "... Brethren, hearken unto me: Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called, Saith the Lord who maketh these things known from of old." (Acts 15:13-18) At the present time God is visiting the Gentiles, taking out from among them a people for His name. In reference to those now being called, Jesus said: "... many will come from the east and the west, and will recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven" (Matthew 8:11). God is now giving all nations an opportunity to hear and accept the truth and thereby be eternally saved. His sending the gospel to all nations may be compared to a person’s passing a magnet over some steel filings, sawdust, and dirt. Only the filings will respond to the pull of the magnet. The gospel of good news is a magnet to which honest, sincere hearts will respond. Those being drawn now by the magnetic pull of the love of God through the gospel constitute His body, the Church of the Lord Jesus Christ. II. SIGNIFICANCE OF THE EXPRESSION SON OF MAN An extended controversy has raged concerning the expression Son of Man as used by the Lord Jesus Christ. He alone spoke of Himself as the Son of Man. In the Gospel Records this title occurs eighty-two times. The Jews did not know what He meant by it (John 12:34). They understood the significance of the word Messiah, which generally connotes the idea of the future redeemer and ruler of Israel. In a few passages, however, for example Isaiah 9:6-7, the Messiah establishes His reign of righteousness in Israel and eventually extends His kingdom to the ends of the earth. In Psalms 8:4 the son of man is parallel with the word man. In the Book of Ezekiel the same expression is applied about ninety times to the prophet himself. Various explanations have been advanced as to the meaning of the term in such passages, but they throw little or no light upon Jesus’ use of it. Daniel 7:13-14 probably furnishes the background for the use of the term by Jesus: I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Here the one likened unto a Son of Man is given universal and everlasting rule and authority over the kingdom of God, which embraces all men. Daniel’s prophecy seems to have been constantly in the mind of Jesus throughout His ministry, especially when He, the risen Christ, appeared to the disciples and gave them the great commission, saying, "All authority in heaven and on earth has been given unto Me" (Matthew 28:18). He, the God-man, according to this statement, is given power and authority throughout the universe—as Daniel 7:13-14 seems to indicate. III. MESSIAH AWAITING ISRAEL’S PLEA FOR HIM TO RETURN God does not force anyone’s will. He awaits one’s response to His pleading and love. This fundamental principle of His dealings with His people is set forth in Isaiah 30:18-19, And therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: For Jehovah is a God of justice; blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem; thou shalt weep no more; he will surely be gracious unto thee at the voice of thy cry; when he shall hear, he will answer thee. In an impersonation of the Messiah, Hosea the Prophet foretold that the nation of Israel would commit a horrible crime against Messiah when He would appear upon earth. As chastisement for this sin, Messiah, comparing Himself to a lion and a young lioness, foretold that He would tear the nation limb from limb and return to His place until the people of Israel acknowledge their offense and seek Him earnestly. For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will carry off, and there shall be none to deliver. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me earnestly. Come, and let us return unto Jehovah; for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: on the third day he will raise us up, and we shall live before him. And let us know, let us follow on to know Jehovah: his going forth is sure as the morning; and he will come unto us as the rain, as the latter rain that watereth the earth (Hosea 5:14-15; Hosea 6:1-3). When they do seek His face earnestly and acknowledge their national sin, He will return, deliver the Chosen People, and restore them to favor with God and man. The confession which the nation will make at that time, when it sees its appallingly tragic mistake, is found in Isaiah 53:1-9. A second version of Israel’s confession is found in Isaiah 63:7-19; Isaiah 64:1-12 : Who hath believed our message? and to whom hath the arm of Jehovah been revealed? For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him. He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all. He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due? And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth (Isaiah 53:1-9). I will make mention of the lovingkindnesses of Jehovah, and the praises of Jehovah, according to all that Jehovah hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. For he said, Surely, they are my people, children that will not deal falsely: so he was their Saviour. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them. Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherds of his flock? where is he that put his holy Spirit in the midst of them? that caused his glorious arm to go at the right hand of Moses? that divided the waters before them, to make himself an everlasting name? that led them through the depths, as a horse in the wilderness, so that they stumbled not? As the cattle that go down into the valley, the Spirit of Jehovah caused them to rest: so didst thou lead thy people, to make thyself a glorious name. Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where are thy zeal and thy mighty acts? the yearning of thy heart and thy compassions are restrained toward me. For thou art our Father, though Abraham knoweth us not, and Israel doth not acknowledge us: thou, 0 Jehovah, art our Father; our Redeemer from everlasting is thy name. 0 Jehovah, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance. Thy holy people possessed it but a little while: our adversaries have trodden down thy sanctuary. We are become as they over whom thou never barest rule, as they that were not called by thy name. Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might quake at thy presence, as when fire kindleth the brushwood, and the fire causeth the waters to boil; to make thy name known to thine adversaries, that the nations may tremble at thy presence! When thou didst terrible things which we looked not for, thou camest down, the mountains quaked at thy presence. For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God besides thee, who worketh for him that waiteth for him. Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: In them have we been of long time; and shall we be saved? For we are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities, like the wind, take us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee; for thou hast hid thy face from us, and hast consumed us by means of our iniquities. But now, 0 Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth very sore, 0 Jehovah, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people. Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised thee, is burned with fire; and all our pleasant places are laid waste. Wilt thou refrain thyself for these things, 0 Jehovah? wilt thou hold thy peace, and afflict us very sore? (Isaiah 63:7-19; Isaiah 64:1-12) Isaiah was not the first to foretell Israel’s oral confession of the national sin; for Moses, the great lawgiver, prophesied that the last generation of Israel scattered among the nations "shall confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against me, and also that, because they walked contrary unto me, I also walked contrary unto them, and brought them into the land of their enemies: if then their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity; then will I remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land" (Leviticus 26:40-42). This passage shows that the last generation of Israel scattered abroad among the nations will confess their iniquity and the iniquity which their fathers committed while they were still in the land, and on account of which God spued them out of the land and scattered them among the nations. When, therefore, they repudiate this national sin, God will remember His covenant which He made with Abraham, Isaac, and Jacob, and will remember the land; that is, He will restore His people to their own land and solve the Jewish problem once and for all. IV. MESSIAH SOLVING THE JEWISH PROBLEM Being God in human form, having entered the world by miraculous conception and virgin birth, and having been glorified by the Resurrection from the dead, the Lord Jesus can and will solve all problems confronting the Jewish nation through the centuries. A. Individually The keynote of the gospel is the individual. To the weary multitude Jesus calls in pleading tones: Come to Me, all you who are laboring and who are heavy laden, and I will refresh you. At once take My yoke upon you and start learning of Me, because I am meek and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is indeed light (Matthew 11:28-30). He will give rest to the troubled soul. On this point Ezekiel declares: For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them (Ezekiel 36:24-27). B. Nationally The inspired Apostle Peter, in his second recorded address in Jerusalem, called upon the entire nation of Israel to repent and turn to Jesus Christ whom the people had rejected: Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; and that he may send the Christ who hath been appointed for you, even Jesus: whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets that have been from of old. Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you. And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people. Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days (Acts 3:19-24). Whenever the people of Israel repent of the national sin of rejecting Christ and turn to Him in faith, He will come, fulfilling all things foretold by the prophets. He will introduce the great Kingdom Era, when the glory of God will encircle the earth as the waters cover the sea. V. MESSIAH SOLVING THE WORLD PROBLEM According to Revelation 19:1-21; Revelation 20:1-5, when Messiah Jesus returns to this earth, He will bind Satan and all his servile spirits and incarcerate them in the pit of the abyss so that they cannot cause any trouble for a thousand years. Thus He will fulfill the prediction of Isaiah 24:21-23 : And it shall come to pass in that day, that Jehovah will punish the host of the high ones on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison; and after many days shall they be visited. Then the moon shall be confounded, and the sun ashamed; for Jehovah of hosts will reign in mount Zion, and in Jerusalem; and before his elders shall be glory. When Israel calls for Messiah to return, He will come as He has promised and will end all wars. All the efforts of men to outlaw war have failed and will continue to fail. To stop wars is a God sized task—beyond human power to accomplish. When Israel calls upon Messiah, He will return as a triumphant warrior, whose coming is set forth by Moses: See now that I, even I, am he, And there is no god with me: I kill, and I make alive; I wound, and I heal; And there is none that can deliver out of my hand. For I lift up my hand to heaven, And say, As I live for ever, If I whet my glittering sword, And my hand take hold on judgment; I will render vengeance to mine adversaries, And will recompense them that hate me. I will make mine arrows drunk with blood, And my sword shall devour flesh; With the blood of the slain and the captives, From the head of the leaders of the enemy. Rejoice, 0 ye nations, with his people: For he will avenge the blood of his servants, And will render vengeance to his adversaries, And will make expiation for his land, for his people (Deuteronomy 32:39-43). When Messiah comes in fulfillment of this prediction, He will mount the throne of David and reign over a warless, peaceful earth. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more (Isaiah 2:1-4). King Messiah will be the ruler of the world. Israel will be the head of the nations as promised through Moses. Jerusalem will be the capital of the world. All nations will flow to it constantly, to worship God, seeking to know more of His holy will for themselves. Truly earth’s golden era is out in the future, as assured by the infallibly inspired Word of God. VI. MESSIAH SOLVING THE PERSONAL PROBLEM OF THE INDIVIDUAL Each normal individual, Jew and Gentile alike, who has not been regenerated by the Holy Spirit, realizes in the depth of his soul that he is in a state of alienation from God, and that there must be a reconciliation between him and the Almighty before he departs this life if he is to enjoy peace and fellowship with God and saved loved ones forever. God has made all provisions necessary for such reconciliation: But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation (2 Corinthians 5:18-19). According to this statement, God has committed the ministry of reconciliation to men who are to proclaim it to the world. The Lord Jesus committed this ministry to men who were infallibly inspired by the Holy Spirit: And Jesus came and talked to them, saying, All authority in heaven and on earth has been given unto Me. Go, therefore, and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever that I have commanded you; and, lo, I am with you all the days, even unto the consummation of the age (Matthew 28:18-20). Each one who accepts the Lord Jesus as Saviour is called upon in this passage to take a forthright, bold, courageous stand for Him, being fully assured that "Jesus never fails." ======================================================================== CHAPTER 49: 02.39. BOOK FOUR ======================================================================== BOOK FOUR (Book Four was originally published as Chapters V,VI,VII, and IX in Man: His Creation, Fall, Redemption, and Glorification.) THE MOSAIC DOCTRINE OF BLOOD ATONEMENT EXAMINED SCRIPTURALLY AND PHILOSOPHICALLY ======================================================================== CHAPTER 50: 02.40. CHAPTER XXXIII MAN'S POST-FALL STATUS IN THE MORAL KINGDOM ======================================================================== This chapter is under copyright, but the link is included here for your convenience http://www.biblicalresearch.info/page48G.html ======================================================================== CHAPTER 51: 02.41. CHAPTER XXXIV THE PROBLEM OF HUMAN REDEMPTION ======================================================================== This chapter is under copyright, but the link is included here for your convenience http://www.biblicalresearch.info/page50G.html ======================================================================== CHAPTER 52: 02.42. CHAPTER XXXV JESUS THE CHAMPION OF FALLEN HUMANITY ======================================================================== This chapter is under copyright, but the link is included here for your convenience http://www.biblicalresearch.info/page52G.html ======================================================================== CHAPTER 53: 02.43. CHAPTER XXXVI THE OFFICE AND THE MINISTRY OF THE HOLY SPIRIT ======================================================================== This chapter is under copyright, but the link is included here for your convenience http://www.biblicalresearch.info/page53G.html ======================================================================== CHAPTER 54: 03.00. SELECTED WORKS ON HERMENEUTICS AND BIBLE INTERPRETATION ======================================================================== Selected works on Hermeneutics and Bible Interpretation by David L. Cooper, Th.M., Ph.D., Litt.D. (1886-1965) Published circa 1949 from the Biblical Research Society ======================================================================== CHAPTER 55: 03.000. COPYRIGHT INFORMATION ======================================================================== These works are available online, free of charge, from the Biblical Research Society (in California, U.S.A. http://www.biblicalresearch.info/). Its website does not give the appearance of one that is updated frequently, but of one that exists for the purpose of providing these texts and biographical information about the author, to the world at large. Permission was later granted by Biblical Research Society, to Ariel Ministries (www.ariel.org), and to the Association of Messianic Congregations (http://www.messianicassociation.org/ezine13-hermen.htm), to reproduce these works on its own websites, suggesting that copyright issues were no longer of great concern to the Society. All attempts to communicate with the Biblical Research Society in 2016 by e-mail, regarding the extent to which they would continue to provide permission to others for additional applications of these texts--such as by means of a free Bible-study program--proved unfruitful. (Biblical@biblicalresearch.info) In the meantime, this module was created by Erik Jon, in 2016 under the presumption that the same permission for non-commercial use and distribution of the texts already given to others, would also have been granted for use within TheWord, E-Sword, and other free Bible-study programs. It will be greatly appreciated, if anyone can contact the Biblical Research Society to confirm the approval of this application, and thereafter either update this module accordingly with the details of his correspondence and approval, in this section, or else remove the module from wherever it was downloaded, if infringement has been established. ======================================================================== CHAPTER 56: 03.0000. TABLE OF CONTENTS ======================================================================== Table of Contents 1. The text of Dr. Cooper’s book, Rules of Interpretation Necessity for the Laws of Interpretation The Basis for a Clear Understanding of the Word The Use of Language Seven Rules of Interpretation: Rule 1: Discover the Author, the People addressed and their Life and Times Rule 2: Discover the Facts and Truths presented in a Given Passage and Note the Exact Wording of the Text Rule 3: The Golden Rule of Interpretation Rule 4: The Law of First Mention Rule 5: The Law of Double Reference Rule 6: The Law of Recurrence Rule 7: The Law of Paronomasia The Law of the Context of Quotations (examination of Matthew 1:23, Messiah birth related passages) The Law of Comparing Scripture with Scripture The Prophetic Point of View Figures of Speech Analysis: Symbolic Language, Parable, Allegory, Simile, Metaphor, Metonymy 2. Selected chapters from Dr. Cooper’s book, The World’s Greatest Library: Some Basic Laws Of Interpretation How To Interpret Prophecy Four Types of Messianic Prophecy 3. An excerpt from the first chapter of Dr. Cooper’s book, Messiah: His Glorious Appearance Imminent: How To Interpret Prophecy, Fulfilled And Unfulfilled ======================================================================== CHAPTER 57: 03.01. THE RULES OF INTERPRETATION... ======================================================================== The Rules of Interpretation... ======================================================================== CHAPTER 58: 03.02. NECESITY FOR THE LAWS OF INTERPRETATION ======================================================================== Necesity for the Laws of Interpretation ALL NORMAL intelligent individuals are able to speak and to express themselves by means of language. In our association with others and in our constant use of language, we seldom think of the laws, the basic principles, involved in the speech which we are employing constantly. Most people use language very loosely and lack accuracy of expressions. On account of insufficient mental discipline and inattention to what others say, we frequently misunderstand what is said. All too often we act upon the misinterpretation of what is expressed and make mistakes. Just a moment’s consideration of these vital facts leads one to see the importance of our knowing the basic principles of language. There are reflected in our language the logical processes of the mind. Psychologists tell us that there are certain definite fixed laws of the mind according to which all normal persons think and act. Thus a document, the expression of the working of an orderly mind, bears the imprint of the laws of thought and can only be understood properly and adequately by one who knows the normal, logical working of the mind. The importance of our knowing these laws may be illustrated by the laws of nature in the material, physical world. There are many laws governing the materials which are built into an automobile. Among them are those governing the different metals used; those controlling gases and the explosion of the same; and those directing electrical energy. No manufacturer could produce an automobile that would run and serve the purchaser, who does not understand all these laws, and who does not conform his workmanship thereto. There are many laws involved in the construction and the operation of the ediphone into which I am now speaking. If something goes wrong with the electronic part of this machine, it will not record what I am speaking. Then the repair man must come out and make the proper adjustment in order that the machine may operate normally. Language has definite, specific laws of thought that are just as real as the laws governing physical matter. These must be understood, therefore, if we are fully to enjoy the blessings of the language which we are using, and which we are endeavoring to understand. I may further illustrate this necessity by calling attention to the Greek. In college and seminary I devoted seven years to the study of that language. Since then I have been studying it. In fact, there are very few days which pass during which I do not consult my Greek New Testament or the Greek grammar. I have thus put thousands upon thousands of hours into the study of the language, not only the words, but the syntax, and the various shades of ideas that are expressed by the delicate shades of the grammar. I have done this in order to get at the exact thought of the original, inspired writers. No one can adequately understand the Greek New Testament or the Hebrew Bible unless he is willing to study hard and long to master the principles of those languages. Our Bible has been translated by scholars out of the original Hebrew and Greek into the English. The American Revised Version is probably the best translation to date—although there are places where it can be improved. It is the work of fallible men, and all men make mistakes. Nevertheless, it is, in my judgment, the best we have. The English reader must study hard and long if he is to get the real message of this excellent translation. The Bible is God’s revelation to man. We have every reason to believe that, not only the thoughts were inspired, but also the very words by which the ideas were expressed in the original tongues were given infallibly by the Spirit. Thus the sacred writers combined spiritual thoughts with spiritual words. The Lord said exactly what He meant and meant just what He said. The prophets and the Apostles spoke in the language of the people to whom they ministered. At the same time their messages were poured into the moulds of the thought forms of the messengers and those to whom they ministered. The Lord had a very definite idea to convey whenever He made a statement. For instance, let us read the first verse of the Scriptures: "In the beginning God created the heavens and the earth." In the phrase "In the beginning," the time element of the creation is given. God the Creator is mentioned in the noun, the subject of the verb. What He did is expressed by the word, created—the bringing into existence that which prior to the act, had no form or substance. The heavens and the earth are the things that are said to have been created in the beginning. This is one of the most profound statements to be found anywhere. It is exact and definite. It is crystal clear, so very much so that it refutes the basic assumptions of most modern philosophies. We could take any statement found in the Scriptures and see that it has a definite, specific meaning. The purpose which we should cherish is to learn exactly what is said, to arrive at the precise idea of the inspired writer. Spiritual Requirements The Bible is a spiritual book and must be spiritually discerned. The natural man receives not the things of the Spirit; for he cannot understand them, because they are spiritually discerned. There are therefore certain spiritual qualifications which a person must possess if he is to understand the revelation of God. First and foremost, I would say that the first prerequisite is a person’s loving God. God made of one man every person to dwell upon the face of the earth, having determined their appointed seasons and the bounds of their habitations that they should seek God. All men have a thirst for God, though it is generally perverted beyond recognition by inheritance and by one’s seeking pleasure in sin. Man’s seeking his own pleasure is the result of this perverted love of God and of man’s ignorance. What he wants is satisfaction, contentment, rest, joy. These can be found in God alone. The soul of man was made and given capabilities and capacities so that he could enjoy these blessings in communion and fellowship with God. But by the introduction of sin and by wicked practices this inborn capacity for appreciating God has become perverted. Man therefore seeks pleasure here and there. But the one who has followed the natural instinct in seeking after God, has come to Him and found Him, and has been born again possesses a love for God implanted in his soul. This supernatural affection may be cultivated by the individual until he, like David, can say that his soul pants for God as the hart does for the water brooks. I can understand my wife and the things that she says and does better possibly than anyone else. I love her with all my heart. I have associated with her and known her actions and reactions to various situations. Thus loving her and understanding her, I can evaluate a statement that she might make or some action that she might perform better than anyone else. So it is with the one who knows God and loves Him. A second prerequisite to knowing God’s Word is to will to do His will. The Lord Jesus Christ said to certain Jews that, if anyone willed to do the will of God, he would know of the teaching which he was then putting forth, whether it was from God or from men (John 7:17). Anyone must come to the point where he has made the will of God his will, if he is to enter into a full appreciation of the revealed will of God. Our Lord Jesus said constantly that He came not to do His own will but the will of Him who sent Him. Thus He continued through prayer in communion and fellowship with God. Another spiritual qualification is the laying aside of human theories and the practices of men which are contrary to the will of God. In Isaiah 66:1-5 we have a prediction regarding the Jews who will rebuild the Temple and reinaugurate the old Temple services and the Mosaic ritual. In regard to these Isaiah, speaking for the Lord, said that they will have chosen their own way and that their souls will have delighted in doing their own abominations; He therefore declares that He will choose their delusions and will bring their fears upon them. These men choose the things which they will do and the things in which they delight. Thus they do not consider God whatsoever in their plans and purposes. He therefore chooses their delusions and makes them believe a lie. He then brings upon them the judgment of their deeds. Certain of the elders of Israel came to Ezekiel. Concerning them the Lord revealed to the prophet that they were not really seeking the will of God, but that they had taken their idols into their own hearts; yet they were coming to him to inquire concerning the will of God. Concerning such people the Lord made this revelation: "Every man of the house of Israel that taketh his idols into his heart and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I Jehovah will answer him therein according to the multitude of his idols; that I may take the house of Israel in their own heart, because they are all estranged from me through their idols" (Ezekiel 14:4-5). Thus all idols, of whatever type they may be, must be laid aside if one comes to God—to His Word—in order to ascertain the real message from the Almighty. Still another prerequisite for the understanding of God’s Word is that each person should pray to the Lord to open his eyes in order that he might see the wonderful things in the Word. David had the revelation of God before his eyes in the form of written documents. He was a brilliant man, but he realized that the human mind must be illuminated by the Spirit of God in order that it might know what is in the Word. The ordinary intellect can grasp some of the facts that are lying on the surface of the Word; but David was not satisfied simply with this superficial meaning of the Revelation. What he wanted was to see the wonderful and the deep spiritual things of the Word. He knew how he could be brought to see them. Thus he cried to the Lord constantly to open his eyes that he might behold these wonderful things. The Apostle Paul urged the church at Ephesus to pray that their spiritual perception might be heightened in order that they might understand the great spiritual realities which are ours in Christ. I well remember when I learned this important truth. When my attention was called to it, I began to pray for this spiritual insight. The first time I uttered that prayer, the Lord enabled me to see things that I had never observed before, neither had heard fall from any man’s lips. In tens of thousands of instances since that day I have asked Him to open my eyes to behold these wonderful things. He always grants my petitions for further light. I am not one of the Lord’s pets, because He has none. Any of His children who will come to Him and ask Him in faith to give them spiritual insight into the Word will be heard, and the blessing will be granted—provided they will use it to His glory and honor and to their spiritual good. Let us therefore constantly ask Him to enable us to see the wonderful things in the Word. As we learn them, let us put them into practice and go forward in His cause. Intellectual Requirements We shall now turn to the intellectual requirements that are necessary to the understanding of the Word. In the first place let me call attention to 2 Timothy 2:15 : "Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth." The Apostle urged Timothy to give diligence to show himself approved unto God, handling aright the Word of God. The King James Version says "study to show thyself approved unto God." The translation found in the Revised Version is of course the correct literal rendering. But a person may handle aright or incorrectly the Word of God. If he handles it aright, or "holding a straight course in the word of truth," he will, all things being equal, get the real message of the Word. Paul himself believed in studying the Word, even though he was an inspired apostle. He therefore urged Timothy to bring "the books, especially the parchments" (2 Timothy 4:13). Daniel, a prophet of God, studied Jeremiah’s prophecies and compared them with "the books," probably the books of Kings and Chronicles. In doing this research, the prophet was endeavoring to get at the meaning of the written Word. Let us therefore study the Word in order that we might get its message. The importance of this principle I may illustrate by the primitive Egyptian, Babylonian, and Assyrian languages. Scholars went through out the ruins of Egypt and stood amazed before the hieroglyphics inscribed on the monuments. They sought in every way to decipher these. All efforts were in vain until the Rosetta Stone was discovered, which afforded the key to this archaic writing. Then scholars began to study and to translate it. Thus there has been extracted from these unique records of Egypt the stories of the ancient Pharaohs. The old Babylonian and Assyrian monuments were as silent as the grave to us moderns until Rawlinson copied the Behistun inscription, which afforded the key to the old cuneiform writings. Since then scholars have mastered the languages of these peoples and have read the stories of empires long buried beneath the sands of the centuries. It took hard work on the part of these scholars to ferret out the orthography and the grammar of these languages long-dead. Faithful scientific study and toil always bring results. Thus it is in the field of biblical study. There are certain fundamental laws of biblical thought that must be mastered, if anyone is to understand adequately the message of the Scriptures. Below I am giving the principal laws of interpretation that will be discussed, the Lord willing, in this series of articles: The first step in interpretation. The second step in interpretation. The golden rule in interpretation. The law of first mention. The law of double reference. The law of recurrence. A play on words. An analysis of figures of speech. The avoidance of extreme literalism. The law of the contexts of quotations. Hebrew parallelism. Interpretation vs. Application. Symbolic language. Comparing scripture with scripture. Studying obscure passages in the light of plain ones. ======================================================================== CHAPTER 59: 03.03. PART ONE - THE BASIS FOR A CLEAR UNDERSTANDING OF GOD'S WORD ======================================================================== Part One The Basis for a Clear Understanding of God’s Word In order to fully understand the Word of God (the Bible), there are certain requirements that you must yield to. The Bible is a spiritual book, and it must be spiritually discerned. "Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually examined’’ (1 Corinthians 2:14). The spiritual requirements for a clear understanding of the Word of God are as follows: One must love God: Deuteronomy 6:5; Matthew 22:37; Mark 12:30; Luke 10:27; Matthew 10:37; Luke 14:25-35; 1 John 2:7-11, 1 John 4:7-8, 1 John 4:20. One must have the will to do God’s will: John 7:17; Psalms 40:6-8; Acts 13:22; Matthew 19:29; Mark 10:29-31; Colossians 1:9-11; Ephesians 5:17; 1 Thessalonians 4:3; John 14:21; 1 Thessalonians 5:16-18. One must be willing to lay aside human theories and practices of men which are contrary to the will of God: Matthew 23:15, Matthew 23:29-36; Isaiah 66:1-5; Ezekiel 14:4-5; Acts 17:10-11; Galatians 6:12; Ephesians 4:17; Isaiah 29:13-16. One must pray to the Lord, ’’Open thou mine eyes, that I may behold wondrous things out of thy law" (Psalms 119:18). Proverbs 2:3, Psalms 119:160, Daniel 4:37. The intellectual requirements are as follows: One must study the Word in order to get its messages. 2 Timothy 2:15. One must discipline one’s mind to memorize the Word. Psalms 119:11; Psalms 37:31, Psalms 40:8. One must worship the Lord with all one’s heart. Proverbs 1:7; Proverbs 9:10, Proverbs 9:15, Psalms 111:10; Job 28:28. ======================================================================== CHAPTER 60: 03.04. PART TWO - THE USE OF LANGUAGE ======================================================================== Part Two The Use of Language In order to understand the Scriptures one must know the use of language: the grammar, the specific meaning of words, and the fundamental laws of speech especially the principles which are characteristic of the Scriptures. A knowledge of the use of language is important because: Intelligible language expresses a logical process of the mind. There are certain definite fixed laws of the mind according to which all normal persons think and act. Examples: laws of observation laws of deduction laws of inspiration etc. Language either written or spoken is governed by definite specific laws that are just as real as the laws governing physical matter. (for example) Laws governing the uses of metals, and those controlling the explosion of gases and directing of electrical energy are employed in the construction of an automobile motor; if these basic Laws are ignored the motor will be a failure. In the study of the Scriptures, if the basic laws of language and interpretation are ignored, or are not employed, the message God intended to convey may be misunderstood or misinterpreted in part or in whole. In the Bible, which is God’s revelation to man, the thought and also the very words by which the ideas were expressed in the original tongues were given infallibly by he Holy Spirit of God. In the Scriptures the Lord said exactly what He meant and meant just what He said. The prophets and apostles spoke and wrote in the language of the people to whom the ministered. The Lord had a very definite idea to convey whenever He made a statement. A careful and honest appraisal of any statement found in the Scriptures will reveal that it has a definite and specific meaning; and a solemn and sincere purpose should be exercised to learn exactly what is said in the Scriptures and to arrive at the precise idea of the inspired writer. ======================================================================== CHAPTER 61: 03.05. SEVEN RULES OF INTERPRETATION... ======================================================================== Seven Rules of Interpretation... ======================================================================== CHAPTER 62: 03.06. RULE 1 - DISCOVER THE AUTHOR THE PEOPLE ADDRESSED AND THE LIFE AND TIMES ======================================================================== The knowledge of certain rules of interpretation and the observance of these rules when studying the Scriptures is very important and helpful in arriving at a clear understanding of God’s Word. The first rule of interpretation is to discover the author the people addressed and the life and times of the people involved in a given case. Discover the author. Get acquainted with his home life and parental background. Get acquainted with his community life. Get acquainted with his occupational life. Get acquainted with his general outlook. Discover the people or object addressed. 1Discover to whom or to what the words of a given passage are spoken. aMoses and the prophets spoke directly to Israel, and their outlook as a rule was from the legal standpoint. The New Testament writers wrote and spoke of Gods provision to govern the lives and activities of both Jew and Gentile through the grace and truth which He sent through Jesus Christ. What was spoken to Israel nationally is not necessarily applicable to the church of God and vice versa. (What Moses and the prophets spoke to the nation of Israel as a people should not be applied to anyone else except Israel. If in a given passage a certain fundamental basic principle is set forth it may be applied to an analogous case. Be most certain that the analogy exists before an application of the principle is made. Compare Jeremiah 31:31 ff and Hebrews 8:1-13. The book of Psalms expresses the national hopes of Israel and the spiritual relations of Israel with God. However there are certain Psalms that are of the individual nature- Psalms 1:1-6, Psalms 23:1-6, Psalms 25:1-22, etc. Though all wrote of the same (one and only gospel-- Galatians 1:8-9) the writers of each of the four gospels wrote to a different group of people: Matthew wrote to the Jew; Mark to the Roman; Luke to the Greek; John to the Gnostics. The account of the Acts of the Apostles may have been written to one person Theophilus but the messages of the book are of inestimable value to the church today. There are some portions of the Scriptures which were not spoke infallibly by the Spirit of God. Any quotation in Job 1:1-22, Job 2:1-13 and Job 38:1-41, Job 39:1-30, Job 40:1-24, Job 41:1-34, Job 42:1-17 of Job may be handled as the inspired revelation of God but the material found in Job 3:1-26, Job 4:1-21, Job 5:1-27, Job 6:1-30, Job 7:1-21, Job 8:1-22, Job 9:1-35, Job 10:1-22, Job 11:1-20, Job 12:1-25, Job 13:1-28, Job 14:1-22, Job 15:1-35, Job 16:1-22, Job 17:1-16, Job 18:1-21, Job 19:1-29, Job 20:1-29, Job 21:1-34, Job 22:1-30, Job 23:1-17, Job 24:1-25, Job 25:1-6, Job 26:1-14, Job 27:1-23, Job 28:1-28, Job 29:1-25, Job 30:1-31, Job 31:1-40, Job 32:1-22, Job 33:1-33, Job 34:1-37, Job 35:1-16, Job 36:1-33, Job 37:1-24 of the book of Job are not to be lifted to the level of a revelation from God. These chapters are simply the inspired record of what men said and did (Job 38:2). What is said about the book of Job is true with reference to the book of Ecclesiastes, which is the spiritual biography of a man from Ecclesiastes 1:1-18, Ecclesiastes 2:1-26, Ecclesiastes 3:1-22, Ecclesiastes 4:1-16, Ecclesiastes 5:1-20, Ecclesiastes 6:1-12, Ecclesiastes 7:1-29, Ecclesiastes 8:1-17, Ecclesiastes 9:1-18, Ecclesiastes 10:1-20, Ecclesiastes 11:1-10, Ecclesiastes 12:1-12. In addition, note particularly whether or not a specific promise or promises given in the Scriptures are made to specific people under specific conditions. (Anyone standing before God on the same ground as the one to whom a specific promise has been made may claim the same promise upon the principle that the Lord is no respecter of persons.) Discover the life and times of the people involved in a given case. Note the spiritual conditions that prevail. Note the political economic and social conditions. Note the world situation. Note particularly the laws and customs of the times for these vary in order to suit the lives of certain individuals, under specific circumstances at specific times. For example, New York requires laws to govern traffic at water fronts, Arizona does not need such laws. Jews celebrate Passover: Christians celebrate Easter to commemorate the liberty God set in motion in the resurrection of Christ Jesus. IN OUR FIRST study of the laws of interpretation we have seen the importance of this subject. Most of our troubles and ills are due to misunderstandings of what others have said. These misunderstandings are always the occasion of hard feelings and often trouble. Much, therefore, of our troubles and difficulties would be avoided if we only understood accurately and clearly what the other person says, promises, and the like. The same thing is true with reference to his understanding us and our intentions and promises. As stated in the initial study of this subject, the first principle to be discussed in this series is what might be designated as "the first rule of interpretation." This rule may be stated as follows: The first step in interpreting the Scriptures is to discover the author, the people addressed, and the life and times of the people involved in a given case. At first glance one may say that this is such a simple rule that it needs little or no discussion. Such a view is indeed superficial. Very few people ever observe this rule in their Bible-reading. In my making this statement I am speaking from observation and my contacts with people. In tens of thousands of instances, I see how the Scriptures are generally treated. To bring the points before us immediately I wish to call attention to a letter. At the office of the Biblical Research Society we receive thousands of letters from all parts of the world. When I attempt to read one, if the name and address of the writer are not given on the envelope, I immediately look at the beginning of the communication to see the place from which the letter was written. Then I look at the end to find the writer’s name. I also notice the date. If I am acquainted with the author and know something about his home, his life, his labors, and his general outlook, I can enter very sympathetically into whatever he has to say. On the other hand, if I receive a letter from a stranger, of whom I have not even heard, and he begins his letter by talking about the special business which he has in mind or the thing he wishes to bring before me, I cannot enter sympathetically into what he says so much as I can if he tells me who he is, his outlook, his intentions in writing, and other data that will make me better acquainted, with him. Let me say that I receive letters of both types. Sometimes there develops quite an extended correspondence concerning some matter and a number of letters are exchanged between us on the one hand and the original writer on the other. We always keep carbon copies of every letter written, which are put on file. As the correspondence develops, frequently we have an occasion to refer to a letter of a given date in order to make a point which we have in mind. It often is necessary to state that a given letter is the second, third, or fourth one of the correspondence. Very frequently it becomes necessary for one, in order to understand one letter of a series, to read the entire correspondence from both sides just as it developed. In so doing a person gets the picture clearly before his mind. Whenever the correspondence is about some business or legal matter, the date and the place become of vital importance as well as the writer and the one addressed. It is of the greatest importance to know the author of a letter or a document and the one addressed. This is clearly seen by such a case as this: One person writes to another and promises to give him ten thousand dollars. Should that letter fall into my hands, I would have no right in claiming the ten thousand dollars; because the letter was not addressed to me. The same thing is true with reference to the Scriptures. The sacred writers wrote to different individuals and groups of people. They made various promises in behalf of the Lord to certain ones. Before I can claim such a promise, I must know that that document was written to me directly or to someone or ones occupying a position in relation to God such as I likewise sustain to Him. If therefore I have the same standing before God that the one to whom a special promise has been made, I can claim the same promise upon the principle that the Lord is no respecter of persons and that what He would do for a certain one in my exact position He would do for me. EACH STATE OF the Union has its own laws. What is law in California may not necessarily be on the statute books of the state of New York and vice versa. Of course basically the laws of each state are practically the same, but local conditions of course make necessary changes in amendments or modifications that are not required in another state. The same thing is true with reference to the laws of the United States in relation to other nations. English law is one thing; German law is another. We must understand those things if we are to comply with the laws of the country in which we live or are residing temporarily. The same principle holds true in the Scriptures. God spoke certain things to the people in the Patriarchal Age. His revelations met the conditions then existing. It seemed that the Lord dealt with the individuals and tribes or clans during those primitive times. Finally, when Israel developed into a nation, He delivered her from Egyptian bondage and delivered unto her the Mosaic Code together with her sacrificial and ceremonial worship. Thus Moses and the prophets spoke directly to Israel and their outlook as a rule was from the legal standpoint. WHEN the fullness of the time came, God brought His Son into the world who suffered and died in order that we might have redemption full and free through Him. He has thus opened up a new and living way by means of the veil of His flesh, which was rent on the cross. He has thus entered into a new covenant with all believers who will accept His invitation to come and find rest. Thus what was spoken to Israel nationally is not necessarily applicable to the church of God today and vice versa. A failure to recognize this plain distinction has led to untold confusion. Many of the older theologians made no distinction between the children of Israel and the church of God. Thus indiscriminately they applied what the prophets spoke to Israel nationally to the church of today. They were always, however, careful to see that the curses and the threats hurled at national Israel are not to be applied to the church. Let us be a little more specific. What Moses and the prophets spoke to the nation of Israel as a people should not be applied to anyone else except Israel. If we see in a given passage a certain fundamental basic principle set forth, we may apply the principle to an analogous case. But we must be certain that the analogy exists before we make an application of the principle. When God, for instance, promised to enter into a new covenant with the house of Israel and the house of Judah, which would be different from the one into which He entered when He brought them forth out of the land of Egypt, we are to understand that this is a very definite promise to the Jewish people. This prediction is found in Jeremiah 31:31 ff. God entered into a specific covenant with Israel when He brought her out of the land of Egypt and led her to Sinai (Exodus 24:1-18). Now He says to the same nation that He will enter into a new covenant with her, but that it is to be different from the one which He made with her formerly. The language is specific. By no method of mental gymnastics can anyone twist this passage to mean anything else other than what it says. In Hebrews 8:1-13, a part of this marvelous prediction from Jeremiah 31:1-40, is quoted. Some theologians have concluded that, since Paul in Hebrews quotes this passage, and since he is speaking about Christ in the realities that we now have in Him, the prediction of Jeremiah was completely fulfilled in the Christian Dispensation by the coming of Christ who enters into a covenant with every believer. This is incorrect reasoning. The Epistle to the Hebrews was written to the nation of Israel, who at the time of the writing had been evangelized. The Jews everywhere had heard the word but had not accepted—only a few here and there received Jesus as Messiah and Saviour. The writer therefore called upon the Jewish nation to consider Jesus as the Apostle and High Priest of their confession (Hebrews 3:1). In Hebrews 4:1-16 Paul said that the Jews of His day had been evangelized as the Hebrews of Moses’ day had been, but that the word of hearing had not profited them because it was not mingled with faith. Thus it was with the Jews of Paul’s day. The gospel had been given to the entire nation, but only a few had accepted it by faith. One can continue to go through the Book of Hebrews and study it carefully. Such a one will find that this majestic Epistle was addressed to the entire nation—unbelievers as well as believers. It was God’s final call to the Jewish nation of the First Century to accept Christ while it was called "To-day." Those who had heard, but who had not heeded, needed the exhortation to take the initial step of accepting Christ as Saviour and Messiah. Those who had accepted Christ, but who were still babes, needed the exhortation of the Epistle urging them to go forward in their Christian life and experience. But in his speaking to the nation, as a group, Paul urged his brethren to accept Christ, who is the Apostle and High Priest of their confession, in order that He might fulfill the promise which He made to Israel nationally through Jeremiah 31:1-40. Thus a New Testament application of this passage is in perfect accord with the original prediction in its proper setting. It constitutes a promise that God will yet enter into covenant relationship with the house of Israel and the house of Judah. Whenever the messages of the prophets to Israel are thus analyzed and understood in their proper setting it is seen that the prophets meant exactly what they said and that they held out their promises to Israel nationally and likewise threatened them with punishment in the event of disobedience. THE Book of Psalms is Israel’s songbook. In it are expressed the national hopes as well as the longing of the individual soul for God and a closer walk with Him. To ignore the fact that the Psalms constitute Israel’s songbook and to apply them indiscriminately to the believers today is to pervert the Scriptures. Most of these hymns are nationalistic in their outlook and are spoken either directly to Israel as a nation or concerning her. Most of them speak either of Israel’s Messiah or the great Messianic Age when He, the King of Israel, comes to reign in glory and power. There are, however, certain psalms that are of an individual nature, such as Psalms 1:1-6, Psalms 23:1-6, and Psalms 25:1-22. Here are promises that are made to individual believers who are trusting in God. The writers of these songs expressed, by inspiration, thoughts relative to the relationship that exists between God and the individual believer. One may see the principles in this portion of the Word and then apply them to cases that are analogous with that set forth in the Psalms. Such is a legitimate handling of the Word. For instance, David was a true son of God and trusted Him. He thus could claim the promises of protection and the like. The believer stands in a relation to God similar to that in which David did. He, however, is brought closer to God than was David, but in general the relationship is similar; therefore the believer today can take the principles set forth in these individualistic psalms and can apply them to his own case. In doing this he is legitimately using the Scriptures. AGAIN, let us look at the Book of Job. One must study the situation presented in this book in order to interpret it properly. After the introduction, which consists of Job 1:1-22 and Job 2:1-13, we enter into the speeches that were made by Job and his would-be comforters; These are found in Job 3:1-26, Job 4:1-21, Job 5:1-27, Job 6:1-30, Job 7:1-21, Job 8:1-22, Job 9:1-35, Job 10:1-22, Job 11:1-20, Job 12:1-25, Job 13:1-28, Job 14:1-22, Job 15:1-35, Job 16:1-22, Job 17:1-16, Job 18:1-21, Job 19:1-29, Job 20:1-29, Job 21:1-34, Job 22:1-30, Job 23:1-17, Job 24:1-25, Job 25:1-6, Job 26:1-14, Job 27:1-23, Job 28:1-28, Job 29:1-25, Job 30:1-31, Job 31:1-40, Job 32:1-22, Job 33:1-33, Job 34:1-37, Job 35:1-16, Job 36:1-33, Job 37:1-24. As one studies these carefully, one sees that all of these men made incorrect statements. Some of them, however, are absolutely contrary to fact. Job’s friends did not understand the great fundamental principles of the truth as a rule. He, however, did understand them more nearly correctly than they, and yet he at times approached the point of blasphemy against God. That Job’s friends did misunderstand and did misrepresent God is clear from the statement of the Almighty when He appeared upon the scene: "Who is this that darkeneth counsel by words without knowledge?" (Job 38:2). The Lord’s charging these men with darkening counsel without knowledge shows that they were not inspired in their utterances. Many of the things which they said were correct, but many were incorrect, and some positively wrong. Since Job, along with his friends, did make mistakes in their statements, we conclude that those chapters which thus present their speeches were not originally inspired. But let me hasten to emphasize the fact that the writer of the Book of Job was infallibly inspired and has given us a faithful account of what was said and done by these actors in this great drama. There is a difference between the inspiration of the sacred writer and the lack of inspiration on the part of the original speakers and actors. I might compare the infallibility of the Spirit by which the writer of the book was guided with this Ediphone into which I am now speaking. As I talk, this machine records faithfully everything that I say. Thus it gives an exact record of what I speak. If I chose, I could make false statements and even contradictions. This machine would record the contradictions and the false statements that I make just as accurately as it will the correct ones. Thus we conclude that the entire Book of Job was infallibly inspired by the Spirit of God who told us exactly what was said and done on this occasion. But it is a mistake to quote any of the utterances of Job and his friends and present them as God’s infallible revelation to man—because they are not. It is simply the inspired record of what men said and did, often in the heat of controversy. But the prologue, Job 1:1-22 and Job 2:1-13, and the sequel to the story, Job 38:1-41, Job 39:1-30, Job 40:1-24, Job 41:1-34, Job 42:1-17, are revelations that the sacred writer made to us as he spoke infallibly by the Spirit. A person may therefore quote anything in Job 1:1-22, Job 2:1-13 and Job 38:1-41, Job 39:1-30, Job 40:1-24, Job 41:1-34, Job 42:1-17 as the inspired revelation of God. But he dare not lift the material found in Job 3:1-26, Job 4:1-21, Job 5:1-27, Job 6:1-30, Job 7:1-21, Job 8:1-22, Job 9:1-35, Job 10:1-22, Job 11:1-20, Job 12:1-25, Job 13:1-28, Job 14:1-22, Job 15:1-35, Job 16:1-22, Job 17:1-16, Job 18:1-21, Job 19:1-29, Job 20:1-29, Job 21:1-34, Job 22:1-30, Job 23:1-17, Job 24:1-25, Job 25:1-6, Job 26:1-14, Job 27:1-23, Job 28:1-28, Job 29:1-25, Job 30:1-31, Job 31:1-40, Job 32:1-22, Job 33:1-33, Job 34:1-37, Job 35:1-16, Job 36:1-33, Job 37:1-24 to the level of a revelation from God. Thus in our study of the Scriptures we must learn who is the speaker, to whom he speaks, under what conditions, at what time, and for what purpose. The Book of Job illustrates the importance of this rule. WHAT has been said about Job is correct also with reference to the Book of Ecclesiastes. Throughout the book the Wise Man tells us how he thought that he could find pleasure and amusement in this thing and that thing. In other words, he gives his spiritual biography. Some of the things that he said and thought were correct whereas others were not. Finally, the Holy Spirit guided him infallibly to write this spiritual biography, which he concluded with this divine revelation: This is the end of the matter; all hath been heard: Fear God, and keep his commandments; for this is the whole duty of man. For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil (Ecclesiastes 12:13-14). LET us now come to the New Testament. We see the four records of the one Gospel in the form of the Books of Matthew, Mark, Luke, and John. Tradition tells us that Matthew wrote his record of the Gospel for the Jews, that Mark wrote for the Romans, and that Luke wrote for the Greeks. The historical facts seem to support this tradition. John wrote to convince unbelievers and to combat certain heresies and false systems of philosophy that were disquieting to the early disciples. Because Matthew was written primarily for the edification of the Jewish people, some excellent brethren conclude that that record of the Gospel is not for Christians today. Thus everything that is said in it is applied to the Jews. The Sermon on the Mount is said to be for the Jews and not for Christians. Following the same course of logic, we would say that, since Mark was written primarily for the Romans, it has no message for us today. Following the same rule, we would come to a similar conclusion with reference to Luke. We could not avoid coming to a like decision with reference to John. Upon this principle, then, we are robbed entirely of the four records of the Gospel. The Acts of the Apostles was written to Theophilus and is historical. Some have concluded, therefore, that it is not for believers today. Some brethren see that the Epistle to the Romans was written to the church at Rome. If we follow this principle to its logical conclusion, then we would say that the Book of Romans has no message for us. What is said with reference to this Epistle might correctly be said with reference to all the New Testament Epistles to the churches. The pastoral Epistles were written to two young preachers, Timothy and Titus. Hebrews was written to the Jewish nation and constituted "God’s final call to Israel of the first century to accept the Lord Jesus Christ as Messiah." If we follow this principle we shall say that it has no message for us today, since it was to the Jews of the first century. We can apply the same principle to the general Epistles and likewise to the Book of Revelation. By blindly following this principle and by ignoring many facts we can rob ourselves of the precious message of the New Testament. There are certain ones who do follow out this principle to its logical conclusion, but they make an exception of the Epistles to the Ephesians, Philippians, and Colossians—even though these Epistles were written to specific churches. They claim these "prison Epistles" upon the basis that they speak of the body of believers as the body of Christ and declare that there was a change—a radical change—at the end of the Acts of the Apostles (Acts 28:1-31). The church from Pentecost until then was Jewish and is the bride of Christ. But believers from 63 A.D. and onward until the rapture (for Acts of the Apostles brings the history of the church to 63 A.D., to the end of Paul’s second year of imprisonment in Rome) constitute the body of Christ and are separate from the bride. Those, however, who accept Christ after the rapture of the body of Christ and during the Tribulation, will complete the bride of Christ (generally speaking this is the position to which a number of excellent brethren have been led in their rigidly adopting the principle under discussion while ignoring other plain, evident facts). Let us look at the facts more particularly. There is but one gospel. The New Testament knows of but one gospel. Paul pronounced an anathema upon anyone who preached any other gospel than that which he preached (Galatians 1:8-9). This one gospel is called "an eternal gospel" in Revelation 14:6 (margin, R.V.). When Paul was giving the plain simple truths concerning Christ’s dying for our sins, being buried, being raised for our justification, and offering salvation to all who accept it, he was speaking a plain simple gospel message—"the gospel of the grace of God" (Acts 20:24). Paul, who preached the plain simple gospel and thus led men to a saving knowledge of the truth, likewise went about "preaching the kingdom" (Acts 20:25). In the last two verses of Acts Luke tells us that Paul remained in his own hired dwelling and received all that went in unto him, "preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him." Thus the Apostle Paul preached the good news concerning salvation through Christ and the good news concerning the kingdom of God. So does every true gospel preacher. This full gospel message is to be preached, according to Matthew 28:19-20, to the end of this Dispensation of Grace, by the church. After the church is gone and there arise a hundred and forty-four thousand Jewish servants of God (Revelation 7:1-17) they will go about preaching "the gospel of the kingdom" for a testimony unto all the nations and then the end of the age will come (Matthew 24:14). In their preaching this gospel of the kingdom they will be proclaiming the same message that the Apostle Paul did when he preached the good news concerning the Lord Jesus Christ and the kingdom of God. If there is but one gospel, how, for instance, are we to understand the Book of Matthew? Matthew wrote by inspiration a record of the life and the sayings of the Lord Jesus. He was led by the Spirit to present the message of the gospel in such a way as to appeal to his Jewish brethren and in such a manner that they could understand it. His approach was logically from the standpoint of the Old Testament. He therefore emphasized the fact that the Old Testament predictions concerning the Messiah were fulfilled in Christ. Matthew’s record of the one gospel is Jewish only in this one particular: the Apostle was led by the Spirit of God to put the message in such a way that the Jew could understand what Christ said and did. Mark, we are told, wrote for the Romans. By the Spirit of God he understood the proper approach toward the Romans. He therefore was inspired to give an account of the life and teachings of our Lord and to present them in such a way as to appeal to the Roman mind. This Gospel is for the Romans only in one particular, namely that it was put in such a way as to appeal to them. But it is a record of the one gospel of God’s grace and loving-kindness. The Gospel written by Luke was sent primarily for the Greeks who loved beauty and elegance of expression. Luke, the beloved physician, was inspired by the Spirit to put the record of the one gospel in such a way as to appeal to the Greek mind. John, on the other hand, was led by the Spirit to select the proper material from the life of Christ and to put it in such a way as to appeal to the honest doubter. John presented in his record the one message of the gospel. His record therefore is for the doubters only in that it was presented in such a manner as to appeal to the honest skeptics. I MIGHT illustrate the situation which is presented by the four records of the Gospel by calling attention to Sunday School literature. A certain section of scripture or a certain subject is selected for the study on a given Lord’s Day. Writers who understand psychology and who especially understand the proper approach to children of different ages are selected by the Sunday School boards of the various churches to write the proper type of literature for those who are in the following departments: Beginners, Primary, Junior, Intermediate, and Senior. Some have other divisions, but these are the principal ones. The message that is in the literature for the Beginners is the same as that which is in the quarterlies for the Seniors, but of course it is put in the simplest manner in order that those in that department may get the message to the best of their ability. What is said of the Beginners is true also of those in the Primary, those in the Junior, those in the Intermediate, and those in the Senior departments. The way of giving the message and the approach to the subject are different in the case of each of the classes of the different departments, but the message is the same. In the Apostolic Age there were four types of people with their varying backgrounds and outlooks upon life. Matthew, led by the Spirit of God, presented the one Gospel—which is for the entire world—in such a way that the Jews could get it. But that which is in his record is not a special message for the Jews, and the Jews only. What is in Mark is not simply God’s particular message for the Romans, exclusive of all other people. The same is true with reference to Luke and John. As we read these four records of the one Gospel, we must be careful to see who is talking and to whom his speech is directed and under what conditions the statements presented were made. Frequently the time when a statement was made has bearing upon its proper interpretation; because some statements presuppose certain conditions. The Apostle Paul recognized that there was but one Gospel and that the words of the Lord Jesus Christ have been preserved for His people. Thus he said to Timothy, "If any man teacheth a different doctrine, and consented not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is puffed up ..." (1 Timothy 6:3). The words of our Lord are found in all four records of the Gospel, and they have been preserved for us, for our edification and up building. The Acts of the Apostles, though written at first to Theophilus, is for our edification and enlightenment. In it there are various speakers. The sermons that were preached are of inestimable value to us today. Though the Roman Epistle was directed and sent to the church in the world metropolis at that time, it is a general treatise on the gospel. It sets forth the great fundamental doctrines of the gospel of Christ and is for everyone who sustains the same relationship to God that the Roman Christians did. The letters to the church at Corinth were sent primarily to the body of believers in that city. And yet in the first verse of the first Epistle Paul says that the letter is for everyone, regardless of where he is or where he lives, just so he believes in the Lord Jesus. Thus those letters are of universal application to those who sustain the same relationship to Christ and God as did those Corinthians. What is said of these letters and the Roman Epistle may be correctly said of all the other Epistles to churches found in the New Testament. Each of the twenty-seven books found in the New Testament is an integral part of a whole. Each part has its special function in revealing the mind and will of God to us today. What Paul said in regard to the Old Testament is correct with reference to the New also. Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work (2 Timothy 3:16-17). The knowledge of certain rules of interpretation and the observance of these rules when studying the Scriptures is very important and helpful in arriving at a clear understanding of Gods Word. ======================================================================== CHAPTER 63: 03.07. 1. ANALYSIS OF THE RULE —THE COLLECTION AND CLASSIFICATION OF THE FACTS AND... ======================================================================== 1. Analysis Of The Rule —The Collection And Classification Of The Facts And Truths. We are part of all we meet. Life is a chain of causation. All consequences have antecedents. In view of these axiomatic truths one must collect the facts of any given text and classify them properly, relating each of them to those with which it is associated—if there be any connection. ======================================================================== CHAPTER 64: 03.08. A. COLLECTION OF FACTS AND TRUTHS OF A GIVEN TEXT ======================================================================== A. Collection of Facts and Truths of a Given Text It is necessary for us to note carefully every statement that is made and every fact that is stated, regardless of whether or not it is an historical fact or a scientific truth or principle. We are living in a practical world. The visionary has great difficulty in such a workaday atmosphere as that in which we live. A person must keep his feet on the ground even while he is attempting to reason out a thing or to theorize regarding any matter. Facts are facts—things that have actually taken place. Facts always overthrow theories that are not in harmony with truth. Whenever, therefore, there is a conflict between theories and facts, we must throw the theories into the discard and hold to the facts. There are great and fundamental principles or truths in every sphere of man’s activity. The physical world is controlled by laws which have been imposed upon it by the all-wise Creator. In the realm of mind there are likewise principles which are just as unbreakable, and which are as unvarying as any of the laws of the material realm. In the field of ethics and religion there are also truths and principles. These are likewise inflexible. They can never be set aside with impunity. In the same manner there are principles and truths that are operating in the spiritual realm. These are likewise unchangeable and unvarying. In view of the facts just stated, whenever a person is reading the Scriptures, he should endeavor to glean every fact and to note every principle that is set forth in a given passage. In other words, let me say that words are symbols of ideas. Every word and every group of words set forth a definite, specific meaning. This statement is especially true with reference to the Scriptures, which are the profoundest writings and which are more than the writings of uninspired men. God has preserved this information for us. We should therefore endeavor to discover the facts that are stated and to take note of the principles and truths set forth. ======================================================================== CHAPTER 65: 03.09. B. THE CLASSIFICATION OF FACTS AND TRUTHS OF A GIVEN TEXT ======================================================================== B. The Classification of Facts and Truths of a Given Text The classification of the facts and truths which are presented by any text of Scripture is of the utmost importance. A sentence consists of various parts of speech. In some of the more involved sentences every part of speech is used. In many of them the same part occurs over and over again. In a well-written paragraph each sentence is properly related to the general thought which is being set forth in such a section of a document. As we analyze a sentence or a paragraph, it is most important that we notice the time element, if any be given. We must take note of the type of sentence used: whether it is a declaration, an interrogation, or a command. It is likewise imperative that the reader note the subject of the sentence or the theme of the paragraph or composition. Is the subject of the sentence acting or is it being acted upon? What motive, if any, may be discovered prompting the act? Is anyone affected by what is said or done? The facts that are discovered must be related and classified—those that pertain to the physical phenomena as well as those that are operative in the sphere of psychology or the spiritual realm. ======================================================================== CHAPTER 66: 03.10. C. NOTING THE EXACT LANGUAGE ======================================================================== C. Noting the Exact Language In anyone’s speaking of the collection and classification of facts and truths, it is necessary for him to refer to the analysis of the sentence, looking at the various parts of speech employed and the relation of one to another. A little further caution is necessary: A person must look at the exact words that are used. If possible, he should know the original meaning of the words in English. There is a fundamental thought that is enshrined in every word. Usage, however, frequently modifies terms and adds additional ideas. In this connection let me say that it is most important to notice the small words. They are frequently of as great importance as the larger ones. Sometimes, on account of the fact that prepositions are small, short words, we ignore them. But they indicate the exact relation between words. Conjunctions are no less important. Certain particles lend shade and color to thought. This is especially true in the Greek. A person must therefore note accurately the exact wording of a passage, if he is to formulate a correct, definite, specific idea of any given text. II. The Application Of This Rule Haying analyzed the principle involved in the rule which we are studying, let us now apply it to certain passages of Scripture, taken from different sections of the Word. As the first example let us notice Genesis 1:1-2 : In the beginning God created the heavens and the earth. And the earth was waste and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters. According to the second law of interpretation we are to discover the facts and principles, if any, involved in this statement. In verse 1, which is one of the profoundest utterances in the entire Word of God, we learn a number of facts. The phrase, in the beginning, is adverbial and refers to that part of eternity which antedated time. Time began with the creation of the universe. Thus the beginning which is spoken of here is that part of eternity which antedated the creation. Back in that part of eternity God existed. He is the Eternal, the Everlasting God. He is the Uncaused Cause of all things. He is the one who supports the material universe and is carrying it forward to a grand consummation. He is the one in whom we live, move, and have our continual being. Volumes could be written concerning the Almighty. In this verse we are told that this omnipotent, self-existent Being whom we know as God put forth the act of creation. An examination of this word discloses the fact that it means to bring into being that which had no prior form or substance before His performing this act. A study of the Scriptures shows that no one is capable of putting forth this act except the omniscient, omnipotent God. That which the Almighty created, according to the verse which we are considering, was "the heavens and the earth." "Heavens" includes all the celestial bodies throughout the vast extent of space. Modern astronomical instruments are bringing within the range of man’s vision fields of space never dreamed of before our day and time. When larger and more efficient instruments are made and new methods of investigation are discovered our ideas of the universe will be enlarged and our conception of the omnipotence of God greatly enriched. While we are interested in the heavens and the celestial bodies, we are greatly absorbed in this earth upon which we are living. Thus in this one verse, which in the Hebrew has only seven words, we are given the profound, majestic statement concerning the beginning of physical phenomena, the sphere of the spirit world. This verse combats and refutes polytheism, pantheism, materialism, and idealism. In fact, it overthrows all the modern false philosophical conceptions concerning the origin of the universe and gives us the most rational, logical account of it. In the second verse our attention is focused upon this earth. We are told that it was "waste and void." When we read this statement and recall Isaiah 45:18, which tells us that "God ... formed the earth ... and created it not a waste," we come to the conclusion that evidently, since God’s works are perfect, the earth was wrecked after its being created. Thus an accurate rendering of the Hebrew of Genesis 1:2 would be: But the earth became a desolation and a waste. We are also told that darkness was upon the face of the deep. The implication of this statement is that there was light here first, but that after the catastrophe, darkness enveloped the earth. Some time after—we know not how long or how short the period was—the Spirit of God moved or brooded upon the face of the waters. Why He did this we are not told in this connection. As to who is meant by the Spirit of God we are not told here. When, however, we read this statement in the light that is thrown upon it from other related passages, we know that the one called "the Spirit of God" is none other than the third person at the Holy Trinity, the Holy Spirit. Thus in our applying the second rule of interpretation to this passage, we analyze the two sentences constituting these two verses. We look at the various phrases, nouns, verbs, prepositions, and adjectives. We likewise take note of the meaning of these words. We determine the exact and accurate signification of each term. By our doing this, we discover the facts and truth that are set forth and thus get a definite, specific idea of the truth that is conveyed. In the application to these verses of the principle under consideration, I have been able only in the briefest manner to refer to the great facts and truths that are set forth in these marvelous statements. A large volume could be devoted to the discussion of this passage. But my analysis will suffice to show the importance of noting what is said in a given text. Thus, when we read any passage, let us first ask ourselves this question: What does the text actually say? Then let us set to work to discover its meaning. IT IS now in order for us to turn to a different type of statement to be found in the Scriptures. Genesis 1:1-2 is historical. Let us look at a prophetic utterance: Why do the nations rage and the peoples meditate a vain thing? The kings of the earth set themselves, And the rulers take counsel together, Against Jehovah, and against his anointed, saying, Let us break their bonds asunder, And cast away their cords from us (Psalms 2:1-3). By paying careful attention to what is said in this passage, we understand that the psalmist, by the Spirit of God, saw a forthcoming international, atheistic, anti-Semitic, anti-Christian, politico-religious convention. The marginal reading of the first question, which is literal, is this: "Why do the nations tumultuously assemble?" Evidently the nations are assembling in a tumultuous gathering. Is this statement to be taken literally? We know that it is physically impossible for the two-billions of peoples of the world to gather together in any one assemblage. But, according to Psalms 2:2, the delegates to this convention are the kings and the rulers of the earth. This second verse enables us to understand the meaning of the first one. The purpose of this gathering is to meditate what the psalmist calls "a vain thing"—something that will fail utterly. When we recognize that this is a prediction of a convention to which kings and rulers of the world are the delegates, we see that it is a prediction of an international gathering. That it is an atheistic convention is evident from the fact that it is "Against Jehovah." That it is anti-Semitic is seen from the further fact that it is against Jehovah, the God who revealed Himself to Israel, and who throughout the Old Testament speaks of Himself as "the God of Israel." That it is anti-Christian is also seen from the fact that it is against God’s "anointed," His Messiah. After much debate the following resolution will be put before the house for a vote: "Let us [the convention] break their [Jehovah and His Messiah’s] bonds asunder, And cast their cords from us." The words of these verses, if they mean anything at all, mean just what is indicated above. They mean nothing more, nothing less. Of course each idea could be enlarged upon and the picture could be brought out in bold relief; but these are the fundamental thoughts of the passage. Has such an international gathering ever been called to do away with the religion of God and Christ? Everyone who knows anything about history would answer in the negative. This prediction has never been fulfilled. But someone calls my attention to the fact that these verses are quoted in Acts 4:25-26 and are applied to the action that was taken by Pilate, Herod, and the Jewish Sanhedrin against the Lord Jesus Christ. But this was no convention. There were two petty Roman officials who were working in connection with the Jewish Sanhedrin against Christ. In no sense did they put forward the resolution, "Let us break their bonds asunder, And cast their cords from us," and vote upon it. Since the action of these enemies of Christ did not fill out the picture of the original passage, we may be certain that that to which it is applied in the New Testament was simply a partial, limited, incomplete fulfillment of this prophecy. Moreover, we may be certain that it will yet be fulfilled literally—accordingly as it is written. We are therefore driven to the conclusion that this passage is a prophecy of the "forthcoming international, atheistic, anti-Semitic, anti-Christian, politico-religious convention." We have discovered the facts that are stated in Psalms 2:1-3, have classified them, and have given special notice to the exact wording. We have not of course gone into an extensive study of this passage—which thing is not possible on account of limited space. (In my volume, Messiah: His First Coming Scheduled, I discuss Psalms 2:1-12 more at length.) Let us now look at John 1:1-2 : "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." The phrase introducing verse 1, "In the beginning," instantly reminds one of Genesis 1:1. When we read John 1:3-4, and compare the statement given in these four verses with Genesis 1:1, we are convinced that this phrase has the same signification in both passages, namely, that it refers to that portion of eternity which antedated time. The next thing for us to note is the copula, was. The word standing in the Greek text indicates continuity in the past; and in this context, continuity in the past without any limits. The subject of this sentence is "the Word." The peculiar use of this term shows that it is employed with an unusual signification. When we study the various related passages, we see that it refers to one of the Holy Trinity, whom we know from other passages as the Son, second person of the triune Godhead. That this interpretation is correct is seen from the rest of this verse—"and the Word was with God, and the Word was God." The preposition translated "with" indicates personal relationship. This one was in personal relationship, in fellowship with God; but He was not an angel, nor a cherub or seraph; but He was divine—as is indicated by the last of the sentence. In order to forestall any false, erroneous positions and to insure the correct idea, the Apostle in John 1:2 stated that "The same was in the beginning with God." He was in fellowship and communion with God from all eternity. We could take up each word, examine it microscopically, and could, by turning to parallel passages, bring out the various shades of thought here presented. But these are sufficient to illustrate the importance of one’s discovering the facts and the truths that are stated in any passage and of noting exactly what is said. In other words, these examples are sufficient to emphasize the importance of the second rule or step in interpreting the Scriptures. ======================================================================== CHAPTER 67: 03.11. RULE 2 - DISCOVER THE FACTS AND TRUTHS PRESENTED IN A GIVEN PASSAGE ======================================================================== The second step in interpreting the scriptures IN THE LAST INSTALLMENT of this series we studied what I designated as "The First Rule of Interpreting the Scriptures." In our examination of this first step we saw that a person must understand who the author of a writing is, the time of his writing, the occasion of his doing so, the specific purpose for which he wrote, and the times in which he and the people addressed lived. When anyone has this data, he can, as a rule, interpret more accurately what is said. He can catch the drift of the thought and can see the connection between statements more clearly than otherwise. The next rule for the interpretation of language as it pertains to the Scriptures may be stated thus: The second rule of interpretation is to discover the facts and truths presented in a given passage and note the exact wording of the text. Having gleaned all that we can from the data in hand regarding the author and the recipients of a communication, the times and the seasons, and the occasion of such a communication, a person is in a position to apply the second rule or step of interpretation in his effort to get at the message which the author intended to convey. Note carefully every statement that is made and every fact that is stated in any given passage. "Facts" defined: A fact is that which has been done, a reality, truth (Facts always overthrow theories that are not in harmony with truth.) Collect the facts under the following headings: Historical Facts Scientific Facts Physical Facts Spiritual Status Classify the facts which are presented by any text of Scripture under rules of grammar. Analyze every sentence for every part of speech used. Take note of type of sentence used. Note the theme of the paragraph or passage. Note whether or not the subject is acting or being acted upon. Note the motive if any, which prompted the act. Note whether or not anyone is affected by what is said or done. Discover the truths in every passage and analyze them in the light of the great and fundamental principles or truths which control man in every sphere of his activity. The physical world is controlled by laws. The mind is controlled by unbreakable laws and principles. In the field of ethics and religion there are inflexible truths and principles. In the spiritual realm also unchangeable and unvarying principles and truth are operating. Note the exact wording of the text. Words are symbols of ideas. Every word and every group of words sets forth a definite, specific meaning. This is especially true of the Scriptures, which are the profoundest of writings and which are more than the writings of uninspired men. Analyze every word for its true meaning in any given text. The following is a limited application of this rule: The text: Genesis 1:1-2 "In the beginning God created the heavens and the earth. And the earth was waste and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters." Analysis of the text: "In the beginning." This is a prepositional phrase referring to that part of eternity which antedated time (time began with creation). "God" is the subject and He did the acting. The verb "created" denotes to bring into being that which had no prior form or substance. "Heavens and earth" constitute the object upon which God acted. (It would take Glenn or Carpenter 13,743 years to travel to the nearest star at the speed of 17,500 mph). In the light of Isaiah 45:18, "And the earth was waste and void" may be understood as follows: "But the earth became a desolation and a waste." "And darkness was upon the face of the deep" implies that there was light here first, but that after a catastrophe darkness enveloped the earth. In the light of fundamental truths of the Bible the clause "and the Spirit of God moved upon the face of the waters" reveals that the Third Person of the Trinity moved or brooded upon the face of the waters. Exercise: Analyze Psalms 2:1-3. ======================================================================== CHAPTER 68: 03.12. RULE 3 - THE GOLDEN RULE OF INTERPRETATION ======================================================================== The third rule of interpretation is "the Golden Rule of Interpretation:" When the plain sense of scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning, unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths indicate clearly otherwise. Seek the plain, literal meaning of the Scriptures. The sum and substance of this most important rule is that one should take every statement of the Scriptures at its face value, if possible. The following is an analysis of the adjectives "primary," "ordinary," and "usual." "Primary" emphasizes the original, inherent idea in the term. "Ordinary" and "usual" are practically synonyms, especially in this definition, "usual" being employed for the sake of emphasis. "Literal" is used to emphasize the thought that every word must first be taken literally as expressing the exact thought of the author at the time when it was used; and one is not to go beyond the literal meaning of the Scriptures unless the facts of the context indicate a deeper, hidden or symbolic meaning. Seek the figurative meaning only when the facts demand such an interpretation. Modernism and rationalism are the logical outgrowth of forcing a figurative meaning upon a passage that is clearly literal, or vice versa. Study every statement of the Scriptures in context. ("A TEXT APART FROM ITS CONTEXT IS A PRETEXT.") Then study the facts of the context in the light of related passages and axiomatic fundamental truths. "... No prophecy of scripture is of private (special) interpretation" (2 Peter 1:20); "The sum of thy word is truth" (Psalms 119:160). Study the following texts and apply the Golden Rule of Interpretation: Zechariah 9:9-10; Jeremiah 29:9-14; Ezekiel 34:20-24 (Will David be king over Israel?) The Golden Rule of Interpretation is one of the most important principles governing us in our interpretation of the Scriptures. If we follow this rule, we shall never go very far wrong; but if we fail to follow it, we shall never go right. IN THE DISCUSSION of the first step in interpreting the Scriptures, we saw that it is most important for the biblical reader to understand who the human author was, the one addressed, the times in which the writer lived, the occasion of his writing, and all facts that may be gathered in order to have the proper approach to any one passage of Scripture. In the discussion of the second step of interpreting the Scriptures, we also saw that one must gather the facts that are stated in any given passage and must note the exact language that is employed. When one has therefore followed these instructions to the best of his ability, he must observe what is properly called the golden rule of interpretation which is as follows: When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word, at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise. The sum and substance of this most important rule is that one should take every statement of the Scriptures at its plain face value, unless there are indications that a figurative or metaphorical meaning was intended by the original writer. In other words, one is to take the Scriptures as they are written and is not to attempt to read into the Sacred Writings his own ideas or the thoughts of men. Since this golden rule of interpretation is such a very important one, it becomes necessary for us to look at it more minutely. ======================================================================== CHAPTER 69: 03.13. 1. THE PLAIN, LITERAL MEANING OF THE SCRIPTURES ======================================================================== 1. The Plain, Literal Meaning Of The Scriptures The first part of this rule urges us to take every word at its primary, ordinary, usual, literal meaning—unless there is positive evidence pointing beyond this plain face meaning. Our words today have a history behind them. Originally, when words are coined, they represent a fundamental primary idea. Throughout the period of its being used, each word has taken on new shades of ideas, all of which as a rule are related to the fundamental original conception. Usually the inherent idea of a word still clings to it. There are of course exceptions to this general trend of the development of words. Certain terms have changed their meaning so very radically that they connote the exact opposite now from what they did originally. As an example of this, we may note the word let. In the time the King James Version was translated, it meant to hinder. Today it means exactly the opposite—to permit, to allow. But this is a rather strange and extreme example of a word which changes its meaning entirely. According to our rule we are to take the primary, ordinary, usual, literal meaning. The adjective primary emphasizes the original, inherent idea in the term. Ordinary and usual are practically synonyms, especially in this definition, "usual" being employed for the sake of emphasis. The word literal is used to emphasize the thought that every word must be taken as referring to the actual thought of the time when it used. Literal, therefore, is opposed to figurative or symbolic. This part of the rule must be observed strictly; otherwise the interpreter will, in many instances, miss the meaning of the sacred writer. As an illustration of the importance of this part of our rule I wish to call attention to the statement found in Jonah 2:2-3 : "And he said, I called by reason of mine affliction unto Jehovah, And he answered me; Out of the belly of Sheol cried I, And thou heardest my voice. For thou didst cast me into the depth, in the heart of the seas. And the flood was round about me; All thy waves and thy billows passed over me." The Prophet, in explaining how it was that he had been to Sheol, stated that he had been cast into the depth, that the flood had been round about him, and that the waves and billows had been passing over him. If we observe this part of our rules, we are to take the words, depth, flood, waves, and billows, literally as referring to water—unless there are indications showing that he did not use these terms literally. When we read chapter 1 we see that Jonah was thrown overboard and landed in the water—the literal sea. He was there in the depths. The flood was round about him; and the waves and billows were passing over him. To interpret Jonah 2:3 figuratively is to miss the meaning entirely. The presumption is that every word is to be taken at its primary, ordinary, usual, literal meaning unless there are facts that indicate a departure from the face meaning. Some have ignored this important element of the rule and have insisted that it is used figuratively. In support of this contention those espousing this position have called attention to Psalms 69:2 : I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. They triumphantly point to the fact that there are no waters in this passage, although David did use the words, waters and floods. They are correct in saying that there are no waters or floods in Psalms 69:1-36. How do we know that? The facts of the context point positively in the direction that these words are used figuratively. To read waters into this passage would be to do violence to the Scriptures and to inject into them a meaning that they do not have. On the other hand, to close one’s eyes to the literal sea into which Jonah was thrown when he was cast from the ship is to do violence to the Book of Jonah. The author says that he was thrown out into the water and records the prophet’s prayer while he was bobbing up and down in the water before he sank. Thus he spoke literally when he said that the flood was round about him and that the waves and the billows were passing over his head. ======================================================================== CHAPTER 70: 03.14. 2. SEEKING FIGURATIVE MEANING ONLY WHEN FACTS DEMAND SUCH AN INTERPRETATION ======================================================================== 2. Seeking figurative meaning only when facts demand such an interpretation Though this point has been partially covered in discussing Jonah 2:3, it is such a vital element of our rule, I feel that I should emphasize it at this point. Possibly a violation or two of this principle will help to show emphatically why it is so very important. There are those of the rationalistic persuasion who do not believe that there ever was such a man as Abraham, the patriarch of whom we read in Genesis. If one should read Legends of Genesis by Gunkel, he would see how the rationalists break the force of the Scriptures arbitrarily and make them to mean something entirely different from what they say. They tell us that there was no such man as Abraham, the great progenitor of the Hebrew race. Having thus deprived us of this historical character, they proceed to explain to us how it is that the name of Abram, or Abraham, as it was later called, appears on the sacred page. According to the rationalistic theory the Jews, as they came in contact with other nations of antiquity, wanted to objectify their history as the nations did. They did this by inventing some great illustrious hero from whom they were descended. Instead of Israel’s having descended from Abram, a resident of the Ur of Chaldea, they were simply the descendants of various nomadic tribes that wandered around in the Arabian Desert until they finally crossed over the border into the fertile crescent, into Palestine. The so-called historians of the eighth and ninth centuries B.C. drew upon their imaginations, created the characters, Abraham, Isaac, Jacob, and Joseph, and thus manufactured the history which we read in the Pentateuch and in the earlier historical portions of the Scriptures. It is hard for us who are in the habit of believing that the Bible is the very Word of God to see how men—brilliant, scholarly men—can deal with history and facts in such a fast and loose manner. But such is the logical outcome of the violation of this phase of the golden rule of interpretation. IN THIS connection I wish to call attention to what one of my old professors in the University of Chicago said in lecturing on Genesis. During his lecture (as I sat as a student in the class) he said that most scholars denied the historicity of the Hebrew patriarchs, and that he had taken the same position with reference to all of them at one time; however, he had changed his mind in regard to Abraham. The thing that caused him to revise his opinion regarding the Father of the Faithful was that a clay tablet had been discovered upon which the name Abram appeared. This man rented a wagon to another person in order that he might make a journey from Chaldea to the land of Ammuru, the westland. Think of it! A brilliant scholarly man denied the existence of Abraham, notwithstanding all that the Bible says about him. But that which caused him to change his opinion was a clay tablet on which the contract for renting a wagon was recorded. This account caused the learned professor to change his mind and to believe in the historicity of Abraham. If a person can take a plain passage of Scripture, close his eyes to its real meaning, and read into it a figurative or symbolic meaning, he will be forced to do the same thing with related passages—if he is logical. In doing this, he is forced to reconstruct large sections of the Scripture and to impose upon them a meaning foreign to that of the original writer. When one has once adopted this method, one has no place to stop—short of a denial of the records and of forcing a meaning upon the Word of God contrary to all facts and reason. As we have seen above, the rationalistic critics have simply carried this spiritualizing process to its inevitable conclusion. Modernism and rationalism are the logical outgrowth of forcing a figurative meaning upon a passage that is clearly literal. In the light of these facts we can see how very important it is for us to apply the golden rule of interpretation rigidly to every passage in the Word of God. ======================================================================== CHAPTER 71: 03.15. 3. STUDYING OBSCURE PASSAGES IN THE LIGHT OF RELATED TEXTS..., ======================================================================== 3. Studying obscure passages in the light of related texts and axiomatic and fundamental truths. Frequently one comes across a statement which is made with little detail. It is therefore difficult to study it simply in the light of its context. Whenever we come to such a passage as this, it becomes necessary for us to lay such a text beside a related one about which there can be no doubt, and concerning which there are full details. But we must be absolutely certain that the passage from which we hope to get light on the obscure one is dealing with the same subject and is relevant. False identification always brings confusion. As an illustration of this principle, let us look at Psalms 2:1-12. In Psalms 2:1-3 we read of an international, atheistic, anti-Christian, religio-political convention, that meets for the purpose of putting the religion of Jehovah, the God of Israel, and His Messiah, the Christ, under the ban. That these verses foretell such a conference is evident from the fact that the delegates are the kings of the earth and the rulers. That it is an atheistic convention is evident from the fact that it is called together for the purpose of taking action against God. That it is an anti-Semitic congress is reflected in the fact that it is against Jehovah, the God who revealed Himself to Israel. That it is an anti-Christian gathering is also evident from the fact that action is taken against God’s Anointed, God’s Messiah, the Christ. That it is a religious convention is seen from the fact that it meets for the purpose of deciding whether or not the religion set forth in the Old Testament and that in the New is to be tolerated. That it is a political assembly is seen from the fact that politicians, the rulers and kings of the earth, are the delegates. Having learned that this passage foretells such a convention, we must if possible learn when it will occur. In vain we look at Psalms 2:1-12. Some call our attention to the fact that the first two verses of this psalm are quoted in Acts 4:25-26 and are applied to the action Herod, Pontius Pilate, the Jewish Sanhedrin, and the people of Israel took against Jesus. What these did against the Lord Jesus is only a partial, limited, incomplete fulfillment of the prediction. Since such a gathering has never been called, and since the Word of God can never be broken, we may be certain that if will yet be convened in the future. When a person studies Daniel 9:36ff, he will see that the willful king spoken of in this passage takes drastic action against all religion and puts forth his own type of divine service and imposes it upon humanity. This action he will take in the middle of the Tribulation, for there will be only three and one-half more years of it to run until it is finished. Thus when Psalms 2:1-3 is studied in connection with Daniel 11:35-45, Daniel 12:1-13 the impression is immediately made that in all probability David in Psalms 2:1-12 was talking about the action that the willful king, the world dictator, will take in the middle of the Tribulation. When we pursue our studies a little further and investigate the teaching of Revelation 13:1-18, the profound conviction is made upon the mind that without doubt David in Psalms 2:1-12 was speaking of the events of Revelation 13:1-18. In this passage we read of a great beast who is none other than the Antichrist, and of the unparalleled role which he will play in world affairs. He forbids the nations of the world to worship any gods, even the true God; but demands that they worship him alone. His assistant, the second beast of this chapter, issues a decree that all shall take the mark of the beast upon their foreheads or their hands. These and other facts that are in Revelation 13:1-18, lead one to believe that the action of Psalms 2:1-12 is to be located in the middle of the Tribulation. Thus we interpret Psalms 2:1-12 in the light of a related passage, Revelation 13:1-18, which gives full details. That part of our rule which we have under consideration says that we should study an obscure passage in the light of related ones and axiomatic and fundamental truths. God is the author of all axiomatic principles. We may be certain that whatever utterances are found in the Word are to be interpreted in the light of these axiomatic and fundamental truths. Usually there are related passages from which we can get light on obscure texts. But we can always be certain that no statement of Scripture sets aside axiomatic and fundamental principles. Hence we shall interpret all Scripture in the light of these axioms. ======================================================================== CHAPTER 72: 03.17. RULE 4 - THE LAW OF FIRST MENTION ======================================================================== The fourth rule of interpretation is the law of first mention. The meaning of the law of First Mention: The Law of First Mention may be said to be the principle that requires one to go to that portion of the Scriptures where a doctrine is mentioned for the first time and to study the first occurrence of the same in order to get the fundamental inherent meaning of that doctrine. When this law is applied the simple precedes the complex. A history of the development of anything will show that it sprang from something in the very simplest form (for example the steamship; airplane; automobile). In the Scriptures the growth and development of ideas and doctrine might be illustrated by some simple word. Throughout the history of a term it may have increased its meaning and undergone certain changes, yet the basic, original, fundamental thought is seldom lost. The fundamental concept usually controls or is dominant in coloring every shade of idea expressed by a term in its current usage. Exercises: Trace how the writer of Psalms 8:1-9 and Hebrews 2:1-18 related their messages to the doctrines which are mentioned for the first time in Genesis 1:1-31, Genesis 2:1-3. These doctrines are as follows: The original creation; Disaster which overtook the primitive earth; The reconstruction and repairing of this damage; The beginning of the present human race. Study the doctrine concerning man in his original state and his fall given in Genesis 2:1-25 and Genesis 3:1-24. The first mention of the doctrine of sin is given in Genesis 3:1-24 of Genesis. Study how the writer of Romans 7:17 developed his message upon the doctrines given in Genesis 3:1-24. Study the doctrine concerning sacrifices. When man first disobeyed God and tried to cover his nakedness with fig leaves the Lord gave him a covering made from the skins of animals. Why the skins of animals? Why couldn’t He have used another material? No answer is given in Genesis The account of Cain and Abel bringing their offerings to the Lord reveals that Abel by faith brought his flock and placed such on the altar to atone for sin. This pleased the Lord. See Genesis 4:1-26 and Hebrews 11:4. Animal sacrifices in the beginning of the history of man were typical of the sacrificial death of the Lord Jesus Christ on Calvary’s tree. Study Bible chronology. Chronology is to the story of redemption given in the Bible what the skeleton is to the rest of our body. If all the bones of our body were removed our flesh would be a pile of jumbled matter. If chronology were removed from the Scriptures, the Scriptures would be a mass of jumble facts. Biblical chronology had its beginnings in the book Of Genesis, and God was very careful to give hundreds of dates here and there throughout the Scriptures to show the orderly development of events recorded in the Bible. Study the six days of creation recorded in Genesis 1:1-31. Study the genealogies of the theocratic line given in Genesis 11:1-32. Observe how God dated events in the Bible from the time of the creation of man, "Anno Homonis" (A.H.). Study the doctrine concerning the wrath of God and His judgments. Observe how God has dealt with the sinfulness of man on an international scale (Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22). Observe how God must deal with the sinfulness of mankind yet in the future (Luke 17:26-30; Revelation 19:15). Study he Rainbow Covenant which God made with man (Genesis 9:1-16) and observe the following: The Rainbow Covenant is an everlasting covenant. God entered into this covenant with all humanity. God’s obligation under this covenant, "the everlasting covenant" is never again to destroy the earth water. Man’s obligation under this covenant is to obey the four provisions of the covenant God laid down for man’s benefit (Genesis 9:3-7). (Read Isaiah 24:5; Revelation 4:3). Study the beginning of Hebrew history. God made a covenant with Abraham (Genesis 12:1-3). To confirm the fact that God chose Israel, read Deuteronomy 32:8-9. NOTE: The Book of Genesis is the seed plot of every doctrine found in the Scriptures for every doctrine is found there in simple form. ======================================================================== CHAPTER 73: 03.18. 1. THE SIMPLE PRECEDING THE COMPLEX ======================================================================== HAVING STUDIED the first step in interpretation, the second step in interpretation, and the golden rule of interpretation we are now ready for the fourth principle of interpretation, which may be properly designated as: The law of first mention. Those who have followed the series thus far can see that this is the next step logically to take in this most important line of thought. 1. The Simple Preceding The Complex Life and experience teach us that the only proper way to study or investigate anything is to begin with the simple and go to the complex; to start with the fundamental, basic principle and then to develop the subject in its complexities. A glance at the history of the development of anything shows that everything which we have now in our modern life sprang from something in the very simplest form. For example, consider the steam engine. From our standpoint the first one invented was the very embodiment of simplicity, with practically no controlling gadgets. As this most useful invention was developed, more devices were invented that tended to increase the efficiency of the engine. Today the modern locomotive is complexity almost to the nth degree. In the Smithsonian Institute at Washington we have some of the very earliest models of the airplane. A glance at them and a comparison of them with present-day modern planes reveals the fact that the first machines were simplicity itself in comparison with the models of today. The growth and development of ideas and doctrines might be illustrated by some simple word. An examination of a lexicon or a dictionary shows the root, fundamental meaning of the words. Throughout the history of a term it has increased its meaning and has changed certain shades of ideas. Yet the basic, original fundamental thought is seldom ever lost. The fact is that this fundamental concept usually controls or is dominant in coloring every shade of idea expressed by a term in its current usage. This may be verified by looking at various words in an unabridged dictionary. From the facts just stated, we can see the importance of studying the simplest form of a machine and of the subsequent models in order to understand the very latest one. The same thing is true with reference to words of all languages. This same fundamental idea is also applicable to the study of doctrine. In order for anyone to understand the fundamentals of Christianity as revealed in the New Testament, it becomes necessary for him to understand the principle that is designated as the law of first mention. ======================================================================== CHAPTER 74: 03.19. 2. THE MEANING OF THE LAW OF FIRST MENTION ======================================================================== 2. The Meaning of the Law of First Mention The law of first mention may be said to be the principle that requires one to go to that portion of the Scriptures where a doctrine is mentioned for the first time and to study the first occurrence of the same in order to get the fundamental inherent meaning of that doctrine. When we thus see the first appearance, which is usually in the simplest form, we can then examine the doctrine in other portions of the Word that were given later. We shall see that the fundamental concept in the first occurrence remains dominant as a rule, and colors all later additions to that doctrine. In view of this fact, it becomes imperative that we understand the law of first mention. ======================================================================== CHAPTER 75: 03.20. 3. AN EXAMINATION OF VARIOUS EXAMPLES ======================================================================== 3. An Examination of Various Examples The book of Genesis has Properly been called the "seed-plot" of the Bible. The word, Genesis, comes from the Greek expression which in its verbal form means to begin, or, to come into existence. This first book of the revelation of God is properly called, therefore, "the book of beginnings." According to its name and its position in the canon, one naturally expects an account of the beginnings of things. When anyone studies it, he is not disappointed. In this short exposition I wish to call attention to seven fundamental doctrines that are found in this "Book of Beginnings." The basic concept that is here presented is enlarged upon and enriched by later statements and discussions of the same facts or principles. A. The Creation of the Universe The account of the beginning of the universe, the disaster which overtook the primitive earth, and the reconstruction and the repairing of this damage, together with the beginning of the present human race, are set forth in Genesis 1:1-31, Genesis 2:1-3. This passage gives us, in panoramic form, a clear-cut definite idea of the past and points to things future from the standpoint of "the days of reconstruction." In Genesis 1:1, "In the beginning God created the heavens and the earth," we see that portion of eternity which antedated time and the creation of the material universe. But in the second verse we see that a cataclysmic catastrophe wrecked the earth and reduced it to a chaotic condition. Nothing, however is said with reference to the damage wrought throughout the rest of the material universe. There are, however, little hints here and there in later passages of the Scripture that throw some light upon this question. There were six days of reconstruction, during which God was engaged in repairing, to a certain extent, the damage that had been wrought. It was impossible for Him, under His moral government, to restore the primitive, sinless order. He therefore repaired the wreckage that was necessary in order that He might create man in His own image, to whom He would give authority and dominion over the entire earth and all of its denizens. But man, as we shall learn later, forfeited his right and authority to dominion over the world. Knowing God as we do, we may be certain that He would not be thwarted in His plans and purposes by any of the machinations of Satan and of his wicked purposes. In keeping with this general thought, we see that Psalms 8:1-9 takes up this very idea and shows that God will restore to man his forfeited authority, and that He will do that by paying man a special visit. Psalms 8:1-9 looks out, therefore, into the future, is quoted in Hebrews 2:1-18, and is applied to the great Kingdom Age of the future. Thus when we grip all of these facts, we can see that eternity past and time—the period during which the present material universe is in existence—are presented in Genesis 1:1-31, Genesis 2:1-3, together with the eighth psalm and Hebrews 2:1-18, which are the outgrowth of the Genesis original. Thus these passages give us in general the outline of the developments of the Almighty’s plans from eternity in the past out to the end of the Millennial Age. Everything else that is mentioned in the Scriptures fits into this general picture. Without this plan of the ages, one is unable to locate and to pigeonhole, figuratively speaking, events that are referred to in the subsequent writings of the Scriptures. In view of the facts just mentioned, one can see that it is of the utmost importance that we study carefully and microscopically the first account of the creation of the heavens and the earth, of the primitive disaster which wrecked the earth, of God’s repairing the damage wrought, and His creating man upon it. Man, as we shall see, is an immortal spirit, who lives on after his earthly life has passed. He is destined to live somewhere throughout all eternity. Thus there is laid in this first portion of the Scriptures the fundamental outline of eternity past, of time, and of eternity throughout the ages of the ages which follow the great Millennial Era. B. The Creation of Man We are told that, on the first day, God created the fishes of the sea and the great sea monsters and the fowls of the air. On the sixth day He created the land animals, that were docile, and that lived in peace with the others. But, before the Lord finished His creative activity, there was a conference held by the Godhead, in which the three personalities constituting the one true God participated: God the Father, God the Son, and God the Holy Spirit. They decided to make man in their own image and in their likeness. No such conference as this was held, so far as the Scriptures are concerned, in regard to the making of the beasts of the field or the monsters of the sea. In this conference a decision was reached to make man in the image of God. There are the three personalities of the Godhead, and yet they all have the same image. They are therefore of the same nature, substance, and essence. To see one is to see the other. To deal with one is to deal with the other. Though they are three personalities, they are one in a different sense. Thus there is reflected in the account of the creation of man the plurality and the unity of the Godhead and of man’s being patterned after the Holy Trinity. God gave to the animals their natural or physical life with very limited intelligence—when compared with man. The animals have never given any evidence of development throughout the centuries. The first nest that a bird makes is just as good as the last one that it makes. The species has not improved in its architecture. What is said of the birds may be said correctly of all animals. The beaver, for instance, does things by instinct and not by reason, logic, and progress. God made man’s body out of the dust of the earth and breathed into his nostrils "the breath of lives" and he became a living soul, "an immortal spirit." That which was imparted to him and made to dwell within him is called "a living soul" or "immortal spirit." Nothing like this was given to the beasts of the field. It is this immortal spirit that differentiates him, therefore, from the animal kingdom. This superiority of man over the beast is reflected in the fact that God authorized man to add the flesh of animals to his diet, whereas He forbade man to kill his fellow-being (Genesis 9:1 ff). The fact that man may take those animals that are good for food, kill them, and eat them shows that the animals do not have an immortal spirit. But the prohibition against one man’s killing another proves that man is on a much higher level than that of the animal. That which makes man superior to the animal is, as we have already seen, God’s breathing into man’s nostrils the breath of lives and his becoming an immortal spirit. The account of God’s creating man thus in this manner, as we see in Genesis 1:1-31 and Genesis 2:1-25, emphasizes the importance of our studying the first account that we have of man in the Holy Writings. All that we learn of man as to his constitution and of the place which he has in the plan of God fits into this original conception. Thus the basic teachings found in these original passages are essential to our understanding other references to him and to his future. C. The Doctrine of Sin When God placed man in the Garden of Eden, He gave him the privilege of eating of the fruit of all the trees therein, with the exception of the fruit of the tree of knowledge of good and evil. Concerning it the Lord said: "The day that thou eatest thereof, dying thou shalt surely die" (Genesis 2:17, lit. trans.). In Genesis 3:1-24, we see that man disobeyed the Lord and partook of the fruit of this forbidden tree. When he did this, he had a new experience, one that he had not anticipated. For the first time he and his wife had the sense of shame in the presence of each other and in the presence of God who came visiting them on different occasions. Thus when the Lord made His first visit to them after they had sinned, they tried to cover their nakedness with robes of fig leaves. They also hid, or attempted to hide, from His presence. When the Lord came and talked with them, He told them that the curse had fallen upon them and upon the earth. As a result of this disobedience there would be sickness and disease, which ultimately would result in death. The earth would bring forth thorns and thistles. Man would have to wrench his daily food from the earth in the sweat of his face. All of these facts indicate that some great change came over the world and the sphere of the human family, when man disobeyed the one and only prohibition that the Lord placed upon him. This which entered the world had changed his nature as well as had affected the earth. This fundamental conception of sin lies engraven upon the account of the first mention of disobedience in the Word of God. As we study the Word, this conception will appear throughout the Scriptures. New shades of ideas will be added to it. The classic passage, however, which goes into a detailed account of the nature of sin is Romans 7:1-25. In this passage the Apostle in a figure transferred to himself the case of man in general. What a person in his sober moments desires to do, he is unable to carry to completion. What he does not want to do, he very often does. Paul declares that, if such is anyone’s experience, it is not he who does it, but sin "which dwelleth in me" (Romans 7:17). From this statement we see that sin in the scriptural sense of the term is basically an evil, wicked force which drives man to do things that he knows he should not, and which prevents his doing those things that his better nature dictates to him to do. The information therefore which we get when we first read about the entrance of sin into the world is basic to our understanding of the sin doctrine as it is set forth in this fullest statement concerning it in Romans 7:1-25. D. Sacrifices When man first disobeyed God and tried to cover his nakedness with fig leaves, the Lord gave him a covering made from the skins of animals: "And Jehovah God made for Adam and for his wife coats of skin, and clothed them" (Genesis 3:21). Instantly one asks, From what source were those skins derived? There can be but one answer which is that the Lord slew animals, took their skins, and made clothing out of them for His disobedient children. Why the skins of animals? Why did He not make clothing out of something else besides the skins of animals? This is a legitimate question. It is not answered in this account. But when anyone turns to the fourth chapter of Genesis and reads the account of Cain and Abel’s bringing offerings to the Lord, and when he studies this historical account carefully, he arrives at a very definite conclusion with reference to this subject. Abel, as we learn, by faith brought of his flocks sacrifices which he made to the Lord, to atone for sin. Cain, his brother, substituting his wisdom for that of God and his desires for the commandments of the Lord, brought of the fruit of the field an offering to God. The Lord, we are told, "had respect unto Abel and to his offering," because he did it by faith. Evidently the Lord had instructed him just what type of sacrifice to bring and the spirit in which it should be done. We cannot avoid this conclusion when we read Hebrews 11:1-40, and find there that Abel by faith brought his sacrifice. The fact that the Lord rejected the vegetable sacrifice which Cain brought shows that his offering was not acceptable. He did not do it by faith. He failed to follow the Lord’s instructions but instead substituted his own wisdom and ideas for those of God. Thus in this case we see that the fundamental idea of sacrifice is that of meeting the demands of a holy and righteous God. Thus there is a very close connection between the animal sacrifices and man’s being acceptable in the sight of his Maker. Thus we see from these first intimations concerning sacrifices the fundamental conception underlying such offerings. This conception is enlarged and enriched by later revelations which show that the animal sacrifices under the Mosaic economy were simply typical of the real sacrifice made by the Lord Jesus Christ nineteen hundred years ago on Calvary’s cross. Thus the original idea of sacrifice runs through all the instructions and the teachings concerning sacrifices that are found in the Book. E. Biblical Chronology Throughout the Old Testament there are hundreds upon hundreds of dates here and there in the Scriptures. God is careful to give the age of various ones of His servants. This is seen by looking at Genesis 5:1-32 and Genesis 11:1-32. In various portions of Genesis we are given data concerning the year of the birth of a certain one, how old this one was at a given crisis in his life, and when he died. In the Books of Exodus, Numbers, and Deuteronomy, we have quite a bit of chronological data. In the Book of Joshua there are a few passages that bear upon this subject. The Book of Judges has much chronological data. In the historical Books of Samuel, Kings, and Chronicles we have hundreds of dates given. In the Books of the prophets many of their oracles are dated. Since God has given so much data of this type, evidently it plays a very important part in His revelation. But the questions come, How are we to understand this chronological data? What does the Lord mean by a year? What does He mean by a hundred and thirty years? Or nine hundred and sixty-nine years? In other words, are the months and years mentioned in the Scriptures the same as the months and years of our calendar? In Genesis 5:1-32, we have the first chronological tables in connection with the genealogies of the theocratic line. We are told of the creation of Adam; then we are given his age when his first son was born. Usually we are told that he had other sons and daughters. Finally, we are informed that he died at a certain age. If a person will take his pencil and paper and put down the figures that are given here, he will see how God wrote chronology. He will see that Noah was born in the year 1056 A.H., (that is, in the year of man). The chronology is counted from the creation of Adam and is reckoned as the centuries passed. This system of chronology is different from the B.C. dates with which most of us are familiar. Thus in this study of the fifth chapter of Genesis we learn how God writes history and the importance that He attaches to chronology. Let me say in this connection that the chronological system set forth in the Old Testament is to the history found therein just what our skeletons are to our bodies. If by some kind of electrical or chemical process our skeletons could be removed from our bodies without injuring our vital organs, we would instantly fall down in just a mass of flesh. Of course we could not survive under such conditions. We are able to stand erect and to perform our duties only because we have skeletons that enable us to stand erect. What our skeletons are to our bodies, therefore, the chronological system of the Old Testament is to it. The Old Testament is not a jumble of facts to me since I have studied chronology. It is a living organism, vibrating with life and power. (I have discussed practically every date in the Old Testament in the fourth volume of my "Messianic Series," MESSIAH: His First Coming Scheduled.) F. The Judgment of the Wrath of God In Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22, we have an account of the causes of the Flood judgment and the Flood itself. This shows us how God thought concerning sin and how He punished it on a world-wide scale. Of course, circumstances alter cases. From the account of the Flood, we see that man can continue in sin and go so very far that God must intervene and deal drastically with all concerned. What the world needs today is to learn these basic truths that are found in the records of the first instances of man’s disobedience to the divine will. Then, as a person studies the Word more and more, he will see how God must deal with sin on a world-wide scale yet in the future. Thus the Flood judgment lays down the fundamental principles of God’s dealing with sin on an international scale. G. The Rainbow Covenant In Genesis 9:1-16 we have an account of God’s entering into covenant relationship with all humanity. This covenant was made when Noah came forth out of the ark and sacrificed to the Lord. There are four conditions that were imposed upon the race in this covenant. The sign of this compact is the rainbow. It is called "the everlasting covenant." Whenever, therefore, anyone sees the rainbow in the sky, he should recall that it is a reminder that God entered into a covenant with all humanity. It is a reminder that God is looking on the world and is going to hold it responsible for carrying out those four conditions that are stipulated in the covenant. In Isaiah 24:1-23, we have a prophecy concerning the judgment of the great Tribulation and of the terrible destruction of life and property that will result from these judgments. In Isaiah 24:5 we are told that they will come upon the world because the inhabitants thereof "have transgressed the laws, violated the statutes, broken the everlasting covenant." The mention of this everlasting covenant which men will have broken, and which disobedience will bring on the Tribulation, instantly suggests the original covenant and the rainbow, the symbol of the same. Thus we can see immediately why it is that God will be just in punishing the world as He will in the Tribulation. In the fourth chapter of the Book of Revelation we catch a vision of God’s throne. Encircling it is a rainbow. What is the significance of this unusual sight? When a person remembers the law of first mention and looks back to Genesis 9:1-16, he will see why the rainbow appears above the throne of God in Revelation 4:1-11. God will bring His judgments upon the world during the Tribulation mainly because of the people’s having violated the everlasting covenant. H. Beginnings of Hebrew History In Genesis 12:1-3 we have the account of God’s entering into a covenant with Abraham. In this He laid down His plans for blessing the entire world. This passage is the cornerstone of all prophecy. God chose Abraham and his seed to be the channel through which He will bless the world. He has given us His revelation through the descendants of Abraham, but they have not yielded to Him and allowed Him to do for the world that which He longs to accomplish for fallen humanity. But He will yet use His disobedient ancient people in bringing a blessing to the entire world. When God divided the peoples and separated them at Babel, He did so with reference to the children of Israel. This is seen in Deuteronomy 32:8-9. Throughout the Bible we have the history of Israel written. We see mention of other nations only as they came in touch with the Chosen People. Thus Israel is rightly called the "hub" of the nations. Thus the fundamental principles of God’s dealing with Israel, are set forth in the first passage dealing with that people as a whole. Everything subsequent to that passage is given with reference to the original one. The field in which the law of first mention operates is wide indeed. It is a very important law. If a person wishes to understand the revelation of God, he must study the Book of Genesis, which lays down the fundamentals that are developed and set forth in the rest of the Scriptures. There are, however, certain themes that are mentioned later on in the Scriptures for the first time. Thus the first mention of them gives the fundamental conception of such teachings. That the law of first mention, therefore, is of greatest importance to the Bible student can be readily seen from this brief study. ======================================================================== CHAPTER 76: 03.21. RULE 5 - THE LAW OF DOUBLE REFERENCE ======================================================================== The fifth law of interpretation is the law of double reference. The Law of Double Reference is the principle of associating similar or related ideas which are usually separated from one another by long period of times, and which are blended into a single picture like the blending of pictures by a stereopticon. Study the following passages of Scripture and determine where the Law of Double Reference was employed: Psalms 16:1-11; Psalms 22:1-31; Psalms 40:1-10; Isaiah 11:1-5; Jeremiah 29:10-14. THE NEXT PRINCIPLE for investigation in our study of Hermeneutics is what is termed the law of double reference. We are now in a position to study this most important rule, which is found through the prophetic portion of the Word. We have seen that the basic rule of all interpretation is what is properly called the golden rule of interpretation, which insists upon our taking every word at its primary, ordinary, usual, literal meaning, unless the facts of the immediate context, studied in the light of related passages, demand a departure from the literal, ordinary meaning and require that we understand a passage as figurative or metaphorical. When we have mastered this rule until we can apply it unconsciously to our Bible study, and when we have made a note of the fact that we must recognize the law of first mention, we are then in a position to study the law of double reference. ======================================================================== CHAPTER 77: 03.22. 1. STATEMENT OF THE LAW ======================================================================== 1. Statement Of The Law The law of double reference is based upon one of the fundamental laws of psychology: the principle of the association of similar or related ideas. Similarities always suggest comparisons. Thus the prophets constantly depicted that which was as a rule in the immediate future or present. Since history repeats itself, as all admit, the prophets looked out into the future and saw similar situations arising like those which were confronting them or immediately in the future. Thus the transition from describing that which was immediately before them to that which was in the remote future was very easy, normal, and natural. This principle has been illustrated by mountain scenery. I recall traveling through the western prairies of the province of Alberta and approaching the Canadian Rockies. In the distance, as our train was speeding along, I could see the low-lying hills, as they rose from the plains. But towering above them in the far distance, I could see larger and higher mountains. Upon reaching the summit of the nearer mountains, or the foothills, I could see a long valley separating this range from the higher and more massive ones still in the distance. But as I was approaching the foothills, the valley separating the two ranges was not visible. This little phenomenon, familiar to all peoples, may enable us to understand how it was that the prophets spoke of something in the immediate future or present in their day and then blended this description with a situation that would arise in the distant future. I may also emphasize this principle by calling attention to a stereopticon lantern that gives the dissolving effect. One picture is thrown upon a screen. The audience sits, rapt with attention, enjoying the sight. Presently the members of the group notice that the scene is beginning to fade, or become dim. Then there presently appear the faint outlines of another picture. By the time the first one has disappeared from the screen, the second one is in full view. Speaking in terms, then, of the pictures of the stereopticon, I would say that the prophets threw upon the screen the picture of the present or immediate future and then, when this picture began to fade, the dim outlines of another and more distant one began to be thrown before the gaze of the audience. Finally the first picture disappears entirely and the observer sees only the second one. The student must be very careful in reaching the conclusion that the principle of double reference obtains in a given place. Every word of a description must be taken at its primary, usual literal meaning, unless the facts studied in the light of related passages indicates otherwise. In other words, we must believe that the prophets were honest and capable of expressing themselves exactly as they thought and as the truth was revealed to them. We are never justified in interpreting a passage as an illustration of the law of double reference unless there are facts that show positively that the speaker ceased to talk about the thing immediately before him and began to describe something in the distant future. The facts of the context alone are to guide one in this particular. When the student sees that the prophet went far beyond his own day and time and was describing a second scene but a different one, then and only then, must he call to his aid the principle of the law of double reference or a manifold fulfillment of prophecy. A careless observance of this rule will only lead to endless confusion and misunderstanding. When anyone is convinced that the facts in a passage indicate that the prophet was following the principle of double reference and he interprets the passage upon that principle, he should by all means check his interpretation of the facts by other passages which are plain and positive, and about which he cannot be mistaken. Understanding these general principles, we are now in a position to examine certain passages of the Scriptures illustrative of these fundamentals. ======================================================================== CHAPTER 78: 03.23. 2. EXAMINATION OF EXAMPLES OF THE LAW OF DOUBLE REFERENCE ======================================================================== 2. Examination of examples of the law of double reference The first example to which I wish to call attention is Psalms 16:1-11. I ask the reader to stop at this moment, return to this psalm, and read it very carefully. Everyone who does this will be well repaid—many-fold. In Psalms 16:1-7 David, the human author of this poem, used the personal pronouns I, me, my, and mine. Everything that appears in these verses was literally true of David and of the experiences through which he passed. Thus if we follow the ordinary rules of interpretation, we are to apply everything in these verses to the historic King David, the author of the poem. But when we look at Psalms 16:8-11, we see that he still uses the personal pronouns (I, me, my, and mine) of the first person. At the same time we know that David did not enjoy the experiences that are mentioned here. To show that David was not speaking of his own experiences, I will quote these last four verses. I have set Jehovah always before me: Because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: My flesh also shall dwell in safety. For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life: In thy presence is fullness of Joy; In thy right hand there are pleasures for evermore (Psalms 16:8-11). The historic David did not keep the Lord always before him. He got his eyes off the Lord and fell, sinning most miserably and wretchedly. One unconfessed sin called for another, and that one, still unconfessed, called for another. David was enmeshed in a series of moral lapses and sins. He certainly was moved. His heart was not always glad. Neither did his soul rejoice; and his flesh was not always dwelling in safety. Moreover, when he died, he went to Sheol and, so far as the record goes, remained there. His body was placed in the tomb and saw corruption—that is, decomposition and decay. When he went down into Sheol, the Lord did not point out to him the path of life and he did not come forth. But the one of whom David actually speaks in these verses always had the Lord before Him; He was never moved; He was never guilty of a moral lapse. His heart rejoiced in God, His soul was glad, and His flesh always dwelt in safety. God was protecting Him. He died. His body was laid in the tomb. His spirit went to Sheol. But, according to this prediction, He comes forth. His spirit re-enters the body and He comes forth, bringing life and immortality to light—showing that there is a blessed life of immortality out beyond death. Everything, therefore, in verses 8-16 shows that though David did speak thus, he was not describing his own experience. Of whom then, was he speaking? Being a prophet and knowing God had sworn with an oath that of the fruit of his loins he would raise one to sit upon his throne, David spoke of the resurrection of the Messiah, his Greater Son. David was a type of the Messiah, being an anointed one who sat upon the throne of Judah. It was natural for him, upon the principles set forth in the first part of this article, to speak of his own experiences and then to be carried by the Spirit of God into the future and to move in a circle of experiences that far transcended any through which he passed. We therefore know that he was speaking of the Messiah in the latter part of the psalm. This psalm, therefore, is an illustration of the principle of double reference, or the manifold fulfillment of prophecy. See Acts 2:1-47. LET us now look to Psalms 22:1-31 which was also written by David. In the first twenty-one verses it is clear that David, though he began by speaking of some personal experiences of his own, was describing those of the Messiah, who would be crucified for the sins of the world. That Psalms 22:1-21 was a prediction of the crucifixion of the Messiah has been held by all believing scholars in the Christian world throughout the present Dispensation. This portion of the psalm was thus interpreted by the Apostles and the early church and has been accepted as the correct position throughout the Christian centuries. In the latter part of this first section, in Psalms 22:19-21, we see the silent Sufferer finally expiring, gasping His last, yet with confidence that God would hear His cry and deliver Him. In Psalms 22:22-31, however, the scene has been changed. A great transformation has taken place. There is a gap between Psalms 22:21 and Psalms 22:22. This break of thought is properly expressed by the translators of the American Standard Version in that they left a break between those verses, that is, a space, indicating a gap in time and change of thought. In Psalms 22:22-31 we see this one come back to life again. He is in the midst of the great assembly of the redeemed. He is praising the Lord for what He has done for Him and through Him; and He it is who takes the kingdom of the world into His own strong hands and accepts the reverence, worship, and filial obedience of all nations. He is the triumphant Messiah and Redeemer of the world. Thus in Psalms 22:1-21 we see the Messiah as He makes the supreme sacrifice of laying down His life for His people at His first coming. In the second section we see Him, after He has made that sacrifice, and after He has come forth from the other world and at His second coming, when He takes the world into His own hands and establishes a world-wide reign of righteousness—which thing He will do at His second coming. Thus in this psalm we see an illustration of the law of double reference. WE may turn to Psalms 40:1-17 and read Psalms 40:1-10. This hymn was written by the human author, David, king of Israel. He uses the personal pronouns of the first person, I, me, my. Everything that is said in the first five verses was true of the historic King David. About this position there can be absolutely no question whatsoever. But when we consider Psalms 40:6-10 we see that they go far beyond any experience that David ever had. Because of the importance of these verses I wish to quote them: Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt-offering and sin-offering hast thou not required. Then said I, Lo, I am come; In the roll of the book it is written of me: I delight to do thy will, 0 my God; Yea, thy law is within my heart. I have proclaimed glad tidings of righteousness in the great assembly; Lo, I will not refrain my lips, 0 Jehovah, thou knowest. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation; I have not concealed thy lovingkindness and thy truth from the great assembly (Psalms 40:6-10). David could under no conditions say that God did not delight in sacrifices and offerings, "burnt-offering and sin-offering," and that therefore he had come to do the will of God in respect to these sacrifices. No mortal man could claim this. Those sacrifices had a typical meaning, as everyone who knows the Scriptures realizes. Here the author of the verses under consideration declares that these offerings are insufficient, do not do the will of God, and do not meet the question of sin at all. They had their function to perform and were used of God in performing this function. But here the writer or speaker of these verses declares that He himself is able to do the will of God with reference to the sin question which those sacrifices could never accomplish. When we realize this, and when we realize the further truth that "in the roll of the book it is written of me: I delight to do thy will, 0 my God; Yea, thy law is within my heart," we know that the one who is doing the speaking here is none other than the Messiah of Israel, the Saviour of humanity, the Lord Jesus Christ. The facts of Psalms 40:1-5 demand that we understand them as referring to David. There is no negative evidence pointing in an opposite direction. But all of the evidence Psalms 40:6-10 shows positively that, although David did use the personal pronouns of the first person, he was not speaking of himself; but, being a prophet of God and knowing the promises that God had made to him, he spoke for his Greater Son, the Lord Jesus Christ. This passage, therefore, is an illustration of the principle of the law of double reference. LET us now turn to Isaiah 11:1-16, and read carefully Isaiah 11:1-10. When we study Isaiah 11:1-2 of this passage, we know that the prophet Isaiah was speaking of the Messiah and of His coming to the earth to redeem the world, which verses were fulfilled at the first coming of the Lord Jesus Christ. All conservative scholars are agreed on this point. But in Isaiah 11:3-5 we see a prediction which will be fulfilled only when the Lord Jesus returns in glory and power to judge the world. That you, dear reader, may see this I quote these verses: "And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears; but with righteousness shall he judge the poor, and decide with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth: and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins" (Isaiah 11:3-5). When our Lord was here the first time, He refused to become an arbiter in the settling of an estate. He pronounced judgment upon no one in the sense of a judge who renders a legal decision. Because He is the Son of man, as we learn in John 5:26-27, God has committed all judgment to Him. He will play this role when He returns, which event will take place at the end of the Tribulation. This prediction, dealing with Christ’s judging the world at His second coming, is followed by one in Isaiah 11:6-9 which deals with the lifting of the curse and with the freeing of the animal creation from the bondage of the curse which fell upon all creation when man disobeyed God. The lifting of the curse we know does not occur until Christ returns. Then in Isaiah 11:10 we see a short, glorious description of Jerusalem as it will be when our Lord reigns there personally in glory. When we thus examine all of these verses, Isaiah 11:1-10, we see that Isaiah 11:1-2 refer to the first coming. Between Isaiah 11:2 and Isaiah 11:3 the entire Christian Dispensation intervenes. It is passed over without a single reference to it. Then Isaiah 11:3-10 apply to what will occur at the return of our Lord. In this passage, therefore, we have an application of the principle of double reference, the blending of two widely separated events by a long period of time—the two comings of the one Messiah, separated by the Christian Dispensation. In Jeremiah 29:1-32, we have a letter which the prophet, who was in Jerusalem, wrote to the captives who went when Jehoiachin was carried by Nebuchadnezzar to Babylon. The exiles were restive and were being stirred up by false prophets who declared that they would soon have the privilege of returning to the land of their nativity in the very near future. In order to counteract these false prophecies, Jeremiah wrote to the captives and declared that they would have to remain there for seventy years. They were therefore to settle down to a quiet, orderly life and to wait the time when God would bring them back. This is set forth in Jeremiah 29:10-11 which I now quote: "For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith Jehovah, thoughts of peace, and not of evil, to give you hope in your latter end." In order for God to carry out His plan for Israel yet in the future, Jeremiah said that the Lord would have to bring them back from exile at the end of the seventy years, just as He had foretold in Jeremiah 25:1-38 of this book. In Jeremiah 29:12-14, however, we have a different prophecy which is as follows: "And ye shall call upon me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith Jehovah; and I will bring you again unto the place whence I caused you to be carried away captive." Here we see the promise that God would turn Israel’s captivity again and would gather them from all the nations and from all the places to which He had driven them and would bring them again into their own land. This is a regathering and a restoration from a world-wide dispersion. Jeremiah promised this restoration when Israel seeks God with all of her heart and soul. This prophecy was not fulfilled at the end of the seventy years of the Babylonian captivity. There were approximately fifty thousand Jews who returned under Zerubbabel, Ezra, and Nehemiah. The bulk of the captives remained in Babylon. But the restoration mentioned in Jeremiah 29:12-14 is yet out in the future. It is the second restoration that God will accomplish for Israel when He puts forth His hand to gather them from the places whither they have been scattered, even from the four corners of the earth. In view of these facts we see that the period from the first restoration after the Exile to the final restoration of Israel to the land of the fathers is passed over between Jeremiah 29:11 and Jeremiah 29:12. Thus there is a blending of the two restorations in this one prediction. This passage therefore is an example of the law of double reference. The prophets often resorted to this method of presenting their messages. It becomes absolutely necessary that the student of prophecy master this principle of double or manifold fulfillment of prophecy, if he is to get a clear-cut picture of the messages of the prophets. To this end may the Lord bless this little exposition is my sincere longing and prayer. ======================================================================== CHAPTER 79: 03.24. RULE 6 - THE LAW OF RECURRENCE ======================================================================== The sixth rule of interpretation is the law of recurrence. The Law of Recurrence involves the recording of an event and the repetition of the account which gives added details. This principle may be illustrated by the artist who "blocks out the portrait" of a person at the first sitting and adds detail at subsequent sittings. Study the following passages and determine where Isaiah and Ezekiel employed the Law of Recurrence: Isaiah 11:1-10; Isaiah 11:11-23, Isaiah 12:1-6 Ezekiel 38:1-23, Ezekiel 39:1-16 Matthew 24:1-51 and Matthew 25:1-46 CLOSELY ASSOCIATED with the law of double reference, the double or manifold fulfillment of prophecy, is the law of recurrence. In many passages of Scripture where we have the law of double reference, we likewise find an application of the law of recurrence. To many of those who are not familiar with this principle, especially characteristic of the prophetic word, many passages of Scripture are just a jumble of words. The picture presented is one of confusion until this law or principle is recognized; then the picture is properly focused and appears in its true perspective. ======================================================================== CHAPTER 80: 03.25. 1. STATEMENT OF THE LAW OF RECURRENCE ======================================================================== 1. Statement Of The Law Of Recurrence As the word, recurrence, indicates, we may expect this principle of scriptural interpretation to involve the record of an occurrence of an event and the repetition of the account. A thing occurs and then, if it is repeated, it recurs. It is by repetition that we learn things. We must have experience after experience in order to appreciate or to understand fully certain things. The adage that practice makes perfect is true. Advertisers realize the importance of this principle. An advertisement inserted in a paper once is practically money lost. If it is repeated at least three or four times, results begin to come. This is what advertisers have told me, and I have tried and learned by experience that this is true. The Lord understands human psychology and knows that a thing must be repeated time and time again in order to make the proper impression upon the human mind. It is therefore in accordance with this principle that the Lord has adopted the principle of the law of recurrence. I might set forth this fundamental by calling attention to an artist who is painting the portrait of one who is posing for his likeness. After the artist has properly arranged his lights and shades and after he has posed his subject to his liking, he can do in a very short time what he terms "blocking out the portrait." It is impossible for one to maintain the proper pose and the correct attitude and expression of face for a long period of time. The artist, therefore, after he has posed a person properly, can very quickly transfer the likeness to the canvas. But the mental strain upon the person posing cannot endure indefinitely. He therefore can maintain one pose only a very short time. A second sitting is necessary. At this time the artist, after having posed his subject, will add new details that were not shown at the first sitting. He will likewise bring out more clearly certain features that he put on the canvas at first. In somewhat the same way the prophets "blocked out the portrait" at the first "sitting." Then they went over the portrait at a subsequent sitting and added new details and brought out more clearly the things given at the first sitting. We must now examine the Scriptures to learn the value of this principle and see its importance. ======================================================================== CHAPTER 81: 03.26. 2. EXAMINATION OF EXAMPLES OF THE LAW OF RECURRENCE ======================================================================== 2. Examination of examples of the law of recurrence Throughout the writings of the prophets we see this law recurring many, many times. But in this short study we can only choose certain typical cases that will enable us to analyze the principle or principles that are involved so that we may be able to recognize these basic truths in other cases and thus be better able to interpret the Scriptures. THE first example to which I wish to call attention is found in Isaiah 11:1-16 and Isaiah 12:1-6. Before studying my analysis and explanation of these chapters, the reader should turn to his Bible and carefully read them. By doing this, he will be better able to follow me as I interpret this passage. If he does this, he will be able very easily to learn the principles involved and will be able by himself to interpret other passages involving these basic truths. Isaiah 11:1-10 constitute the blocking out of the portrait. In Isaiah 11:1-2 we see a prediction of the first coming of Messiah when He enters the world by miraculous conception and virgin birth. Of course these two verses do not speak of the virgin birth, but simply speak of the Messiah and of His coming into the world, comparing Him to a shoot that comes out of the stump of a tree and that develops into a tree bearing fruit. These verses are recognized as a prediction of our Lord’s first coming. Isaiah 11:3-5 speak of His being a judge, of His meting out justice and righteousness to the poor of the earth, of His smiting the earth with the rod of His mouth, and of His slaying the wicked with the breath of His lips. When our Lord was here upon the earth the first time, He did not play the role of a judge. On the contrary, He was a messenger of good tidings of salvation. When He returns to earth, however, He will take up the role of a judge and will establish justice and righteousness in the earth. In view of these facts we know that Isaiah 11:3-5 constitute a prophecy concerning the second coming of our Lord. Following this prediction we see in Isaiah 11:6-9 a prophecy concerning the lifting of the curse from the earth and of the especial results as it affects the animal creation. Prior to man’s disobedience the animals were peaceful. After the curse fell upon the world, they became vicious and bloodthirsty. When our Lord returns to earth to establish His reign of righteousness, He will remove the curse as we learn from other passages, and the animals will be gentle and will no longer have their vicious nature. Thus we know that Isaiah 11:6-9 are dealing with the second coming of our Lord, or the results of His return to earth. Isaiah 11:10 tells us of Jerusalem and of its being the beauty spot of the whole earth. Psalms 48:1-14 gives us a glowing description of glorified Jerusalem when our Lord returns. Thus in these ten verses of Isaiah 11:1-16, we see the first coming of our Lord, His return, the lifting of the curse, and His reigning in Jerusalem, the glorified capital of the whole world. In Isaiah 11:11-16, Isaiah 12:1-6 Isaiah in this same sermon went back over part of this portrait that had already been blocked out in Isaiah 11:1-10. He did not touch up all of the picture by any means. On the contrary, he added new details as we shall presently see. In Isaiah 11:11-12 we see the regathering of Israel for her final establishment in the land of the fathers. According to this prediction God puts forth His hand again the second time to regather His people who are preserved from their world-wide dispersion. God regathered Israel after the Babylonian captivity for the first time. There can be only one more return of Israel to the land, which is the one here foretold. This regathering can be none other than that which is set forth in the vision of the valley of dry bones (Ezekiel 37:1-28). This regathering has already begun and will continue until it is completed at the time of our Lord’s return from heaven to establish His reign of righteousness. In Isaiah 11:13-14 we find a prediction that the enmity and the jealousy that existed between the kingdoms of Judah and Israel during the period of the divided monarchy will vanish. In Isaiah 11:14 we see that, when Israel is gathered back into her land, trouble will arise between the Jews on the one hand and the Philistines, the Edomites, the Moabites, and the children of Ammon on the other. Disturbances between the Jews and the Arabs who have intermarried more or less with the descendants of the Philistines, Edomites, Moabites, and Ammonites have been going on ever since 1929. They will continue indefinitely to go on; but here is a promise that the Jews will in the end be victorious in the struggle. In other words, Isaiah 11:14 is being partially fulfilled at the present time. Isaiah 11:15-16 call attention to God’s opening up a way for the Hebrews who will be in Egypt to return to the land of their fathers. He will likewise open up the way through the Euphrates River for those Jews who will be in Mesopotamia to return home. He will do this for them as He did for their ancestors when He brought them out of the land of Egypt. Isaiah 12:1-6 tells of the blessedness and joy of the Hebrew people when they are restored to their land and are in fellowship with God, which prophecy will be fulfilled in the Millennial Era. From this little survey of the contents of these two chapters we can see that Isaiah 11:11-16, Isaiah 12:1-6 constitutes an example of the law of recurrence. In Other words, in these verses, the prophet added new details connected with the return of the Lord which he discussed in Isaiah 11:3-10. This whole prophecy would be thrown into confusion and would be unintelligible if one did not recognize this law of recurrence. Moreover, this Scripture would contradict other passages if one does not recognize this law. A failure to note this principle would put the return mentioned in Isaiah 11:11-12 after the Messiah has established His reign of righteousness in Jerusalem. But we know from the vision of the valley of dry bones (Ezekiel 37:1-28) that this second restoration of the Jews begins and continues for some time in an orderly development. Furthermore, if we do not recognize this law of recurrence, we would have the Jews fighting with the Philistines, the Edomites, the Moabites, and the Ammonites during the millennial reign of our Lord—which thing is an absurdity. But, by recognizing this law of recurrence, the prediction is indeed intelligible and has a very definite, specific meaning. ANOTHER illustration of the law of recurrence may be found in the famous passage regarding Gog, the prince of Rosh, Meshech, and Tubal. (See Ezekiel 38:1-23 and Ezekiel 39:1-29) Speaking in terms of the artist blocking out the portrait of his subject, I would say that in Ezekiel 38:1-23, Ezekiel blocked out the portrait or picture at the first sitting. At the second sitting he filled in more of the details as they are found in Ezekiel 39:1-29. A failure to recognize an example of this principle as it applies in these two chapters throws the entire prophecy into confusion. Let us therefore look at these chapters in the light of this principle. In Ezekiel 38:1-6 we see a prediction of the great "northeastern confederacy" consisting of Russia, Persia, Ethiopia, Put, Germany, and Turkey. In Ezekiel 38:7-9 we learn that, after these powers secretly arm, they send a great aerial armada into the blue which comes like a storm and covers the land of Palestine like a cloud. Thus the northeastern confederacy will send an airborne army to seize Palestine. In Ezekiel 38:10-12 the motives for this invasion by the forces of Gog are set forth. Jews, a representative number, will be gathered back into the land of their fathers and will be living in unwalled villages, dwelling in peace and security. They will have great wealth. Suddenly, without any warning, this great airborne army will descend upon the land and will have it in its grip. We have every reason to believe that this will be one of the greatest, if not the greatest, armies that ever takes to the air. In Ezekiel 38:13 we see a second group of nations which I call the "western democracies." In this alliance will be Sheba, Dedan, England, together with all of the "young lions thereof," the western democracies or the younger nations of the world. When Palestine is thus invaded and seized, these western democracies will send a protest. That will be all that they will do. This is seen in Ezekiel 38:13. In Ezekiel 38:14-16 God shows that it is He who brings them into Palestine. They go there prompted by their own lust for the spoil and wealth of the Jews. God overrules this base instinct to accomplish His plans and purposes. Gog, the future leader of Russia, is, according to Ezekiel 38:17-18, the one of whom God has spoken through various prophets of old. When Palestine is thus seized by this airborne army and is held in the grip of the enemy, God causes an earthquake in the land of Israel, which throws down the mountains and fills the valleys. This quake will snuff out the life of the bulk of this airborne army. Those that are not killed by the initial shock will be thrown into consternation and "every man’s sword shall be against his brother." In a miraculous manner the Lord will smite those still alive with pestilence and with blood. Following this He will rain down a cloudburst upon the land which will be accompanied by great hailstones, fire and brimstone. With all of these strokes this mighty, innumerable host of invaders will be wiped out. Thus Gog’s armies will have met the Almighty and will be dashed into a Christless grave. Thus in Ezekiel 38:1-23 Ezekiel blocks out his picture. Following the law of recurrence, he supplies other details and completes his picture in Ezekiel 39:1-29. To this let us now give special attention. In Ezekiel 38:1-3 of this chapter the Lord reiterates the fact that He is the one who brings Gog with his forces into the land of Palestine. In Ezekiel 38:4-5, He tells that He will vanquish him in the holy land. But in Ezekiel 38:6 information is given which is not hinted at in Ezekiel 38:1-23. In this verse we are told that God, at the time He wipes out this mighty army in Palestine, will also rain down fire upon Magog, Russia. In Ezekiel 38:22 we see that God rains down hailstones, fire, and brimstone upon the army in Palestine. But nothing is said about His raining fire and brimstone down upon the great country of Russia. In the second picture, however, we see that, this is true. Not only will God rain down fire upon Russia at that time, but He will also rain this fire down upon "them that dwell securely in the isles." The word isles in this passage signifies nations, as we learn from many places. This oracle made against Gog in Ezekiel 38:1-23 and Ezekiel 39:1-29 concerns itself with telling of the complete defeat and overthrow of Gog and his cohorts. Their military forces, as we have just seen, are destroyed in Palestine. The country sponsoring such a treacherous act, Russia, is likewise destroyed by a stroke of divine judgment. Thus we can see that the prophecy is dealing with God’s hurling His judgments against the forces of Gog. At the time of His entering into judgment with him, He rains down fire upon them that are secure in the nations. In view of all of the facts and the sweep of this passage, we are safe in concluding that those who are in the isles of the sea and upon whom the fire is rained from heaven are those who are aiding and abetting Gog and his lieutenants in their lawless plan for world revolution. Or, in other words, these upon whom the fire and brimstone rain and who are secure among the nations, are the fifth columnists of the Russian government. Thus, when the invasion of Palestine comes, God, with a series of judgments, will wipe out completely the regime of Gog and his cohorts. In Ezekiel 38:9-10 we see that, when Gog goes there with his armies and with untold equipment, there will be sufficient wood gathered from the wreckage of his weapons to furnish the natives of the land with firewood for seven years. This is, to be taken literally. Seven months will be occupied in cleansing the land from the dead bodies of that innumerable host that will be wiped out by the judgments of God. This is set forth in Ezekiel 38:11-16. When the armies of Gog are overthrown in Palestine, the birds of the heavens will be invited to come and feast upon the carcasses of this army. This thought is presented in Ezekiel 38:17-20. The overthrow of the armies of Gog when they invade Palestine occurs before the Tribulation, as I show beyond a peradventure in my small volume entitled When Gog’s Armies Meet the Almighty. Thus, in Ezekiel 38:1-23, the picture of this future invasion and of the end of this great army is blocked out in Ezekiel 38:1-23. The picture is touched up and completed in Ezekiel 39:1-16. But this signal overthrow of the forces of Gog, before the Tribulation by divine intervention is suggestive of the overthrow of the forces of the Antichrist at the end of the Tribulation, and of the inauguration of the kingdom of God when the Antichrist is overthrown. Thus in Ezekiel 38:17-19 the prophet goes from the discussion of the overthrow of Gog before the Tribulation to the overthrow of the Antichrist and the establishment of the kingdom of God upon the earth after the Tribulation. When these chapters are thus studied in the light of the principle of the law of recurrence, they become very intelligible and most definite. Clarity of thought and perception is what is needed today in the study of the prophetic word. I WISH to call attention to one more illustration of this law of recurrence, which is found in the Olivet Discourse as recorded in Matthew, Matthew 24:1-51 and Matthew 25:1-46. In terms of the illustration of painting a picture, I would say that our Lord blocked out His portrait in Matthew 24:1-31 at the first sitting. At the second sitting, He touched up and completed the picture as we see in Matthew 24:32-51, Matthew 25:1-46. Unless one recognizes an illustration of the law of recurrence in this passage, it is but a jumble of predictions. But when one recognizes this fact, the prophecy becomes very intelligible to him. Let us look at the facts which are presented in Matthew 24:1-31. In Matthew 24:1-2 the Lord made a prediction concerning the destruction of the Temple, which prophecy was fulfilled, as we know, in A.D. 70. In Matthew 24:3 the disciples asked the Lord two questions: (1) When would the prophecy be fulfilled; (2) what would be the sign of two events, of His coming and of the consummation of the age. In view of the fact that there would be false Christs appearing from time to time, Jesus depicted them in Matthew 24:4-5. Then in Matthew 24:6, he warned the disciples against drawing hasty conclusions with reference to the end of the age when a war would break forth; for He declared that, during the entire Christian Dispensation, there would be wars and rumors of wars. Hence they were not to attach any prophetic significance to any of these. When, therefore, a war would break out, declared he, the end would not be yet; for "nation shall rise against nation, and kingdom against kingdom; and there shall be famines and earthquakes in divers places. But all these things are the beginning of travail" (Matthew 24:7-8). The wars and rumors of wars are local conflicts, which characterize the Christian Dispensation. "Nation rising against nation and kingdom against kingdom" of Matthew 24:7 is a prediction of a world war. This language is a peculiar Hebrew idiom which appears in the Old Testament. When it is examined in the light of its context, it is seen to be a war that affects all of the territory before the prophet’s vision when he used a like expression. Since Jesus in the Olivet Discourse had a world outlook, His use of this idiom could mean only a world war, that begins with one nation rising against another and other nations coming in until it becomes a global conflict. Such a world war attended by famines, and Luke adds pestilences, and great earthquakes constitutes, said Jesus, the first birth pain—the warning to the world that the time to be delivered from the bondage of corruption into the liberty of the glory of the children of God is at hand. Thus Matthew 24:7-8 foretell that the sign of the end of the age is a world war, attended by famines, pestilences, and great earthquakes. Following this prediction is one concerning the first half of the Tribulation, found in Matthew 24:9-14 In this period of travail iniquity will abound but the gospel is to be preached at that time unto all the nations. When the full testimony will have been given, then the end, the end of the age concerning which the Apostles asked, would come. The "abomination of desolation," according to Matthew 24:15, will be set up in the middle of the Tribulation. This abomination is nothing but an idol, the image of the Antichrist, which will be set up in the middle of the Tribulation, as we learn in Revelation 13:1-18. Matthew 24:15-28 is a description of the second half of the Tribulation. In Matthew 24:29-31 we see that, at the conclusion of the Tribulation, there will be a total blackout of the heavenly bodies. Then will appear the sign of the Son of man coming in heaven. At that time He will also gather up His elect from the four corners of the earth. When He thus comes, He takes the world situation in hand and establishes His world-wide reign of righteousness. Thus in Matthew 24:1-31 Jesus has outlined the entire Christian Dispensation, beginning with His day and taking us through the present era and the Tribulation, which follows, and has taken us to His second coming. At this time He, in the illustration of blocking out the picture, finishes that phase of the work. Then, beginning with Matthew 24:32, He begins to fill in or add details—emphasizing some things that He had mentioned before—and to add new ones. Thus in Matthew 24:32-33 He declared: "Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; even so ye also, when ye see all these things, know ye that he is nigh, even at the doors." The fig tree means the fig tree. When its buds begin to become tender, and it begins to put forth, one knows that the summer is near. Now Jesus said in the same manner that the ones who see "all these things" can draw a conclusion with reference to the nearness of His return. The words in the original rendered "all these things" are the very ones that He used in Matthew 24:8 in the quotation: "But all these things are the beginning of travail." The "all these things" in Matthew 24:8 are none other than a world war, famines, pestilences, and great earthquakes attending this global conflict. Thus in Matthew 24:32-33 "fig tree" can be nothing but a fig tree. There is nothing to indicate a departure from the literal meaning. We must, therefore, understand the Lord as referring to a literal fig tree. The people who are living when the fig tree begins to put forth its leaves and to bud know that summer is close at hand. Jesus said that, in the same way, the one who sees "all these things," a global conflict attended by famines, pestilences, and great earthquakes in divers places, can know that His coming is close at hand. How close? The answer is: "Verily, I say unto you, This generation shall not pass away, till all these things be accomplished." Was He speaking of the generation that would be dying off when the global conflict would break forth upon the world? Certainly that would not have any meaning. Neither was He talking about the generation that had spent half of its life. All the facts of the context demand that we understand this to be the generation that was rising and that was old enough to look at the prophecy, then to examine current events, and to identify the raging conflict as the one foretold by the Lord. Thus the generation that was old enough at the time of the first global conflict, 1914-1918, was the one of which He was speaking in Matthew 24:34. From this fact we see that Jesus in Matthew 24:32-33 was talking about World War I. Here He adds a detail to His picture, that He omitted in Matthew 24:7-8. This is a very important bit of information. In Matthew 24:36-39 the Lord Jesus told us that the same conditions will develop prior to the Tribulation, about which He spoke in Matthew 24:9-28, as existed in the days of Noah immediately before the catastrophe of the Flood. In those days, prior to the Flood, men were eating and drinking, marrying and giving in marriage, buying and selling, until the very day that Noah entered the ark. The Flood came and destroyed all of that godless generation. The Lord says that those times will be duplicated immediately before the Tribulation. Thus there is no promise in the Scriptures of a great revival prior to the Tribulation. The judgments of the Tribulation will come suddenly upon the world, and the bulk of the people upon the earth will be swept away by that titanic catastrophe. Prior to the bursting forth of the Tribulation upon the world, two men will be in a field; one will be taken and one left (Matthew 24:40). Two women will be grinding at a mill; one will be taken and one left (Matthew 24:41). The disciples therefore are urged to watch for they know not on what day the Lord will return. From the entire drift of the thought it is clear that Jesus here was speaking of the rapture of the saints, when He descends from the heavens to the air to raise the dead in Christ and to catch up the living saints. He continues to speak of this great event down through Matthew 24:44. In Matthew 24:45-51 He speaks of the faithful and the unfaithful servants. In Matthew 25:1-13 He describes those who are in the kingdom of heaven. A study of the parables of the thirteenth chapter of Matthew shows what Jesus meant by the kingdom of heaven and who are in it. Now all of those who are in the kingdom of heaven fall into two groups—the saved and the lost. The saved are, in the Parable of the Ten Virgins, represented by wise virgins. The second group, the lost, are represented by the five foolish virgins. In Matthew 25:14-30 Jesus spoke of rewarding those who are in the kingdom of heaven. The man receiving the five talents gained five others and was rewarded accordingly. The one who received two talents gained with them two others and was likewise rewarded. But the one who received one talent buried it and did nothing about it. He was cast into outer darkness where there will be weeping and gnashing of teeth. This one represents the man who is in the kingdom of heaven, but is unsaved and does not use the talent that is given to him. From this survey of Matthew 24:32-51, Matthew 25:1-30 it is evident that Jesus was talking about the rapture and things connected with that glorious event. But with Matthew 24:31 He left a discussion of the rapture and went to the end of the Tribulation and spoke about His glorious coming. Thus between Matthew 24:30-31 the seven years of the Tribulation intervene. The relation between Matthew 24:32-51, Matthew 25:1-31 and the block of Scripture consisting of Matthew 25:31-46 is an illustration of the law of double reference, which we studied in last month’s meditation. By anyone’s carefully studying the law of recurrence and the illustrations discussed in this article, he can soon learn to recognize an example of this most important law. ======================================================================== CHAPTER 82: 03.27. RULE 7 - THE LAW OF PARANOMASIA ======================================================================== The seventh law of interpretation is the law of paranomasia or a play on words. Paronomasia consists of our laying down beside one word or idea that has been used a similar one with a little variation. The following are example of paronomasia: In Amos 8:1-2 there is a play on the Hebrew word "kayits" (translated "summer fruit") and "kets" (translated "the end"). The radicals of each word are the same, with the exception of the "y." In Micah 2:1-3 there is a play upon the word "evil." Daniel 9:24 has a play upon the words "seventy sevens." There is a play upon ideas in Daniel 11:36 ff —"the desire of women" (Messiah God in human flesh), Daniel 11:37; and the "god of fortresses" (military power pictured as idol), Daniel 11:38. Exercises: Find the paronomasia in the following passages: Isaiah 28:1-8; John 3:5; John 6:28-29. THE BIBLE is the revelation of God put in human language. God not only gave the thought, but also chose the words by which the disclosure was to be conveyed to man. In giving His Word He used the language of the people to whom He spoke. In all languages there are literal terms and figurative expressions. There are all types of figures of speech and metaphorical language. Unless a person realizes this fact, he will run into difficulty in interpreting the Scriptures. Moreover, the student must be familiar with the various figures of speech. One of the least known and yet one of the most important figures occurring in the Scriptures is that of paronomasia or a play on words and ideas. Since it occurs so very, very frequently, and since in many instances the entire point in a passage is bound up in an understanding of this figure, it is of the utmost importance that the Bible student should familiarize himself with it in order that he might follow the thought of the Scriptures as they are making their revelation known to him. ======================================================================== CHAPTER 83: 03.28. 1. WHAT IS PARONOMASIA? ======================================================================== 1. What Is Paronomasia? As stated in the heading of this study, paronomasia is a play on words or ideas. This term is from the Greek and is a combination of a preposition and a noun, the former primarily meaning beside; the latter indicating to name or to give a name to. Laying aside the rigidity of the etymology of the term, we would say that paronomasia consists of our laying down beside one word or idea that has been used—a similar one with a little variation or change. The point or force of the word or idea thus employed is contingent upon our understanding of the word or idea upon which it is a pun. An illustration, however, is worth many definitions and words. Everyone of us is familiar with the fact that frequently a parent has spoken to a child, who has taken a serious matter lightly and laughingly, saying: "You will be laughing on the other side of your face (or mouth)." No explanation of what is meant is needed. The child is not considering the seriousness of the matter in hand; but, on the contrary he is laughing about it. The warning is given in terms of what is being done, namely, laughing. But the parent does not suggest that the child actually will be laughing; he simply means that he will be crying; but he speaks of what the child will be doing in terms of what he is doing at the time of the reprimand. In scores upon scores of passages throughout the Word we find this same usage of language. It must therefore be recognized in order to understand what is meant. ======================================================================== CHAPTER 84: 03.29. 2. EXAMPLES OF PARONOMASIA ======================================================================== 2. Examples Of Paronomasia In this discussion we shall notice only a few examples of this usage, the first of which is Amos 8:1-2 : "Thus the Lord Jehovah showed me: and behold, a basket of summer fruit. And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said Jehovah unto me, The end is come upon my people Israel; I will not again pass by them any more." The Lord showed the prophet, in vision, a basket of summer fruit. The word rendered "summer fruit" is the Hebrew word, kayits, when transliterated. To the prophet’s answer the Lord said: "The end is come upon my people Israel." The word rendered "the end," when transliterated, is kets. The radicals of each word are the same, with the exception of the "y". But in Hebrew they appear very much alike. There is a play, not upon the idea, but upon the words, which were so very similar that the general impression made upon the prophet’s mind was indelible. Thus when anyone who had listened to the oracle saw a basket of summer fruit, he would automatically think of the oracle that it indicated the end that would come upon the people of Israel. ANOTHER example of paronomasia is found in Micah, which reads as follows: "Woe to them that devise iniquity and work evil upon their beds! when the morning is light, they practice it, because it is in the power of their hand. And they covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage. Therefore thus saith Jehovah: Behold, against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye walk haughtily; for it is an evil time." (Micah 2:1-3). The prophet spoke, or rather pronounced, a woe against those who devised iniquity and worked evil upon their beds, when they were lying in the quietude of the night. But when the day arose, they would put into execution their diabolical plans. They were covetous people who would take advantage of others and oppress them in any and every way possible. To them, therefore, the Lord gave the following warning: "Behold, against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye walk haughtily; for it is an evil time." These people would plot against innocent helpless ones, scheming how they could rob people by every method and device possible. They planned what was indeed outright wickedness and sin. Against them, therefore, the Lord hurled the threat that He would likewise devise an evil against them. He would do some planning and plotting. He, by His omniscience, could out-plan and out-maneuver them. In doing so, He would bring calamity upon them. Since the Almighty is a holy God and is not tempted of evil, that is, moral wrong, we can see that the word "evil" is used in a different sense. The word rendered "evil" in the Old Testament very frequently indicates calamity. As an example of this meaning note the following passage: "I [Jehovah] form the light, and create darkness; I make peace, and create evil [calamity]; I am Jehovah, that doeth all these things." In this passage we see, then, when we view all the facts, that God is threatening punishment to the evildoers who were plotting iniquitous acts against their fellowmen. The Lord plans the evil, that is, the punishment, that He must as a holy and just God bring as retribution upon people for their sins. Be not deceived; God is not mocked; for that which a man sows, he shall also reap. Man should ever remember that his sin will find him out. AS another example of paronomasia, let us notice the following passage: "But ye that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny; I will destine you to the sword, and ye shall all bow down to the slaughter; because when I called, ye did not answer; when I spake, ye did not hear; but ye did that which was evil in mine eyes, and chose that wherein I delighted not" (Isaiah 65:11-12). In order to understand this passage, one must recognize the fact that, according to the prophetic word, after the church is gone—removed from the earth by the rapture—paganism will spread like a prairie fire all over the world. Men of every nation and tribe will resort to gross idolatry. That they will do this is evident from such a passage as Revelation 9:20-21 : "And the rest of mankind, who were not killed with these plagues, repented not of the work of their hands, that they should not worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk: and they repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts." There are a number of passages in the Old Testament that foretell the same thing. We see therefore that men will actually revert to gross idolatrous paganism in the Tribulation Period. In Israel idolatry will spring forth at that future time. Isaiah, therefore, assumed, in the passage under consideration, this flood tide of paganism. There are two idols that are mentioned in Isaiah 65:11, Fortune and Destiny. The word rendered "Destiny" in the original is Meni. This is the name of the Babylonian goddess that corresponded to the Venus of the Roman pantheon. Having accused the people of filling up mingled wine unto Destiny, that is, Meni, the prophet then used the word which when transliterated into the English, is spelled Manithi and which means to appoint, to allot to, or to destine. Thus the prophet chose that verb the simple form of which is Manan, which corresponded most nearly to the name of this Babylonian goddess, which meant to appoint or to allot to, and which, in this case, indicates to destine to. He therefore said that God would "destine you to the sword," since they had engaged in the worship of this goddess. ANOTHER most important case of paronomasia is found in Daniel 9:1-27. It appears in Daniel 9:24 in the statement, "Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy." What is the meaning of the expression "seventy weeks"? Literally it is "seventy sevens." To translate the second word by our English word, weeks, was a most unfortunate rendition. Our English word, week, has a specific, definite meaning of seven days. This is not true with reference to the original Hebrew term. It simply meant seven. If one, speaking in Hebrew and using the language as Daniel did, should be talking about trees and wanted to let us know that he had seen only seven trees, he would use the same word which the angel Gabriel employed in this verse. On the other hand, if he were speaking of men and wished to indicate that there were seven, he would use the same word. Moreover, if he were talking of chickens and wanted to tell us that there were seven of these fowls, he would use the same word. Thus the term indicates only the number seven in the Hebrew. What, then, did the angel Gabriel mean by affirming to Daniel that there were seventy sevens decreed upon the people of Israel and upon the Holy City? This query can be answered only by looking at the entire context in Daniel 9:1-27. The key to the proper understanding of this passage is to be found in Daniel 9:1-2, which read as follows: "In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans, in the first year of his reign I, Daniel, understood by the books the number of the years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years." Daniel in these verses informs us that he understood by the books the number of the years whereof God spoke to Jeremiah regarding the accomplishment of the desolations of Jerusalem. From this statement it is clear that Daniel was studying the book of Jeremiah, who foretold the Babylonian siege and the consequent Exile, and other books that threw light upon this prediction. One naturally and immediately thinks of the Books of Kings and Chronicles, which record the causes of the downfall of the Hebrew monarchy and the actual collapse of Jewish resistance, together with the Babylonian captivity. Those books gave the historical account of the fall of the Jewish monarchy. In the light of the historical records and significance of the word, year, in those works, and also in the light of Jeremiah’s prediction that the Babylonian captivity would continue for seventy years, Daniel naturally understood the years for the Exile to be seventy of the ordinary solar years—the years mentioned in those books. In Daniel 9:1 we see that the prophet was studying Jeremiah’s works in the first year of Darius, the son of Ahasuerus, of the seed of the Medes. This year was the sixty-eighth of the seventy years of Babylonian captivity. Believing the word of Jeremiah to be the very Word of God and trusting God to say what He meant and to mean what He said, Daniel believed that the Exile would be completed within two years. In this he was correct. The prediction that the captivity would last for seventy years is found in Jeremiah 25:1-38 and Jeremiah 29:1-32. I invite the reader to turn to these scriptures in his Bible and to study them carefully. I shall, however, quote only from the latter. "For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith Jehovah, thoughts of peace, and not of evil, to give you hope in your latter end. And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith Jehovah; and I will bring you again unto the place whence I caused you to be carried away captive" (Jeremiah 29:10-14). Note the fact that, in Jeremiah 29:10 of this quotation God says that, at the end of the seventy years, He would bring back the people to the land of the fathers. In Jeremiah 29:11 the prophet shows that this is necessary in order for God to carry out His plans and purposes regarding Israel which reach out into the distant future—"to give you hope in your latter end." Thus Jeremiah 29:11 drops the subject of the Babylonian captivity and the restoration from the same and darts out into the future to the latter end. Still having his attention focused on the end of this age, the prophet continued the prediction. "And ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith Jehovah, and I will turn again your captivity, and I will gather you from all nations, and from all the places whither I have driven you, saith Jehovah ..." Observe the fact that in Jeremiah 29:10, in speaking of the restoration from Babylon, he simply said that God would cause them "to return to this place"—Palestine. But with reference to the other regathering of Israel and her being restored to her land, in the latter end, the Lord declared, "I will turn again your captivity, and I will gather you from all the nations ..." Here the word "again" is inserted, indicating that this is another restoration, a second one. This is in perfect accord with Isaiah 11:11 where God promised to put forth His hand again the second time to regather Israel from her world-wide dispersion. Thus it becomes evident to every close student of the Word that there is a blending of the predictions concerning the two restorations of Israel to her own land—the first from Babylonian captivity; the second from her world-wide dispersion. Only the very close Bible student will catch this most important point. Since Daniel was studying the Book of Jeremiah, and since the seventy years of desolations of Jerusalem are mentioned in these two chapters, we know that he was studying Jeremiah 29:1-32. In his perusal of this passage it is quite evident from what the angel Gabriel said that Daniel did not see the fine point of there being two restorations of Israel to her own land but expected the final and complete restoration after the Babylonian captivity. That Daniel did arrive at this conclusion is reflected in Gabriel’s statement to him, as he (Daniel) had informed us: "And he instructed me, and talked with me, and said, 0 Daniel, I am now come forth to give thee wisdom and understanding. At the beginning of thy supplications the commandment went forth, and I am come to tell thee; for thou art greatly beloved: therefore consider the matter, and understand the vision" (Daniel 9:22-23). Daniel needed instruction. For that reason the Lord sent Gabriel to the prophet, who declared that he had been sent to him "to give thee [Daniel] wisdom and understanding." Gabriel felt the necessity of warning the prophet not to dismiss the issue, but to open his heart and to receive the instruction which Gabriel was giving him. From these facts it is very evident that Daniel did not understand thoroughly the message of Jeremiah. The prophets, when the Spirit of God was upon them, were infallibly inspired and could not and did not make any mistakes. But the Spirit of God was not upon the prophets all the time. The Spirit came on various occasions. Usually the prophets date the time of their reception of a message from God. When the Spirit was not thus upon them and inspiring them, they could make mistakes, as Nathan the prophet did in his advising David to build a temple to the Lord. After he had thus encouraged the king, Nathan was forced by the Lord to go and correct his mistake (2 Samuel 7:1-29). We can gather from the prediction in Daniel 9:24 the mistake that Daniel made. He concluded that the six things mentioned in Daniel 9:24 would be fulfilled at the end of the Babylonian captivity—within two years of the time. That the reader might see the mistake that Daniel made, I quote this verse again: "Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy." Instead of these six things being fulfilled at the end of that first period of seventy years of the Babylonian captivity, as the prophet had thought, Gabriel said that there were seventy sevens decreed upon the Jewish people and upon Jerusalem for the bringing in of millennial conditions. Gabriel said that there were seventy sevens (not seventy weeks of days) decreed upon Israel and Jerusalem. Seventy sevens of what? Of the thing about which Daniel had been reading and studying. As we have already seen, he had been reading about and thinking of literal years, regular solar years, consisting of the four seasons—years such as are recorded in the historical portions of the Scriptures. The angel Gabriel therefore said to Daniel that, instead of the Millennium’s coming at the end of that first period of seventy years, there would be seventy times seven years before that vision would become reality. Thus we see that the Exile lasted for seventy times one year, or seventy years. But there must pass seventy times seven years before the establishment of this reign of righteousness upon the earth. In view of all the facts we see that the expression, seventy times seven, is an illustration of the principle of paronomasia. The recognition of this fact gives us the keynote to the proper understanding of the passage. A failure to recognize that this is a case of paronomasia throws the entire passage into confusion. As a result, many wild and weird guesses and interpretations have been imposed upon Daniel 9:1-27. In fact, a certain system of a chronological prophetic outline is based upon the conclusion, drawn from this passage, by many who fail to see that this is a plain and evident case of a play upon words. For a full and complete discussion of the prophecy of Daniel 9:1-27, see either my volume, Messiah: His First Coming Scheduled, or The Seventy Weeks of Daniel. STILL another important instance of paronomasia is found in Daniel 11:38 in the expression "the god of fortresses" found in the sentence: "But in his place shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones and pleasant things." In order to understand this marvelous prediction concerning the willful king of the time of the end, it is necessary for one to see this specific prophecy in the light of the entire context. Daniel 10:1-21, Daniel 11:1-45, and Daniel 12:1-13, constitute one complete oracle. In Daniel 11:2-4 we have a rapid survey of the Medo-Persian Empire which was brought to an end by the Greek Empire under Alexander the Great. The collapse and division of Alexander’s empire among his four generals is likewise foreshadowed in Daniel 11:4. In Daniel 11:5-19 is a very rapid survey of the conflict that raged between the Greco-Syrian Empire under the Seleucid kings and the Greco-Egyptian kings of the Ptolemaic line in Egypt. The former king is called "the king of the north," whereas the latter one is called "the king of the south." Thus in these verses appears a survey of the struggle between Egypt and Syria, down to the time of the father of Antiochus Epiphanes of the Greco-Syrian kingdom. In Daniel 11:21 we see Antiochus Epiphanes, the great persecutor of the Jews. A description of the war between Antiochus and the Maccabees is set forth in Daniel 11:21-35. But in Daniel 11:31-35 there begin to appear little glimpses of conditions that will exist in Israel in the end time. Thus in these last verses there is a blending of the immediate future with the far distant period of the end time. This is a very reasonable thing, because a situation similar to that of the Maccabean Period will exist in the end time. But when we come to Daniel 11:36, we are in the midst of the Tribulation Period. The reason for my saying this is that the things which this willful king will do are described by John in Revelation 13:1-18, as occurring in the middle of the Tribulation. BUT let us look at the immediate text: "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done. Neither shall he regard the gods of his fathers, nor the desire of women, nor regard any god; for he shall magnify himself above all. But in his place shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones and pleasant things. And he shall deal with the strongest fortresses by the help of a foreign god: whosoever acknowledgeth him he will increase with glory; and he shall cause them to rule over many, and shall divide the land for a price" (Daniel 11:36-39). Here is a determined king who does according to his will. He exalts himself and magnifies himself above every god, he speaks horrible things against the God of gods, Jehovah, the true God, and prospers in his designs to the close of the period of indignation. This information we gather from Daniel 11:36. In the following verse Daniel gives us more explicit information. He disregards the gods of his fathers. This raises the question as to the nationality of this great king. From Daniel 7:1-28, we know that the prince who will rule the world empire of the end time is none other than a person of Roman extraction. This fact is reflected in the statement that the people of the coming prince shall, according to Daniel, destroy the city and the sanctuary. This is a prediction that was fulfilled by the Roman conquest and overthrow of the Jewish commonwealth in A.D. 70. The people who overthrew the Jewish nation were the Romans. Daniel tells us that these who overthrow the Jewish commonwealth are the people of this future coming prince. Since the Romans did that, we know that the future world ruler is to be of Roman extraction. Then the gods of his fathers are none other than the gods of the Romans. The next statement that is made is that he does not regard "the desire of women." For the moment let us pass by this expression to the next one: "neither does he regard any god; for he shall magnify himself above all"—that is, above all gods. This passage presupposes the springing up of idolatry all over the world in the time of the Tribulation. Thus there will come back into existence the old Roman gods, the old Norse gods, the Teutonic gods, the gods of the Greeks; in fact, the world will be engulfed by idolatry, as we have already seen in other discussions appearing in this magazine. This condition will continue throughout the first half of the great Tribulation Period. But in the middle of the Tribulation, as we learn from Revelation 13:1-18, this world dictator will demand the worship of all people. He will oppose all idolatry and Christianity as it will be preached by the 144,000 Jewish evangelists during the first half of the Tribulation. He will have an image of himself set up in Jerusalem in the Jewish Temple. At the unveiling of that image, it will be given by Satan the power to speak and will perform miracles, even causing fire to descend out of heaven to earth in the sight of men. Doubtless the ceremonies in connection with the unveiling of this image will be sent by television and by radio to the entire world. In this manner the population of the world will probably witness the great demonstration of satanic power that will be enacted at that time—at the time that this willful king opposes the Roman gods and exalts himself above all gods. BUT what is meant by the expression in Daniel 11:37, "the desire of women"? The verse is dealing with the gods that are worshiped in the Tribulation. The first phrase, as we have already seen, refers to the Roman gods. The last term signifies the gods of all other nations. But between these phrases is "the desire of women." Since it is thus sandwiched between these two expressions referring to the various gods of the nations, the implication is that it likewise refers to a god. What then does this expression, desire of women, mean in Jewish thought? We learn that it was the desire of the Jewish women to become the mother of the Messiah. Thus the Messiah, then, is probably "the desire of women," of the Jewish women. When we study messianic prophecy, we see that He is God in human form who enters the world by miraculous conception and virgin birth. He is truly a man and at the same time He is God—not God and man (a monstrosity), but the God-man. See such passages as Isaiah 7:14, Isaiah 9:6; John 1:1-18, Php 2:5-11, and Hebrews 1:1-14 and Hebrews 2:1-18. When we recognize that "the desire of women" refers to the divine-human Messiah, and when we see that this willful king is opposed to all gods and equally to this one, "desire of women," we see that he is likewise opposed to Christ. Thus this passage shows that though the church is removed from the earth before the Tribulation, Christ will be preached and Christianity will continue to exist during the Tribulation. As suggested above, the banner of Prince Immanuel that the ascending church drops as it wends its way to meet the Lord in the air is picked up by the 144,000 Jewish evangelists, who accept the message which we are now giving to Israel, who rush forth into the breach that has been left by the departing church and go forward into battle, pressing the claims of Jesus Christ upon the world. These evangelists bring about the world’s greatest revival, in which multiplied millions and hundreds of millions of souls will accept Jesus Christ and wash their robes and make them white in the blood of the Lamb. Thus we see from this Old Testament prophecy how the willful king will make a determined stand against the true God, against the Lord Jesus Christ, and also against the idolatry which will at that time have swept over the world. FURTHER information regarding his activity is given us in Daniel 11:38, which is as follows: "But in his place shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones and pleasant things." Although we have been told in Daniel 11:36-37 that this willful king, the world dictator, will magnify himself above every god and oppose every thought of a Divine Being, yet in Daniel 11:38 we are told that "in his place [mar. office] shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold ..." Since he puts himself above every god, and since he opposes the very thought of the existence of any god, the expression the god of fortresses cannot refer to an idol or god. This fact shows that our term is not to be taken literally, but rather metaphorically. What figure is this? There is but one answer—paronomasia. In other words, Daniel speaks of force, power, and military equipment to which this willful king gives all of his attention in terms of the topic of the conversation. Since he has been speaking of gods whom this dictator opposes, and since he uses the expression, "the god of fortresses," we know that this term simply speaks of the creation on the part of the world dictator of a great military force with which he intends to conquer the world and bring it under his power and control. Thus the great and unparalleled military force which he creates and marshals proves to be his god—the object of his devotion and the thing upon which he depends for the carrying out of his plans of world conquest and subjection. Hitler built up the greatest war machine that the world thus far has ever seen. He ground down the German people, taking their "gold, and silver, ... precious stones and pleasant things," and poured all of this into the creation of his god—the German armed forces. Just what Hitler did in this respect, the world dictator will do on a much larger scale. From the following verse we see this willful king, the Anti-christ, as he launches his war of aggression against the ten dictators who are represented by the ten toes of the image vision of Daniel 2:1-49, and the ten horns of the fourth beast of Daniel 7:1-28. "And he shall deal with the strongest fortresses by the help of a foreign god: whosoever acknowledgeth him he will increase with glory; and he shall cause them to rule over many, and shall divide the land for a price" (Daniel 11:39). From Daniel 7:1-28, we see that the world will be headed up in the end of this age into a colossal political octopus, a world government (Daniel 7:23). Then it will, as indicated by Daniel 7:24, fall to pieces, splitting into ten divisions. Over each of these sections will arise a dictator. Following their appearance, will come up the final dictator, or willful king, who will gradually ingratiate himself, by his flatteries, into the favor of these dictators. Thus he will cooperate with them and finally enter into a covenant with the Jews for a period of seven years. When this treaty is signed, the Tribulation begins. During the first half of the Tribulation, there does not appear to be any friction between these dictators and the willful king. He seems to work, however, in an underhanded way, manipulating the affairs of all, and causing great powers to gravitate into his own hands. Finally, when he will have created his "god of fortresses"—his war machine—he launches his power against the strongest fortresses—those of the ten kings who have brought him to power. In other words, this is a clear prediction that this willful king will launch his war of aggression against the armed forces of his ten associates, over whom he will already have won by diplomacy the mastery to a certain extent. He does not launch this war simply in human strength, for we are told that he does it "by the help of a foreign god." Who is this foreign god? It cannot be any of the gods of the nations, when idolatry has a resurgence, a rising again into life, at this future time. This expression, "a foreign god," when read in the light of Revelation 13:1-18, which deals with the same situation as does Daniel 11:1-45, is seen to refer to none other than Satan himself, who turns over his throne and power to this world dictator. Thus Satan is a foreign god so far as the various gods that are made by men are concerned. Whatever persons, at the time of the launching of this war of aggression, will acknowledge the willful king will be promoted to great honor and power. They will be given positions in the government to rule over many. At that time the Antichrist will "divide the land [Palestine] for a price." When the Antichrist thus launches this war, he may start out with a war of nerves. In all probability he will do this. But there will be two of these dictators who will accept his challenge and rise up in armed might against him. The first is the king of the south; the second is the king of the north. The conflict will be indeed a blitz or possibly a "push button war." Palestine will figure very largely in this great conflict, for "he [the willful king, the Anti-christ] shall enter also into the glorious land [Palestine], and many countries shall be overthrown; but these shall be delivered out of his hand: Edom, and Moab, and the chief of the children of Ammon." Let us note that, at the time of the launching of this war, many countries will be overthrown. It will rapidly take on global proportions. But the conflict will not spread to Edom, Moab, and the children of Ammon. God will prevent its entering into that section of the world. Why? My suggestion is that the Jews who will be in Palestine in the Tribulation will flee into these countries where God will protect them. A further description of the spread of this war is seen in Daniel 11:42, which reads: "He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape." The blanket statement is made that this willful king will stretch forth his hand upon "the countries." While this expression is not exactly definite, yet it is general and implies that this war will be waged against the countries of the world in general. The Egyptians, the Libyans, and the Ethiopians will fall under the sledge hammer blows of this mighty world dictator. While the war is raging in the countries just mentioned, the report, as is seen in Daniel 11:44, will come that there are insurrections in the far east and in the distant north. Thus, according to this prediction, practically the whole world will be engulfed in a titanic struggle between the willful king on the one hand and the ten dictators with whom he will have been associated for the first half of the Tribulation on the other. According to Daniel 11:45 he will be brought to his end and none shall help him. His being brought to an end is what occurs at the end of the Tribulation. Daniel was very much interested in the length of time from the willful king’s opposing all gods, magnifying himself above the God of gods, and his launching this aggressive war against his associates in government, to the time that he is brought to an end. This question is answered in Daniel 12:6-7 which reads as follows: "And one said to the man clothed in linen, who was above the waters of the river. How long shall it be to the end of these wonders? And I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces of power of the holy people, all these things shall be finished." How long shall these wonders take place? The answer is, "a time, times, and a half." Time, in the Book of Daniel and in Revelation, which quotes this phrase from Daniel, is a year. Times is in the dual number, two years, and a half a time is half a year. Thus the total of time, times, and half a time is three and one-half years. There will therefore be three and one-half years from the time of the willful king’s attempt to abolish idolatry from the world and to require the worship of himself to the end of the Tribulation, when he is brought to his end. When this passage is laid down beside the Book of Revelation, it is quite evident that these three and one-half years of Daniel 11:1-45 and Daniel 12:1-13, are the latter half of the Tribulation Period. Thus the recognition of the figure of paronomasia in Daniel 11:38 opens up the entire passage of Scripture for an intelligible exposition of the same. Only, therefore, when we recognize that the expression, the god of fortresses, is an instance of paronomasia and interpret it accordingly, can we see this "push button" war of aggression that will be launched in the middle of the Tribulation and that will be so very disastrous to the world. Thus the whole interpretation of this marvelous revelation is contingent upon our recognition of this figure of speech. THE PROPER UNDERSTANDING of Daniel 11:36-45 is absolutely imperative for the correct evaluation of that marvelous revelation found in 2 Thessalonians 2:1-17, which is of utmost importance to everyone who wishes to comprehend the prophetic word. Having the correct interpretation of Daniel 11:36-45 as a basis of 2 Thessalonians 2:1-12, we are now in a position to understand correctly, accurately, and grammatically the teaching of this marvelous message. At this juncture, may I state that, apart from the proper grasp of Daniel 11:36-45, it is impossible for one to see the truth of 2 Thessalonians 2:1-17. In I Thessalonians Paul spoke much of the return of the Lord and what is termed the rapture of the church. The classic passage on this point in this letter is found in 1 Thessalonians 4:13-18, 1 Thessalonians 5:1-11. From all the data which we have, it seems that the Thessalonian Christians with whom Paul had sojourned only a short while, when he brought the gospel to them, were being disturbed by false teachings concerning prophetic matters. From Athens Paul wrote the Thessalonian letters. Moreover, it seems that, although the first letter had been received, there still was a grave necessity for his writing the second one to allay misapprehensions and to correct certain erroneous teachings which had been brought to them. In 2 Thessalonians 2:1-2 the Apostle was very eager that this church should understand the rapture of the saints and its relation to the day of the Lord. Thus he spoke of "the coming of our Lord Jesus Christ, and our gathering together unto him." Christ’s coming and our being gathered together to Him can refer to nothing except the rapture of the church as set forth in 1 Thessalonians 4:1-18. The Apostle wanted these Christians to understand this matter in order that they might not be quickly shaken from their mind in any way—either by someone’s claiming to have a revelation by the Spirit, or by a special message, or by an epistle as from him and his co-workers. We gather from what he says that there was a grave likelihood that these Christians would be disturbed in some of the ways mentioned by those who were claiming that the day of the Lord had already come. The day of the Lord is a technical term used in the Old Testament to refer to, the Tribulation Period, which is of seven years’ duration. The present perfect tense is used in this verse and is translated in the Revised Version "is just at hand"; but the perfect tense here should be rendered "has already come." Since Paul wanted them to understand clearly the doctrine regarding the rapture of the church and did not want them to be disturbed by the teaching that the day of the Lord had already come, it is clear that he wanted these Christians to understand that the rapture would occur before the Tribulation. If this was not his thought, there would be no point in their being disturbed regarding the rapture by the report that the day of the Lord had already come. If the church was to go through the Tribulation, or through the first half of it, the announcement that this period of wrath had already come would give them the assurance that, within a very short time, they would be caught up out of the world, and that all of their troubles would soon be over. But if, as taught in the Scriptures, the rapture occurs before the Tribulation, the teaching that the Tribulation had already begun, and that they had not been caught up in it, would be a matter of great concern. In that event, they would know that they were not pleasing to God, and that He had not taken them up out of this present evil world. The Apostle continued his exhortation to these Christians by declaring, "Let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition ..." The words, "it will not be," are in italics, which fact shows that they are supplied by the translator. The Greek text is elliptical here. These words must be supplied in order to convey to the reader’s mind the meaning of the text. The question arising at this point is: What is the antecedent of "it," which is here properly inserted? Naturally, since the day of the Lord is mentioned immediately preceding this statement, we would be inclined to take this phrase as its antecedent, or rather the word "day." This is the natural construction. If this be the correct interpretation, Paul tells us that the Tribulation will not begin except two things first occur, "the falling away" and "the man of sin be revealed." On the other hand, the possible antecedent of "it" is the coming of the Lord and our being gathered together unto Him to meet Him in the air—the rapture. This construction is altogether possible. It has much in its favor. Regardless of which thought was that of the Apostle, both are true. The rapture must, as is presented here by strong implication, occur before the day of the Lord. This position is absolutely confirmed by other Scriptures. Moreover, the falling away and the revealing of the man of sin must also come before the Tribulation. Thus in verses 1-3 the Apostle is talking about those things which must occur before the Tribulation. WHAT is meant by "the falling away"? This word by derivation indicates a departure or a forsaking of one group with which those who are the subject of conversation have been associated. They apostatize or leave this group and go out from it. An illustration of this is seen in 1 John 2:19 : "They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they all are not of us." Those of whom John was speaking had been associated with the Christians to whom the Apostle was writing. But not being born-again and not being Spirit-filled, they on some occasion walked out from the group, forsook it, and went, figuratively speaking, into another camp—that of the enemy of Christianity. Thus there was a deliberate, calculated departure on the part of those leaving. This apostasy, said Paul, must come first before the Tribulation. The second thing which, he affirmed, must also occur before the Tribulation is found in the same verse: the revealing of the man of sin, the son of perdition. The word reveal, in the original text, means to remove the cover. When the cover which has been over an object, and which has been hiding it from view, is removed, it can be seen. This is the primary signification of the word reveal. Thus the man of sin, the son of perdition, according to this prediction, is to be in the world but not be recognized at first. Then there will arise some circumstance or event that will make this one known. In other words, his identity will be revealed to the world. In this prediction Paul therefore affirms that the identification of the man of sin will become a known fact before the day of the Lord, before the Tribulation. Since the language is clear and explicit, there can be no doubt about this position. In 1 John 4:4 the Apostle identifies the man of sin from the prophetic standpoint. He does this by telling us that this one is "he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God." All reputable commentators with whom I am acquainted take the position that Paul by this language tells us that this man of sin is the very one of whom Daniel, in Daniel 11:36-45, was speaking. In other words, this man of sin of our passage is the willful king of Daniel 11:36 ff. The reason for his being identified as this one is that he does the very things that Daniel said the willful king will do. He is living at the same time, namely, in the end time—in the Tribulation. As we have seen, Daniel’s willful king, opposing all that is called God and that is worshipped as God, prepares for a war of aggression against the world, which precipitates a global conflict. In carrying out his plan, he is successful; for, "he shall prosper till the indignation be accomplished." The term indignation signifies the Tribulation Period and its judgments. But "he shall come to his end, and none shall help him." From the time of this titanic struggle until the indignation is accomplished and he comes to his end, is a period, as we have already seen, of three and one-half years, which culminates with the coming of the Lord to establish His reign of righteousness upon the earth. Paul’s man of sin, the son of perdition, who opposes and exalts himself above all that is called God or that is worshipped, is slain by the Lord Jesus Christ "with the breath of his mouth," and is brought to nought by the manifestation of his [Christ’s] coming (2 Thessalonians 2:8). The facts of both passages are clear and definite and identify the willful king of Daniel’s prophecy as the man of sin of Paul’s prediction. But Daniel discusses only the actions of the willful king in his opposition to idolatry and to the worship of the true God, which precipitates a war of aggression, and his prospering in this one particular enterprise until he is brought to nought at the end of the Tribulation. Since Daniel’s willful king does not launch his campaign of aggression until the middle of the Tribulation, and since Paul identifies the man of sin with Daniel’s willful king by calling attention to what he does in the middle of the Tribulation, it is clear that Paul in 2 Thessalonians 2:4 has moved in his thinking from the days prior to the Tribulation in 2 Thessalonians 2:3 to the middle of the Tribulation in 2 Thessalonians 2:4. That the reader may see this more clearly, I shall again quote 2 Thessalonians 2:3-4 : "Let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God." It is of the utmost importance that we recognize the fact that 2 Thessalonians 2:4 describes the events of the middle of the Tribulation, and that Paul is dealing in it with the willful king’s aggressive action against idolatry and his attempt to seize supreme power. But by reading 2 Thessalonians 2:4 in the light of its background in Daniel 11:36-45, a person cannot possibly avoid seeing that this verse is beyond all controversy referring to the events of the middle of the Tribulation. The next step forward which we must take in the study of this passage is to examine carefully 2 Thessalonians 2:5-7 : "Remember ye not, that, when I was yet with you, I told you these things? And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now until he taken out of the way." In 2 Thessalonians 2:5 Paul began by reminding his readers of the fact that, when he was with them, he told them "these things." The things here referred to can be none other than the things mentioned in 2 Thessalonians 2:1-4; namely, the rapture of the church, the apostasy, the revealing of the man of sin before the Tribulation, and finally the opposition of this willful king to all idolatry and his exalting himself above everything that is called God, in the middle of the Tribulation, which things are mentioned in 2 Thessalonians 2:4. Thus with 2 Thessalonians 2:4 the Apostle stops momentarily in his advancing thought when he has reached the middle of the Tribulation. He wants his readers to recall the things which he had taught them when he was present with them, and which were in perfect alignment with what he was then writing in the Epistle. After his question in 2 Thessalonians 2:5 he stated that the Thessalonians knew "that which restraineth, to the end that he may be revealed in his own season." Since he had taught them thoroughly, in regard to these matters, they knew exactly what he meant. That which restrains is in the neuter gender. That which restrains is used of God to keep back and to prevent the coming forth of this willful king, this man of sin, the son of perdition, until the time arrives which is here designated as "in his own season." From this language we see that there is some force or power which is used of God in preventing and hindering the appearing of the man of sin before his time really comes. The reason why God in His providence has that restraining force or power preventing the coming of this man of sin before "his own season" is stated in 2 Thessalonians 2:7, which is "For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way." That which is called "the mystery of lawlessness" is the thing that is being kept back or hindered by "that which restraineth." When that restraining power is removed, this mystery or secret of lawlessness will bring forth this willful king or man of sin, who will play the role that is foretold of him in Daniel 11:36-45 and parallel passages. What is this mystery of lawlessness? In the words of this passage it is that which will eventually bring forth the man of sin. But, according to 2 Thessalonians 2:9, the coming of this man of sin is due "to the working of Satan." When we take these two statements into consideration, it seems quite plausible that "the mystery of lawlessness" is Satan’s working in an underhanded, hidden way in his attempt to bring forth the man of sin. As we have already seen from 2 Thessalonians 2:6, Paul speaks of "that which restraineth," but in 2 Thessalonians 2:7 of "one that restraineth now." That which restraineth, as stated above, is in the neuter gender. One that restraineth is in the masculine gender. That which is an impersonal force in 2 Thessalonians 2:6 is spoken of as a person in 2 Thessalonians 2:7; therefore the expression, he that restraineth, appears here. Such a personification of an impersonal force is appropriate. From all the facts of this context, it would appear that God is using some force or power during the present age to keep back the coming forth of this man of sin, who will play the role that is foretold of him in the Old Testament, as well as in this statement of Paul and others of the New Testament writers. WHAT is this restraining power, or who is he? Various answers are given. Some excellent Bible teachers assert that this restraining power is the Holy Spirit in the church and that, when the church is removed from the earth by the rapture, the Holy Spirit goes with it and departs from the world. On the other hand, there are those who take a different view of this situation. They are convinced that the restraining power is none other than civil governments led by man. In support of this proposition they call our attention to the fact that when the maneuvers and preparations for war of this willful king in the middle of the Tribulation precipitate a global conflict, he is successful. Three of the ten kings represented by the ten horns of the fourth beast of Daniel 7:1-28, are put down. The other seven become simply subservient to this world dictator, represented by the little horn which comes up after them, and which becomes so much more powerful than they. The other seven, as factors to be reckoned with, cease to be. There is then no civil government whatsoever, that can any longer hinder or retard the coming forth of this man of sin as he is energized by Satan. Thus the restraining power headed up by the ten kings or dictators is removed in the middle to the Tribulation. Only when this is done, does this man of sin, the son of perdition, show his real character. Prior to this time he has been a smooth-speaking, suave flatterer, who seeks to win the favor of all. On the other hand, when all civil governments have been crushed and he alone is supreme in the world, he walks forth upon the stage of human activity as the absolute one who has complete control and power throughout the earth. There doubtless is truth in both interpretations of this prophecy. When, however, due consideration is given to the latter, it seems most highly probable that the latter one is the correct one; for it meets all the conditions set forth by Daniel and the facts presented by Paul. One should read the explanation of Hogg and Vine in their Commentary on II Thessalonians on this subject. From our study of 2 Thessalonians 2:5-7 we see that Paul is simply reminding his readers concerning his former teaching to them regarding the rise to absolute dictatorial power of the willful king, the man of sin. When he in this war seizes complete control in the middle of the Tribulation, there is no one to resist him. Thus these verses do not advance the thought of 2 Thessalonians 2:4, but rather explain it. 2 Thessalonians 2:5-7 are therefore parenthetical. In view of these facts we see that 2 Thessalonians 2:8 picks up the thought that was advanced in 2 Thessalonians 2:4 and develops it. Thus in 2 Thessalonians 2:8 Paul declares, "And then shall be revealed the lawless one ..." The adverb then of this verse ties his thought to the action expressed by 2 Thessalonians 2:4, which we have already seen refers to the events that occur in the middle of the Tribulation. By his bold action this man of sin will enter a new stage of his career. He reveals at that time his real self. Figuratively speaking, he lays aside his mask and manifests to the world his true character of lawlessness. The revealing of the man of sin in the middle of the Tribulation is entirely different from his being revealed as mentioned in 2 Thessalonians 2:3, which we have already noted. This latter revealing occurs before the Tribulation. It makes his identity known, but the revealing mentioned in 2 Thessalonians 2:8, which occurs in the middle of the Tribulation, unmasks this monster of hideousness who then acts according to his real character and the promptings of Satan. Having mentioned the fact that this lawless one is revealed in the middle of the Tribulation, the Apostle asserts that the Lord Jesus will slay him with the breath of His mouth and bring him to nought by the manifestation of His coming, which event occurs at the end of the Tribulation (2 Thessalonians 2:8). This thought, at this stage of Paul’s unfolding of this future drama, simply by way of anticipation tells the doom which awaits this wicked one at the second coming of our Lord. The coming of this willful king, this man of sin, is "according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish ..." (2 Thessalonians 2:9-10). This quotation is still speaking of the coming forth of this man of sin in the middle of the Tribulation. When he reveals his true character, Satan will back him up and inspire him, thus enabling him to perform every kind of super-natural sign and wonder in order to confirm his false claims of being God himself. The message of 2 Thessalonians 2:9 should be studied very carefully in the light of Revelation 13:1-18, which gives in detail the information concerning his coming. We read also in Revelation 17:8 of this same event: "The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come." In this struggle the willful king receives the death stroke. His spirit goes down to Hades where he remains a very short time; then is brought up by Satan. His spirit re-enters his body. Then Satan takes possession of him and performs unprecedented signs and wonders through him in the presence of the people. This display of miraculous power will be the greatest demonstration of superhuman (diabolical) energy that will ever be witnessed by mortal man. Satan will perform these mighty wonders through the Antichrist, who, at that time, will have been raised to life, in order to deceive those who "received not the love of the truth, that they might be saved." There will be a certain portion of the human family for whom Satan and this willful king put on this demonstration of superhuman power. They will have had an opportunity of receiving truth in order that they might be saved, but they do not avail themselves of it—"they believe not the truth, but have pleasure in unrighteousness." But this is in the Tribulation and the church will have been taken out of the world prior to the beginning of that period of judgment. How will the entire world have an opportunity of hearing and receiving the truth at that period? The answer is to be found in Revelation, chapter 7, which tells of the great ministry of the 144,000 Jewish evangelists who conduct this mightiest of all revivals at which time there will be a turning to God on the part of countless millions, which no man can number. AS WE give Israel the truth at the present time, it is like sowing seed in a vast dry field with moist spots here and there. That seed which falls in the moist places germinates and produces immediately. But that which falls upon the dry ground will remain where it falls until it is watered by the showers later. Thus the showers of the judgments of the great Tribulation will water the seed which is now being sown in the indifferent hearts of the Jewish people. Then there will spring forth from that seed-sowing the 144,000 Jewish servants of God, evangelists like the Apostle Paul, who will conduct that mightiest of all revivals, in which multiplied millions will come to a saving knowledge of the truth. They wash their robes and make them white in the blood of the Lamb. This revival continues throughout the first half of the Tribulation. But hosts of men will not turn to the Lord then. After these have had full opportunity to receive the truth, but reject it, God will allow the world dictator, energized by Satan, to perform the great wonders and signs, mentioned in 2 Thessalonians 2:1-17 and in Revelation 13:1-18, in the sight of the people of the world. Not having loved the truth but having had pleasure in unrighteousness, and being blinded by Satan, they will be confirmed in the belief that the Antichrist is God. They will then worship him and receive his mark upon their foreheads and on their right hands. A WORD by way of recapitulation: The proper interpretation of the expression, "the god of fortresses," unlocks the door for the correct understanding of the marvelous passage concerning the willful king and his victorious struggle against the entire world and the elimination of all rulers as potential rivals for imperial authority and power. Thus the proper understanding of the passage in Daniel gives us a basis upon which to stand as we study the marvelous prediction in 2 Thessalonians 2:1-12. These two passages show very vividly and forcefully the importance of our understanding the figure of speech known as paronomasia. AS STATED BEFORE, a play on words is such an important matter in the Scriptures that I feel constrained to give another study on this subject. John 3:5 Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God. Nicodemus, who was of the Pharisees and a ruler of the Jews, came, as we are told in John 3:1-15, to Jesus by night. Why he came at night no one knows. It is possible that he wanted to have an uninterrupted interview. On the other hand, he may have sought Him in the darkness of the night because he was afraid of the Jews. Since we have no testimony along this line, we shall have to hold our judgment in suspense. According to the records Nicodemus began his conversation by recognizing that Jesus was a teacher come from God. In fact, he called Him Rabbi. This was unusual. For a man occupying the position which Nicodemus held in the councils of the nation to recognize that Jesus was a Rabbi, although He had never attended the theological seminary in Jerusalem, was an indication of the high esteem in which he held our Lord. The reason for his recognizing Jesus as a teacher sent from God was that no one was able to do the things which He performed unless God was with Him. Jesus immediately broke off his line of thought by abruptly saying, "Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God" (John 3:3). Of course we do not have the full account of the interview. We have only sketches of it here and there. But from what we have, it seems that Jesus was very abrupt. He knew, however, what He was doing; and we may be certain that He did the right thing. He brushed aside all formalities and preliminary discussion and went right to the vital issue of life—the matter of regeneration, salvation. Thus Jesus informed Nicodemus that he had to be born anew or again; otherwise he would not be able to see the kingdom of God which John and He were proclaiming. Nicodemus did not understand the words of our Lord. He therefore asked, "How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born?" In reply Jesus said, "Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God." Why did Jesus use the expression, "be born anew" or, again? We do not see it anywhere else in the Scriptures. Why does it appear here? The reason is easily seen. The Jews doted on the fact that they were the descendants of Abraham. John the Baptist knew that fact and told them not to think that they had Abraham as their father, for God was able to raise from the stones children unto Abraham. Nicodemus, a teacher in Israel, shared the general view of the people, which was that the Jews were the seed of Abraham; therefore, the children of God. The kingdom of Israel is called the kingdom of God in 1 Chronicles 28:4-5. In order for any Gentile to worship the true God he had to come over into the Jewish fold and accept circumcision—become a proselyte; thus he entered the kingdom of God as it then was. But the Jews were born, by natural birth, into this kingdom of God. Thus to be born of Jewish parents was a great thing. In Jewish theology of that day the hopes of the nation for time and eternity were built upon the fact that the Israelites were the seed of Abraham, that they were of the circumcision. Jesus, knowing this fundamental teaching of Judaism, immediately brushed away these false hopes by stating to Nicodemus that, if he wished to see this kingdom which He and John were proclaiming, he, Nicodemus, and everyone else with the same desire, must have another birth, a spiritual one; for "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Your natural birth, said Jesus to Nicodemus, will avail you nothing so far as this new phase of the kingdom which we are preaching is concerned. You must have a second or new birth. Thus Jesus spoke of regeneration of the soul in terms of the natural birth of the Jew. Neither circumcision nor uncircumcision availeth anything, but a new creation which is in Christ Jesus. My friend, have you accepted the Lord Jesus Christ as your Saviour? Has the Spirit of God regenerated your heart? If you have not had this experience, you will never see the kingdom of God. John 4:10 Jesus answered and said, unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. In John 4:1-54 we have a record of our Lord’s leaving Judaea and going into Galilee. Not having the prejudice that the Jews of that day had against the Samaritans—hence going from Judea through Peraea northward into Galilee—our Lord went directly through Samaria on His journey northward. When He came to Sychar, He sent the disciples into the village to buy food, while He remained at the well. As He sat there, a woman of Samaria came for water. (I have been to this very well and have drunk of the same water.) Jesus asked her for a drink of water. She, being a woman of Samaria, recoiled, because the Jews have no dealings with the Samaritans. Moreover, a man, from the Jewish standpoint, would never condescend to speak to a strange woman. Thus she was surprised and asked Him how it was that He who was a Jew would ask her for a drink of water, since she was a Samaritan. Jesus replied, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water" (John 4:10). Why did Jesus say that He would give her living water if she asked for it? It is clear that this language is a play on words or ideas. He had asked for a drink of water, literal water. Then He had declared that, if she would ask of Him, He would give her, not the water from the well, but "living water." Thus it is clear that the expression, living water, is an echo of the water about which the conversation was being held. What did Jesus mean here by "living water"? From John 3:14, we learn that He told her "... the water that I shall give ... shall become ... a well of water springing up unto eternal life." Thus we see that He was talking about something which He would give her upon request, and which would result in eternal life—throughout all the ages of eternity. What makes it possible for people to live with God forever and ever? It is the salvation of the soul, the regeneration of the heart, the being "born again." Thus Jesus spoke of salvation in terms of the topic of the conversation. Our Lord declared that, if she asked, He would give. The proposition was clear, no misunderstanding possible. All she had to do was to ask, which request would simply indicate a desire for salvation. He did not impose any acts of obedience whatsoever; He simply declared that, if she wanted it and asked for it, salvation would be hers. Salvation is a very simple matter. It is to be had for the asking, if one simply believes, turning to the Lord for that which He alone can give. Friend, have you enjoyed drinking this water of life? It is free to you for the asking. If you have not asked Him for it, may you do so today. Having received, may you go forth serving Him day by day. John 6:28-29 They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. The Jews all the time thought in terms of work, of service, of obedience to law. They could not think in any other categories. They therefore asked Him, "What must we do, that we may work the works of God?" His reply was, "This is the work of God, that ye believe on him whom he hath sent." Here again we have a play on words. The universal testimony of the New Testament Scriptures is that salvation is by grace through faith. God was under no obligations to save anyone. But He, out of His graciousness, has provided a means of redemption, whereby salvation is made acceptable to all, to the rich and the poor alike. All one has to do is to believe. The Jew thought that he had to do some work in order that he might work the works of God. Jesus took advantage of this statement and set forth the plan of salvation. If they wanted to do the real work of God, then they should believe on Him, Christ, whom God had sent. In so doing, they would accept Him as their Redeemer and follow Him as the sheep follow the shepherd. Jesus is the Good Shepherd. He is leading the way. All His sheep harken to His voice and follow Him daily. Let us follow Him, not afar off, as Peter did at the time of the crucifixion; but let us follow Him closely and daily. John 6:48-58 I am the bread of life. Your fathers ate the manna in the wilderness, and they died ... I am the living bread which came dawn out of heaven: if any man eat of this bread, he shall live for ever: yea and the bread which I will give is my flesh, for the life of the world ... Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves. He that eateth my flesh and drinketh my blood hath eternal life; and I will raise him up at the last day ... This is the bread which came down out of heaven: not as the fathers ate, and died; he that eateth this bread shall live for ever. How are we to understand the language of this quotation? Was Christ talking about cannibalism, eating His literal flesh and drinking His literal blood? Such an idea is ridiculous and abhorrent. The key to the understanding of this language, however, is to be found in the circumstances which gave rise to this message. The events recorded in the sixth chapter of John occurred at the passover time, one year before the crucifixion. In the John 6:1-14 have a record of Christ’s feeding the five thousand on the eastern shore of the Sea of Galilee. When the people came and were trying, by force, to make Him King, He retired into a mountain alone. At eventide the disciples entered into a boat and were crossing the sea to the west side. As they were sailing along, there arose a storm. Jesus came to them, entered the boat, and brought them safely to the opposite shore. On the next day, the multitudes that had been fed—given a free dinner—ran around the north end of the sea and came to Capernaum. Jesus entered into the synagogue and delivered His message. It was quite evident that the people had come and were following Him in order that they might receive another free dinner, or many of them. Knowing the motives that had prompted them to come, Jesus told them that He was the true bread that had come down out of heaven and that they would have to eat Him—eat His flesh and drink His blood—otherwise they would have no life in themselves. In view of the circumstances which gave rise to this message, it is very evident that Jesus was speaking of their receiving Him as their Saviour in terms of their receiving the food which He had given to them free the day before. He was therefore speaking of their accepting Him and the gift of salvation in terms of the thought which was uppermost in their minds at the time. To refer this passage to the Lord’s supper and to build up a doctrine around it that, unless one partakes of the loaf and the cup, he has no life in him is to do violence to this passage. The Bible does teach that the children of God should meet on the first day of the week and remember their Lord by observing the supper, but this thought was farthest from His mind on the occasion of His preaching the sermon recorded in John 6:1-71. To take this passage literally and to claim that the cup and the loaf, when blessed, are literally converted into the actual body and blood of Jesus is not suggested by anything in the language. Jesus did not intimate that the loaf would be converted into His actual body and the fruit of the vine into His actual blood in order that His disciples might partake thereof and live. Such an idea is paganism. The extreme and unreasonable positions that have been placed upon this language would never have been thought of if this passage had been recognized as a plain case of paronomasia or a play upon word. John 11:25 Jesus said unto her, I am the resurrection, and, the life: he that believeth on me, though he die, yet shall he live. Why did Jesus declare on this occasion, "I am the resurrection, and the life"? And, "... he that believeth on me, though he die, yet shall he live"? A glance at the context points instantly to the force of His language. Lazarus had died and his sisters, Mary and Martha, had sent for Jesus, who came. Upon His arrival, Martha met Him and began talking to Him about Lazarus. She was indeed grieved at the loss of her brother. In the course of the conversation Jesus said to her, "Thy brother shall rise again." She rejoined by declaring, "I know that he shall rise again in the resurrection at the last day." "I am the resurrection," responded Jesus, "and the life: he that believeth on me, though he die, yet shall he live ..." When Jesus told her that her brother would rise, Martha thought that He was talking about the resurrection at the last day. But Jesus said: No, I am the resurrection and the life. Was He the literal resurrection and the life? No. Resurrection is an abstract term. It connotes an action. Since they were talking about the resurrection of the body, and since He is the cause of the resurrection, He declared that, "I am the resurrection ..." In the light, therefore, of these facts we instantly grasp the significance of the language. ======================================================================== CHAPTER 85: 03.30. THE LAW OF THE CONTEXT OF QUOTATIONS ======================================================================== The Law of the Context of Quotations NO ONE LIVES TO HIMSELF, neither does he die to himself. We are part of all we meet, according to Tennyson. Everything that comes in contact with us has a certain amount of influence upon us, even though it may be infinitesimally small. Environment is certainly one of the prime factors in determining the conduct and the life of each individual. From these general observations, we can see that the context, which is the "environment" of a sentence, must of necessity have a profound impression upon the thought of a given sentence. Just as, in order to understand a person, we must know his antecedents and his environment, so must we know that which lies back behind the thought and the environment or setting in which it is placed. ======================================================================== CHAPTER 86: 03.31. 1. THE STATEMENT OF THE LAW OF THE CONTEXT OF QUOTATIONS ======================================================================== 1. The statement of the law of the context of quotations A thought is first expressed by one of the prophets, for instance, in a certain section in which he is developing a specific theme. A later prophet, or a New Testament writer, lifts that quotation from its context and put it into another one and weaves it into his thoughts. This process I might compare to the gardener who plants seeds in a bed which spring forth into plants. Then some of the plants are taken out of the bed and are placed in an entirely different environment where they grow to maturity. Quotations found in the New Testament, taken from the Old, are like these plants that were sown in the original bed, but are taken up and transplanted to another environment. We want to see the original environment and likewise the final surroundings of these quotations. Each quotation has a very definite meaning in the original context. Thus one must study the entire connection of any quotation in the original setting, in order to get its full import. When this quotation is removed and is put over into a New Testament environment, the entire context of the New Testament must be sought and the bearing of the quotation upon the thought of the New Testament writer must be studied. When this is done, sometimes it is found that that to which the quotation from the Old Testament is applied in the New fills out the entire picture as it is presented in the original quotation. In other instances it is not the complete fulfillment, but is only a partial or a limited accomplishment of the original prediction. Moreover, it may be the literal fulfillment plus a typical signification. Or it may be the literal fulfillment plus an application to a similar circumstance. Then again it may be the literal fulfillment plus a summation of a given situation. These various phases of the truth will develop as we proceed with the study. These statements being true, one can see how very important it is to study both the original context and the one into which the quotation is transplanted, in order to get the full scriptural picture of a given prediction. A failure to comply with this principle has led to endless confusion and difficulty. ======================================================================== CHAPTER 87: 03.32. 2. AN EXAMINATION OF SOME EXAMPLES OF THE PRINCIPLE OF THE LAW OF THE CONTEXT ... ======================================================================== 2. An examination of some examples of the principle of the law of the context of quotations For a first example of this principle let us look in the New Testament. In Matthew 1:23 we have these words: "Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is being interpreted, God with us." Matthew took this quotation from the Septuagint translation of the Old Testament and not from the original Hebrew. It seems that from a careful reading of Matthew 1:1-25, the angel who appeared to Joseph is the one quoting this passage from Isaiah 7:14; for immediately following it, Matthew tells us that Joseph arose from his sleep. This statement implies that the quotation was given by the angel. When we turn to Isaiah 7:1-25, we see that the Lord made an offer through the prophet to young King Ahaz to perform a miracle in order to strengthen his faith. The young king was to designate the place where the miracle was to occur—whether in the heavens above or in the deep, that is, in the sea beneath. Ahaz did not care for spiritual things. He chose rather to go on in his own way. Thus he rejected the offer by a pious dodge. When he thus treated sacred matters lightly, Isaiah turned from him and addressed the entire house of David. Not only to those living in his day, but to succeeding generations he spoke and promised that the Lord would give them a sign which would be that a virgin should conceive and bear a Son and should call his name Immanuel. From the trend of the thought in Isaiah 7:1-25, it is very evident that the sign offered Ahaz was a supernatural wonder. It is equally clear that the sign to the house of David should likewise be of super-human origin. In keeping with this thought the promise is made that "the virgin"—some definite specific virgin known to the prophet and his auditors—would conceive and would bear a Son who would be "God with us." Clearly then the Son promised in this passage could be none other than one who was miraculously conceived and born of a virgin, and who would be God in human form. But immediately following Isaiah 7:14 are Isaiah 7:15-17 in which is found the promise of another child, concerning whom nothing miraculous is spoken. He was to be born in the very near future from the standpoint of the prophet. Before he would know to refuse the evil and choose the good the two lands whose kings Ahaz feared would be brought to desolation. Thus it is clear that the child mentioned in Isaiah 7:15-17 was entirely different from the one foretold in Isaiah 7:14. When we are willing to take the language at what it says, we cannot avoid this conclusion. There is therefore the blending of prophecies concerning two children: one the Messiah of Israel, and the other a child born by natural generation. The blending of two predictions is of frequent occurrence throughout the prophetic word. This phenomena therefore is not strange to those who are familiar with the prophecies. When we turn now to Matthew, chapter 1, we see that the Evangelist quotes the angel as explaining to Joseph Mary’s condition at the time. To Joseph’s amazement Mary, to whom he was at that time betrothed, had become an expectant mother. This fact shocked Joseph. He decided that he would put her away privately and not make a public example out of her. In order to forestall such action, the angel came and explained that she was the one of whom the prophet Isaiah had foretold and that her child had been miraculously conceived and would be Immanuel, which means God is with us. In the light of these facts it is clear that the prophecy spoken by Isaiah was to be taken literally, at its face value; for so did the angel understand it and expound it to Joseph. The virgin birth was essential to our salvation. Man, in the person of Adam, the representative of the race, lost everything when he partook of the forbidden fruit. Thus in our representative we lost our birthright. By the transgression of one man sin entered the world. Christ, the second Adam, who according to this prediction enters the world by miraculous conception and virgin birth, championed the cause of man and won back for him his birthright from Satan. He, as a man, fought the battle and won the victory, conquering the Devil, who had the power of death, and brought life and immortality to light through the gospel. It was as man that the Messiah won the victory and obtained all—and more than we lost in Adam. From the Old Testament it was clear that the Messiah would be a man, the Son of Abraham, the Son of David. In order to be a man, He had to be born as other men are born. In regard to such a birth there were three possibilities: human parents, a new creation, and the substitution of the divine operation instead of a human father. If He had human parents, He would simply be like other men, having the fallen nature. If He were a being created, He would not be a man belonging to our race. Hence, under God’s moral government, He could not champion man’s cause. The only other possibility would be that of the substitution of the divine operation for a human father. By this method the taint of sin would be excluded, for it is inconceivable that, with the divine operation in the matter of the virgin birth, the taint or element of sin would be possible. Thus, according to reason, the miraculous conception by the divine operation and the virgin birth of the Messiah is the only possibility for the redemption of the human race. Such is the explanation given by the angel. The inspired Apostle’s quoting the angel’s word puts the divine seal of approval upon the account. There is perfect harmony between the prophecy in its original connection and in the account of the birth of Jesus in the New Testament, which was the complete fulfillment of the prediction. The prediction threw light upon the fulfillment and the fulfillment upon the original prophecy. THE next quotation which I wish to note is the one appearing in Matthew 2:6 which is taken from Micah 5:2. "Now shalt thou gather thyself in troops, 0 daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek. But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting. Therefore will he give them up, until the time that she who travaileth hath brought forth: then the residue of his brethren shall return unto the children of Israel" (Micah 5:1-3). In Micah 5:1 the prophet addresses one whom he calls "0 daughter of troops" and tells her to gather her forces together "against us," the Jewish people. Then he foretells that the besieging forces will smite the Judge of Israel with a rod upon the cheek. This language shows that Israel, at the time here foreseen, does not have a king. The siege is against the city where this judge of Israel is. This information immediately shows that the siege is against the capitol city of the Jews, Jerusalem. In contrast with Jerusalem is the little town of Beth-lehem Ephrathah, which is small to be numbered among the thousands of Judah. Yet she is very important because of the fact that the one who is to be ruler in Israel is to come forth from there unto God. This one has had a pre-existence prior to His coming forth from Bethlehem, for it is said concerning Him that His "goings forth are from of old, from everlasting." This passage shows that the one of whom the prophet is speaking has had an existence prior to His going forth from Bethlehem. In fact, He has been active from historic times throughout the past prior to His coming to Bethlehem. Following this prediction is the warning: "Therefore will he give them up, until the time that she who travaileth hath brought forth: then the residue of his brethren shall return unto the children of Israel." This verse is a conclusion drawn from data that has just preceded—the facts which we have just noted; namely, the siege of Jerusalem. Evidently there is some connection between the siege of Jerusalem and the birth in Bethlehem of this future ruler of Israel. Because of a certain connection existing between these two events, God gives them up until the time "that she who travaileth hath brought forth ..." God gives up Jerusalem with her children until she who travails brings forth. Who is the one travailing and bringing forth? In the light of the context it can be Jerusalem only who brings forth the new Israel; for immediately it is explained that "then the residue of his brethren shall return unto the children of Israel." The rest of the brethren of Judah will return to this tribe when she who travails brings forth. From other passages we know that the twelve tribes of Israel will be united and will constitute one nation, when the Jews acknowledge their national sin and accept Jesus as their Messiah. These three verses show us that God brings the daughter of troops against Jerusalem to besiege the people. He gives His Chosen People up until Jerusalem finally travails in the time of Jacob’s trouble and the new Israel is born. But this siege against the capital of the Hebrews and the giving of them up until the time of the Tribulation is due to their relation to this one who is born in Bethlehem. The connection isn’t given here but is to be supplied from other passages that deal with the same subject. When we examine these in the light of other passages, we see that this one who is born in Bethlehem is none other than the Messiah. The ancient synagogue recognized this fact and thus interpreted this passage as a prediction concerning His birth. When He thus comes to His people, the leaders do not understand who He is and do not recognize Him. They reject Him and clamor for His execution, which is carried out by the Romans. Finally, forty years after that fateful event, Rome, the daughter of troops, brings her forces against the Jewish nation. Jerusalem falls in A.D. 70. The Hebrews are scattered throughout the world and they remain the people of the wandering feet until the time that Jerusalem travails again with child, the new Israel. At that time the Hebrew people will see the mistake of the centuries in their rejecting the Messiah. In true contrition they will acknowledge their national sin, will plead for Him to return, which thing He will do. Then all Israel will be reunited. Thus the residue of Judah’s brethren will return to Him. Messiah will mount the throne of David and will establish a reign of righteousness, peace, and justice upon the earth. According to verse 4, Messiah "shall stand, and shall feed his flock in the strength of Jehovah, in the majesty of the name of Jehovah his God: and they shall abide; for now shall he be great unto the ends of the earth." Such is the original context of the second quotation given in Matthew. Now let us look at it as it appears in Matthew. When the wise men came from the East and inquired where was the child who is born "King of the Jews," Herod inquired of the scribes where the expected King was to be born. Their reply was that, according to Micah’s prophecy, He was to be born in Bethlehem of Judaea. Thus they quoted Micah 5:2 and interpreted this passage literally. Herod wanted to know the place where He was to be born. The prophecy stated that it would be in Bethlehem of Judah. This prophecy was interpreted literally. Messiah, who is to be Israel’s future Ruler, was, according to plan and schedule, to be born in Bethlehem of Judah. Thus we see from Matthew’s use of this passage that the prophecy was fulfilled literally. Both the original prediction and its application in the New Testament confirm one another. A THIRD quotation given in the New Testament from the Old is found in Matthew 2:15 : "Out of Egypt did I call my son." This passage is found in Hosea 11:1. An examination of the original context shows that the prophet was speaking of Israel and her coming forth out of Egyptian bondage. Israel was in the literal Egypt and literally came out of Egyptian bondage under the leadership of Moses. About this interpretation there can be no doubt. When the wise men departed from Bethlehem, they went directly to their own home and did not return to tell Herod anything about the Christ Child. Knowing what Herod would do, the Lord warned Joseph to take the child and Mary the mother, to flee to Egypt, and to remain there until He would tell them when to come back to the land of Israel. Joseph followed the instructions implicitly. When Herod was dead, the Lord instructed him to bring the mother and the child out of Egypt and to return to Palestine. This thing they literally did. Matthew said that the Holy Family resided in Egypt and came forth, returning to the land of Israel, and thus fulfilled this prophecy. But as we have seen, this prophecy applied to Israel literally and to the Exodus under Moses. Just as Israel’s coming out of Egypt was literal, so was the coming of the Holy Family literal. But since Israel is called God’s first-born and so Jesus was God’s First-Born, there was a typical relationship between Israel and the Messiah. Thus we see the literal meaning of the prophecy plus the typical signification. Because of Israel’s being typical of the Messiah, this passage was thus properly and legitimately applied to Him. IN Matthew 2:18 we have a quotation taken from Jeremiah 31:15 : "Thus saith Jehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuseth to be comforted for her children, because they are not." An examination of this passage in the original context shows that these words were spoken concerning the mothers of Israel who wept when their sons, at the conclusion of the fall of Jerusalem under Nebuchadnezzar went forth into Babylonian captivity. There was literal weeping by real women concerning the fate that had overtaken their sons. An examination of the original context shows that this is the significance of the words. When Herod saw that he had been mocked by the wise men, he issued a decree that all children under two years of age should be destroyed. He issued this edict in order that he might be certain that the Christ Child was slain. When this decree was executed, naturally the mothers of Bethlehem whose children had been slain wept for their children. In the original passage there were actual mothers weeping literally for their children. In the application that is made of this passage to the mothers of Bethlehem the whole situation is literal. But did Jeremiah, in speaking these words, look forward and see these mothers in Bethlehem weeping? This is doubtful. Why then, did Matthew quote this passage and apply it to the case under discussion? The original subjects concerning whom the prophecy was uttered and those to whom it was applied were all literally in a similar position. The cases were parallel in that they were literal and were similar. Thus Matthew interprets this passage literally and makes an application to an analogous case. We see that the prophecy had literal fulfillment plus an application. This is a legitimate use of Scripture. IN Matthew 2:23 we are told that Mary and Joseph brought Jesus and settled in Nazareth that it might be fulfilled which had been spoken through the prophets that He should be called a Nazarene. One will look in vain for such a definite, specific passage of Scripture saying that the Messiah would be called a Nazarene. A Nazarene is an inhabitant of Nazareth. In the first century Nazareth had a very bad name. When Nathaniel was told that Jesus was of Nazareth, he asked this question: "Can any good thing come out of Nazareth?" (John 1:46). The word, Nazarene, in the days of Jesus was a term of reproach. Since there is no specific passage of Scripture which says that Messiah would be called a Nazarene, and since there are many passages which say that He would be hated, despised, and looked down upon, it is very clear that the statement of the Evangelist that He should be called a Nazarene is his way of giving us the gist of those prophecies that tell about the hostile attitude that the people would take toward Messiah. The Old Testament predictions say that men will literally hate the Messiah, and that He will be a reproach and will be despised. All of these ideas are expressed by the word, Nazarene. Thus we see that this is a literal fulfillment of these predictions, but it is also a summation of the teachings of the prophets on this point. From this short survey of quotations from the Old Testament we can see how very important it is that we examine the contexts of every quotation thus cited in order that we may determine the correct interpretation. ======================================================================== CHAPTER 88: 03.33. THE LAW OF COMPARING SCRIPTURE WITH SCRIPTURE ======================================================================== The Law of Comparing Scripture with Scripture ONE OF the characteristics of the present era is that it is imbued with what is called the scientific spirit. The word science comes from the Latin word which means "to know." Science, then, according to definition, is that which is known. In order to know anything properly, a person must have all the facts that pertain to the subject in hand. He must, not only gather the facts, but must correlate his data, and place it in proper relation in its environment. If a person, therefore, is endeavoring to study any passage or text in a scientific manner, he must gather all the facts that bear upon the subject of the special passage, must relate them to kindred thoughts, and give them their proper place in the scheme of things. I might illustrate this process by the use of the jigsaw puzzle. The component parts are laid out for one to use in reconstructing or building all the pieces into a complete unit. When each single part is placed in its proper position with relation to others without being forced, a picture or map is thus constructed—figuratively speaking, a mosaic is formed, which presents some pattern or scene. Again, the principle which we have under consideration may be compared to the work of a lawyer on a given case. He seeks all the information and the data that has any bearing upon the situation. The facts and material evidence, if there be any, are presented in the proper relation to other things. In the case of a trial by jury, these facts are presented by the witnesses and are summed up by the legal advisers on both sides. Then it is for the jury to decide the case upon the merits of the evidence. In a similar way, when anyone is studying any particular subject in the Scriptures, he must examine carefully the testimony of each of the biblical writers on the subject to be investigated. The testimony of each passage must be related properly to the theme in hand in order that a clear picture may be presented by all of those giving their testimony. Some Fundamental Principles Involved In order to gather all facts on a given subject—if a person wishes to get a complete and a clear picture of a subject—he should have a good concordance; but should know how to use it. Of course, the references in a good reference Bible are often of great advantage to the student. At the same time, many of these references are incorrect, since they have been placed there by men, fallible creatures who do make mistakes. A person must study each scripture to which a reference is made in order to determine whether or not the particular passage referred to has any bearing upon the theme under investigation. The facts of each context alone can decide this matter. A very grave error is frequently made by considering a verse as being related to a given one because of the same words in both passages. For instance in Genesis 1:2 we see the words, waste and void, which describe the condition of the earth after it had been wrecked. In Jeremiah 4:23 we also see these same words. Many have concluded, therefore, that Jeremiah was looking backward to the same original catastrophe that overtook the primitive earth. Whenever such an interpretation as this is made, error instantly is injected into the subject. When the context of the passage of Jeremiah 4:23 is studied, it becomes immediately evident that this passage is referring to the great Tribulation, when wreckage and devastation will be the order of the day on account of the terrific judgments which the Lord will send upon the earth. Again, we see mention made of the new heavens and the new earth in Isaiah 65:17. By looking at and studying carefully 2 Peter 3:1-13, we find reference to the new heavens and the new earth. By our studying each of these passages and getting the facts in each context, we see that both Isaiah and Peter were talking about the new heavens and the new earth of the Millennial Era. But in Revelation 21:1-27 and Revelation 22:1-21, we also read of new heavens and a new earth. When a person studies the chronological development of the prophecies of the Book of Revelation, he sees that the new heavens and earth of these chapters are those which will be created after the Millennium has ended. To identify therefore the new heavens of Isaiah 65:17 and 2 Peter 3:13 with the new heaven of Revelation 21:1-27 and Revelation 22:1-21, is a false identification. Whenever these are thus considered the same confusion is immediately introduced into the Scriptures. Whenever a person studies the Scriptures by comparing one passage with another, he assumes that all truth harmonizes. Since the Bible is the inerrantly inspired Word of God, all of its statements must harmonize. Should there appear to be, on the surface, a contradiction, let us conclude that the discrepancy is only apparent and not real. Any such variance is to be accounted for upon the basis of our lack of knowledge or comprehension to understand the real situation which appears as inharmonious. Truth and facts, whether in the physical, material universe, or in revelation, are in perfect accord. The God who created the universe likewise made the revelation that is contained in the Scriptures. He being the God of reality, stamps truth on His material universe and states it in His Word. It is of paramount importance that, whenever we attempt to compare scripture with scripture, we must be certain that the passages under consideration are indeed talking of the same things, persons, or events. Sometimes, upon the surface, there appears to be a connection between two passages. But when all the facts of the context of each passage are studied carefully, it frequently becomes evident that those passages that are supposed to be related are not. On the other hand, often there are passages that have bearing upon other quotations, which at a glance we do not immediately recognize. But let it be understood that the facts of the context of all passages must be thoroughly studied before any identification may be made. We must understand that the fullness, completeness, and the clarity of a picture that is made by comparing scripture with scripture, depend upon the thorough and complete investigation that is made. If only a few passages that have bearing upon a subject are studied and considered, of course the picture or conclusion to which one is brought is only partial, limited, and incomplete. On the other hand if all related passages are studied in the light of the context of each and the facts thus gleaned are placed in the proper relationship with the others that are gathered from different passages, and if a thorough induction is made, then we have a complete and clear picture of the subject under consideration—we have all the truth that God has revealed on a given subject. ======================================================================== CHAPTER 89: 03.34. AN EXAMPLE OF COMPARING SCRIPTURE WITH SCRIPTURE ======================================================================== An Example Of Comparing Scripture With Scripture "In the beginning God created the heavens and the earth" (Genesis 1:1). The first statement of the Scriptures in the original Hebrew contains seven words. This declaration has mighty and far-reaching ramifications. In fact, volumes are wrapped up in this sublime utterance. By a clear, full understanding of this passage, most of the philosophies and cults may be refuted. "In the Beginning" "In the beginning ..." This phrase immediately suggests that found in John 1:1 : "In the beginning was the Word ..." The Word, the Living Word, existed in the beginning, that portion of eternity that antedated the creation of the material universe. Likewise reference is made to this same Living Word who is thought of as Wisdom, in Proverbs 8:22 f: "Jehovah possessed me in the beginning of his way, Before his works of old. "I was set up from everlasting from the beginning, Before the earth was. "Then I was by him, as a master workman; And I was daily his delight, Rejoicing always before him, "Rejoicing in his habitable earth; And my delight was with the sons of men." In such a passage as Isaiah 44:6 we have a reference to God and His being back in the beginning, in the eternity of the past, as well as existing throughout all the future ages of eternity. There are many more passages that deal with this phrase and the idea set forth, but these are sufficient for us to understand how to proceed in comparing scripture with scripture to get all the information on any one particular expression. God, Jehovah, the Lord In Genesis 1:1 we are told that God created the material universe. God here is the original name for the Almighty and carries the idea of Strong Ones, since the word is in the plural number. When, in the thinking of men who refused to retain God in their knowledge, the forces of nature were deified and were considered as actual gods, the Lord revealed His memorial name to His people. In the days of Seth, for instance, men began to call upon the name of Jehovah (Genesis 4:26). This name carried the idea of the Uncaused Cause of all things, the one who stands back behind all things, and who has brought all things into existence, — the one in whom all live, move, and have their continual being. Since the word rendered "God" is in the plural, and since "three" is the smallest plural—there being the singular and also the dual numbers—we can see how the plural for the word God is an echo of the Trinity, tri-unity—Three in One and One in Three. Moses declared the unity and at the same time the plurality of the Divine Being in Deuteronomy 6:4, which literally rendered is: "Hear 0 Israel! Jehovah, our Gods, is Jehovah a unity." Here the word Jehovah refers to the Holy Trinity. In certain other texts it is evident from these facts that this memorial name of God refers to the Father; in still others the Son is referred to by this same name. And in still others the Holy Spirit is called Jehovah. By looking at a few passages and by noting the facts just mentioned, we see that, in our study of passages containing the word God, Jehovah, or Lord, we have an inexhaustible fund of biblical knowledge. We could continue with this second word of Genesis 1:1 and fill several volumes. But these suggestions show us how we should study this phase of our subject. "Created" An examination of the fifty-odd occurrences of the word, create, in the Hebrew Bible shows that the fundamental concept lying behind this word is that of bringing something into existence which had no form nor substance before the act of creating was performed. This fundamental meaning lies inherently in the word although it may have secondary applications. Though the word, create, does not occur in Psalms 90:2, the idea is there, expressed in different terms. Moses looked back to the time when the heavens and the earth were brought into existence. Then he lifted his eyes and took a far-off view in the direction of the past and spoke of the ages which antedated time, and which constituted eternity in the past. From the context it is clear that creation is referred to in this passage. Again, the creation of the universe is referred to in Job 38:7. When the Lord created the earth, it was not in the condition described in Genesis 1:2. On the contrary, it was not a waste, nor desolation. From John 1:1-4 we see that the Word, the Living Word, the Lord Jesus Christ, was the one who actually was the Creator of the material universe. This phase, likewise, of our subject could be continued indefinitely. Such a study as this would enrich our lives very materially, but this much discussion is sufficient for us to see the importance of looking at this word. "The Heavens" In Psalms 115:16 reference is made to "the heavens" in contrast to the earth. The former belongs to God, the latter He has given to men. In Psalms 11:4 we are informed that God’s throne has never been overturned, and that His Holy Temple is in heaven. This Temple of God in the heavens is not of the material order. It is unseen; hence it is of the eternal order (2 Corinthians 4:18). Again, we see in Revelation 11:19 the Temple of God in heaven, which of course refers to that tabernacle of God not made with hands, eternal in the heavens. The study of the visible, material heavens, as they are presented in the Scriptures, together with the invisible heavens, likewise constitute the most fascinating and instructive and informative subjects. These references however will suffice. "The Earth" The earth is a part of the material universe which God created in the beginning. Volumes of information are given to us with reference to it throughout the Scriptures. In Psalms 24:1-2 we are told that the earth and all that is therein belongs to Jehovah. It belongs to Him because He is the Creator of it—as we learn in the Scriptures. It is His, Jehovah the Son’s, because He purchased it by the redemption which He wrought for us on Calvary. It will be His by conquest when He returns in glory and power to take the reins of the government of the universe in His hands and to establish the reign of righteousness upon the earth. Volumes likewise could be written upon the subject of the earth. The completeness of our picture with reference to any of these material elements found in this verse depends entirely upon the extent and thoroughness of our investigation. The material heavens and earth that was created in the beginning, as we learn in Genesis 1:1, will pass away eventually, but one jot or tittle shall in nowise pass away from the law until every word which God has spoken has been fulfilled with reference to them. Jesus likewise told us that heaven and earth should pass away, but His word should not pass away (Matthew 24:35). He did not tell us when they will pass away, but merely stated that such would be the case. In Revelation 20:11 we have this statement: "And I saw a great white throne, and him that sat upon it, from whose face the earth and the heaven fled away; and there was found no place for them." At the conclusion of the short period following the Millennium, the great white throne judgment will be established. At that time the material heavens and the earth that were created in the beginning will pass out of existence. God created them out of nothing, and into a state of nothings they shall return. At that juncture time, which began with the creation of the material universe, ceases. Then eternity begins. This eternity of the future begins with God’s creating the new heavens and the new earth. What is meant by the new heavens and the new earth? The eternal order of which we read in Revelation 21:1-27 and Revelation 22:1-21. There we see the eternal heavens, and the eternal earth, and the eternal Jerusalem coming down out of the eternal heavens and resting upon the eternal earth. This will be the place of the abode of the righteous, throughout the ceaseless ages of the eternity of the future. Great things lie ahead of us—that is, for all who know and who love the Lord Jesus Christ, our Redeemer. ======================================================================== CHAPTER 90: 03.35. THE PROPHETIC POINT OF VIEW ======================================================================== The Prophetic Point of View Installment 1: THE SCRIPTURES give us a composite picture of things in the material world, past, present, and future. This is not to be a surprise to anyone who realizes that the Eternal God, the Creator of the universe, has—figuratively speaking—the blueprint of all the ages through which the physical universe passes. Since God is interested in His children and wishes them to cooperate with Him in the fullest way possible, naturally He has revealed to them secrets concerning the past, facts and principles in the present, and the future glories which are to be theirs throughout the ages of eternity. Of the thirty-nine Books of the Old Testament sixteen of these are devoted to prophecy—prophecy in the correct meaning of the term. The prophets interpreted history as well as pointed out the future. They explained the future and pointed out the past course of history, for the enlightenment of the people of God. The word in the original Hebrew meaning a prophet simply indicates a spokesman for God. If he was looking back into the past, he was interpreting for the edification of his hearers and readers the facts of the history. Often times the prophet looked at the present and, realizing that the past, present, and future are linked together by the law of causation, pointed out the salient, outstanding facts of the present and then delineated the future and interpreted its significance for us. In view of this broad meaning of prophecy we are not surprised to learn that, in the Hebrew Bible, such books as Joshua, Judges, Samuel, and Kings are correctly designated the "Former Prophets." Those, however, which we call Prophets, namely, Isaiah through Malachi, are called the "Latter Prophets." In keeping with the significance of the terms, prophet and prophecy, we realize that the man who has delved into the Word of God, which records the past history of the universe and of the race, and who gives us the correct philosophy of history, is indeed a prophet—though he is uninspired and cannot lay claim to the infallible inspiration of the Holy Spirit as were the prophets of the Old and the New Testament. The teacher of God’s Word who has, by diligent search and by the illumination of the Spirit of God been able to discover the great fundamental principles of God’s moral government, and who is able to see and to discern in the present situation the application of said principles and of the trend of the present time is likewise, in the true sense of the term, a prophet. Also those men who study the Word of God and take it at its face value, believing that God said what He meant and meant what He said, and who, following the golden rule of interpretation* tell us exactly what the prophets said with reference to the things out ahead of us are likewise prophets in the correct sense. They are this in that they have discovered the mind of God as revealed in the Scriptures and are able to see, in the light of the continuity of events, the working of the invisible hand of the Almighty as He directs everything toward a great, glorious, and grand consummation, when He will head up all things in the dispensation of "the fullness of times" in Christ, namely, in the great Millennial Age. As we learn in Hebrews 1:1 f, God spoke to the fathers in different measures and in different manners. According to Numbers 12:7-8 He spoke to Moses face to face. In this intimate manner He did not speak to any of the other prophets after Moses. He spoke to them in dreams and in visions. At the same time, when God gave a revelation to His spokesman, often the Spirit simply inspired the thought and led the divine spokesman to choose or select the proper words and phraseology that would best convey the idea to his auditors or readers. We therefore read throughout the Word that "the word of the Lord came unto ..." In other words, God sent a spiritual communication to the prophets and they, as ambassadors for Him spoke forth the message, using the exact words and terminology that were given to them by inspiration. The Holy Spirit, as we learn from I Corinthians, chapter 2, gave not only the thought but the words by which those thoughts were expressed. In view of this fact, there is no wonder that the Apostle Paul spoke of the Scriptures as having been inspired by the Lord: "Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work" (2 Timothy 3:16-17). Peter also spoke thus; "And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the daystar arise in your hearts: knowing this first, that no prophecy of scripture is of private interpretation. For no prophecy ever came by the will of man; but man spake from God, being moved by the Holy Spirit" (2 Peter 1:19-21). When the Word of the Lord thus came to any of His messengers, they, accordingly as they were inspired, dealt with the past, the present, and the future —according to the needs of the ones to whom the message came. For instance, Moses, the great lawgiver, was led by the Spirit of God to give the historical account of the beginnings of the heavens and the earth and the great catastrophe that reduced the earth to a condition of desolation and wasteness. He likewise traced the history of the Patriarchs and finally came, in his discourse upon history, to the time of God’s delivering His Chosen People from Egyptian bondage. When Israel was at Sinai, God delivered to her His Law. Moses applied the law to the life of the people to whom he was ministering. Interspersed in the historical and legal sections of the writings of Moses are some of the brightest jewels of prophetic utterance to be found anywhere in the Divine Revelation. When we come to the New Testament and consider the Four Records of the Gospels, we see that the inspired Evangelists wrote accounts of our Lord’s life, giving samples of His teaching and of His works. Here likewise are interspersed in this material prophetic utterances in which our Lord, figuratively speaking, raised the curtain and gave us a glimpse into the future of the world and of the eternal state of bliss and felicity with God and the redeemed forever and ever. On certain occasions, when the word of the Lord came to various prophets, God made graphic the message by presenting it in connection with some vision. Thus the spiritual eyes of the prophets were opened and there were presented to their startled gaze scenes of the spiritual world and also of things that had occurred in the past and things that were yet to come to pass. One of the earliest names given to these divine messengers was "seer." The word seer meant one who was granted a spiritual vision of truth and one who delivered in words chosen by the Spirit that which had been presented to his spiritual vision. From the history of the use of this word and from the fact that it was supplanted by the later word, prophet (a spokesman for God), we are logical in concluding that probably in the earlier stages of Israel’s history visions were frequently granted to these ambassadors of the court of heaven. As the years passed by, there was not the need of the presentation in such graphic manner of these messages from God. Toward the close of the monarchy, after the nation had gotten on the toboggan and was coasting with lightning speed toward destruction, the vision was again employed by the Lord in stirring up His people and warning them of the dangers into which they were headed and the glories that await the servants of God. In the writings of Ezekiel we see many visions. This prophet was in vision transported from his place among the captives in Babylon to Jerusalem itself and was shown the actual conditions that were to be found in Jerusalem and in Palestine. Thus in very clear, vivid, graphic language, Ezekiel portrayed the real situation back in the homeland to his fellow-captives. In keeping with this thought, Daniel, younger contemporary of Ezekiel, likewise was granted various visions. This type of revelation is called apocalyptic. There is no book in the Scriptures that prepares one for the understanding of the course of history from the Babylonian captivity unto the establishment of the kingdom of glory here upon earth as does the Book of Daniel. In Daniel 2:1-49 appears the vision of the metallic image which symbolizes the four different world kingdoms to whom God would give global dominion. In Daniel 7:1-28 the same four world empires are presented, but under different symbolism. The fourth of this series of kingdoms is followed by the fifth, namely, the kingdom of the Lord Jesus Christ, the Messiah of Israel and Saviour and Redeemer of the world. When the captives who wished to serve God returned under Zerubbabel, the governor of the house of Israel, and Joshua, the high priest, from Babylon to the Holy Land, God raised up two prophets—Haggai, an old man, and Zechariah, a young man—who stirred the returned exiles out of their lethargy and caused them to throw themselves wholeheartedly into the service of God. Haggai spoke the words of the Lord, giving evidence of having some privileges of vision; but Zechariah, the younger contemporary, was granted visions and he portrayed in the most vivid and graphic manner the future when Israel will return to God, Jerusalem shall become the capital of the world, and Israel, cleansed and purified, shall become the channel of world blessing. The Apostle John, in the Book of Revelation, likewise was led by the spirit to present his message just as he had received it in vision. Let us remember that, though the revelation was given in the form of visions, these communications described spiritual realities. It is for us, therefore, to ascertain by hard study and by trustful praying the import of the message whether given in plain words or in the form of a descriptive vision. Let our prayer be, "Open thou mine eyes, that I may behold Wondrous things out of thy law" (Psalms 119:18). Installment 2 IN the preceding article of this series we have seen the real scriptural meaning of prophecy—that it refers to things past, present, and future. We have seen, moreover, that some of the revelations of God came in the manner indicated by the scriptural formula: "The word of Jehovah came unto ..." We have also seen that, by vision, the revelation was made more graphic in the case of many of the prophets. In the present study we wish to note several cases of predictive prophecy in order that we may learn just how to approach any utterance in regard to the future. In John 8:1-59, we have a discussion or debate which the Lord Jesus had with the scribes and the Pharisees at Jerusalem, when He attended the last Feast of Tabernacles during His personal ministry. It became quite evident to all who were looking on that the leaders of Israel were bent and determined in their vigorous opposition to Jesus. He, with His penetrating divine vision, looked behind outward appearances and detected the presence of the great enemy of both God and man that was moving them on in their bitter opposition to Him. He therefore declared that His opponents were children of their father, the devil, since he was stirring them up and moving them to such unreasonable measures of opposition. In their discussion, they claimed to be the children of Abraham, but Jesus showed that they were not children of that venerable patriarch, though they had been born of Jewish parentage. They had the Abrahamic blood, but they did not have the Abrahamic spirit. They had been blessed of the Lord, in that they were living at the very time when the Messiah would come and with their physical eyes were looking upon Him, yet they did not appreciate that fact, the reason being that they did not know Him nor the Scriptures which were read every sabbath in their synagogues. Even under the old covenant there was such a thing as knowing God in a personal manner. This fact is seen in the following quotation: "Thus saith Jehovah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he hath understanding, and knoweth me, that I am Jehovah who exerciseth loving-kindness, justice, and righteousness, in the earth; for in these things I delight, saith Jehovah" (Jeremiah 9:23-24). The Apostle Paul told the Jews in Antioch of Pisidia that their brethren in Jerusalem fulfilled the Scriptures in condemning and crucifying the Messiah simply because they did not know Him nor the Scriptures. These facts show that, even though the spiritual blessings enjoyed by the Old Testament saints were far less than those we possess today, yet they could—and many of them did—know God and had spiritual discernment. But these Jews with whom the Lord clashed on this occasion should have rejoiced that they were living in Messianic Times, and that actually Messiah had appeared and was in their midst for the purpose of working out redemption’s scheme. But no, instead of rejoicing in the great unparalleled spiritual blessings which were granted to them, they were actually, with all the force and power of their being, opposing the Messiah who was the Son of God, and who entered the world by miraculous conception and virgin birth. In showing the Jews, with whom He was arguing, that, though they did have Abrahamic blood, they did not have the Abrahamic spirit, Jesus declared to them "Your father Abraham rejoiced to see my day; and he saw it, and was glad" (John 8:56). What is the significance of the term, "Abraham rejoiced to see my day; and he saw it, and was glad"? In view of the trend of the thought the facts of the context show that the day to which Jesus referred was the very time when He was present with them, that is, the time of His first coming. These opponents, though they were Jews—yet they were not in the true sense because they did not know God and recognize His Messiah—should have been rejoicing in the fact that they were living at that time when God had graciously, in the person of Jesus Christ, left heaven and had come to this earth in order to work out their redemption and that of the world. The fact that they did not rejoice to see Him and His time—to observe the miracles which He performed and to hear the words of grace which proceeded from His lips—was proof positive that they were not real Israelites in the correct and true sense of the term. In marked contrast with them and their attitude, Jesus said Abraham, whom they claimed to be their father, rejoiced to see His day, Christ’s day—that time when He appeared on earth the first time. Evidently from this language Abraham was given a promise by the Lord that He would in vision see the day when Messiah would appear upon earth in order to work out human redemption. When this vision was shown to him he saw, doubtless crystal clear, the Lord Jesus Christ, the Babe of Bethlehem the Man of Galilee, the Man of sorrows, throughout His entire career. He saw the agonies of the Saviour in the Garden; he saw Him suspended upon the cross as He suffered the death-throes of one of the crudest methods of the execution of a criminal possible; he saw Him lying cold in death in the tomb; he saw the spirit of Jesus descending to Hades and making the announcement concerning the completion of redemption’s scheme. He saw His spirit come forth from Hades and re-enter that body which was then glorified. He saw Him walking out of the tomb, the conqueror over all the forces of satanic power, thus bringing life and immortality to light through the gospel. Finally, after the forty days, following the resurrection, He saw Him ascend to glory and sit down on the right hand of the majesty on high. Thus Abraham in spirit was carried forward from his day and time, which was approximately two thousand years before Christ, to the time when the Babe of Bethlehem was born. And he saw the entire life of our Lord and His glorious triumphant conquest over Satan and the perfecting of the plan of redemption. Yes, we have every reason to believe that Abraham not only saw Messiah at His first coming and rejoiced in the redemption which He purchased for mankind, but he saw Him when He will rend the heavens, descend to this earth, mount the throne of David, lift the curse, and establish a reign of righteousness from sea to sea and from the river to the ends of earth. We are logical therefore in believing that Abraham, in vision, was thus carried forward over the span of two thousand years of history to the first coming of Christ, and that he likewise surveyed all Messiah’s redemptive career, including the Age of Grace and the great consummation when He returns in glory and power to reign in righteousness for one thousand years. Isaiah lived and engaged in his ministry in the days of Uzziah, Jotham, Ahaz, and Hezekiah, the latter half of the eighth century before the Christian Era. In the year that King Uzziah died, the prophet was granted a vision of the Lord Jesus Christ as He will sit in the great millennial Temple and will reign over a peaceful world. This is seen in Isaiah 6:1-5 : "In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above him stood the seraphim: each one had six wings; with twain he covered his face and with twain he did fly, And one cried unto another, and said, Holy, holy holy, is Jehovah of hosts; the whole earth is full of his glory. And the foundations of the thresholds shook at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King Jehovah, of hosts." The prophet declares that he saw the Lord sitting upon a throne, high and lifted up, "and his train filled the temple." The question immediately arises, "What temple?" There have been several Temples, and there will yet be two more. Solomon built the great Temple of Israel upon his accession to the throne and power in Israel. This sacred edifice was destroyed by Nebuchadnezzar at the time of the Babylonian captivity. Seventy years later, when the exiles who wished to serve God, went back to the land of their fathers under the leadership of Zerubbabel and Joshua, they built the Temple which is known in history as Zerubbabel’s Temple. This structure was insignificant in comparison with that which had been erected by Solomon. When Herod the Great, by conniving and by political maneuvering at Rome, obtained authority over Judaea, he had a mania for building. He therefore, in 20 B.C. began to tear down the Temple at Jerusalem piecemeal and began to rebuild it upon a more magnificent and grander scale. The work which was thus begun in 20 B.C. was completed, according to the very best accounts we have, around A.D. 64. But in A.D. 70, when Titus captured Jerusalem, this Temple was destroyed, the Jewish nation was overwhelmed, and the survivors of that catastrophe were sold in the slave marts of the world, into bondage. In the very time of the end, according to prophetic prediction, the Jews will rebuild their Temple, which will be standing during the time of the Tribulation. Isaiah the prophet, Isaiah 66:1-5, foretold that it would be built. Psalms 74:1-23 sees its being destroyed in the Tribulation. Jesus assumed its standing in the middle of the Tribulation, as we see in Matthew 24:15 ff. Paul likewise assumed its existence in the middle of the Tribulation (2 Thessalonians 2:1-12). John in Revelation 11:1-19, likewise described it. But, as just stated, this Jewish Temple, will be destroyed. But when Jesus comes back to this earth, being invited by the penitent remnant of Israel to return, He will rebuild the Temple and will sit upon His throne, wearing a double crown, that of royalty and that of priesthood (Zechariah 6:9-15). This Temple is the one which is described very fully in the last section of Ezekiel, Ezekiel 40:1-49, Ezekiel 41:1-26, Ezekiel 42:1-20, Ezekiel 43:1-27, Ezekiel 44:1-31, Ezekiel 45:1-25, Ezekiel 46:1-24, Ezekiel 47:1-23, Ezekiel 48:1-35. Which of these Temples is the one that was shown to Isaiah in the passage which we have under consideration? The third verse of this chapter gives the keynote; "And one [seraphim] cried unto another, and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory." Let us remember that these verses give us a vision, a vision of Jehovah in His Temple. The prophet therefore sees Jehovah seated upon the throne. At that time the earth is full of God’s glory. This statement gives us the time when this vision will be fulfilled, the era of the great millennial kingdom. Since we know that this is a vision of Christ in His glory, which position is confirmed by John 12:41, we know that Isaiah was carried forward in vision, from the latter part of the eighth century when he lived, across the centuries to the glorious second coming of our Lord. In concluding this special phase of study, let us look at Jeremiah 4:23-26 : "I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved to and fro. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful field was a wilderness, and all the cities thereof were broken down at the presence of Jehovah, and before his fierce anger." Jeremiah had a vision in which he saw the heavens as black as ink and the earth reduced to a state of chaos, wreckage, and ruin. Was the prophet carried backward in vision to the catastrophe recorded in Genesis 1:2, or forward into the future? A very important question. When a person reads Jeremiah 4:27 which follows our quotation immediately, he will see that Jeremiah declared that this vision will be fulfilled yet in the future, in the day of Jehovah—the time of the Tribulation. Thus it is clear from these facts that Jeremiah was likewise carried forward in vision by the Spirit and saw the wrecked earth. It is hoped that from this short study the reader may be able to see the importance of ascertaining the proper point of view from which to view the prophecies of the Scriptures. Unless a person discovers this proper perspective, he cannot interpret prophecy aright. Installment 3 WE HAVE already seen in this series that the word "prophecy" as used originally in the Scriptures was applied to the narration of past events, present circumstances, and future out looks. In other words, the prophets were inspired when they narrated past events, and when they evaluated the present and revealed the future. The inspiration of the Holy Spirit was just as essential for them when they were recalling the past—as they did in the most accurate manner, which proposition has been absolutely proved by archaeological discoveries —as when they foretold the future. The crowning proof of the inspiration of the messages of the prophets and Apostles is seen in the fact that they alone properly diagnosed human nature and described the infallible cure for the sickness of the soul of man. Their prescription works! When the scriptural analyses of man’s condition and his needs are compared with the views and prescriptions that are offered by ordinary men, the emptiness and the shallowness of such human theories become apparent. The uncovering of the future by the prophets, as seen from their point of view, has been proved, by the course of history, to have been infallibly guided by the Spirit of God. We have every reason, therefore, to place absolute and unqualified confidence in every utterance of Moses, the prophets, and the Apostles. We have also seen that, in order for anyone to understand predictive prophecy properly, he must note well whatever time element may be given in any specific prophecy before he can interpret correctly the prediction. Sometimes checks are postdated. By a person’s doing this, he is telling the bank not to honor the check until that future day arrives. Thus it is with the prophecies. They are good only when the time arrives that is indicated by the chronological data that thus stamps them as to when they are to be fulfilled. On this point let us study minutely two psalms. Psalms 90:1-17 Psalms 90:1-17, written by Moses and possibly the oldest one in the book, is indeed very illuminating. It sweeps forth from eternity in the past through the ages that intervene between Genesis 1:1 and Genesis 1:2, and comes flashing to the time of the creation of Adam, then onward to the day of Moses. The Eternal God, as set forth in Genesis 1:1-2, existed from all eternity in the past. The last clause of Genesis 1:2, "Even from everlasting to everlasting, thou art God," properly rendered and studied in the light of the context, should be translated this way: "Even from age to age, thou wast God." The correctness of this interpretation is seen when one realizes that in Genesis 1:2 the prophet is still looking back toward the past and is speaking of a time prior to the creation of the universe. As the Hebrew is translated in our English versions, all eternity—before the creation of the universe, the time during which the material cosmos is in existence, and ages of the ages of all future eternity—is by this translation thrown back prior to the creation of the universe. This position is of course an absurdity. In contrast to God’s having existed throughout all eternity, Moses refers to the longevity of the human family prior to the Flood. A glimpse at Genesis 5:1-32, shows that the antedeluvian patriarchs’ lives approximated a thousand years. But that civilization was wiped out by the Flood, a catastrophic Judgment. In Genesis 5:7-11 Moses comes to his own day and time, and speaks of God’s having dealt in wrath and indignation with His Chosen People, whose span of life has been reduced to threescore years and ten, "Or even by reason of strength fourscore years." The best commentary on God’s dealings with the generation of Moses is the Book of Numbers. Thus having reviewed the judgment of the Flood disaster and of God’s strokes upon Israel in the wilderness wanderings, Moses is carried forward in his thinking out to the time when the nation again sins against God. On account of this rebellion the stroke of judgment falls. Clearly he saw the situation and, identifying himself with his brethren, he prayed that the Lord would lead the nation to "get us a heart of wisdom," that they might evaluate their situation, see their mistake, and recognize that their only hope is to pray for Jehovah, against whom they sin when He appears, to return to them and bring deliverance. This is set forth in Genesis 5:12-17. In this last section of this psalm it is quite evident that Moses was carried in vision out beyond the time when Jehovah comes to His people. The prophets constantly spoke of the time when Jehovah would come to His people, and they would reject Him and thus sin against their own souls. Recognizing this fact, and seeing that the solution of Israel’s problem lay in their repudiation of the national sin and praying to Jehovah, who alone can solve their problems, to return, Moses thus leads his nation in this penitential confession and prayer. The face meaning of these verses must be accepted. The information presupposed in this passage must be gathered from related ones. When I recognize this fact, and when I look at such a passage as Isaiah 53:1-9, I immediately recognize that this petition is the same one as that which is set forth in Isaiah 53:1-9. When a person thus runs the gamut of the ages that are surveyed in this psalm, he recognizes the fact that Moses was viewing the great disasters that have come, first to mankind in general in the days of Noah; secondly, to the Hebrew people in the days of Moses; and thirdly, to the Jewish people in this age when they, not having wisdom, reject Messiah at His first coming. Moses—seeing that the time will come in the history of Israel when the nation will, in genuine repentance, repudiate its national sin and pray for Him to return and deliver them—introduces this petition by the words, "Return, 0 Jehovah; how long?" Thus the latter part of Psalms 90:1-17 is dated at the time when convicted and penitent Israel will plead for Jehovah to return. On this point the reader should carefully study Hosea 5:14-15, Hosea 6:1-3. Psalms 95:1-11 Psalms 95:1-11 is a most important portion of the revelation of God. No one can properly understand the Hebrew Epistle of the New Testament (possibly the most profound portion of the entire Word of God) who does not properly understand Psalms 95:1-11. From a general knowledge of the Word we understand that Psalms 95:1-11 was spoken by King David (Hebrews 3:7-11, Hebrews 3:15; Hebrews 4:7). The historical background of this psalm is to be located at the time of the giving of the law (Exodus 19:1-25, Exodus 20:1-26, Exodus 21:1-36, Exodus 22:1-31, Exodus 23:1-33, Exodus 24:1-18). When the Lord spoke from the heights of Sinai the Ten Commandments, the frightened hosts of Israel pleaded with Moses that God would no more speak to them, but that He should deliver His messages to the great leader and lawgiver, and that he in turn should relay them to the children of Israel. The hosts of Israel made every kind of promise that they would be obedient to the heavenly voice. Keeping this experience in mind, the Lord promised that He would raise up to Israel a prophet saying, "I will put my words in his mouth, and he shall speak unto them all that I shall command him’’ (Deuteronomy 18:16-19). Since Israel did not want God to speak to her directly, the Almighty promised that He would raise up a prophet, a spokesman for Himself, who would deliver His message to her. David, who was inspired by the Spirit of God, and who knew this promise of God’s speaking to Israel through this future prophet, uttered the prediction found in Psalms 95:1-11. David lived approximately five hundred years after Moses made the original prediction. But he was carried out from his day and time to the time when God would raise up this prophet who would speak to her. This prediction, viewed in the light of the Gospel Records, quite obviously referred to the first coming of our Lord, who made His advent in the first century of the present era—a thousand years after David uttered Psalms 95:1-11. Being thus transported into the future in vision to the first century, the king, as God’s spokesman, viewed the situation in Palestine of the first century and saw this prophet through whom the Lord would speak, as He engages in His ministry. Thus David called to his brethren of a thousand years hence to come and accept this one without hesitation and to render the worship and the praise due to Him. He insisted on their doing this because "Jehovah is a great God, And a great King above all gods," who is the Creator of the material universe, and who is the Shepherd of His people Israel. In the second half of the psalm (Psalms 95:7-11) David began his oracle with the word, "To-day." What is the meaning of this term? Obviously it refers to the time of Jehovah’s coming to earth in fulfillment of Deuteronomy 18:15-18 and this present prediction. It therefore means the time when Messiah comes to be with His people. When we read this in the light of Hebrews 3:1-19 and Hebrews 4:1-16, we know that this word, today, refers to the time of our Lord’s first appearance upon earth. King David—in vision seeing Messiah at His first corning therefore pleaded with the Jewish people of the time of our Lord not to harden their hearts when they would hear God speaking in the person of Jesus Christ. It is clear therefore, that the word "To-day," dates the prophecy and its fulfillment at the time of Messiah’s first coming". Knowing the proper perspective, a person is in a position to interpret the psalm. All prophecies and predictive psalms must be examined carefully in order to determine the date when they are to be fulfilled. If this is not done, strange and foreign interpretations will be placed upon the Word of God. Footnote: * "When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths indicates clearly otherwise. ======================================================================== CHAPTER 91: 03.36. FIGURES OF SPEECH ANALYSIS: ======================================================================== Figures of speech analysis: Symbolic language, parable, allegory, simile, metaphor, metonymy... ======================================================================== CHAPTER 92: 03.37. SYMBOLIC LANGUAGE ======================================================================== Symbolic Language AS A PERSON studies the Scriptures or any other writings, he is to assume that everything is to be taken literally unless there is some indication that there is a departure from the normal, usual, literal meaning. The principle stated in full is as follows; When the plain, sense of Scripture makes common, sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise. Whenever this rule is ignored, confusion and misunderstandings always arise. The early church was plagued with the allegorical method of interpreting the Scriptures. While this principle does not exactly come under the head of symbolism, yet it is close akin to it and has done untold damage to the cause of true Christianity. It still causes a blight wherever resort is made to its principles. The allegorical interpreters sought to find running alongside the usual sense of a passage a hidden, spiritual, or allegorical meaning. Whenever they thought they had found this mysterious significance, they usually lost sight of the plain historical record and engaged in the most fanciful interpretations. Thus in a way the historical records of the scriptures stood for great and mysterious principles and facts. Assumed deep spiritual meanings were read into the narratives, for they were not put there by the inspiration of the sacred writers. The Scriptures mean what they say and say what they mean. Of coarse there are various kinds of language found in the Sacred Oracles. We are to recognize the different types that depart from the literal meaning and to interpret them accordingly. I. Determining Symbolic Language How may I determine whether or not a certain citation is symbolic? Fundamentally I am not to assume that a passage is symbolic unless there are indications which point in that direction. Whenever such positive evidence is apparent, I am to look at the facts as they appear in the text. As an illustration of this type or language note the follow passage: "And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. The seven good kine are seven years; and the seven good ears are seven years; the dream is one. And the seven lean and ill favored kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine" (Genesis 41:25-37). Pharaoh, king of Egypt, had dream in which he saw seven fat, well-fleshed well-favored cows coming up out of the river. Following them came seven poor and ill-fed ones, which devoured the seven fat ones. He likewise saw seven well-filled ears of grain and after them, seven blasted ones. The latter swallowed up the former. Joseph by the Spirit of God interpreted this language and said to Pharaoh that the seven good cows were seven years. We know that this was not literally true. The seven fat cattle represented seven full and abundant years and the seven lean ones signified seven years of famine; It is clear, then, that this is symbolic language. In Ezekiel 37:1-14 we have a description of a vision which was granted that prophet. In this vision he saw a valley covered with dry bones. When he prophesied, the bones came together. Then sinews connected them. Flesh appeared on the skeletons, and then skin covered the bodies. Finally the Spirit of God breathed life into them and they arose, a mighty army of the Lord. If the record had stopped with the narration of these events, no one would have been able to determine the significance of that which was revealed. But in verse eleven the Lord declared that the dry bones are the whole house of Israel: "Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried up, and our hope is lost; we are clean cut off" (Ezekiel 37:11). This cannot be literally true. Obviously the bones represent the whole house of Israel at a certain stage in the history of the nation. Thus these bones are symbols of the scattered nation. In Daniel 2:1-49, we have a description of the metallic image which was shown to Nebushadnezzar in a vision. Daniel by inspiration reproduced the vision and interpreted it to the monarch. In indicating its meaning he declared: "Thou, 0 King, art King of Kings unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory; wheresoever the children of men dwell, the beast of the field and the birds of the heavens hath he given into thy hand, and hath made thee to rule over them all; thou art the head of gold" (Daniel 2:37-38). The head of gold of the image was not literally Nebuchadnezzar; but in this instance it symbolized him and his government. Likewise the chest and arms of silver represented the Medo-Persian Empire. In like manner the belly of brass was an emblem of the Grecian government, whereas the legs of iron and feet and toes of iron and miry clay were symbols of the Roman Empire. This interpretation is forced upon us in the light of all the facts that are involved in the revelation. Frequently we are told that the Book of Revelation is a book of symbols. This is an overstatement—a greatly exaggerated and perverted judgment. Everyone who will examine it soberly and scientifically must admit that there are symbols appearing here and there in it. At the same time he must also admit that there are many statements that are literal and must be interpreted thus. For instance, we are told in the first three chapters that the candlesticks symbolize the various churches to which letters were sent. That symbolism was chosen because of its appropriateness to the subject. But the churches thus represented were real and literal. The messages that were written by John to them must be interpreted according to their common sense meaning. There are those who endeavor to interpret the living creatures of Revelation 4:1-11 and Revelation 5:1-14 as symbols. An examination, however, of the context shows that these are real, celestial beings, that serve God and His purposes. They must be thus understood. In Revelation 5:1-14 the Almighty is presented to us as having a roll of a book in his right hand. The Lamb, the Lord Jesus Christ, takes it out of His hand. This book is seen to be sealed with seven seals, which the Lord Jesus breaks in succession. This pictorial presentation of the book was doubtless chosen to indicate a revelation, since the messages of God which He sent to us are written in material books. We have some difficulty in picturing to ourselves the form and size of this little book and how it was sealed. But we know the significance of a seal. In order to read the message of the book, the seals had to be broken. Such seems to be the significance of the seals and the breaking thereof. When the Lord broke each of the first four seals, one of the living creatures shouted, "Come." In answer to this command there appeared in the vision the rider on a certain colored horse. Thus at the breaking of the first four seals and at the command of the living creatures, four riders on four different horses of various colors came forth. The question which immediately arises is: Are these horses and riders to be understood as symbols, or are they to be interpreted literally? A clue as to the proper answer seems to be found in an examination of the rider on the fourth horse. He is called death. Hades follows after him. It is clear that death is here used symbolically, for it is personified and thought of as an actual rider. And yet we know that death is not a person. From this fact we see that this rider is a symbol. We have every reason to believe that the other three are used in the same way. When we look at the facts of each case, we can see how very appropriate each of these symbols is to set forth that which is explained in the literal language accompanying the presentation of each symbol. I could continue through the Book of Revelation, calling attention to those things that are put in symbolic language and those things that are to be taken literally, but what has been mentioned is sufficient to let the reader know that the Lord does use symbolic language in various portions of His Word. But we are never to conclude that the presence of a symbol in a certain section requires that we understand everything that is said in that connection is to be taken symbolically. But before leaving the Book of Revelation, I feel constrained to refer to the twentieth chapter. There we are told that the Lord Jesus Christ will return to earth and reign for a thousand years. This statement is frequently nullified by those who tell us that we are not to understand this statement as literal, since the Book of Revelation is highly figurative. Figurative language may appear in the same sentence with a statement of a sober literal fact. One is to use common sense and look at the facts as they are presented in a certain passage in order to determine the significance of the language employed. There is no reason for our doubting that the assertion regarding our Lord’s reigning a thousand years should be taken literally. I therefore believe the statement and accept it at its face value. II. Interpreting Symbolic Language In Daniel 7:1-28, we have a very fine illustration of symbolic language. The prophet saw in the night-visions the great sea which was at various times agitated by stormy winds. When the water was first churned into a raging fury, there emerged from it and came upon the land a lion-like beast. At a subsequent time, when the water was again agitated, there emerged a bear-like beast, which came upon the land and was master of that which he surveyed. A third time the water was churned into a raging tempest. On this occasion there came forth a leopard-like beast, which came upon the land and did as its predecessors. On the next occasion when the waters were agitated, another one that was horrible, terrible, and different from all the rest came forth and exercised authority in place of its predecessor. He extended his boundaries to include the entire world and became master of all peoples, tribes, tongues, and languages. The account of these visions is found in Daniel 7:1-8. When anyone reads this passage he is impressed with the fact that it is not a description of a literal occurrence. Lions as we know do not live in water. Bears do go into water at times, but that is not their natural habitat. Leopards certainly do not live in water. The impression which the reading of these verses makes upon one’s mind is that this is not literal language. Evidently, then, it is figurative or symbolic. How are we to determine its meaning? The answer is found in Daniel 7:17 and Daniel 7:23. "These great beasts, which are four are four kings, that shall arise out of the earth." The interpreting angel informed Daniel that the four beasts which he had seen in vision are four kings that arise out of the earth. These beasts cannot be literal kings. The only way to understand this language is to interpret it as indicating that the beasts are used symbolically. God chose these animals to represent four different kings. But in Daniel 7:23 we learn that the fourth beast is likewise a symbol of a kingdom: "Thus he said, The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down and break it in pieces." We are logical in concluding that all four of the beasts not only are symbols of kings, but also of kingdoms over which they reign. Since God has attached this special significance to a beast when it is used symbolically, and since He is not the author of confusion, we may conclude that, wherever a beast is used symbolically, it has this same significance. The importance of our recognition of this principle is seen in the fact that, by the great Protestant reformers, the beast of the Book of Revelation was interpreted as being a symbol of the Roman Catholic church. We must admit that, during medieval days, when the Roman Church enjoyed its hey-day, it did relegate to itself certain political powers and would do so today if it had the authority and opportunity. It was primarily an ecclesiasticism and not a civil government. The beast of the Book of Revelation is a symbol of a civil government which exists at the end time, and which is world-wide in its scope and grasp. When the reformers, therefore, interpreted this symbol as signifying the Roman Catholic Church and system, it did violence to the truth and laid the foundations for much misunderstanding of the Scriptures. This false interpretation has been and is continuing to be the occasion of much confusion in the field of the study of prophecy. Let us therefore hold to the significance of a symbol which the Lord assigns to it. A further illuminating reference will enable us to see the force of this principle. When the Lord instituted the Supper at the conclusion of the passover on the night of His betrayal, He gave to the elements, the loaf and the cup, a special significance. The loaf represents His body; the cup, His blood. Regardless of where those emblems are used in a Christian assembly, they have the same significance—although various shades of ideas may be read into the language of the Saviour. This memorial supper has the same and everlasting significance wherever it is observed. Let us, as we study the Word of God, never consider any passage as figurative unless the facts of the context demand such an interpretation. Let us also recognize the various figures of speech that are used. We are to bear in mind constantly that no language is to be understood as symbolic unless the facts of the context thus indicate. When we find such symbols, let us seek for the divine interpretation of them, and never read into the record something that is not found in the inspired text. ======================================================================== CHAPTER 93: 03.38. THE PARABLE ======================================================================== The Parable AT THIS time let us study parables as they appear in the Scriptures. In the Old Testament a crisp, terse saying was called a parable. The Proverbs of Solomon are called parables. An examination of this portion of the Word of God shows that couplets constitute the basis for this type of revelation. In the New Testament the term rendered parable comes from two words which mean beside and to throw down or place. A parable, according to the etymology of this word, is therefore the laying down of some known or acknowledged fact, principle, or truth beside that which is unknown. The object in doing this was to institute a comparison in order that one might deduct the unknown from the known. Generally speaking, the parables are of such a nature that only one point was in view. They are like figures of speech. For instance, should I use a metaphor in stating, "He was a lion in the fight," I would be making a comparison between some person of whom I was speaking and a lion. There would be only one point, however, that would be common to the person and the lion. The lion is recognized as the king of beasts and is thought of as being able to conquer the rest, or rule over them. Thus by this metaphor I would mean that the one of whom I spoke had been a victor on account of his strength and power over his opponents. Someone has said that a parable is simply an extended metaphor. This is true and must be acknowledged as such. But in recognizing the kinship between a metaphor and a parable, let us not go to the extreme and think of a parable as an allegory. This latter type of language is the use of certain story material—either fact or fiction—that is presented in order to carry along a spiritual lesson. The facts are stated, or the story is told. But it is not the purpose of the speaker or writer to bring into sharp focus the thing’s that he is saying. On the contrary, it is his desire to lead his hearers or readers to see some great fundamental principle which runs along parallel with his story, and which is obvious. If I should speak in geometrical terms, I would say that a parable is like two circles that are tangent. It is for us to find that one idea and not try to make the illustration go "on all fours." This is the general rule for a parable; there are, however, in certain contexts parables that are intended to deal with more than one point. But each one must be studied in the light of the facts as they are presented in the text. An Examination Of Certain Parables Our Lord Jesus Christ concluded His Sermon on the Mount (Matthew 5:1-48, Matthew 6:1-34, and Matthew 7:1-29) by giving us a parable of two builders who erected houses, but upon different foundations. In this parable the Lord likened the one who hears His words and obeys them to the person who is wise and discreet, and who, when he builds a house, digs down deep to the rock, lays the foundation upon it, and upon this erects his building. When the rains descend, the winds blow, and the floods come, they beat upon this house; but it stands, because of the fact that it has a firm foundation upon which it is well-located and built. On the other hand, the one who hears His message of love, but rejects it, refusing to accept it and to conform his life thereto, is like the foolish man who built a house upon the sand. When the rains began to fall, the wind to blow, and the floods to beat upon that house, it falls, because it has no foundation. Thus in this pictorial way, our Lord compared those who hear, and who heed His teaching and those who hear, but who refuse to be obedient to His instructions, to the two different builders. They show their wisdom or their lack of understanding by the kind of foundation upon which they build, the firm foundation or the one that is only shifting sand. The person who hears and heeds the teaching of the Lord is the one who builds his house for eternity; but the one who builds upon the sand suffers eternal loss. We can see the one main point, therefore, that is illustrated by the parable. For us to try to find some hidden, spiritual, or mysterious meaning and read that into the text would be to do violence to the Word of God. Let us look at another parable. In Matthew 13:31-32 we have the parable of the mustard seed. Jesus stated it thus: "The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof." That which Jesus called the kingdom of heaven, He compared to a certain grain of mustard seed which a man took and sowed in his field, and which indeed developed into an abnormal plant, a tree. In this thirteenth chapter of Matthew the Lord was presenting the teaching regarding the kingdom of heaven by the use of these various parables, each of which presents some one or more phases of this great kingdom of heaven. In this parable He said that the kingdom is like a grain of mustard seed, which is the smallest of all seeds, which a man planted in his field, and which developed into this abnormal growth, becoming a tree in which the birds of the heavens came and found lodgment. It is clear that the Lord was not talking about just any mustard seed, but a specific one, which a certain man planted and which developed abnormally. This growth, then, of the plant from such a small beginning into this great tree sets forth some one characteristic of the kingdom of heaven. Jesus spoke about this institution which He called the kingdom of heaven and compared it to the reign of God upon the earth. Kings obtain the right to rule over certain territory, that is, over the subjects, the people who live within the limits of the kingdom. John the Baptist announced that the kingdom of heaven, or kingdom of God, had come to hand. Jesus sounded the same note. The Twelve, when they went forth on the limited, or restricted mission in Galilee, proclaimed the same message. During the last six months of our Lord’s ministry the Seventy in Judea proclaimed the same message. Upon the authority of all these witnesses we cannot believe otherwise than that which is known as the kingdom of heaven, or the reign of heaven, had come near. When we read further in the second chapter of Acts, we see that this kingdom was established when the Holy Spirit came and inspired the Apostles to speak the message of truth and to lay the foundations upon which the church of God is built. Before Pentecost, we read of the kingdom as being in the future (Matthew 1:1); after that memorable day, we read of it as being in existence (Acts 8:12; Acts 20:25, Acts 28:31). These facts point positively in the direction that the kingdom which was announced by John, the Saviour, the Twelve, and the Seventy was established on the first Pentecost after the resurrection of Christ. It exists through this age. During the Tribulation the Lord will purge out all the tares, the wicked ones, from it and will take the kingdom over. (Ed note: If the reader is interested in a study of the Parables of the Kingdom, we suggest that he read "An exposition of The Gospel According to Matthew" biblicalresearch.info/page318 ). Then will be fulfilled the prophecy that "the kingdom of the world has become the kingdom of our Lord and of his Christ" (Revelation 11:15). But in the parable of the mustard seed the phenomenal development of the kingdom into a super growth is the one feature about the kingdom which the Lord foretold. Personally, I am convinced that this was fulfilled by the so-called conversion of Constantine the Great, who forcibly imposed Christianity upon the Roman Empire. There was a growth and an expansion of the kingdom of God into one great politico-religious octopus. The seeds were sown for the development of a corrupt ecclesiasticism, which has borne fruit throughout the Dark Ages and even to the present time. In Matthew 13:33 Jesus spoke a parable, comparing the kingdom of heaven "unto leaven, which a woman took and hid in three measures of meal, till it was all leavened." Here again we have one outstanding point which is common to the kingdom of heaven, and which is common to the fact related in the parable. The comparison brings out another feature of the kingdom of heaven. According to the statement of the Lord, a certain woman took leaven and inserted it into three measures of meal. This leaven grew and developed until it permeated all the meal. Why the Lord said three measures, no one can tell. Of course conjectures and surmises may be in order; but in the absence of positive proof no one can be dogmatic. The three measures of meal may have been put into one vessel. Then the woman inserted leaven into the meal, and it continued to work and foment until it affected the entire lot of meal. It is clear that this is a parable, and that leaven here is symbolic of something—of some power or force that permeates the entire portion of the meal. By an examination of all the instances in the New Testament where the word, leaven, is used symbolically, it is seen to signify something evil. The presumption therefore is that it has the same significance here, unless there is something in the context contrary to this thought, or unless there is evidence in some other passage that contradicts such an idea. One will look in vain for any such negative evidence. In the preceding parable at which we have just looked, we see that the kingdom of heaven would take on an abnormal growth—something contrary to nature. Anything that is beyond the normal may excite our curiosity. The fact that the leaven permeates all the meal indicates something that at least is in harmony with that in the preceding verses, which is abnormal. This thought is in perfect agreement with the interpretation that leaven symbolizes something evil in other places and doubtless also in this place. Looking at the facts as just presented, we have a right to believe that leaven here is a symbol of something evil. The woman is the one who inserts the leaven into the meal. The leaven being symbolic, we have a right to believe that the woman likewise is a symbol. It is she who introduces, this leaven into the meal. In other places where we see a woman used symbolically, she always represents some kind of ecclesiasticism. A pure, virtuous woman signifies the true church of God; whereas a woman who is a harlot represents a false religious system. These facts lead us to believe that the woman in this instance represents the false ecclesiasticism which developed in the Middle Ages, and which injected some leavening, evil influence into the kingdom of heaven that corrupted it. We shall not be far wrong if we conclude that the leaven which she introduced into the meal was nothing but false, corrupt teachings, doctrines and practices; since the teachings of the Pharisees and Sadducees were called by the Saviour "the leaven of the Pharisees." Without doubt the explanation given of the parable of the grain of mustard seed and the leaven deposited by the woman in the three measures of meal is beyond controversy. We have seen that each parable had one central thought to present. There was therefore one point of contact between the parable and the truth to be taught. But, when we look at the parable of the sower, we see that there are a number of points which the Saviour brought, together in this one parable. One should read Matthew 13:1-23. In substance the parable is this; The sower went forth to sow seed. As he did this, some of the seed fell upon the side of the road. The birds immediately came and devoured the seed. Other seed fell upon the rocky soil where there was little earth. Forthwith this seed sprang up into plants; but when the sun became hot and scorching, it withered and died because it did not have depth of soil in which it was growing. Moreover, there were other seeds that fell among thorns. These sprang up and developed into plants, but the thorns choked out these plants so that they did not bring forth any fruit to perfection. There was still other seed which fell upon good soil, and which brought forth fruit—some thirty, some sixty, and some a hundred fold. Jesus explained this parable, saying that the seed which fell upon the wayside soil represent the Word of God as it is preached, and as it falls upon the hearts of people who are indifferent, and who are not interested. They therefore do not receive the Word—just like the seed that falls upon the hard, roadside soil. The devil immediately comes and snatches this Word away from the heart lest haply the one thus having heard should believe and be saved. The seed falling upon rocky soil represents those who hear the gospel message and who embrace it most enthusiastically. But they have little stability of purpose of heart. When therefore conditions become somewhat trying, and not so favorable as at first, they fall away, which fact shows that there is no real spiritual life in this group of people. The seed falling among thorns represents those who hear the Word, who endure for a while, but who become offended at the delay of the materializing of the promise of God and become engrossed with the cares of life and its pleasures. Thus the Word and all evidence of spiritual life is choked out so that they do not bring forth any fruit whatsoever. All three of the classes thus enumerated are those who hear, but in whom the Word does not find deep and abiding lodgment, and who do not bring forth any fruit for the kingdom of God. On the other hand, those seeds which fall in good ground represent those who have faith, who surrender their lives to God, and who accept Christ. The new life is imparted. They are strengthened by the Spirit of God and bring forth different amounts of fruit—some thirty fold, some sixty fold, while others produce one hundred fold. It is clear from the way the Lord spoke of the four different types of soil upon which the seed falls and His explanation of the seed falling upon these different kinds of soil show beyond a peradventure that these details stood out clearly in the Saviour’s mind, and that He wanted us to see them and to understand that there are the four points of contact between the parable and the kingdom of God, to which He wished to direct our attention. Other parables might be given, but these are sufficient to stimulate in us a desire to interpret the parables and to be cautious, observing the basic laws involved in parables. A failure to recognize these general principles has proved to be a fruitful source for untold guessing, speculation, and wild theorizing. The Purpose Of A Parable Though some of the Old Testament prophets occasionally did use a parable, our Lord is the one who used them so very much. Evidently there was a reason for His adopting this method of instruction. Why did Jesus employ the parabolic method in instructing people? On many occasions He spoke in the simplest language, putting His message in such a way that the humblest and most under-privileged people, educationally speaking, could understand what He had to say. A survey of the Gospel records shows that that was the principle He followed as a general rule. On many occasions He spoke in parables. Why, do you suppose, did He change His method on certain occasions? Evidently there was a reason. We have been told that an old Chinese proverb declares that one picture is worth ten thousand words. This possibility is no exaggeration. In many instances a picture can convey a clearer idea to a person than possibly twice, or several times that number of words. We think in terms of our experiences and the things with which we are acquainted. The one who can clothe his ideas in language that is familiar to his hearers will be better able to teach them. Parables are illustrations. Someone has said that illustrations are to a sermon what windows are to a house—they admit light to it. Every well-chosen and presented illustration in the sermon lets a flood of intellectual light into the hearts and minds of the hearers. We have every reason to believe that Jesus adopted the parabolic method of instruction in order that those people who wished truth, and who were under-privileged from an educational standpoint, might see the truth, accept it, and be saved. A study of all the parables that are recorded in the Gospels will lead one to that conclusion. To the one, therefore, who is honest, sincere, and unbiased in his attitude toward the truth, the parables chosen by our Lord become most illuminating and instructive. But all people do not want truth. All too many become confirmed in their own ways of thinking and find it most difficult to lay aside their prejudices and preconceptions in order that they might receive the truth. For all such people who were in the audiences of our Lord on special occasions, Jesus used the parabolic method. This fact is seen in the following quotation: "And the disciples came, and said unto him, Why speakest thou unto them in parables? And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. For whoever hath to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand, And unto them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people’s heart is waxed gross, And their ears are dull of hearing, and their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. But blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not" (Matthew 18:10-17). From this quotation it is abundantly evident that Jesus did speak in parables in order that those who did not want the truth, who had a bias against it, and who would not accept it, might not see it. Why did He not want them to have the truth? Another statement which He made might throw light upon this question. The Lord Jesus said to His disciples, ’’Give not that which is holy to the dogs, neither cast ye your pearls before swine." There are people whose attitude, from the spiritual standpoint, immediately puts them in the class of dogs and hogs. We may conclude that whenever Jesus saw people of that nature in His audience, He adopted the parabolic form so that they could not take the gems—sparkling, brilliant rubies and diamonds of truth—and tread them down under their feet. Hence, on the occasion when Jesus spoke the parables recorded in Matthew, chapter 13, we are logical in concluding that there were people in the audience who would not receive His message, but who were there to carp and to criticize. Having such an unholy bias, they were unable to take a hold of these marvelous truths. All they could do was to distort them and use them against the Lord Jesus. In view of all the facts discussed above, and especially of those connected with the parable of the sower, we have every reason to believe that one’s attitude toward truth and toward the Lord Jesus Christ will put him into one of the four classes which are represented by the four different types of soil mentioned in the parable of the sower. Does this statement then, one may ask, assume that there may be a person who naturally falls into the class represented by the seed falling on the wayside soil, but who, by his attitude toward the truth, is taken from that class and is placed in the fourth group that brings forth an abundant harvest? Yes, it means that. Are we therefore to assume that all have the same capacity and are on an equal footing by birth and by environment? No; we are not to arrive at such an erroneous conclusion. This is contrary to facts. But we learn that where sin abounds, grace does much more abound (Romans 5:20). Anyone who will accept truth and receive the Saviour, coming to Him, shall in no wise be cast out. ======================================================================== CHAPTER 94: 03.39. ALLEGORY ======================================================================== Allegory Allegory is an important type of speech. The Bible student especially cannot afford to neglect the study of this method of speaking, for it appears at various places in the Scriptures. The one who does not recognize this figure will be at a loss in many instances. He therefore will, as a consequence, miss the meaning of the given passage. Literally, the word allegory means to speak another thing. A person speaks of a given matter or relates certain details concerning it, but he has an entirely different meaning in view. This type of language is common, not only to the Scriptures, but also to human language and thought in all parts of the world. Possibly the greatest allegory that was ever written in the English language is Bunyan’s Pilgrim’s Progress. Everyone who is acquainted with it knows that he spoke one thing as if he were simply talking about certain actual facts, localities, people, circumstances, and conditions. At the same time he did not intend to be understood as speaking solely of them; but he composed his story in such a way that it was evident there was running parallel with his account a deep spiritual meaning. There are other excellent allegories in the English language, as well as in other tongues. The allegorical method of Origen, one of the early Christian Fathers, and of many others have done untold damage to the cause of Christ and the cause of true Christianity. Those of the Alexandrian school of thought and interpretation, together with Origen, maintained that the literal meaning of the Scriptures was not the important thing. What they narrated, according to them, was given to convey a deeper, or spiritual, hidden meaning. Practically, everything in the Scriptures was thrown into this category. To them the Scriptures said one thing, but meant something entirely different. This allegorical method of interpreting the Scriptures is indeed a vicious and dangerous method to adopt. Frequently, we speak of it as spiritualizing the Scriptures. Instead of thinking of it as "spiritualizing" the Scriptures, I would rather speak of it as "evaporating" the Word. According to the golden rule of interpretation we are to take everything at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise. We are never to say that a passage is allegorical unless the facts are quite positive in that direction. Only under such conditions are we permitted to think of a passage as allegorical. Someone has said that an allegory is an extended metaphor. That is true. But we must recognize the truth that an allegory is a special metaphor. It is a story or narration that is told in such a way that the reader or the hearer can get the lesson intended to be conveyed. A parable is the laying down of a known truth, or that which is recognized as true, beside an unknown factor in order to bring out the unknown truth. Parables usually have sufficient data to enable one to recognize them as this type of speech. Let us look at a few allegories in order that we may be able to recognize one when we see it and be able to interpret it properly. The Allegory Of The Vine In Psalms 80:8-16 the writer declared that God went down into Egypt, procured a vine there, came back, drove the nations in Canaan out of it, and planted this vine in their land. Thus planted in this locality, it grew and developed in a marvelous manner, sending its branches unto the sea and its roots unto the River. After the vine thus grew, God broke down the walls around it. Those who passed by plucked it. Then the boar from out of the woods ravaged it, and the wild beasts of the field fed upon it. Following this description is an earnest prayer that God would turn and would have mercy upon this vine of His planting. When a person takes the entire Psalm into consideration and sees that it is a prediction concerning the last generation of Israel that will he scattered among the nations, when he recognizes it as their prayer to God to come and to deliver them from their evil case, when he remembers the history of Jacob and of his descending into Egypt and his posterity’s growing into a nation, and when he remembers all of the events connected with the deliverance at the time of the Exodus, he sees instantly that this is an allegory. While the psalmist spoke as if he were talking of a literal vine, at the same time the context shows that he did not mean a literal vine, but that he was speaking of literal Israel. Having all these facts in mind, he understands that this is an allegory. God drove out the nations of Canaan and established His Chosen People in that land, which He gave to them for a perpetual inheritance. On account of their disobedience the Lord broke down the barriers protecting His people and allowed various nations who are represented as wiid beasts to come in and tread down this vine and destroy it. But the time will come when Israel will see her predicament and call upon God for deliverance. When she does, Messiah will come. In connection with Psalms 80:1-19, one should study such passages as Isaiah 5:1-7; Isaiah 27:2-6, and Matthew 21:33-46. The scriptures here referred to are the outgrowth of the original allegory found in Psalms 80:1-19. These must therefore be studied in the light of the original passage. Ecclesiastes 12:1-8 In this famous passage the wise man urged young people to remember their Creator in the days of their youth, before the evil time would draw near, when they would not have any pleasure in Spiritual and eternal things. They should, he said, do this "before the sun, and the light, and the moon, and the stars, are darkened, and the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows shall be darkened, and the doors shall be shut in the street; when the sound of the grinding is low, and one shall rise up at the voice of a bird, and all the daughters of music shall be brought low." This language certainly is not literal. It is introduced in such a way that it is not to be recognized as simply a metaphor or a parable. The writer said one thing, but it is evident that he has a meaning running parallel with what he actually and literally says. The facts of the context indicate that this is true. This passage has been interpreted as a prediction concerning the judgment day, or what we premillenarians call the great Tribulation Period, when God’s judgments are brought upon the world. Of course, when a person takes in the entire trend of thought, he can make that idea fit into this context. But that is not the normal meaning. Again, there are those who interpret this as a reference to the day of death, which is thought of as a gathering storm that comes and takes the life of a person in old age. There are elements in the passage that seem to favor this interpretation. And yet there are still others who interpret this allegory as a reference to the coming of the late winter or early spring in Palestine, which often proves fatal to the infirm and weak. The facts may be twisted to yield such an idea. Again, there are those who think of it as a warning against old age. This certainly cannot be true; for the righteous, when they reach a ripe old age, are represented in such passages as Psalms 92:12-14 and Proverbs 16:31 as being in a glorious condition. The suggestion has been made, with good reason, that this allegory presents a sensual old man who has spent his life in the gratification of the flesh, and who is approaching the inevitable hour of passing out of this life. The human body is represented in this allegory as a house in which the man lives. The keepers are probably the arms; the strong men are the legs; the grinders that cease are the teeth; those that look out of the windows are the eyes; and the doors possibly are the mouth and ears. Generally speaking, this seems to be the consensus of opinion of the best commentators. Thus the young person is urged to remember God, to come to Him and to give his life and all that he is to the Lord in youth and to serve God throughout life to the end of the same. Such a one who does this is indeed wise. The one who fails to do this must inevitably meet the condition which is here mentioned, and against which one is warned. Allegories Used By Ezekiel The prophet Ezekiel was very fond of the use of allegories. For instance, "Ezekiel 16:1-63 contains an allegorical history of Israel, representing, by way of narrative, prophecy, and promise, the past, present, and future relations of God to the Chosen People, and maintaining throughout the general figure of the marriage relation." In similar imagery found in Ezekiel 23:1-49, the prophet represented the idolatries of both the northern and the southern kingdoms, the capitals of which were Samaria and Jerusalem. Though these are allegorical representations, the meaning of the prophet is very clear. In Ezekiel 15:1-8 Israel is represented under the allegorical picture of the wood of the vine-tree, or grapevine, which is unprofitable at its best for lumber or manufacturing purposes. But after it has been burnt and snatched from the fire, it is of less value than ordinarily. Thus the Lord pictorially represented Israel’s unprofitableness in His sight. The imagery in Ezekiel 19:10-14 is practically the same with little changes. In Ezekiel 19:1-9 the allegory of the lioness and her whelps is presented. Again we see the same method of language employed by the prophet in Ezekiel 31:1-18 in his prediction concerning Assyria. The Allegory Of The Good Shepherd And The Fold In John 9:1-41, appears a record of our Lord’s healing a blind man, whom the Jews had excommunicated from the synagogue. The Pharisees became bitterly angered by our Lord’s performing this miracle. In discussing this situation, Jesus said that He had come into the world that they who see not might see, and that those who see might become blind. This saying called forth a retort from the Pharisees in the form of the following exchange of words: "Are we also blind? Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth" (John 9:39-41). This situation was the occasion of our Lord’s speaking the allegory of the Good Shepherd and the fold of the sheep. Our Lord declared that those who do not enter by the door, but climb up some other way, are thieves and robbers. But the one that enters by the door is the shepherd of the sheep. To him the porter opens. Such a one goes in, calls forth his sheep, puts them forth, and goes before them, leading them to green pastures and to still waters. This language, spoken under the conditions set forth in chapter 9 and as an outgrowth of that which had just occurred, is obviously not to be taken literally, but is a story that is used to illustrate great and fundamental truths. As we learn from reading John 10:1-18, Jeaus was and is the Good Shepherd. To him the porter, John the Baptist, opened. He went into the fold of Israel to call forth all of those who were His own. Those who constituted His own are none other than those who hunger and thirst after righteousness, and who receive the truth when it is presented to them. In other words, the fold of which Jesus was speaking was the Jewish nation. His sheep were the truth lovers who accept Jesus and His salvation. He leads them forth from Judaism into another fold, that of His own. Jesus declared clearly that He had other sheep that were not of the Jewish fold, that He would bring them and put them together, and that there would be one flock, one shepherd, and one fold. Of course this language is a reference to the honest truth-seeking Gentiles who hunger and thirst after God, and who accept the truth when it is given to them. Thus this marvelous presentation of truth is very forceful and vivid. In connection with the thought of our Lord’s being the Good Shepherd, one should read and study such passages as Jeremiah 23:1-4. When this scripture, however, is studied in its context, it is seen that it refers to the regathering of the honest, conscientious, truth seekers among the Jews into the great fold of Israel of the millennial kingdom of our Lord. The same thought is presented in Ezekiel 34:1-31. Our Lord, as the Good Shepherd who lays down His life for the sheep is set forth in such a passage as Zechariah 11:4-14. The Allegory Of Hagar And Sarah In Galatians 4:21-31 the Apostle Paul gave us the famous allegory of Hagar and Sarah. Hagar, the bondwoman, signifies in this comparison the old covenant, which pictorially presented Jerusalem in her bondage and slavery. On the other hand, Sarah, the free-woman, stood for the new covenant which answers to the Jerusalem which is from above, that is, the new Jerusalem, which will come down out of heaven when the Lord Jesus Christ returns to this earth and sets up His millennial kingdom. (We must not confound the Jerusalem from above here mentioned with the new Jerusalem described in Revelation 21:1-27. This latter one is the eternal Jerusalem, that comes down out of the eternal heavens and rests upon the eternal earth.) Ishmael, the one born according to the flesh, answers to those Jews who were then in the bondage of sin and in the grip of a dead legalism. Isaac, the child of promise, answers to those who are Christians, and who are enjoying the freedom with which Christ has made us free. Ishmael, the child after the flesh, persecuted Isaac. This fact answers to, or typified, the persecution of the believers by the legalists. The instruction which God gave to Abraham was that he should cast out the bondwoman with her son in order that the freewoman with the child of promise might enjoy the privileges which were theirs by divine grace. This fact answers to the exhortation for the children of the free-woman not to become again entangled in the yoke of bondage. These analogies are pointed out and are very clear. It is to be noted that the Apostle stated specifically that the argument which he was making was an allegory. This constituted an argumentum ad hominem. By this type of reasoning the Apostle showed the absurdity of those legalists who were trying to force the yoke of the law upon the believers in Christ. The Allegory Of The Warrior In Ephesians 6:10-20 the Apostle introduced his famous allegory of the Roman soldier who was armed that he might make an offensive attack against his enemy. Thus the Apostle spoke of a soldier with the various pieces of his armament and of his fighting to the finish. But in the connection in which the Apostle used this language, a person sees instantly and cleariy that he was not talking about literal warfare; but that he was speaking of a spiritual conflict which the child of God has daily. Obviously the Apostle, in this passage, was speaking of the spiritual conflict that believers have daily as they fight against the powers of Satan and sin. There are numbers of other allegories that are presented in the Scriptures. But these suffice to call our attention to their general use. Of course, the greatest allegory that is to be found in the Scriptures is that of the Song of Solomon. There is however quite a bit of controversy as to its significance. The Jews, for instance, say that it represents Messiah in His relation to Israel. Many Christians, on the other hand, see in this marvelous hymn reference to Messiah in His relation to the church—the body of believers. There are others, however, who see the relationship that exists between Christ and the individual Christian set forth by this book. There are objections to all of these interpretations. Some, on the other hand, see in this pictorial representation the divine setting forth of true love between a young man and his beloved and puts love on a high and holy plane. It is impossible for one to be dogmatic as to the meaning of this great allegory. It is altogether possible that there may be an element of truth in each one of the interpretations just mentioned. In view of the uncertainty let us hold ourselves in a firm reserve and not become dogmatic where the Scriptures do not warrant such a positive attitude. May we see, because of this little study in allegories, how to interpret them and thus discover the lesson that the Holy Spirit had in giving us teaching in this form. ======================================================================== CHAPTER 95: 03.40. THE SIMILE ======================================================================== The Simile IN ALL languages there are various figures of speech which are characteristic of all developed peoples. We are told by the ancient Chinese proverb that one picture is worth ten thousand words. In other words, a person can get a clearer idea of an object if a picture is shown than he can from a lengthy verbal description of it. Both the ancient and the modern peoples have introduced figures of speech in their languages in order to make the thought more vivid and to make their narration more intelligible and accurate. Naturally, then, the simile was doubtless one of the first figures used. As its name implies, a simile is that figure by which a comparison in its simplest form is presented. We shall in this short study notice a few instances of this figure of speech, taking an example here and there—though the Bible is full of them. There appears a most beautiful, vivid, and graphic simile in Isaiah 55:10-11 : "For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." There is hardly a place upon the face of the globe where the people are not acquainted with the falling of the rain and the coming of the snow. Of course, around the equator, people do not see snow except in the high mountains. Even in the desert the rains fall at times. Hence Isaiah’s comparison was indeed quite apt and vigorous. As the rain and snow fall to the earth and put moisture in the soil, that makes possible the growing of crops, so God’s Word which comes down from heaven to man is the spiritual moisture that is necessary for the production of a spiritual crop in the life of those who receive it. All the moisture that comes serves a definite, specific purpose. So it is with the Word of God which comes from heaven to as, falling upon the human heart. For instance, the Apostle Paul, in speaking of the gospel, said that it is the power of God unto salvation to him that believeth. It is a savor of life unto life and death unto death (2 Corinthians 2:16-17). Thus we are given assurance that every word that proceeds out of the mouth of God accomplishes a definite, specific purpose—that for which it is sent. In Jeremiah 23:29 we have another beautiful simile: "Is not my word like fire? saith Jehovah; and like a hammer that breaketh the rock in pieces?" This verse is taken from a long discourse which Jeremiah delivered concerning the prophets that were in Israel at that time (see Jeremiah 23:9-40). The false prophets and profane priests were dominating the entire situation. The prophets were giving forth their visions and their own words and were leading the people astray. Because of this fact Jeremiah foretold the coming of the tempest of Jehovah, even His wrath, that would burst forth upon the wicked nation. But Jeremiah let his auditors know that he was speaking of the end time, "In the latter days ye shall understand it perfectly." In order to impress upon the minds of the people the power of his oracle, Jeremiah declared that the Word of God was "like fire … and like a hammer that breaketh the rock in pieces ..." This language is an echo of the methods that were used for breaking rock. Sometimes fire was placed upon a rock in order to soften it; then the hammer was used to complete the job of breaking it. In a manner analogous to this, declared the prophet, God’s Word will break, crush, and crumble all opposition eventually. There is no word of God that is devoid of power. In fact, all the power of Almighty God backs up every utterance that He has ever spoken. Often the prophets piled up simile upon simile and metaphor upon metaphor in their efforts to enforce the message which they had for the people. As an illustration of this practice let us notice the following quotation: "And the daugter of Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city" (Isaiah 1:8). Isaiah, in Isaiah 1:1-31, denounced the people for their wickedness, sins and their formal, hypocritical worship. The people had not acted with the intelligence of the dumb brutes that know where to go to get their food and to be protected, but Israel was not that wise. Therefore, declared the prophet, Mount Zion, the city of Jerusalem, will become as a booth in a vineyard. At that time there were many robbers and marauders in the land of Israel. When the grapes became ripe, watchmen had to be placed on guard to prevent theft. After the harvest of the grapes was over, little food would be left. The situation would look desolate. The leaves would fall from the vines. There would be little or no signs of life in the vineyard. In a manner analogous to this, declared Isaiah, would Zion become in the midst of the country. In other words, he was foretelling an invasion of the country and the depredations that would be committed together with the wreckage and waste of the country. Zion, however, would be left alone in the midst of such appalling waste. This is indeed a dismal picture. Following the simile, the prophet compared Zion to a lodge in a garden of cucumbers. This lodge was similar to the booth in the vineyard and served the same purpose during the time the vines were yielding their vegetables. This figure is followed by a literal statement that Jerusalem would be as a besieged city. It is not difficult for anyone to gain a clear picture of the significance of this prophecy. We see another very striking illustration in the following passage: "And it shall be when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty; or as when a thirsty man dreameth, and, behold; he drinketh, but he awaketh, and, behold, he is faint, and his soul hath appetite; so shall the multitude of all the nations be, that fight against mount Zion" (Isaiah 29:8). In Isaiah 29:1-7 the prophet foretold the time when the armies of the world besiege Jerusalem and the city, together with the Jewish nation, and Palestine will be crushed into the dust, figuratively speaking. Israel will be brought to her greatest extremity. From the natural standpoint it will appear to the enemies of Israel that they are just on the very verge of complete victory over God’s Chosen People. At the critical moment before the Jewish resistance collapses and the nation is to be blotted from the face of the globe, Jehovah appears on the scene suddenly. This one who appears and who delivers her is none other than the Lord Jesus Christ, the Hebrew Messiah, when He comes again in glory and power to deliver His people from their enemies. Concerning those nations that will be so very confident of complete victory, the prophet declared that they would be like the hungry man who slept and dreamed of eating. When he awoke, however, he discovered that he had taken nothing—no food whatsoever, nor any drink. So it will be with those nations that besiege the Jews in Jerusalem in the very end of the age. They, figuratively speaking, will be drugged with their overconfidence in their own strength and power. No thought occurs to them except complete victory and the taking of the spoil. But when the Lord Jesus appears and His feet stand upon the Mount of Olives, these enemies of Israel will he rudely awakened out of their abnormal sleep of confidence and will be as hungry as ever, not having taken any of the spoil. This simile does indeed enforce the lesson. Turning to the New Testament, see many forceful similes. For instance, our Lord, in concluding His Sermon on the Mount, gave us the simile in which He compared those who hear His words and do them to the man who built his house upon the rock. When the rains fell and the floods came and beat upon that house, they were not able to destroy it because it had a firm foundation. On the other hand, those who hear His words but do not heed are compared to the man who built his house upon the sand. When, therefore, the rains came and the floods rolled around it, it fell because it had no foundation. Thus our Lord in a most fitting and forceful manner concluded the Sermon on the Mount, one of the fullest and most wonderful passages that ever fell from His lips: "Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: and the rain descended and the floods came, and the winds blew and beat upon that house; and it fell not: for it was founded upon the rock. And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof" (Matthew 7:24-27). ======================================================================== CHAPTER 96: 03.41. THE METAPHOR ======================================================================== The Metaphor The Metaphor is one of the very common figures found throughout the Scriptures. Like the simile it is a simple comparison. The simile compares two objects, persons, or thing’s and usually employs the word as, or like. An illustration of the simile is, He fought like a lion. I can make the same comparison, but change the manner of statement. Taking the person concerning whom I am speaking out of the class of human beings and putting him into the class of animals, I can say, "He was a lion in the fight." In using either of these figures, I am selecting that outstanding characteristic of the lion and of his fighting to emphasize the pugilistic tendencies and actions of the man concerning whom I am speaking. Many of the figures of the metaphor type, as well as of the simile, are drawn from the animal kingdom. This is especially true in the early part of the Scriptures. For instance, Jacob, in blessing his sons, speaks of Judah in these words: "Judah is a lion’s whelp." Here Judah and his descendants are thought of as young lions. Jacob takes them out of the class of human beings and thinks of them as if they were a lion. Continuing the same idea he declares, "From the prey, my son, thou art gone up" (Genesis 49:9). Judah is thought of as a lion that has seized upon his prey and killed it. After having eaten what he chooses, he goes up to his lair in some mountain fastness where he is absolutely free from all attack, of any sort. In the same chapter Jacob thinks of his various sons in terms of different animals. For instance in Genesis 49:14 he speaks of Issachar’s being "a strong ass, Couching down between the sheepfolds." In Genesis 49:17 he thinks of the tribe of Dan and those descending from him as "a serpent in the way, An adder in the path. That biteth the horse’s heels, So that his rider falleth backward." Then again, in Genesis 49:21, he speaks of Napthtali as "a hind let loose." Joseph is then thought of as being "a fruitful bough, A fruitful bough by a fountain; His branches run over the wall" (Genesis 49:22). In speaking of Joseph, he thinks of him as a grapevine that is flourishing and very fruitful. In speaking of Benjamin and his tribe he declares that he is "a wolf that raveneth: In the morning he shall devour the pray, And at even he shall divide the spoil" (Genesis 49:27). It is clear from all these references that, with the exception of Joseph, Jacob draws all of his metaphors from the animal kingdom. In Deuteronomy 32:34 Moses thinks of God as a mighty warrior who has His sword and His arrows, and who goes into battle against the enemies of Israel, conquering them and treading them under His feet. Thus he thinks of the power of God by which He will destroy both His own enemies and those of Israel as a sharp, glittering sword. Thus infinite power is thought of in the category of a literal sword with which Jehovah, the war hero, fights against His enemies and slays them. (See especially Deuteronomy 32:14). In Deuteronomy 32:42 he thinks of the arrows in this manner: "I will make mine arrows drunk with blood, And my sword shall devour flesh." Still in thinking of Jehovah as a warrior with His sword and with His arrows, Moses mixes his figures (a practice that is not sanctioned by modem English, but perfectly proper in the genius of the Hebrew tongue and spirit), and speaks of the arrows as if they were actual people who had drunk of blood of their victims. The same figure appears in Isaiah 34:5 : "For my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment." Frequently the place where people are located by the Lord is thought of as the nest of a fowl. For instance, in Numbers 24:21 we read of the Kenites: "Strong is thy dwelling-place, And thy nest is set in the rock." Here the mountain fastness where the Kenites dwelt is thought of as probably an eagle’s nest which is put high up in the mountains far from access by men or beasts. A similar figure is used by Jeremiah concerning Edom: "As for thy terribleness, the pride of thy heart hath deceived thee, 0 thou that dwellest in the clefts of the rock, that boldest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith Jehovah" (Jeremiah 49:16). Some of the territory of the Edomites was very mountainous and rocky. For instance, the city of Petra—"the rose-red city half as old as time"—was one of their fortresses, or strongholds. This city was practically impregnable in the ancient days. Jeremiah compared it to the eagle’s nest and thought of it as being in the high mountains, inaccessible to all of their enemies. Again, Obadiah, who spoke an oracle against Edom used the same figure in the following statement: "Though thou mount on high as the eagle, and though thy nest be set among the stars, I will bring thee down from thence, saith Jehovah" (Obadiah 1:4). Habakkuk used the same figure in referring to Babylon, in which expression there evidently is an allusion to the hanging gardens of Babylon: Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil!" (Habakkuk 2:9) Jeremiah noted the folly of Israei in her apostatizing from God and in her adoption of idols as objects of warship: "For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water" (Jeremiah 2:13). A fountain of living, running water is of course far better and superior to that of the rain-water that runs into a cistern that is hewn out in the rocks. Such a cistern frequently was broken and the water was spilled. It therefore ceased to be of any benefit or profit to the men who thus constructed it. God is, therefore, in this passage thought of as being a fountain of living, running water—that never runs dry. But the idols and idol-worship are thought of as broken cisterns that cannot hold water to meet the needs of the worshiper. Frequently the prophets spoke of certain spiritual matters in terms of the Jewish ritualism. As an example of this usage, note the following: "I will wash my hands in innocency: So will I compass thine altar, 0 Jehovah." Doubtless this language is based upon the Mosaic regulation that the priests before entering into the tent of meeting should bathe themselves with water, lest they die, when they would come near to the altar to minister and to burn an offering made by fire unto Jehovah (Exodus 30:20). The great laver was located between the altar of burnt offerings and the sanctuary. After the priests had made the proper sacrifices, they passed by the laver at which they bathed and cleansed themselves ceremonially and then entered the holy place. Paul was thinking in terms of such an act of approaching God in the following statement: "But when the kindness of God our Saviour, and his love toward man appeared, not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration, and renewing of the Holy Spirit; which he poured out upon us richly through Jesus Christ our Saviour (Titus 3:4-6). In Psalms 51:7 David prays, "Purify me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow." This language is based upon and borrowed from such passages as Leviticus 14:6-7, Leviticus 14:51. In these verses Moses was speaking about the ceremonial cleansing of the leper who was pronounced clean by the priest, upon a thorough examination of his case, who noted the fact that there had disappeared from the person afflicted every sign and symptom of that dread disease. It is also possible that David’s language might be an echo of the ceremonial cleansing of one who had become unclean, according to the law, and who was cleansed ceremonially by the water of purification mentioned in Numbers 19:18-19. In 1 Corinthians 5:7-8, Paul speaks of Christ as being our passover, who had been slain for us. We are therefore to purge out the old leaven of wickedness and malice and are to observe the passover in the newness of the spirit and power of the life imparted to us by the Spirit of God. This language of course is based upon and borrowed from Exodus 12:1-51 and Exodus 13:1-22. An understanding of the ancient ritualism of the passover makes intelligible Paul’s language. Our Lord in the Sermon on the Mount (Matthew 5:13) spoke of His disciples as being the salt of the earth. Salt is a preserving power, especially of meats; and of other things. Again, in Matthew 5:14, He compared the Christians to light. We are to the world what physical literal light is to the darkness. There are literally hundreds upon hundreds of metaphors throughout the Scriptures, but these are sufficient to call attention to the general principles of understanding and interpretating such figurative language. ======================================================================== CHAPTER 97: 03.42. METONYMY ======================================================================== Metonymy THE FIGURE of metonymy is one that occurs very frequently in the Scriptures and should be understood if a person is to interpret the Scriptures correctly. This term is derived from two Greek words, a preposition and a noun. The former indicates change and the latter, name. Combined, they mean with a change of name. In other words, this figure is one which has a change of name in speaking of a certain event. There are different causes for the employment of this type of language. Regardless of the fundamental reason for the change in phraseology, the idea is a very definite one. Metonymy Of Cause And Effect Let us notice a few illustrations of this type. In Job 34:6 we read: "Notwithstanding my right I am accounted a liar; My wound is incurable, though I am without transgression." The marginal reading of the Revised Version on the expression "My wound" is, literally, Mine arrow. Job thinks of himself as being pierced with an arrow, which leaves a wound. This wound is incurable, but instead of speaking of the result of the stroke, in literal language, he speaks of the weapon which is used to produce it. This is doubtless an echo of his statement in Job 6:4 : "For the arrows of the Almighty are within me, The poison whereof my spirit drinketh up: The terrors of God do set themselves in array against me." It is clear from the context that Job is not talking about literal arrows, but about something which caused him a deep spiritual wound. Again, in Luke 16:29, and Luke 24:27, we read of Moses and the prophets, but an examination of the context of each passage shows that these men were not in view at all, but the books which they wrote. In other words, these books were the result of their labors. Hence, by the figure of metonymy, the authors of those books of the Bible are used in referring to their writings. Once again, we see that sometimes the patriarchs are spoken of, though from the context it is clear that their posterity is meant. For instance, in Genesis 9:27 we read: "God enlarge Japheth, And let him dwell in the tents of Shem." It is quite evident from the context that Noah is speaking of the descendants or posterity of Japheth, but thinks of them in terms of their father. A similar example to this is found in Amos 7:9, where we read of the high places of Isaac and of their being made desolate. Isaac of course had been dead for centuries when Amos made this utterance, but he speaks of the posterity of Isaac in terms of their great ancestor. Along this same line is the use in the original Hebrew of the word mouth or lip, for that which was spoken by mouth. This does not appear to our English reader always, for the figure is rendered by the translators in literal language. Thus in the translation the real figure has disappeared. For example, in Genesis 45:21 we read: "And Joseph gave them wagons, according to the mouth of Pharaoh, and gave them provisions for the way." Our translators have rendered this figure by the phrase "according to the commandment of Pharaoh." Thus they have interpreted and rendered literally the figure. In their doing so they have not done violence to the Scriptures. Another example of the same type of speech is found in Numbers 3:16 : "And Moses numbered them according to the word of Jehovah, as he commanded." The Hebrew says, "According to the mouth of Jehovah ..." Once again we see this same figure in Deuteronomy 17:6 : "At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death." The phrase, "at the mouth of two witnesses," is literally rendered, but it is quite evident that the thought is, at or by the testimony of two or three witnesses shall the condemned one be put to death. These examples are sufficient to show us that this is a very common figure of speech and one that must be recognized and interpreted properly. Metonymy Of Subject And Associated Ideas In Leviticus 19:32 we have this language: "Thou shalt rise up before the hoary head, and honor the face of the old man, and thou shalt fear thy God: I am Jehovah." It is quite evident that the idea of gray hairs is associated with that of an old man, who is held in honor and respect. Thus the idea of hoary hairs is associated with the thought of an elderly gentleman who should be respected and honored. We find a very striking illustration of this same principle in Genesis 42:38. Joseph, who was then prime minister of Egypt, demanded that his brothers bring his brother Benjamin with them upon their coming again into the land. Jacob could not get the consent of his mind to allow Benjamin to go. He therefore said: "My son shall not go down with you; for his brother is dead, and he only is left: if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to Sheol." It is clear that he uses the expression, "my gray hairs," in order to indicate that he was an old man and was on the verge of the grave. Thus he speaks of himself in terms of the associated idea of gray hairs. He felt that, by letting Benjamin go with them, probably something would befall him and the grief would be such a blow that he would succumb and never survive the ordeal. In the same general type of this figure is that which is mentioned in Exodus 12:21 : "Then Moses called for all the elders of Israel, and said unto them, Draw out, and take you lambs according to your families, and kill the passover." It is clear that the passover lamb is here meant, but there was associated with this lamb the historical occurrence the night when Israel left the land of Egypt. On that eventful night Israel killed a lamb which had a symbolic significance. Blood was sprinkled on the doorposts and lintels of every Hebrew home. God said, "When I see the blood, I will pass over you." In every house of Egypt where there was no blood, the death angel slew the firstborn. Thus the lamb that was slain by each Hebrew family which was large enough for consuming one was called the passover. That ceremony was typical of Christ, the Lamb of God whose blood takes away the sin of the world. In Matthew 3:5 we have this language: "Then went out unto him Jerusalem, and all Judea, and all the region round about the Jordan, ... " Here we are told that Jerusalem and Judaea and certain sections round about the Jordan went out to hear John preach and to be baptized. It is clear that the people dwelling in those places are referred to in terms of the places where they lived. Again, we may look at Psalms 23:5 : "Thou preparest a table before me in the presence of mine enemies." Here the psalmist thinks of the Lord as a great Host who prepares a feast of good things for him to eat and does this in the presence of his enemies. But he speaks of the food which is set upon the table in terms of the table itself. Thus in this figure the psalmist spoke of God’s vindicating him and taking his part in the presence of those who were his enemies. Again we have another example similar to this one in 1 Corinthians 10:21 : "Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot take of the table of the Lord, and of the table of demons." People do not partake of the cup and eat of the table. They drink the contents of the cup and eat the food that is placed upon the table. In this instance, however, reference is made to the observance of what is called "the Lord’s supper," remembering the Lord and His death, burial, and resurrection until He comes, by partaking of the elements constituting the supper. We see the same figure in such an expression as "for we were once darkness, but are now light in the Lord ..." (Ephesians 5:8). The idea of darkness and of light is associated with people. But since Paul was talking to Christians, he spoke of their being associated with light and of their being light and not darkness. Once again, in Psalms 45:2, the writer, seeing the Messiah in vision, said, "Grace is poured into thy lips." By this he meant that there was proceeding out of the Messiah’s mouth the message of grace and truth. Metonymy Of The Symbol And The Thing Signified In Isaiah 22:32 the Lord through Isaiah spoke to Eliakim saying, "And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open." Here the key is the symbol of authority and power. Hence the Lord spoke of the authority in terms of the symbol. The same thing is true in Matthew 16:19 of the language to the Apostle Peter: I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven." The Lord is using the imagery of a city with its walls and gates. From times immemorial the keys have been thought of as symbols of the authority of the one in control of the city. Hence the Lord spoke of the authority that He would grant to Peter in terms of this common symbol. Once again, in Ezekiel 21:26 we have the same figure; "Thus saith the Lord Jehovah: Remove the mitre, and take off the crown; this shall be no more the same; exalt that which is low, and abase that which is high." The crown here stands for the authority of King Messiah. Finally, we find the same language in Isaiah 2:4 : "And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more." Here the sword and spears symbolize, or signify, the weapons of war. The plowshares and pruning-hooks represent the agricultural implements. It is clear, then, that this is a figure of metonymy and the idea is unmistakable. If we will be very careful in the study of the language of the Bible, noting the various figures of speech and interpreting them correctly, the Bible will have a vital, forceful message for us. ======================================================================== CHAPTER 98: 03.43. THE WORLD'S GREATEST LIBRARY ======================================================================== From the Book entitled "The World’s Greatest Library"... ======================================================================== CHAPTER 99: 03.44. SOME BASIC LAWS OF INTERPRETATION... ======================================================================== Some Basic Laws Of Interpretation... ======================================================================== Source: https://sermonindex.net/books/writings-of-david-l-cooper-volume-1/ ========================================================================