Man spake from God: Chap 1; the prophets, para 1H L Ellison was an academic from a Christian Brethren background. He wrote extensively on the Old Testament and on aspects of Brethren specialisms eg the Household Church. Like other Brethren academics he sometimes ran foul of conservatives, but his writings are very informative. He wrote book called men spake from God, the text of which is now on-line at this URL. It still provides a useful introduction to the prophetical books of the Old Testament.In the light of the way that the terminology of 'prophetic' is used widely today, I thought it would be good to draw SIers attention to some basic features of prophecy and open up some possible discussions. I plan to introduce you to the first chapter, paragraph by paragraph. Please be discerning as you read. I do not vouch for all Ellison's opinions. (I don't even vouch for all of MY opinions, all the time ;-) )The Prophetic Books. In popular speech the Prophetic Books are the sixteen books of the Old Testament, from Isaiah to Malachi, including Lamentations as well. They are further subdivided into the four Major Prophets (Isaiah, Jeremiah, Ezekiel and Daniel) and the twelve Minor Prophets. This enumeration and sub-division is not to be found in the Hebrew Bible. It is divided into the Torah (Law), Neviim (Prophets), and Ketuvim (Writings). The second section, the Prophets, consists of eight books: Joshua, Judges, Samuel, Kings (the Former Prophets), and Isaiah, Jeremiah, Ezekiel, The Twelve (the Latter Prophets). The reasons for the omission of Daniel, which belongs to the Writings, are considered in ch. XVII. For the moment it is sufficient to say that the rabbis made a correct distinction between normal prophecy and the apocalyptic visions we find in Daniel. The distinction between Major and Minor Prophets is first found in the Latin Churches, and Augustine rightly explains that it means a difference in size, not in value (De Civitate Dei: 18. 29). Though we are not dealing with the Former Prophets in this book, we shall profit by grasping the implications of books we call historical being considered prophetic.H L Ellison: Men Spake from God.Even at this early stage there is important information here. Traditionally the scribes spoke of the former and the latter prophets; the latter are what we usually refer to as 'The Prophets'. but the 'former' prophets comprised;JoshuaJudges1 & 2 Samuel1 & 2 Kings.Now, hands up, who would have classified these as 'prophetic books of the Old Testament? The reason they are so designated is because it was recognized that this was a 'God's eye view' of history. That gives us an initial clue as to what the prophetic relates to. The latter prophets were classified as IsaiahJeremiahEzekielthe Twelve (we call them the minor prophets. That little cluster which constantly change their position in your bible!)You may notice that Daniel was recognized as something quite different and was included with the Writings, another group.
Men spake from God
I suppose we need to (re)define what prophecy is...Most people think it is (just) fortelling the future...Although I think it is whenever God speaks to people through men (and women).
Thanks Ron,Think this will be most helpful in clarifying terms. Definition seems to be lacking in so many areas in this day, especially in The Faith and couldn't think of a better example than the whole area of prophecy. Really liked this line;"Since, then, the prophetic message is not merely a revelation of God’s will, but of God Himself"Ironic that black and blue is usually what happens when you get punched in the eye. Kind of felt that way reading through some of this... :-(
Hi NasherMost people think it is (just) fortelling the future...I think this is way too narrow.Although I think it is whenever God speaks to people through men (and women).I think this is too wide.an accurate definition lies somewhere between the two, I think. :-o
The Functions of a Prophet. The prophet is not defined or explained in the Old Testament; he is taken for granted. This is because he has existed from the very first (Luke 1:70; Acts 3:21), and has not been confined to Israel, e.g. Balaam (Num. 22:5), the prophets of Baal (IKings 18:19). There are true and false prophets among the nations, as there are in Israel. But Amos makes it clear that the prophets of Israel are a special gift of God (Amos 2:11) without real parallel among the Canaanites. In the Bible, persons are called prophets whom we never call by that name, e.g. Enoch (Jude 14), Abraham (Gen. 20:7), the Patriarchs generally (Ps. 105:15). Moses is not so much the law-giver as the prophet par excellence (Deut. 18:15; 34:10). All this should prepare us for the realization that the popular conception of the prophet as primarily a foreteller is alien to the thought of the Bible. Indeed, the alleged antithesis of the Old Testament fore-teller with the New Testament forth-teller, should have saved us from this error. The two Testaments are not two books in opposition to one another, but two parts of the same book, and speaking the same spiritual language. The best picture of the true function of a prophet is given by Exod. 7:1f. The prophet is to God what Aaron was to Moses. When Moses stands before Pharaoh (“I have made thee a god to Pharaoh”), Aaron does all the speaking, even when the narrative might suggest otherwise, but they are Moses’ words — Exod. 4:15f, “Thou shalt be to him (Aaron) as God.” In other words, the prophet is God’s spokesman. Speaking for God may involve foretelling the future, and in the Old Testament it does, but this is secondary, not primary. While the foretelling of the true prophet may be expected to come to pass (Deut. 18:21f), that does not necessarily establish his credentials (Deut. 13:1ff). Ultimately it is the spiritual quality of his message which shows whether a man is a prophet or not. In any case the foretelling of the future is never merely to show that God knows the future, or to satisfy man’s idle curiosity; there is a revelation of God attached to it. We can know the character of God better now, if we know what He will do in the future. And as the future becomes present we can interpret God’s activity the better for its having been foretold. From this there follows that the prophet speaks primarily to the men of his own time, and his message springs out of the circumstances in which he lives. So some slight knowledge of the history and social background of the prophet are a help to the understanding of his message. But for all this, the source of the message is super-natural, not natural. It is derived neither from observation nor intellectual thought, but from admission to the council chamber of God (Amos 3:7; Jer. 23:18, 22), from knowing God and speaking with Him (Num. 12:6ff; Exod. 33:11). Though the ordinary prophet might not rise to Moses’ level, and had to be satisfied with vision or dream, yet Moses’ experience represented the ideal. Since, then, the prophetic message is not merely a revelation of God’s will, but of God Himself, it follows that it has a depth beyond the prophet’s own understanding of it (I Pet. 1: 10ff), and that its significance extends beyond the prophet’s own time, though its application at a later period may be rather different. In so far as a prophetic message is a revelation of the unchanging God, it has an unchanging significance. But none-the-less we will be better fitted to grasp its significance for us now, as we understand what the message meant to those who first heard it. Our study will, therefore, approach the prophets from this standpointH L Ellison: Men Spake from God.Chronologically the first man said 'to prophesy' is Enoch. (Jude 1:14) His character is better revealed in the Bible than most realize. More later...
What do we know of Enoch other than that he was the first man to prophesy?He was the 7th generation and was the father of Methuselah and the great-grandfather of Noah.He was a man of personal faith in God;By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. (Heb 11:5 KJV)He walked with God for 300 years; a testimony of a continuing relationship. And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years: (Gen 5:21-23 KJV)He gave at least two prophecies; both predicted God's coming judgements:1. he named his son, Methuselah, meaning 'when he is dead it will be sent'. God time-linked the Flood to Methuselah's life. The coming of the flood synchronized with the year of Methuselah's death.2. he predicted the 'coming of the Lord with his holy ones'; And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones, to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. (Jud 1:14-15 ASV)He had an inward witness that his faith had caused him to be 'well-pleasing' to God; ...for he hath had witness borne to him that before his translation he had been well-pleasing unto God: Heb 11:5b ASV)This 'witness' also speaks of an intimate relationship with God.He was 'translated/transferred' so that he did not experience death; By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. Heb 11:5 KJV) He was one of only two people who did not experience death; the other was Elijah.Everything in the Bible record gives us the impression of a man in deep and continuous personal communion with God. This man was the first to hear God's secrets. His life separated him from others in that he alone (the next one is Noah, another 'prophet') is said to 'walk with God'. In later times prophets were sometimes just referred to as 'God's man' (ish elohim); a simple but profound designation. There is a story during the Welsh revival of a stranger arriving at a railway station and asking 'for the man with the Holy Spirit'; the station-master had no hesitation in sending him to Rees Howells. God's men can be recognized by those who are not God's men as well as those who are! If you had lived in Enoch's day and had said 'I am looking for God's man', you would have been sent to Enoch! Challenging isn't it?
AbrahamWe have yet to arrive at this point in Abraham's life in our Abraham; My Friend devotionals, so perhaps we can just comment briefly on Abraham as a prophet. If Enoch is the first man said 'to prophesy', Abraham is the first man to be called a prophet; And God said unto him (Abimelech)in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. Now therefore restore the man his wife; for And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her. Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine. (Gen 20:6-7 KJV)It is a remarkable comment showing that Abimelech was quite familiar with the concept of 'a prophet' although it is most likely that Abimelech was a Philistine. However, there is no way of pushing the meaning of the word back farther than this that a prophet is one who prophesies! We shall see a very clear definition of a prophet later with Aaron.In this first reference to a prophet there is a very important link with prayer. for he is a prophet, and he shall pray for thee,(Gen 20:6-7 KJV.) We might have expected 'he is a pray-er, he will pray for thee' or 'he is a prophet, he will prophesy for thee', but there is a seemless flow from 'prophecy' to 'prayer'. It is clearly a spiritual axiom, known even to such as Abimelech, that 'prophets pray'. It might be helpful to ask ourselves why this should be. The link is mediation. A prophet is a mediator. We are most familiar with another kind of Bible mediator that we call a priest, but all Bible authority is mediation. Prophets, priests, kings... they are all God's middle-men. They bridge the gap between God and men. In his public role the prophets mediator role is usually man-wards, while the priest's is God-wards. They are not absolutely fixed directions for the priest was expected to bring the knowledge of God to the people and the prophet was to bring the needs of the people to God in prayer. The key and simple truth of the prophet is that God has 'his ear' and the prophet had 'God's ear'.When you think about it, it is an amazing thing that God should say to one man 'don't ask me, ask Abraham'. We are right to attribute the power to God but God has ordained a method, and His method is men. It brings to mind the opening sentences of E M Bounds 'Power through Prayer'; "Men" he writes " are looking for better methods, God is looking for better men". Centuries later than this the Philistines used a cart to move the ark, and Israel copied them; or tried to. Disaster struck, God had ordained that the ark should be moved on the shoulders of men. There is a lesson to be learned here. The 'method' may work perfectly well for the 'world' but if the church tries to imitate that methodology the result will be death. I have often thought it significant that prayer and prophesy come together again in a controversial text; Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 1Co 11:4-5 KJV)'praying or prophesying' that same combination. There is a simple link between prophesy and prayer; namely that both to be the genuine article are based in revelation. There is kind of prayer where we may have our agenda and come to plead our petition, but there is another realm in prayer where the process begins with God and not with the pray-er. As he waits upon God, God's will is revealed to him and he prays it, giving his 'amen' to God's desires. This is the pattern of true prayer... when ye pray say... 'thy will be done, on earth as it is in heaven'. There is another part of the Corinthian letter which also shows the unbreakable link; Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. (1Co 14:29-31 KJV)Notice the verb used in the function of prophecy; if anything be revealed... That verb gives us the irreducible essence of prophecy; revelation.It is not 'sanctified common sense', whatever that might mean. It is not accurate exposition of scriptural truth nor its application to current events. It is not good advice or counsel. It is seldom that I quote the Message!! but I think this gets the energy of the verses; The main thing to keep in mind here is that no prophecy of Scripture is a matter of private opinion. And why? Because it's not something concocted in the human heart. Prophecy resulted when the Holy Spirit prompted men and women to speak God's Word. (2Pe 1:20-21 MSG) Although this verse refers to the scriptures themselves there is a principle here which encompasses all prophecy; as Ellison's book title has it 'Men spake from God'. Prophecy is revelation and the prophet sees things, by revelation, that others do not see, hence the even older word than prophet... 'seer'. (In former times in Israel, a person who wanted to seek God's word on a matter would say, "Let's visit the Seer," because the one we now call "the Prophet" used to be called "the Seer.")(1Sa 9:9 MSG)
i actully think adam was the first to prophesy dont know if he was a prophet but i think he prophesied?gen 2.18 And the Lord God said, “It is not good that man should be alone; I will make him a helper comparable to him.” 19Out of the ground the Lord God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. 20So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him.He would call themGod gave adam that responsability whatever Adam called each living creature, that was its nameMy thoughts are how did adam know what to call them?Know one knew what a lion was, so in his giving it a name he was saying this is what you will be? He prophesiedwhatever Adam called each living creature, that was its name
i actully think adam was the first to prophesy dont know if he was a prophet but i think he prophesied?You may well be right and I thought of including him but I am commenting on Ellison's book and he did not include Adam. In addition, although he certainly was the first to speak, to whom was he speaking? Which is a key point of prophecy. I don't know whether giving the animals their names was predictive of their nature or descriptive. I am sure Adam received revelation, but all revelation is not prophecy.On balance, I'll stick with Enoch as the first biblically identifiable prophesy-er.
Hello RonThis article puts into words that which I have been failing to express for some time now. I think you are right to point out the link between prophesying and prayer. I believe that the type of prayer is also very significant; to pray “in the Spirit” is in many ways comparable to prophesying. In both instances, utterance is guided by divine providence (the Holy Ghost).I hope that this will not do more harm than good however; I would like to suggest that there is a correlation also between, prophesying and praying in tongues. It is not THE correlation, but it is A correlation. I say, “Praying” in tongues because, by observation, there is a very distinct difference between speaking in tongues when one is in direct communication with God in the Spirit and the exercising of the gift at one’s own discretion. Again, praying in tongues is the only way of praying in the Spirit but I feel we should keep this in mind while we are on the discussion1 Corinthians 14:1-5 1 Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit IN THE SPIRIT he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.James
Adam prophesied---Gen 2:23-24.. Although most people never look at the fact of who said what and in what refeerence he said it.
Adam prophesied---Gen 2:23-24.. Although most people never look at the fact of who said what and in what refeerence he said it.To whom did he prophesy? Just curious.
Prophesy is the disclosure of the mind and will of God.Adam laid down as it were a principle that would run true throughout the entire bible and be quoted by Jesus.In its context his words had to be prophetic since he only had woman and God there to hear him and made reference to father and mother---neither of which he actually experienced --at least not in the conventional way we do.??????What do you think?
Prophesy is the disclosure of the mind and will of God.Adam laid down as it were a principle that would run true throughout the entire bible and be quoted by Jesus.In its context his words had to be prophetic since he only had woman and God there to hear him and made reference to father and mother---neither of which he actually experienced --at least not in the conventional way we do.??????What do you think?I don't want to get into a wrangle over this. You have defined prophecy as 'the disclosure of the mind and will of God' and by your definition of prophecy that would make Adam's actions a prophecy. I think a key element of prophecy is the proclamation of the 'mind and will of God' to a third person. This is why I said so much about a prophet being a mediator.However, my point in slowly building from the scriptural revelation was to identify the first biblically defined instance of prophecy; which was Enoch's and the first biblically defined instance of a prophet; which was Abraham.However, and this links with Jimm's comment...This article puts into words that which I have been failing to express for some time now. I think you are right to point out the link between prophesying and prayer. I believe that the type of prayer is also very significant; to pray “in the Spirit” is in many ways comparable to prophesying. In both instances, utterance is guided by divine providence (the Holy Ghost)....it is not impossible to prophesy to oneself; it is an interesting exercise, particularly the judging of the prophecy that follows. The revelation is not always in words but sometimes in ideas. Sometimes just waiting upon God and reading the scriptures there will be a flurry of linkages and a solid truth that emerges; this is what I would call an aspect of revelation. When the revelation is expressed in words it has more of the nature of prophecy.I don't want to tie things down to the mechanics here, but just get a feel for what the Bible has in mind when it speaks of prophets and prophecy. Often it is somewhat different to the way these words are used in modern charismatic circles.Gen 2:23-25 KJV(23) And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.(24) Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.(25) And they were both naked, the man and his wife, and were not ashamed.The last verse of Genesis 2 was clearly not Adam's words. eg 'the man and his wife' is not Adam's voice. It is almost certain that v24 is not Adam's either but is the contribution of Moses, who was certainly a prophet! This is the view of Albert Barnes in his commentary;"But it seems more probable that this sentence is the reflection of the inspired author on the special mode in which the female was formed from the male. Such remarks of the writer are frequently introduced by the word “therefore” (על־כן kēn-‛al)." Keil & Delitzsch are of the same opinion.
Now that you mentioned that I can see it.As to the duty of a prophet in prayer and prophesy I would only add that the Prophet will usually show markes signs of worship Gen 18 .Thank you Bro.....God Bless---Daryl
dohzman wrote:As to the duty of a prophet in prayer and prophesy I would only add that the Prophet will usually show markes signs of worship Gen 18 .DohzmanI think your comment was a very important one when you consider the meaning of worship in our covenant with God (through Jesus Christ). The exercise of worship must be “in Spirit” and “in truth” (John4:23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth.)I think we would be hard pressed to find a prophet who did not, at some point worship God. Worship is a sobering and enlightening God centered occupation, which realigns with the reason for our service to God. Prophets do not just prophesy just for the sake of it, but they do it in service, first for God then for as many as God will ordain. The greatest worshipers of God in the bible had to be very close to him and very selfless.Jamesdohzman wrote:Now that you mentioned that I can see it.As to the duty of a prophet in prayer and prophesy I would only add that the Prophet will usually show markes signs of worship Gen 18 .Thank you Bro.....God Bless---Daryl
Br. Ron wrote:Chronologically the first man said 'to prophesy' is Enoch. (Jude 1:14) His character is better revealed in the Bible than most realize. More later...I've just begun to read this thread, and found this. I believe Scripture teaches that Abel was the first prophet. See Matthew 23 and Luke 11.In ChristJeff
RookieLuke 11 does give that impression that Able was the first prophet. Hebrews 11 (4 By faith Abel offered to God a better sacrifice than Cain did. By this, he was approved as a righteous man, because God approved his gifts, and even though he is dead, he still speaks through this.) gives a picture of Able still prophesying to this day.While on that note, it would seem that the overwhelming majority of those in Hebrews 11 were prophets. Could it be said that a characteristic of the prophets, is faith in divine almost innate knowledge of God given them through revelation?James
I've just begun to read this thread, and found this. I believe Scripture teaches that Abel was the first prophet. See Matthew 23 and Luke 11.I think you're right. Thank you.
While on that note, it would seem that the overwhelming majority of those in Hebrews 11 were prophets. Could it be said that a characteristic of the prophets, is faith in divine almost innate knowledge of God given them through revelation?I think all faith is the result of revelation so there is a clear connection. It is not clear what Abel's prophetic activity was, but as we only have a few details of his life and they focus on his sacrifice, I can't help but wonder if he shared this revelation with Cain and Cain chose to reject it.Hebrews tells us plainly that it was 'by faith that Abel offered...' and faith cometh by hearing, it must have been in direct obedience to God and hence faith that Abel acted. Abel's sacrifice was then, ordained and Cain's was will-worship. The implications of that are that not only did Abel 'offer by faith' but that Cain refused to offer in direct rebellion.It is a light on the Cain and Abel account that I had not seen.
Br. JimThis Scripture has captivated my thoughts often. It is something that is not yet clear but I know it speaks to your thoughts. "And I fell at his feet to worship him. But he said to me, "See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophesy." Revelation 19:10Also, "Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand..." 1 Peter 1:10-11"No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you." John 15: 15I believe that Jesus is the source of all prophesy. In Christ Jeff
What does it mean to have the "testimony of Jesus?" I believe this speaks to having God reveal Himself to us. This revelation is not only speaking to knowing things about God, but is speaks more of how He has changed us into the image of His Son. Remember, He is the King of Righteousness and King of Peace. Those who reject His righteousness will understand His rod of iron. Those who submit, and learn of His righteousness, will understand the peace that comes from living for Him. By faith all are given all things in Christ. By faith we too acquire the testimony of Jesus. This Life gives us insight into His ways. This Life gives us insight into His plans. This Life gives us understanding of His unchanging nature as the One who bears the iron rod and the One who restored us to a relationship that was lost by the first man Adam. I am sorry, for the lack of words and my stammering lips. Some day we will know Him as He is, but for now we only see dimly the glories of the Lord. In ChristJeff
Chap 1, para 2. Moses is not so much the law-giver as the prophet par excellence (Deut. 18:15; 34:10).H L EllisonThe two texts quoted by Ellison are key to a biblical understanding of Moses.1.The LORD 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 the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and 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. (Deu 18:15-19 KJV)There are some elements here which help us to define the sense of prophet and prophecy better.a)The LORD thy God will raise up. The prophet is not a formal position open to election or popular choice. It is not hereditory, as was priesthood and kingship. There is always something of the spontaneous about prophets; they frequently arrive on the scene unannounced and without explanation. eg Elijah 1Kings 17:1. There origin is God, not development . At one moment they are not 'a prophet' and the next they are.b)from the midst of thee, of thy brethren. The prophet has to have some point of common cause with those to whom he prophesies. In this sense we don't usually speak of angels (messengers)as being prophets although they sometimes fulfil a similar function. This prophecy was well used by the early Christians who saw in Christ a Mediator of the New Covenant in contrast to Moses' mediation of the Old Covenant. (Acts 3:22, 7:37, )In this sense it was necessary for Christ to take on 'brotherhood' to our race before He could fulfill this prophetic role.c)(I)will put my words in his mouth. This holds the mystery of inspiration. 'men spake from God'. Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. (Act 1:16 KJV)Again, this is speaking of the inspiration of scripture but there is a similar process in all true prophecy. 'the Holy Spirit spoke by the mouth of David'. There is much to ponder here; the personality of the prophet is key to the message. It must be authentically 'David's mouth'. He will receive no words that he does not use in the ordinary pattern of his life. And yet, it will be the Holy Spirit who speaks. This is not dictation, but inspiration of an order which seeks the channel of 'the mouth' but is not hedged in my the 'mind of David'. d)whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. The prophet speaks 'my words, in my name'. There are men who speak God's words, but if they do not speak 'in God's Name ie with His specific authority, they are not prophets. John Baptist was a prophet, the Voice, crying... A man who speaks 'God's words' without God's specific authority is at best at echo, at worst a trap. 'I will require it of him', that is God holds the hearer responsible for his response to prophecy. You may not like the prophet, but if you do not respond to his words God holds you responsible. The prophet is God's spokesman and as a herald executed his commission with royal authority, so does the prophet.2.And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, (Deu 34:10 KJV)This is why Ellison calls Moses 'the prophet par excellence.' We can see here a familiar them that it is access to God which gives the prophet his authority. Elijah was a prophet of a different order but his opening prophecy is very instructive; And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. (1Ki 17:1 KJV)Elijah, in consciousness, is 'still' standing in the presence of the 'living God of Israel'. Men who are conscious of God are not 'phased' by Ahabs!It says here that 'there arose not a prophet 'since' in Israel like unto Moses' but there is certainly a prophet 'before Moses who shared this extraordinary intimacy with God; Abraham, My Friend.
ABEL’S BLOOD and "THE TESTIMONY OF JESUS"But ye are come …. to Jesus, the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh (Hebrews 12:22,24, 25). And the Lord said to the serpent... I will put enmity between thee and the woman, and between thy seed and her seed: He shall bruise thy head..." (Genesis 3:15)."... the old serpent... 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" (Revelation 12:9,11).THE ISSUE IS THAT OF LIFE AND DEATHThe main issue in the Testimony of Jesus, in and through and by His Blood, is the issue of life and death, or death and life. That is the main issue. Oh, do follow me closely, for you will see in a moment some of the great content of this thing. The main issue in the Testimony of Jesus as by the Blood of Jesus is the issue of LIFE AND DEATH. If the Lord's people recognized that enough, they would have their ground set and fixed, they would know exactly what their business is in the world, and they would have a full explanation of all that which they meet in the spiritual realm when they become related to the Testimony of Jesus. IT IS THE ISSUE OF LIFE AND DEATH. It is not only of sin and sanctification, and it is not only the issue of an old man and a new man, but in all that, and over all that, and around all that is the far bigger issue, the issue of life and death. And until this main issue is recognized the whole question of sin, and of the new man, and the new race, and the bringing in of the new creation, and of the escape of men and women from the power of Satan unto God could never be. You will be held up until you recognize the main issue. Where does the whole question of sanctification begin? Where does the whole question of a new creation begin? Where does the whole question of the emancipation of souls from the grip of Satan begin? It all begins at the place where the power of death is met. It is not sins with which you and I are contending, nor merely with the old creation. We can be locked up and bound and tied by the absorption and obsession with our old man and never get anywhere. We can be locked up and tied hand and foot with all kinds of truth and teaching about sanctification, the question of sins or sin specifically, and get nowhere because we are not recognizing the main issue. The main issue is death, the power of death, and we have got to come to that central issue of the Blood of the Lord Jesus - the question of life and death. That is the Cross at its heart. Unless the Lord had settled that issue once and for all in His Blood in the Cross then all other matters would have failed entirely and there would have been no complete Gospel.Then, that being the Cross and the content of the Cross, we see what the Testimony of Jesus is in essence. It is the Testimony to life, making possible a new creation. That Testimony, when it really is recognized at its centre, is a Testimony concerning life which is brought into being upon the basis of death being destroyed, death having its power broken, and him that had the power of death being nullified. When that Testimony comes into being, and it is recognized, and anyone enters into that Testimony and makes that their testimony, what happens? Immediately the murderer is brought out.THE ENEMY OF LIFE COMES OUTHe who, as the Lord Himself said, was a "murderer from the beginning", always has acted in that capacity towards any who were called into the Testimony of Jesus, whether in the Old Testament or in the New.Abel was the first to take up the Testimony in history. What was Abel's testimony? The Blood! Whether Abel understood all the content of that symbolic thing or not is not our concern for the moment, but God understood what it meant. He had established it, and it was His way through all history. That fragment in the Hebrew Letter has governed all sacrifice in the mind of God: "without shedding of blood there is no remission". The Blood was the key from the first movement of sin in this world in the mind of God, and Abel himself stepped into that Testimony of the Blood with all its significance concerning sin, death, the race, and him that had the power of death - and immediately the murderer came out and Abel was murdered, not by Cain, but through Cain; and so it has always been! (from T. Austin-Sparks’ The Testimony of the Blood)In His love and to His glory,Roger
Br Jeff and Br RogerYour comments on the testimony of Jesus are fascinating. I do not know how relevant you may find this but consider the following verse:Exodus 7: 89 When Moses entered the tent of meeting to speak with the Lord, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim. He spoke to him [that way]. You probably already know about the testimony but for the sake of fluency of this post, I will add this description from my commentary:the testimony--that is, the two tables of stone, containing the ten commandments, and called "the testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "the testimony" was emblematic of the great treasure it held; in other words, the incomparable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it.I think it is significant that God spoke to Moses (the prophet) through the testimony. The testimony has been replaced by a better (1John5:9 If we accept the testimony of men, God's testimony is greater, because it is God's testimony that He has given about His Son.) testimony; that of Jesus Christ:John 5: 36 "But I have a greater testimony than John's because of the works that the Father has given Me to accomplish. These very works I am doing testify about Me that the Father has sent Me.I hope this links with the ideas of the testimony that you guys have brought to the table. I think your thoughts will help bring more substance to this post.In Christ James
Chapter 1. para 3,4History as Prophecy. We can now understand why Joshua, Judges, Samuel, Kings, are reckoned as prophetic books. The anonymous authors of these books — or it might perhaps be better to say editors — may well have been prophets themselves. At any rate they were given to see that the history of Israel was, in itself, a revelation of God. Their record of it sought less to give a history of the doings of Israel and more an account of the doings of God in and through Israel. This explains the stress on what the modern historian would consider non-essentials and the omission of apparent essentials. This thought of Jehovah as the God of history permeates the Latter Prophets. The partial loss of this vision in our day has largely weakened the Church’s preaching.Early Prophecy. In the historical books we are introduced to prophetic activity of a strange nature, e.g. ISam. 10:10-13; 19:20-24. It is reasonable to attribute this partly to the baleful influence of Canaanite religion during the period of the Judges. However that may be, there is little, if any, trace of it in the written prophets. The wild men had degenerated into professional prophets, with their ecstasies and dreams (Jer. 23:25), and are repeatedly condemned by the written prophets. Their last pitiful state is described in Zech. 13:2-6. Amos indignantly refuses to be called a prophet, if it involves his being classed with them: “I am no prophet, neither am I one of the sons of the prophets” (Amos 7:14, R.V. mg.). In contradistinction to these false prophets, the written prophets seem to have obtained most of their messages verbally — we cannot go further in our explanation than this — though we do meet with visions from time to time. As the prophets never really explain how the message came to them, it would be unwise for us to speculate too far on the subject.Ellison: Men Spake from God.
Chapter 1, para 5The Form of the Prophetic Message. The majority of the true prophets were bitterly unpopular — Ezekiel is apparently a major exception and there is no evidence for this after the exile. As a result, they could seldom rely on a large audience for any length of time. Their messages had to be packed into short pregnant form, generally in poetry, that they might be the more easily remembered. It should be remembered that before the days of printing, the only possibility of a message becoming widely known was for it to be passed from mouth to mouth (For the form of Hebrew poetry see Appendix, p. 150.). The best example of the prophetic message in its simplest form is given in Jonah 3:4. We need not doubt that Jonah expanded it, whenever questioned about it, but basically this was his message. We find the prophetic tradition carried on by John the Baptist (Matt. 3:2), and our Lord (Mark 1:15). The fact that the bulk of the earlier prophets and not a little of the later (not Daniel) is written in poetry should serve as a warning to us in our interpretation. It means that we are dealing not merely with the natural exuberance of Oriental language, but with the vivid metaphors and pictures of poetry as well. At times the prophet became so unpopular that he could only gain public attention by unusual actions. Examples are Isaiah’s vintage song (5:1-7), and his going about dressed as a slave (20:1-6). Jeremiah had to do this kind of thing a number of times: among them his remaining unmarried (Jer. 16:2), his breaking of the bottle (ch. 19), his wearing a yoke (chs. 27-28), his buying of land (32:7-15), his use of the Rechabites (ch. 35), his hiding of stones in front of Pharaoh’s palace (43:8-13), his sinking of the scroll against Babylon in the Euphrates (51:59-64). This element is very common in Ezekiel, e.g. his acting the siege of Jerusalem (ch. 4), the symbolizing of the scattering of the people (5:1-4), the removal of his goods (12:1-16), the rationing of his food (12:17-20), his refraining from mourning (24:15-27). It is the more remarkable here, as there seems to have been no necessity for it. It may be that such actions had come to be expected of a true prophet. The non-mention of such details in connexion with the Minor Prophets may well be due to the virtually complete lack of personal details in their writings.Ellison: Men Spake from God
Chapter 1, para 6The Shaping of the Prophetic Book. Apart from Jer. 36, there is no indication given us how the prophetic books were put together. It should, however, be clear that the recorded prophecies cannot represent the whole of the prophet’s activities, even if we allow for frequent repetition of his messages. The most obvious explanation is that the prophet only preserved those of his prophecies which best expressed the character and purposes of God, and would best make them real to the future. This probably explains why we have almost nothing of the messages of men like Samuel, Elijah, and Elisha, preserved for us. They were so intimately connected with the circumstances of their own times that they had but slight importance for later generations. We may be sure that the same was true of much that the prophets dealt with in this book said. It does not take any very close study to reveal long periods in their lives from which we have few, if any, prophecies. In most of the longer prophets the main guide in the putting together of the prophecies preserved was spiritual connexion. Chronology is not neglected, but it is obviously secondary, and there are clear cases where it has been ignored for the sake of spiritual connexions. In Jeremiah’s case we know from 30:2, 36:32 that there were at least two collections of his prophecies in existence already during his lifetime. Isa. 8:16; 30:8 may well point to something similar in the case of the earlier prophet especially when we consider Micah’s knowledge of him (see p. 63). Nothing will really satisfy the evidence offered by Jeremiah, except the theory that it was put together after the prophet’s death by Baruch. In ch. VI in considering the evidence for the authorship of Isaiah 40-66, we have had to assume the transmission of Isaiah through a group of disciples, even though the book may well have been given definitive form by the prophet before his death. With Ezekiel there is every evidence that the prophet looked forward to publication from the first, and that it was he who shaped the book from first to last. A number of the Minor Prophets give the impression that they were put together by the prophet himself.Ellison: Men Spake from God
Chapter 1, para 7Unfulfilled Prophecy. One of the major problems in the study of the prophetic books is the problem of unfulfilled prophecy. The question is shirked either by referring the fulfilment to the Millennium, or by spiritualizing the prophecy and referring it to the Church. The former method is seldom legitimate. Prophecies which refer to the last things do so quite unmistakably. There seems no justification for picking out others and making them do so too, just because we know that they were not fulfilled in the prophet’s own time. For the latter, there seems nothing to be said. Very many prophecies find a fuller meaning and fulfilment in the Church than they ever found in Israel. But this is by their having gained in spiritual depth. If a prophecy obviously does not refer to the Church in its primary meaning, its non-fulfilment in the prophet’s time cannot be explained away by discovering a spiritual application to the Church. The problem is really brought to a head in Ezek. 26. This is a prophecy of the complete destruction of Tyre by Nebuchadnezzar. Lest there should be any doubt as to its meaning, it is followed by a lamentation over Tire (ch. 27), its prince (28:1-10), and its king (28:11-19). Yet Tyre was not captured and destroyed and its king killed. Sixteen years later (cf. 29:17 with 26:1) the king of Tyre was able to come to honourable terms. Ezekiel simply says that Nebuchadnezzar has had no gain from Tyre, but God has given him Egypt instead (29:17-20). This is re-affirmed in the next chapter (30:10 seq.). In spite of this, and Jer 43:8-13, there is no clear evidence that Nebuchadnezzar ever crossed the Egyptian border; he certainly never conquered the country. The very fact that Ezekiel neither apologizes nor explains in 29:17-20 shows that he must have recognized a principle in prophetic fulfilment which we tend to overlook. This is probably to be found in Jer. 18:7-10. Every prophecy is conditional, even when the condition is unexpressed. A prophecy of good may be annulled or delayed, if men do not obey, while repentance may suspend or reverse a prophecy of evil. We must make an exception when it is confirmed by God’s oath. It is only because we have the story of Jonah as well as his message that we have no difficulty with the “unfulfilled” prophecy of the destruction of Nineveh. Could we know all the circumstances, we should doubtless find similar circumstances elsewhere, where prophecy has not been fulfilled. The recording of such “unfulfilled” prophecies without explanatory comment is ample evidence that the prophet thought little of the evidential value of fulfilled prophecy. For all this, “unfulfilled” is not in every case the best word; “suspended” would often be better. Nineveh was not destroyed in forty days, but some 150 years later it ceased to be a city. Nebuchadnezzar did not destroy Tyre, but the day came when it became a bare rock, a place for the spreading of nets in the midst of the sea. Egypt was never uninhabited for forty years (Ezek. 29:11), but it has become a base kingdom, which has no longer ruled over the nations (Ezek. 29:14f). Babylon did not sink like a stone in the Euphrates (Jer. 51:64), but surely, slowly it went down into oblivion. If this is so, he would be a very rash man who would maintain that the prophecies concerning Israel in Isaiah 40-66 are abrogated and not just suspended; that they have found their fulfilment in the Church. A number of these points have been expanded in my Ezekiel e.g. the use of symbols, the problem of false prophets and the conditional nature of prophecy.Ellison: Men Spake from God
Chapter 1, para 8Heralds of the New TestamentThe fall of the kingdoms of Israel and Judah, and especially the destruction of Jerusalem and the Babylonian captivity, were most terrible blows and upheavals on an unprecedented scale for the Hebrew people. This was God's judgment for the betrayal of their covenant with Him and for their profound moral corruption. A night of utter darkness and, it seemed, hopelessness had begun for the people. Then there appeared a whole galaxy of persons to console them in their sufferings. Reproof and consolation; these are the two subjects of their proclamations and of their prophetic books, which comprise the last grouping of the books of the Old Testament.The prophets' reproofs precede the last blows that sealed the fate of the Hebrew people, when there were still some remnants of prosperity, and the people's conscience was still slumbering. These reproofs are incomparable in their force, in their unsparing veracity.Woe, O sinful nation, a people full of sins, an evil seed, lawless children... Why should ye be smitten any more, transgressing more and more? The whole head is pained, and the whole heart is sad. From the feet to the head there is no soundness in them; a wound, a bruise, a festering ulcer. they have not been cleansed, nor bandaged, nor mollified with ointment... Though ye bring fine flour, it is vain; incense is an abomination to me; I cannot bear your new moons, and your sabbaths, and the festival assemblies... Wash ye, be clean, remove your iniquities from your souls before mine eyes, cease from your iniquities, learn to do good, diligently seek judgment, deliver him that is suffering wrong, plead for the orphan, and obtain justice for the widow. And come, let us reason together, saith the Lord, and though your sins be as purple, I will make them white as snow; and though they be as scarlet, I will make them white as wool, proclaimed the Prophet Isaiah (Is. 1:4‑6; 13; 18).The Prophet Jeremiah castigates, and he laments the people's fall with even stronger words. Trust not in yourselves, in lying words, for they shall not Profit you at all, when ye say, The temple of the Lord, the temple of the Lord... But whereas ye have trusted in lying words, whereby ye shall not be profited; and ye murder, and commit adultery, and steal, and swear falsely, and burn incense to Baal, and are gone after strange gods whom ye know not, so that it is evil with you. Yet have ye come, and stood before Me in the house whereon My name is called, and ye have said, We have refrained from doing all these abominations. Is My house, there whereon My name is called, a den of thieves in your eyes? (Jer. 7:4; 8‑11).Who will give water to my head, and a fountain of tears to my eyes? then would I weep for this, my people, day and night, even for the wounded of the daughter of my people. Who would give me a most distant lodge in the wilderness, that I might leave my people and depart from them? for they all commit adultery, an assembly of treacherous men... Every one will mock his friend; they will not speak truth; their tongue hath learned to speak falsehoods; they have committed iniquity and they have not ceased, so as to return... Shall I not visit them for these things, saith the Lord?... And I will remove the inhabitants of Jerusalem, and make it a dwelling place of dragons, and I will utterly lay waste the cities of Judah, so that they shall not be inhabited. Who is the wise man, that he may understand this?... Thus saith the Lord, Be ye prudent and call ye the mourning women, and let them come... and let them take up a lamentation for you, and let your eye pour down tears, and your eyelids drops of water! (Jer. 9:1-18).And when the disasters befell them and unheard‑of woes were heaped upon them, the Babylonian captivity came and there was no longer any consolation and then those same prophets became the people's only support.Comfort ye, comfort ye, My people, saith God. Speak, ye priests, of the heart of Jerusalem; comfort her, for her humiliation is accomplished, her sin is put away; for she hath received at the Lord's hand double the amount of her sins... O thou that bringest glad tidings to Zion, go up on the high mountains; lift up thy voice with strength, thou that bringest glad tidings to Jerusalem. Lift it up, fear not; say unto the cities of Judah, Behold your God! Behold the Lord. The Lord is coming with strength, and His arm is with power. Behold, His reward is with Him, and the work of each man is before Him. He shall tend His flock as a shepherd, and He shall gather the lambs with His arm and hold them in His bosom, and shall soothe them that are with young (Is. 40:1‑2, 9-11).Thus the Prophet Isaiah comforts, becoming in those days of lamentation a prophet of God's future deliverance and good will.One cries to me out of Seir. Guard ye the bulwarks. I watch in the morning and the night. If you wouldst inquire, inquire and dwell by me. (Is. 21:11-12)The night will pass, God's anger will pass. Be glad, thou thirsty desert; let the wilderness exult, and flower as the lily. And the desert places of Jordan shall blossom and rejoice... Be strong ye hands and palsied knees. Comfort one another, ye faint‑hearted, be strong and fear not; behold, our God rendereth judgment, and He will render it; He will come and save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall hear. Then shall the lame man leap as a hart, and the tongue of the stammerers shall speak plainly; for water hath burst forth in the desert, and a channel of water in a thirsty land... But the redeemed and gathered on the Lord's behalf shall walk in it, and shall return, and come to Zion with joy, and everlasting joy shall be over their head; for on their head shall be praise and exultation, and joy shall take possession of them; pain and sorrow, and sighing have fled away (Is. 35:1‑6; 10).What is it that especially inspires the prophets with bright hopes in these distant visions of the future? Is it the political might of their people, her victories and triumphs which they see before them? Or is it a vision of plenty, riches and abundance in the future which is presented to them? No, it is not these objects of material prosperity or national pride that attract their attention. Could these holy men, who had resigned themselves to a life of suffering, and sometimes even to a martyr's death (the Prophet Isaiah was sawn in two with a wooden saw), really inspire their people with these earthly desires alone? They were contemplating another revelation of God: an unprecedented spiritual rebirth, times of justice and truth, meekness and peace, when the whole world is filled with the knowledge of the Lord (Is. 11:9). They proclaimed the coming of the New Testament.But this is the covenant that I shall make with the house of Israel; after those days, saith the Lord, Giving, I will give My laws into their minds, and write them on their hearts; and I will be to them a God and they shall be to Me a people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know Me, from the least of them unto the greatest of them, for I will be merciful to their iniquities, and I will remember their sins no more (Jer. 31: 33‑34).Thus prophesies Jeremiah.The same is proclaimed by Ezekiel. And I will give you a new heart, and will put a new spirit in you; and I will take away the heart of stone out of your flesh, and will give you a heart of flesh. And I will put My Spirit in you, and will cause you to walk in Mine ordinances and to keep My judgments, and do them (Ezek. 36:26‑27; and 11:19‑20).The prophets speak much about the requital of the other nations, the enemies of Israel, the pagan peoples, who were only the instruments of God's anger and His chastisement of Israel. They will receive their cup of wrath. But the future blessing of Israel will be a light for them also. And in that day, there shall be a root of Jesse, and He that shall arise to rule over the nations; in Him shall the nations hope, and His rest shall be a reward, predicts Isaiah (Is. 11: 10).The fulfillment of these hopes is linked with the mystical promise of granting Israel an eternal king. My servant David shall be a prince in the midst of them; for there shall be one shepherd of them all, for they shall walk in Mine ordinances... And David My servant shall be their prince for ever. And I will make with them a covenant of peace, we read in Ezekiel (Ezek. 37:24‑26).In consoling their contemporaries, the prophets direct the attention of all towards their future King. They present His image before them in these colors: in the light of meekness, gentleness, humility, righteousness. Jacob is My servant, I will help him: Israel is my chosen, My soul hath accepted him; I have put My Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up his voice, nor shall his voice be heard without. A bruised reed shall he not break, and smoking flax shall he not quench; but he shall bring forth judgment to truth (Is. 42:1‑3).In such and similar words, the prophets depict the coming of the Saviour of the world. Before us, scattered throughout various passages of the prophets' writings, but abundant when taken all together, is a depiction of the future events of the Gospel and its portrayal of the Lord Jesus Christ Himself.Here, in Isaiah, is a reference to Galilee, the place where the Saviour first dwelt on earth and appeared to people: Do this first, do it quickly, O land of Zebulon, land of Naphtali, and the rest inhabiting the seacoast, and the land beyond Jordan, Galilee of the nations. O people walking in darkness, behold a great light. ye that dwell in the land of the shadow of death, a light will shine upon you... For unto us a Child is born, and unto us a Son is given, Whose government is upon His shoulder. And His name is called the angel of great Counsel, Wonderful, Counselor, the Mighty One, the Potentate, the Prince of Peace, the Father of the age to come (Is. 9:1‑2, 6).Here is a reference to the Lord's glorification of Jerusalem: Shine, shine, O Jerusalem, for thy light is come, and the glory of the Lord is risen upon thee. Behold, darkness shall cover the earth, and there shall be thick darkness upon the nations, but the Lord shall appear unto thee, and His glory shall be seen upon thee. And kings shall walk in thy light, and nations in the brightness (Is. 60:1‑3).Here is the prophecy about Christ by this same prophet, which Christ Himself used in the synagogue of Nazareth to begin His earthly preaching: The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor, to heal the broken‑hearted, to proclaim deliverance to the captives, and recovery of sight to the blind, to declare the acceptable year of the Lord (Is. 61:1‑2).Does the prophet foresee that the Saviour will not be recognized or accepted by the leaders of the Jewish people, or by those people that follow them? Yes, he makes an oblique reference to this in the great depiction of Christ's sufferings which he gives in Chapter 53 of his book, which is one of the greatest prophecies, if not the greatest of them all: O Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? We brought a report of a Child before him; He is as a root in a thirsty land, He hath no form nor comeliness, and we saw Him, but He had no form nor beauty. But His form was ignoble, and forsaken by all men; He was a man of suffering, and acquainted with the bearing of sickness … His life is taken away from the earth, because of the iniquities of My people He was led to death. And I will give the wicked for His burial, and the rich for His death; for He did no iniquity, neither is there guile in His mouth (Is. 53:1‑9). The Gospel narrative testifies that the Jewish people did not recognize the time of its visitation. However, we cannot say that the prophecies of consolation were not fulfilled. For no one can take away from the Jewish people the boast that from their race came the Most‑holy Virgin Mary, that Jesus Christ was of the seed of David, that Christ's Apostles were of the same people, and that Jerusalem has become for all time the place of the glory of the Risen Christ. From Jerusalem, the preaching of the Gospel went forth into the whole world, and of her the Church sings: “Rejoice, holy Zion, thou mother of the churches, and dwelling place of God: for thou wast first to receive remission of sins through the Resurrection” (Octoechos, Tone 8, Sun. Sticheron on “Lord, I have cried”).A full explanation of the fact that it was principally people from the pagan nations who entered the Church of Christ, and that the majority of the Jews remained in unbelief, is given to us in the New Testament by the Apostle Paul. In his writings, we find an exhaustive interpretation of the Old Testament prophecies concerning this. The Apostle writes: “What if God, willing to show His wrath and to make His power known, endureth with much long suffering the vessels of wrath fitted to destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath called, not of the Jews only, but also of the nations? As He saith also in Hosea, I will call them My people, which were not My people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, ye are not My people, there shall they be called the people of the living God. Isaiah also crieth concerning Israel: Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved... What shall we say then? That the nations which have followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone; as it is written, Behold, I lay in Zion a stumblingstone and rock of offense, and whosoever believeth in Him shall not be ashamed...But I say, continues the Apostle in the next chapter, did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation will anger you. But Isaiah is very bold, and saith: I was found by them that sought Me not; I was made manifest unto them that asked after Me. But to Israel He saith: All day long I have stretched forth My hands to a disobedient and gainsaying people” (Rom. 9:22‑27; 30‑33; 10:18‑21). This would seem to be too harsh a fate and too strict a sentence for the chosen people of old. But the Apostle Paul himself becomes a comforter of his people, saying, “For I wish not, brethren, that ye be ignorant of this mystery, lest ye be wise in your own conceits; that hardness in part is happened to Israel, until the fullness of the nations be come in. And so all Israel shall be saved, as it is written: There shall come out of Zion the Deliverer, and He shall turn away ungodliness from Jacob... For God hath enclosed them all in disobedience, that He might have mercy upon all. O the depths of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!” (Rom. 11:25‑26; 32‑33).Ellison: Men Spake from God