======================================================================== WRITINGS OF SAMUEL RIDOUT - VOLUME 1 by Samuel Ridout ======================================================================== A collection of theological writings, sermons, and essays by Samuel Ridout (Volume 1), compiled for study and devotional reading. Chapters: 99 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 00.00. Ridout, Samuel - Library 2. 01.00.1. From Genesis to Revelation 3. 01.01. Prefatory Note 4. 01.02. Introductory 5. 01.03. Lecture 1 - The Pentateuch 6. 01.04. Lecture 2 - The Historical Books 7. 01.05. Lecture 3 - The Prophetical Books 8. 01.06. Lecture 4 - The Prophetical Books 9. 01.07. Lecture 5 - The Poetical Books 10. 01.08. Lecture 6 - The Synoptic Gospels 11. 01.09. Lecture 7 - John and the Acts 12. 01.10. Lecture 8 - Paul's Epistles 13. 01.11. Lecture 9 - Paul's Epistles 14. 01.12. Lecture 10 - Peter, James, John, and Jude 15. 01.13. Lecture 11 - The Revelation 16. 01.14. Lecture 12 - The Bible as a Whole 17. 02. 00.0. Gleanings from the Book of Ruth 18. 02. 00.1. Contents 19. 02. 00.2. Prefatory Note 20. 02. 01. The Loneliness of Departure from God. (Ruth 1:1-5) 21. 02. 02. Faith: its Separations and Companionship. (Ruth 1:6-18) 22. 02. 03 The Return to Bethlehem. (Ruth 1:19-22) 23. 02. 04. A Gleaner in the Fields of Grace (Ruth 2) 24. 02. 05. Recognition and Encouragement 25. 02. 06. The Kinsman-Redeemer. (Ruth 2:18-3:18) 26. 02. 07. Nearer than the Nearest (Ruth 4) 27. 03.01. How to Study the Bible 28. 03.02. Table of Contents 29. 03.03. Preliminary Remarks 30. 03.04. Part 1. 31. 03.05. Daily Bible Reading 32. 03.06. Memorizing Scripture 33. 03.07. Analysis 34. 03.08. Note-books on Bible Study 35. 03.09. Topical Study 36. 03.10. Biographical Study 37. 03.11. Typical Study 38. 03.12. Dispensational Study 39. 03.13. Harmony Studies 40. 03.14. Smaller Details 41. 03.15. Part 2. 42. 03.16. System, and Time-schedules 43. 03.17. Part 3. 44. 03.18. Prayer in Connection with Bible Study 45. 03.19. Outside Responsibilities 46. 03.20. Sunday and Holiday Work 47. 03.21. Benefits of this Systematic Work 48. 03.22. Part 4 49. 03.23. Christ, the Centre and Theme of all Scripture 50. 03.24. Part 5. 51. 03.25. Helpful Books for Bible Study 52. 03.26. Books that Have to Do with the Text 53. 03.27. Concordances 54. 03.28. Bible Dictionaries 55. 03.29. Bible Outlines 56. 03.30. Outlines of Special Topics 57. 03.31. Commentaries 58. 03.32. Hints as to Reading 59. 04.01. King Saul: the man after the flesh 60. 04.02. Table of Contents 61. 04.03. Prefatory Note 62. 04.04. Introductory 63. 04.05. Chapter 1 The State of the People 64. 04.06. Chapter 2 The Captivity in the Philistines' Land 65. 04.07. Chapter 3 God's Care for His Own Honor 66. 04.08. Chapter 4 God's Mercy to His Humbled People 67. 04.09. Chapter 5 The People's Desire for a King 68. 04.10. Chapter 6 The Call of the King 69. 04.11. Chapter 7 The New King 70. 04.12. Chapter 8 Tested and Found Wanting 71. 04.13. Chapter 9 Saul and Jonathan Contrasted 72. 04.14. Chapter 10 Saul's Foolish Oath 73. 04.15. Chapter 11 Saul's Kingdom Established 74. 04.16. Chapter 12 Amalek Spared 75. 04.17. Chapter 13 The Man after God's own Heart 76. 04.18. Chapter 14 The Breach between Saul and David 77. 04.19. Chapter 15 David and Jonathan 78. 04.20. Chapter 16 The Priesthood in Connection with David and with Saul 79. 04.21. Chapter 17 Saul's Pursuit of David 80. 04.22. Chapter 18 The Triumph of Magnanimity 81. 04.23. Chapter 19 David and Abigail 82. 04.24. Chapter 20 Contrasts of Faith and Failure 83. 04.25. Chapter 21 Saul and the Witch of Endor 84. 04.26. Chapter 22 David with the Philistines 85. 04.27. Chapter 23 David's Chastening and Recovery 86. 04.28. Chapter 24 The Death of Saul and Jonathan 87. 04.29. Chapter 25 David's Lament over Saul and Jonathan 88. 05.01. Lectures on the Epistle to the Hebrews 89. 05.02. Table of Contents 90. 05.03. Prefatory Note 91. 05.04. Lecture 1 The Son of God in His Supremacy 92. 05.05. Lecture 2 The Son in His Humiliation 93. 05.06. Lecture 3 God's House and God's Rest 94. 05.07. Lecture 4 The Heavenly Priest 95. 05.08. Lecture 5 Apostasy; or, The Strong Consolation 96. 05.09. Lecture 6 The Everlasting Priesthood 97. 05.10. Lecture 7 The Better Ministry and the New Covenant 98. 05.11. Lecture 8 The Priest and His Sacrifice 99. 05.12. Lecture 9 The Finished Work ======================================================================== CHAPTER 1: 00.00. RIDOUT, SAMUEL - LIBRARY ======================================================================== Ridout, Samuel - Library Ridout, Samuel - From Genesis to Revelation Ridout, Samuel - Gleanings from the Book of Ruth Ridout, Samuel - How to Study the Bible Ridout, Samuel - King Saul: the man after the flesh Ridout, Samuel - Lectures on the Epistle to the Hebrews Ridout, Samuel - Lectures on the Tabernacle Ridout, Samuel - The Bible The True University Ridout, Samuel - The Book of Job Ridout, Samuel - The Church and Its Order According to Scripture Ridout, Samuel - The Four Gospels Ridout, Samuel - The Pentateuch Ridout, Samuel - The Person and Work of the Holy Spirit Ridout, Samuel - The Person of Christ as Revealed in the Holy Scriptures S. Promises to the Overcomer S. Remember your Guides S. Second Generation Christians S. The Corporate Features of the Lord’s Supper. S. The Gift of Teaching in the Church of God S. The Limits of Discipline S. The Washing of Feet S. Wanted: Shepherds for the Sheep ======================================================================== CHAPTER 2: 01.00.1. FROM GENESIS TO REVELATION ======================================================================== From Genesis to Revelation By Samuel Ridout ======================================================================== CHAPTER 3: 01.01. PREFATORY NOTE ======================================================================== Prefatory Note It is with hesitation that the following pages are put before the reader — with a real sense of their imperfect and fragmentary character. With their contents many are already familiar from other sources. From these sources it has been my privilege to draw most of what is here presented; and I would be grateful indeed did the perusal of these pages awaken fresh interest in “The Synopsis of the Books of the Bible,” “The Numerical Structure of Scripture,” and “The Numerical Bible.” I have hopes even that the colloquial and desultory style, with frequent repetition of thoughts, may carry the reader on with less effort than a more studied work, and thus awaken an appetite for truth which, as just stated above, can be found elsewhere. That God will bless the book to this end, and thus magnify His word more and more in the hearts of His people is my prayer. S. Ridout. ======================================================================== CHAPTER 4: 01.02. INTRODUCTORY ======================================================================== Introductory Deu 8:7-9; Deu 34:1-4. These two scriptures give us what I conceive to be the two ways in which we can read and understand the word of God. In the first scripture you have it as that which provides the food for the soul. As you notice, everything there tells us of the fertility of the land; its hills and valleys; its springs and water-courses; its pomegranates, figs and oil olive — everything that was good for food, reminding one almost of the garden of Eden itself. In the other scripture we have Moses viewing the land from a distance. I do not speak of it being a penalty for his conduct. In one way it seems infinitely pathetic that the man who had been most faithful to God in his day and generation, should be the one singled out by Him to mark the inflexible righteousness which is ever exercised in His house. It is not merely the failing Israelite who is not allowed to enter into the land, not merely the stumbled one of insignificant place or of little value in the work of God. But it is the leader himself, — Moses the one who had led them out of Egypt, who had borne with all their folly and shortcomings in the desert, who had brought them to the border of the land — who for one act of haste, which dishonored God is singled out in order to show, as I said, that inflexible judgment which ever belongs to His house. In grace Moses has the highest place, but in government he must be with the lowest, under the mighty hand of God. It is not of Moses, however, I would speak, but rather of ourselves: and to show from this passage the other way in which we can look at the land, that is, look at it from a distance. Moses was not allowed to go in; he is taken, however, to the top of Mount Pisgah, and there his eye can range over the whole territory. From distant Dan in the north, down through all the central mountain region to the far south country, from near by Jordan over to the western sea his eye can range, and God says, This is the land which I promised to Abraham, Isaac, and Jacob. This is what Israel is to enter into. In like manner we can apply it to the word of God., I need not tell you that in one sense we have, like Abraham, not a single foot of land to call our own. Who are poorer than the children of God? All our precious things are invisible to sight. The things of greatest value to us, the world says do not exist: all the inheritance of God’s people is a future inheritance. But where do we find that inheritance described? where do we have it spread before us in all its beauty, fertility, and perfection? In the precious Word of God. And so these scriptures are our present inheritance, into which we can enter now by faith, and already enjoy the reality which is there unfolded to us. Now you see how these two scriptures apply. We have first of all the word of God supplying the varied food for our souls. There you have the fruit of the vine, the fig-tree, the pomegranate, the wheat, the barley, the oil olive of which we were speaking, — food for our souls. Then again you have the view from Mount Pisgah looking over the whole heritage, taking in the general scope of the word of God, and the grouping of its parts; and just as you would climb to some mountain summit to get a view of the whole land, and then go down and enter into some farm-house to get food for your hunger, so it is our purpose, with the Lord’s help, to take up at this time the mountain view of Scripture; to look at the whole Word of God, to see its groupings and general contents, and to descend from time to time to get something for our own souls. That is God’s way in all His works. We can look at nature with the telescope, or with the microscope. The astronomer sweeps the heavens with his telescope. He gazes into their depths and where we see naught, he sees, not merely worlds, but systems of worlds. The biologist will take a single drop of water, and with his microscope see a new world there just as perfect and real as the starry worlds above. How perfect is all God’s work, whether of His hands or of His Spirit. Thus we can come to the Bible and look at it, as it were with the telescope and range over all its fulness seeing its general harmony and its contents. Then we can take, as with a microscope, a single verse — a single sentence, yea, single words, and find therein the same wisdom and perfection that we see in the mighty fulness of the Scriptures as a whole. We will take up the Word in that larger way, and seek to get a general idea of the purposes of God as unfolded thus. People get salvation mostly through single verses of the Bible. How many have found peace through that precious verse “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” I thank God, we do not have to be scholars to be saved; we do not even have to know where to find a single verse in the word of God. The simplest truth as to Christ, the Saviour of the lost, is the means of our salvation. Do I know I am a lost sinner? that I have sinned and come short of the glory of God? Can I say “Against Thee, Thee only have I sinned?” Then it is my privilege to hearken to that other word, “Behold the Lamb of God which taketh away the sin of the world,” and to know that God’s love is commended to us in that while we were yet sinners Christ died for us. But we do not want to remain ignorant. God saves us to be sharers in His thoughts. That is why we ought to covet to understand His Word. We are so intensely selfish naturally that we cheat ourselves as most selfish people do. We are so selfish that unless we think a certain portion of God’s word is going to minister to our comfort, or specially suits our case, it has no bearing for us, there is no good in it for us, and therefore we fail to be in harmony with the thoughts of God. As a result we live a poor low life that is exposed to the temptations of the enemy. Why is it that Satan has such power over the people of God, dragging them into the world, occupying them with its thoughts? It is because they neglect the word of God. You neglect the Scriptures on the plea that you are already saved and that all you need is a few little rules by which you can guide your course, something like a navigator on a merchant vessel, who can take his bearings, and know how to steer his ship, but at the same time is ignorant of the mighty works of God and passes heedlessly under that which speaks of the glory of God, the firmament which showeth His handiwork. And so you and I may have two or three verses that apply to the Christian walk, and two or three more scriptures that apply to restoration and communion and a few more that apply to our dealings with the world, and we think we have enough to live by: but we are not in communion with God. There is only one way to be in communion with God and that is through His precious Word. Now that is the importance of our taking up as we are going to do in somewhat an orderly way, an unfolding of some of the perfections of that blessed Word. ======================================================================== CHAPTER 5: 01.03. LECTURE 1 - THE PENTATEUCH ======================================================================== Lecture 1 - The Pentateuch I need not say that the books of the Bible are grouped together in an orderly way, evidently not thrown together haphazardly. Take for instance the Old and New Testaments. You find that they treat of two distinct subjects. We come however to our particular subject tonight, the five books of Moses, the first part of the Bible. They are all held fast together. It is one coherent whole; you could not take one of them away without mutilating this whole portion of scripture. Rob us of Genesis, for instance, and we would be without the very foundation as to God’s ways and works in this world. Rob us of Deuteronomy or put it with another part of the Bible and we would be without the conclusion as to God’s ways. Moses was the author of all these books, the single author. At their close we see him laying down his life with his pen in token of a completed work. We shall find as we go on in the study of Scripture, that this Pentateuch as it is called, (which simply means five volumes) gives us the model upon which the whole word of God is written, a key by which we can understand something of His purpose in giving us such a full revelation. I have said that they are one whole that you could not take one of them away without mutilating the rest. We have however to look at the other side also, which is, that they are entirely distinct one from the other. People might say Why did not Moses write just one book. If he is the author of the whole as he evidently is, why did he write it in five volumes instead of one? Simply to emphasize the fact that here we have a diversity, a divine progress and that God has a lesson to teach us in the fact that there are five books, just as well as in the fact that it is one division of Scripture. Now what is the lesson that is upon the very surface of this? There are five books. The subject of Genesis is creation, and the life of individual saints. When you come to Exodus, you get an entirely new thought. The prominent thing there is redemption, the redemption of a people to be in association with God. Come again to Leviticus and there is a distinct line of truth that underlies the whole book, the truth of access to God, of holiness. Passing into Numbers is like passing into another room. You find an entirely different thought. It is now the pathway of God’s people along the wilderness journey, and when Numbers closes and we get to Deuteronomy, it seems to return as it were to the very beginning. There you have God’s summary of His ways with the people. Now this is what lies upon the very surface, and you will notice that we have here a distinct progress, a distinct advance in each book upon what you had in the previous one. Let us go over them again typically. In Genesis you have creation, the type of new creation, the work of divine life in the soul. Now what is there that answers to that in simple language for our souls? Is it not new birth? “Except a man be born again, he cannot see, (he cannot enter) the Kingdom of God.” There must be new birth, there must be a new nature imparted, if there is to be relationship with God. But is that all He has to unfold to us, as to our relationship with Himself? No, that is only the beginning. What is the next point? The ground of our relationship with Him. And in the book of Exodus we find the prominent thought throughout is the basis of all relationship with God, redemption by blood. Now a man is born again by the sovereign act of the Spirit of God; that is new birth; but what is the basis of our relationship with God, what is the foundation of our peace with Him? Is it not this Exodus truth, this great truth of redemption? So you see that Exodus is clearly another book and it presents a distinct and advanced thought. First we have life, secondly we have redemption. Now pass to Leviticus, and what do you have again? The theme of Leviticus, as I was saying, is the sanctuary of God; it is the principle of divine holiness that must be maintained; you get to Leviticus, and you find it quite different from Exodus. What God is occupied with there is the holiness that becometh His house, it is the ground upon which His people can draw near and enjoy fellowship with Himself, which was led up to in Exodus. The very close of the book prepares you for that which you find in Leviticus, but all through it there is unfolded as a distinct truth an advance upon what we had in Exodus — the truth of holiness and access. Translate that again into our practical every day life. “Therefore being justified by faith we have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand.” Now peace with God is peace by the blood of the passover Lamb; but the “access by faith into this grace wherein we stand,” corresponds to this book of Leviticus; it is access, nearness, beholding the holy glory of God and rejoicing in that. What losers would we be, if there were no principle of holiness, such as we find in Leviticus. I fear, alas, for most of us that we are quite content to remain in Exodus as it were, quite content to go on merely with the knowledge of salvation, without enjoying the precious privilege of entering into the holy place, and sharing the thoughts of God. But again is that all? does that sum up the whole of the believer’s life? Surely not. Our feet are here upon the desert sands, we meet with manifold temptations. What are we to do in this hostile world? We are occupied as to our souls with the infinite fulness of Christ. We enjoy all the precious things that are unfolded to us as to Him, but what about our daily life? what about our testimony in a world like this? What about that development of character that comes from exercise? I will quote again from that same chapter in Romans: “Not only so, but we glory in tribulation also, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.” Where are we with experiences like that? Not in Leviticus, but we have passed into Numbers. I have enjoyed my access in Leviticus, and now I can glory in the very tribulation, that I have to pass through in this world. Now that is exactly what is unfolded to us in the book of Numbers; it is the testing, the trial, and alas, when you try the flesh, its weakness, its failure, its feebleness, its dishonoring God are brought out on the one hand. But is that all? Thank God there is also brought out the infinite patience, the long-suffering and wisdom of our God, and if in this wilderness experience on the one hand I learn what I am, on the other hand I learn God as I could not learn Him, I say it reverently, even in the glory up there. I learn Him here as the One who upholds me, and sustains me in the midst of the sorest trials; who, when I have tripped and fallen, or grown cold and careless, can restore me, can bring me back, can bring me through, and bring me to the end of it all; and I could not learn that in heaven; and that, dear brethren, is what we have brought out in the book of Numbers. Are you not thankful that we have such a book as that? that He has given us in His precious Word a whole volume as to our earthly walk, a whole volume as to His grace in the place where we need grace? So the book of Numbers we find is a distinct advance, another step in the progress of God’s people, and that brings us to the last book, Deuteronomy. Is it merely that we are brought through the world? that God sustains us, and brings us to the end of our journey? That is not all. The holiness of God demands that when we have reached our journey’s end, and there is not another step to be taken in the wilderness, His love for us demands that we turn round with Him now and look back over that history and see the steps we have trodden, and see our failures and shortcomings with Him to recount them to us, and so you find the whole book of Deuteronomy devoted to a recapitulation. You find no new event narrated there; but the old events, things that happened long years ago are taken, up never forgotten by our God, not one step that we have taken, not one failure that we have made will ever be forgotten by Him. He takes them all up, and there at the end of the journey He goes over them all. What for? To humble us? We had our humbling long before. He humbled us in the wilderness and taught us that man should not live by bread only, but by every word that proceedeth out of the mouth of God. He goes over the history not to humble us, but to give us lessons for eternity. Think of that! We are so apt to think of heaven as a place where we need no lessons. We are just ready to begin to learn our lessons there; most of us are so slow here, that we learn very little. The first thing that we have got when we get to heaven is to learn the lesson of our wilderness journey. I need not tell you that it is the judgment-seat of Christ where we learn all this; when the Lord Jesus gathers His redeemed people up there, in the glory with Himself and like Himself, that He opens the record of their whole life and goes over it. Deuteronomy is the last step in the progress of the saints. Now then do you not see the beauty of that order? and you will agree with me that you could not displace that order. Could you take out Genesis and put it last? Could you put Leviticus in the fourth place? No, they are linked together in just that order, and you will find there is a distinct definite progress in the history of your soul, and in the history of Israel, for that matter, as a nation too; a progress that begins with Genesis, the life of God in the soul; passes on to Exodus, the knowledge of redemption and communion; then into Leviticus, access into the holiest; then through this wilderness journey, in Numbers; until finally all is recapitulated for us in the book of Deuteronomy. Let us look at another thought before we go further. You notice that these books are in order and that their order cannot be changed, and that order therefore, gives to each book a certain number. Genesis for instance is number 1, Exodus is number 2, Leviticus number 3, Numbers is 4, and Deuteronomy 5. They could not be anything else because they are in that absolute order. Do those numbers mean anything for us? Are we to learn anything from that? Genesis as “one,” tells us of creation, of the origin of things, of God as the author, the source. You will find that truth as to number one, goes through all Scripture, and when we come to look a little more closely at the book of Genesis, you will find that to be the character of the book everywhere. For instance, take Abraham, God calls him out in sovereign grace, that is number 1; it is sovereignty. You will find this thought of sovereignty and the control of God over the lives of His people prominent in the book. Take another thought of one; it means a single person an individual as contrasted with a nation. Genesis is a history of individuals. We shall see presently that it is a history of seven individuals. Now you come to Exodus and what a contrast, it is a second book, and two suggests evil; it suggests bondage, and captivity; it suggests more than that, blessed be God, — help from Him, salvation, redemption. Then it suggests communion, association, and so you find this number 2 stamped, — do I say stamped? nay woven into the very fibre and texture of the whole book. It is a book that tells us of bondage and of redemption from bondage; of sin and of sacrifice for sin; of deliverance out of Egypt; of walking with God, or communion; and so you find throughout number 2. Go again to Leviticus, the third book, and here we find three prominent. Who is the third person of the Trinity? just as the Father is connected with Genesis, for it is the book of birth, and the Son is connected with Exodus, for it is the book of redemption, so the Spirit is connected with Leviticus for it is the book of holiness. Here are the great principles of God’s holiness, and it brings us into that into which we can only enter in the power of resurrection, and that is into the sanctuary of God. Three is the number of the sanctuary; it is the number of the presence of God. I have been particularly struck of late with the fact that when Scripture speaks of the Holy Spirit, it does not present something peculiar to Him, any unfolding of His character, as it were, but you have an unfolding of Christ, of the work of Christ, which agrees exactly with the promise Of the Lord that He would send the Holy Spirit and He would glorify Christ, that He would take of the things of Christ and show them unto us. How blessed that is. The blessed Spirit of God is having His time (if I may use such an expression) of humiliation. Christ has had His season of humiliation. The Lord came here, took a lowly place and became obedient unto death — the death of the cross, and now in this dispensation the Holy Spirit veils His glory and instead of speaking of the things concerning Himself primarily, He speaks of Christ and His work. That is why you find in the book of Leviticus, the work and Person of Christ typically unfolded with a fulness that is found nowhere else in the whole word of God. Passing to number four; it is the earth number, the number of this world. We speak of the four corners of the earth, the four winds. It is that which has to do with the earth. We have already seen that the book of Numbers has to do with this present world. Forty days, forty years — how they tell us of testing. You might write for instance at the head of the book of Numbers, Forty years, for it is the history of the forty years’ testing in the wilderness. This number four is woven into the very texture of the book so that it could not be anything else. That brings us to the fifth book. Deuteronomy is a history too, but a history that comes from the lips of God. It is the “one” added to the four, and that “One” is God; O what a difference that makes; my history in God’s hands, He will make a blessing, even out of my failure. So this number five, which tells us of God with man, gives us exactly the character of the book of Deuteronomy. Pardon me a still further step, as to these numbers. You have the odd and the even numbers, which sounds very prosaic. But look at the three odd numbers; one is Genesis, three is Leviticus, and five is Deuteronomy. You find God in them in an especial way. In the “one” you have God as the author of life, in “three,” you are introduced into His presence, and in the “five” of which we have just been speaking, you have God with man. In the two even numbers, two and four, you have evil and failure. Blessed be God you have something else too, salvation from sin, and succor in times of failure. Is it not remarkable that in these five numbers you should have linked together, in such a way that we cannot break them apart, five books that unfold five thoughts that are absolutely connected with the meaning of each of the numbers? I make no apology for this because if God has given us these things in His word, the sooner we learn them and familiarize ourselves with them, the sooner will we get the blessing out of them. Our Bible will become more and more dear, and will as it were interpret itself to us. Now let us take Genesis for a moment and see some of the prominent thoughts which lie there. We have seen that it is the book of origin. Looking closer we find that it divides in a very remarkable way. We must look elsewhere for these divisions as a rule, but there is something very striking about this book of Genesis; it divides the whole volume. Two chapters give us the history of unfallen man, and the rest of scripture — fallen man. That is what we have made our Bible; we have compelled God, as it were, in writing His book to divide it into two such unequal parts, that a single leaf tells of what man was when he came from God’s hand, and the whole volume tells us of God’s remedy, when the ruin and the sin had come in. Thus we find in that first part, man as he came from God, and in the second part, whether it be the whole Scripture, or more particularity the book of Genesis, salvation. In the second part, the narrative clusters around seven men. This will enable us to remember the contents of Genesis: — Adam, Seth, Noah, Abraham, Isaac, Jacob and Joseph — these seven men divide the whole of the remainder of the book amongst them. Adam comes first, of course. He is the first recipient of the promise. Secondly, Seth is the substitute; Abel was slain by Cain, and Seth is appointed in his place as his substitute; that is the number two. The brief history of Enoch belongs likewise to that period. Noah, the third prominent one, brings us through the flood, out on resurrection ground in the new earth; that is number three. The next prominent one is the pilgrim Abraham, the fourth, who went through this wilderness as a stranger. The fifth gives us God with man as it were. You have in Isaac the first great prominent personal type of Christ, God’s man and then in Jacob you have God’s discipline, the testing which God allows His people to pass through in order to restrain the evil in them, and to overcome their self-will. So we find in Jacob the history of self-will. And then in Joseph the last one, you have God’s perfect man to whose image we are one day to be conformed. Now those seven men give us the entire book of Genesis. In them we have set before us the history of divine life in a seven-fold way. Let us dwell upon this a little further, for it is very attractive. The promise is the first thing a sinner gets, the promise of salvation through the woman’s seed. The next thing he needs is deliverance from the power of sin that is typified in Seth the substitute. The third thing he needs is to walk in the power of resurrection that is Noah the risen man. Then he must be a stranger and a pilgrim. Next, he is to learn that subjection which we find in the image of Christ, the Man down here, typified in Isaac. The sixth is the restraint upon our self-will which alas! we have given God so much occasion to restrain, — and the chastening: we have this in Jacob. And finally we are conformed to the image of Joseph, the one who is such a perfect type of Christ that you scarcely think of him but his great Antitype. His entire history, unlike that of Jacob is typical from beginning to end. That is very beautiful. In Jacob it is almost impossible to trace the type, in Joseph we see the type everywhere. In Jacob you find God’s rod upon him all the way through. But it yields the peaceable fruit of righteousness, — and we find Jacob at the last blessing the sons of Joseph on his departure, and passing out from under all the experience through which he had been brought by his own self-will largely, entering at last into the rest of God. We have no time to go in like manner into the other books. You will have to do that in your own private study, but you see how in this way each book has its precious lesson, and these lessons run through it in a perfect way. Each single book opens out like a lovely flower, perfectly consistent, perfectly harmonious all the way through. Let me now rapidly give you a key-thought to each of these other books. We have seen the life in the individual in Genesis. Let us take these thoughts for the first part of Exodus: When I see the blood I will pass over you.” “Sing unto the Lord for He hath triumphed gloriously.” In these two verses, you have before you the thought of Exodus — shelter by the blood from the judgment of God, and deliverance by His power from the bondage of sin, a two-fold salvation. Almost the entire second half of the book is occupied with the description of the Tabernacle and its construction — God’s dwelling place with His people — emphasizing the thought of communion — and. its ground in the Person and work of Christ our Lord. The place of the law in Exodus is suggestive. The first tables never were brought into the camp, but broken at the foot of the mountain, as Israel had already broken their covenant. The second tables suggested the mediation of Moses, and in that way were not pure law. They stand, therefore, for God’s claim of obedience from a people whom He had redeemed and spared, rather than the demands of a law which could not give life. Take up Leviticus again. I was saying, you remember, that it was the book that unfolds to us in its perfection, the work and the character of Christ. But what is the key-thought to the whole book? the sixteenth chapter, the third section of a third book, is the holy of holies. You find there the great day of atonement, and the priest carrying the blood of the sacrifices in behind the veil, and sprinkling it upon the altar. The key-thought in Leviticus is “having boldness to enter into the holiest by the blood of Jesus, by a new and living way which He has consecrated for us.” I wish we had time to dwell upon the first parts of this book. In the first seven chapters you have the sacrifices described in their varied perfection; and then, that our minds may be kept evenly balanced, you have the Priest in all His glory put before us in association with the other priests, types of ourselves; then the holiest. Take those three thoughts, the perfect work of Christ the ground of our relationship, the person of Christ our companion — if I may speak reverently in such a way; the holiest, the place of our communion with Him: the ground, the person, the place. In the same way we might go on to the eighteenth chapter towards the end, and find there holiness for the way, and the summary, and result of it all, completing the entire book. As to Numbers, there is one key-thought that is very striking, you will find it in the fifteenth chapter, second verse. “Speak unto the children of Israel and say unto them: ‘when ye be come into the land of your habitation which I give unto you.’“ But you say what has that to do with Numbers? Is not Numbers the book of the wilderness? What has it to do with the land? Let us look at what precedes that verse, and at what follows it, and you will see the beauty and the grace of it. What precedes it is the murmuring of the children of Israel, and their refusal to go into this very land, — their absolute refusal. Following it in the fifteenth chapter, you have the rebellion of Korah, Dathan and Abiram. On the one hand the deliberate refusal of the people to enter into their blessing, on the other their rebellion, and turning away from their leader. And what have you in between? “When ye be come into the land.” I may fail, alas! I may turn back to Egypt in unbelief; alas! my poor heart may rebel against the grace that has given me such a leader and high-priest, but let unbelief and refusal be on either side, in between, in the very heart of the book is this precious assurance, “When ye be come into the land.” We will get there! you have failed, you have refused, you may be an unbelieving child of God. Ah! you may get the rod — the father’s chastening, — but just so surely as you are an Exodus child of God, just as surely as you are a Leviticus child of God, you will be a Deuteronomy child of God. You will be in the land some day. Do you say I have practically turned my back on it, I have gone into the world and been enjoying the things of this wretched earth. Very well, God hath sworn it — He will make you drink the bitter water, but just as surely as you are His child, “when you be come into the land,” you will remember it all. We are travelers, we are going through the wilderness. It is a long journey, but it is a journey that has an end, and just as surely as we have taken the first step in that way, so surely shall we reach the end. Meager as this account of Numbers is, I must pass on, with barely a mention of the first part, the first ten chapters, where everything is set in order according to God, before the journey begins, the unfailing priestly intercession in the midst of all, and the foretaste of conquest at the close. There is much that is precious in Deuteronomy. As I said it reviews our whole history for us, goes over it all, but at the close. Two things give us the key, — Moses’ song, and the blessing of the twelve tribes. They seem very different things. In Moses’ song you have put before you, not the praises of the children of Israel, it does not sound very much like a song of triumph; that we had in the fifteenth chapter of Exodus; but in the thirty-second chapter of Deuteronomy you have glory and honor ascribed to God. In the first part of the book, He goes over the whole past history of His people, He hides none of their failure from view, and in that prophetic song, He views the whole future history of His people — nothing is hidden. He tells of their captivity of their disobedience and rebellion against Himself, but running like a golden cord through all that song is the truth that God will prevail. He will be glorified, in spite of the failure and sin of His people. That is the end of God’s ways. How good it is to think of heaven, nor merely as the place where I am going to enter into rest, nor even as the place where sin is done away, but to think of heaven as the place where God will take our poor clay miserable lives, and make them fairly shine with the glory of His goodness, His grace, His almighty power. That is the thought of this book of Deuteronomy. God glorified in the end in spite of, nay, and through the failure of His people in all their ways. And then the other thought is in connection with God’s glory. Can you think, can you for a moment think of God being glorified, and His people not being blessed? Impossible. You cannot think of His glory without having your blessing. That is what the cross is. It most fully manifests the glory of God. You say it secures your salvation, so it does, but it is because God is glorified. God glorified about sin. God glorified in the obedience of His Son, — God glorified, and I defy Satan or any power to prevent our blessing in connection with that glory. And so you find in the thirty-third chapter the blessing of the tribes. In the thirty-second chapter he has been speaking of their failure, but of God’s triumphing over their failure. And then when He is done describing all the glory of God, He can come down and give us blessing, such as our heart has not conceived, — blessing which reaches on through the millennium to the very end, to the remotest end of time to the uttermost bounds of the everlasting hills.” Beloved brethren this is what we are journeying onward to. Think of it, ye travelers through the wilderness as you are passing on weary and weak. Think of it, that even out of your own wretched experiences our blessed God is going to get glory for Himself. He is going to give blessing, eternal blessing to us. Does that sound as if we can be careless? as if we could go on in indifference through this world, and say it will all turn out right in the end God will get the glory? I am persuaded that any one who reasons in that way will get the chastening rod of God upon him. No dear friends, the more we are in accord with God’s thoughts, the more we realize what His purposes are, the more holy we will be. And the more we apprehend what grace is, what grace will do for us in the end, the more we will rejoice even here to be more conformed to Christ’s blessed image. Of the repetition of laws, with new features., looking forward to their entry into the land, we must say little. All has significance all will richly reward patient, careful study. May we, by God’s grace, grow more and more familiar with the divine truth of the Pentateuch and not only so, but assimilate them, that our lives may be the living reproduction of them before the world. ======================================================================== CHAPTER 6: 01.04. LECTURE 2 - THE HISTORICAL BOOKS ======================================================================== Lecture 2 - The Historical Books As has already been noticed, the five books of Moses give us the foundation of the whole Scripture, and the model upon which it has been written. They are, however, different from any other book of the Bible, different entirely from what we have before us tonight, in this respect more particularly, that in them you have chiefly God’s thoughts. It is God’s salvation in Exodus, for instance; you have God’s holiness all through Leviticus; you have scarcely anything of man in the whole book of Leviticus; it is God’s mercy even in Numbers, though that is the most human, I might say, of all the books of the Pentateuch; while in Deuteronomy, of course, it is God going over the whole history with them. Now that is number one, the first division; it is the foundation of all, God’s thought, in connection with His people, and when they come in, it is in more or less of a minor way. Now when we come to these books of the history, you are in quite a different atmosphere. Here man is prominent. You will find for instance nothing here that will take the place absolutely of the book of Leviticus, where God is before us, but you do find Him coming in constantly, interposing in the midst of their failure, rescuing when they had departed from Him, lifting them up out of the mire into which they had fallen, setting aside their thoughts, their purposes, their ways, in order to establish His counsels. In that way you have not merely in this second great division of the Bible, the history of the development of His people or the history, alas, too often of departure, but, thank God, also the history of His deliverance. Now we have not time to point out the correspondence of the numbers all through, with which you are familiar; but I find it most helpful to have clearly in our minds their significance. Look for a moment at this second division. It is a history of development. “Two” gives the thought of growth, of development. It is the history of failure, or departure rather. “Two” speaks of a breach, of severance; then of deliverance, and so on. Herein lies the difference between these historical books, and the books of Moses. Man is prominent here, and wherever that is the case, you find departure and evil. Coming next to the books themselves it is interesting to notice that each of these books has a correspondence with the one of the books of Moses. Thus Joshua, corresponds to the book of Genesis; Judges with Ruth as a supplement, to Exodus; the four books of Kings, as we shall see presently, to the book of Leviticus; then the captivity books, of Ezra, Nehemiah, and Esther, corresponding to the book of Numbers in a striking way, while the two books of Chronicles, really one, give us again the Deuteronomy, or God’s review with His people. Let us look at this a little more closely. Joshua is a fresh beginning. You are on entirely new ground, in a new place, no longer in the wilderness, but in the land. Then in like manner you have in the book of Judges that which corresponds to the book of Exodus. Judges gives us accounts of departure from God, and when the people cry to Him, and own their departure, you have His deliverance coming in, answering in a most consistent way with its place here as a historical book, to the book of Exodus. You do not find the actual Exodus there, the mighty hand of God delivering His people once for all from the hand of Pharaoh; but only a partial deliverance to be followed again, alas, by fresh departure and by a briefer deliverance. So departure and deliverance occur through the whole book in parallel lines. But there is a beautiful supplement, as you will see, in the book of Ruth. In like manner in the book of Kings you find certain features which correspond closely to the book of Leviticus. It is a Levitical history, as it were. You find, for instance, the priesthood brought before us, and the prophet superceding or supplementing it. You have next the kings, man’s king first, and God’s king succeeding him. Then you find the tabernacle that was at Shiloh in Israel, and God’s temple at Jerusalem superceding that. These are thoughts connected with the divine presence and manifestation, and they correspond in this minor way to the book of Leviticus which speaks of divine manifestation and presence. In the same way the captivity books give us the wilderness experience, God’s people under the sway of the Gentiles, but in His mercy restored to the land. In Chronicles we read the divine review of what had taken place, with the moral lessons, and in this it differs from the book of Kings which covers the same period historically. Let us now look at these books a little more closely, and seek to discover the main thoughts that underlie them. Joshua as we were saying is the Genesis, a fresh beginning. It is not now the ultimate purpose of God, nor the history of the individual, but the history of the nation of Israel brought according to His counsel into the place which He had given them for an inheritance. Just as Abraham was brought out from his native land, and given Canaan as an inheritance, absolutely and unconditionally, as recorded in Genesis, so in this new Genesis we have the inheritance of the land, but as actual conquest by faith. First, however, we are reminded that God had promised to give them the entire land as their possession. Connected with this, however, you find man’s responsibility to enter in, and take possession. In one word God tells them the land is theirs, in another that every place that the sole of their foot shall tread upon is theirs. It is theirs, but theirs to conquer. So you find when they go into the land, they meet at once the enemy. Jericho, with its solid walls apparently able to resist all assaults must be taken, and then follows Ai. These are but the beginning of a course of conquest until the entire land is subjugated. Historically all refers to Israel, but how strikingly is it a figure of our present possessions in Christ, in the heavenly places. I need scarcely more than remind you of the fact that the book of Joshua corresponds in a remarkable way to the Epistle to the Ephesians. Ephesians tells us that we are “blessed with all spiritual blessings in heavenly places in Christ”; and yet in that very epistle you find that we “wrestle against principalities, and powers, and wicked spirits in heavenly places,” that would stand between us and the enjoyment of our portion. Now that is not fighting the flesh, overcoming our sinful passions and lusts. That would be like fighting Amalek, which is always to be avoided, save where our own negligence has entangled us with it. The rule for the Christian is “walk in the Spirit and ye shall not fulfil the lusts of the flesh.” But does that set us free from conflict? Ah, no! the warrior of Christ is just in the position to fight when he is clear from fleshly lusts; he is just in the place where he can contend most earnestly for the faith that was once for all delivered to the saints. Unless you have been in conflict with Satan, you will not have very much enjoyment of your possessions. We may talk about God having blessed us with all spiritual blessings in heavenly places in Christ, but how do we enjoy these things? Look at Jericho — this fragrant world of palm-trees, whose waving branches cast such a spell, and seem to invite us to enjoy their shade and fragrance, rather than the rugged mountain heights — our true home! Have we not felt the power of the world? Do you not remember how the apostle John writes to the young men, the very men of valor, the warriors? — “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” That is the first thing that meets us in connection with the entering upon possession of our inheritance. Here is the world, Jericho, which means “fragrance,” — “the city of palm-trees,” the mighty power that would hinder our enjoyment of the things that are ours in Christ. Have we not seen thousands of Christians under the spell of Jericho? Have we not seen the king of Jericho victor perhaps? If we are to fight, and take possession of our inheritance, we must overcome that power which keeps us in the world and that is going to keep us out of our own portion. There is needed, as you know well, the power of that faith which simply walks in happy testimony about this world’s wall until it is fallen down flat. There is much else in the book of Joshua very tempting to dwell upon, did time permit, but I must call your attention to another great fundamental thought that lies even back of what I have been speaking. We have been speaking of Jericho, the world-power that lies at the very gate of our entering into the land. Back of that is yonder river of Jordan, and before they could even fight Jericho, they had to go down into Jordan, and through it and up again into the land. And after that, before they could engage in any conflict, they had to be circumcised at Gilgal. All that speaks to us most powerfully of the reality of death and resurrection with Christ. Typically, the Jordan is the same as the Red Sea, only what is emphasized is not deliverance from sin, but deliverance into our portion. In it we learn that we have been brought, through the death and resurrection of Christ, into the place where our portion is. Dead and risen with Christ. Thank God, He has gone ahead of us into that Jordan of death and judgment. He has stopped all its waters which would otherwise have flowed over us, and the way is for us as dry shod into our inheritance as it was for Israel into the land of Canaan beyond. In the two heaps of twelve stones, one in the bed of the river and one on the Canaan side, we see our identification with Christ in His death and resurrection. Gilgal simply brings the sentence of death practically home, and if we are dead and risen with Christ, it is not a thing to boast about, but rather a fact to enter into. “Make thee sharp knives” is God’s word, and those knives speak of the death of Christ being applied practically to us, our entering, in some reality, into that death, and so being able also to enter into the life of Christ. Gilgal teaches thus the lesson of “no confidence in the flesh,” and is fitly symbolized in what follows: Joshua is to remove his shoes, his natural protection, from his feet, in presence of the “captain of the Lord’s host.” Now from Gilgal they can go on conquering and to conquer. Jericho’s walls have fallen. Ai, after the first humiliating defeat, because they had forgotten Gilgal, is burned to ashes. All the mighty power of the enemy from the south country to the far north, crumbled before them there is not an enemy there to stand before their face. That is largely what you have in this book — victory because they are associated in type, in death and resurrection with Christ, brought home to them in reality by Gilgal. May we not take this book as our hand-book for conflict, to get our lessons out of and our furnishing, in order to take possession of what is ours in Christ. Who, however, can say that he has fully conquered? How like Joshua, we can say, “There remaineth yet very much land to be possessed?” Take our individual cases, how much of the precious things of God we do not know which truly belong to us. But there is another part of Joshua, and that is the actual inheritance after the conflict is over; and how wonderful it is that every city, every valley, every spring, everything is dwelt upon in such minute detail in the last half of the book, without doubt to tell us of the varied spiritual blessings that are ours. God in His mercy has been in some measure recovering these things to us; so that we can take up the latter portion of this book with its apparently barren names of places, and its boundary lines; its water-courses, valleys, and mountains, — everything; and see there the boundless treasures that are ours. How fully thus does this book of Joshua answer to Genesis a new and true beginning for our guidance. Surely we ought to make ample use of what it unfolds. But we come to Judges, which, alas! gives us the saddest kind of contrast to all this. Instead of a victorious people passing on from one battle to another, their enemies put to flight, cities burned and the treasure given to the Lord, — instead of all that, you find the people, after a large measure of conflict and victory, settling down into indolence. Strange as this may at first appear, it is not strange if you look at your own history for I am sure that whenever we have gained any victory, whenever we have entered into the possession of anything that is ours, the first great temptation is to let the hands hang down, to be satisfied with present attainments. We need the conscience awakened or we fall into indifference, which means not merely gaining no more possessions, but losing what we have, the very things we once enjoyed. Jdg 1:1-36 tells us about the conquests of the tribes. It begins with Judah, and speaks of victory going on in a vigorous way; but you find right in the very beginning, instead of killing Adoni-zedek, they only cut off his thumbs and toes. It is only a partial mutilation of an enemy instead of his absolute destruction. As you go on you find everything done in part only. At first they simply put the enemy to flight. Then they are no longer able to do that, and the enemy is driven into the mountain fastnesses to live there alone. Then you find, a little further on, that they are not able to do even that; they actually make the enemies of God tributaries to them. Rome has been a great one at that. The next step shows us no power even for this; they dwell amongst them; and, lastly, you actually find that they could not drive them out of the fat valleys, the choice pastures; but that the children of Israel had to live in the mountains, and the enemy to have the best of all the land. What a progress that is! Remember that so far as the work of Christ and the mighty power of God is concerned, there is no limit to the Christian’s victory, no limit whatever. That victory is absolutely complete, but what is put in our hands most surely fails. How differently God speaks to them now, recalling their departure from Him, and delivering them into the hands of their enemies. Good, indeed, is it to see them come, if but with tears and lamentation, to Bo-claim. Had they retained the spirit of Gilgal, this would have been needless. Still there is reality, and where the failure is the same, there should be at this time, the same state of soul. How good it is to remember that our blessed God comes in even at Bochim. I would to God there were a Bochim for His people now, that there were such a thing as seeing His people come together and owning how they failed to drive out the enemy, owning how the enemy has prevailed and taken possession of their portion and their heritage. God can meet us at Bochim. He cannot meet us when we lift up our head in pride and think that we have not failed. Let Jdg 1:1-36 be written as you have it recorded in Rev 2:1-29 and Rev 3:1-22. There is the book of Judges for us. If we have learned the lesson of those two chapters of Revelation, the Church’s departure from her place of privilege and testimony, we will be truly in the place of weeping, owning our departure. Then there would follow deliverance, it is the second book, the book of deliverance as well as of departure. There would be for us the raising up of deliverers who would under God snatch from the enemy his power even yet, and if we would not have the mighty general conquest such as we ought to have had, as in Joshua, we would have practical victory such as Othniel, Ehud, Shamgar, and Barak, and Jephtha gave them in the land. There would be the practical deliverance even in the present time. Would that we could look a little at these deliverances; they are exceedingly interesting. Othniel is first. He is the man whose energy carried him through the conflict; who went down and conquered Kirjath Arba, and turned it into Debir. He is the man whose very name, “the Lion of God,” speaks of strength. The one who has been personally a victor, and entered into his portion is the one who can deliver his brethren. Ehud again gives us another view of that recovery which God. in His mercy grants them. Here is a man who goes single handed against the king of Moab — Ehud a left-handed man. By his name he is a Benjamite, “son of my right hand,” but in actual power he is only a left-handed man. As to our standing, we are “sons of my right hand,” because we are linked with the Man of God’s right hand, but I never saw a Benjamite yet who was not left-handed. He only has strength in weakness. But take a left-handed man, if he but realize that he is one of God’s Benjamites, realizes that first of all he has no strength, his left hand will be found to be strong indeed. So we might look at them all. There seems to be all through that sort of deliverance, by the power of weakness. And so you find in the eleventh chapter of Hebrews, when the apostle is rapidly summarizing this history of Judges, that he says, “out of weakness were made strong, waxed valiant in fight, put to flight the armies of the aliens.” It is out of weakness that is the lesson all through from Ehud’s left hand to Samson’s long hair. Shamgar kills hundreds of men with a simple ox-goad, a thing used to prick up the oxen to make them go a little faster. You can take that, any kind of weapon if it be used just in dependence on God. So even an exhortation. Here is a poor humble saint who could not discourse very learnedly, but he has a goad; he can speak a word to the conscience; that is what stirs up the saints and recovers them from the enemy. Oh, for the faith of some of these Judges in these days of the Church’s captivity! Who among us is ready to be deliverers? If they are Judges, men first of all who have judged themselves, then they can judge Israel. But, alas, Judges is true to its character, and you find in the deliverances themselves, that they decrease gradually in brilliancy. Instead of the mighty victories of Gideon, you have at last in Samson, the strongest man of them all, one who does less than they all. Is it because of his strength in which he had confidence? For as to Samson certainly, instead of being a true deliverer, he needed deliverance; and while as to any of these others, we might think of them as in some way a type of Christ, it is always with hesitation that we think of Samson as a type of the blessed, holy, harmless Nazarite of God. We might say that it is the purpose of God that Samson is a type of Christ, but when it was entrusted to his responsibility there is not much resemblance to the Lord. Darker yet grows the picture. Trace it on through the whole book, and you find it closing in a wretched state of anarchy, and the fitting conclusion of it all is, “there was no king in Israel in those days; every man did that which was right in his own eyes.” We have in that the explanation of their failure, and on the other hand the first glimmer of hope, for if it said every man did that which was right in his own eyes, it pointed on to the time when there should be a king, who would rule in the fear of God. And that is what you get in the next book. Ruth is a beautiful contrast, and supplement to Judges. Judges says to man, look what you have done; Ruth says, look what God has done. It takes up the people as having forfeited all right to the land, for Naomi is a figure of Israel. In Judges we find that they had left a great part of the land, but in Ruth, Naomi goes entirely off into the land of Moab; it is not merely captivity, but departure. But then Ruth comes back with her, and in Ruth you see the dawning of God’s grace in regard to His penitent and broken people who come back owning their sin, and their departure from Him. But having forfeited all right to anything by virtue of what they were according to nature, Ruth takes Naomi’s place, and it is through this despised Moabitess, one who has no place in the congregation, even till the tenth generation, that blessing comes to Naomi. Not only does Ruth secure food for herself and Naomi, but she becomes the bride of Boaz, type of Christ in Resurrection — “in him is strength” — and thus an ancestor of David and of David’s Lord. Most beautifully thus it shows Israel set aside on the ground of law, and then restored on the ground of pure grace, forever restored, “married,” to Him from whom she had so grievously departed. In the next book, We come into the heart of God’s thought. We find first that picture of Eli which reminds us of Judges, for it is the last of the Judges. It is the one that ought to have been the example of the people in all things. What a rebuke it is, that so far from ruling the people, he cannot rule his own house, and he has to listen to its doom from the lips of a little child. What more significant of the fact that God is giving a new channel. It is to be through the prophet now, a divine oracle, the word of God brought directly to the people, no longer through the priest and sacrifice, but these things as it were set aside for communication with God by the prophet. Thus Samuel is called out, and the ark is carried off into the land of the Philistines, — God’s throne led into captivity — because of the people’s sin. The ark never was restored to the tabernacle, and there was no sanctuary of God till David established it in Mount Zion. He forsook the tabernacle, and the next place where He put His name was Mount Zion, the place I might say that was linked with Abraham’s sacrifice of Isaac, for it was Mount Moriah; and there the temple of God was built. Thus you have the priesthood according to the flesh set aside, and the prophet, the divine word of God, put in its place. You have the tabernacle set aside and the temple put in its place. Lastly you have a man, the king, brought before us. We need say little of king Saul, for in this first part of the books of the Kings you have always man’s side as well as God’s side. Man first set aside like Eli, then the tabernacle, then king Saul, all these set aside for God’s substitute to be brought in its place; and so in the person of David, you have a figure of the true King who reigns, and through whom righteousness and blessing are to come. But the whole history gives us, even in David, the history of man’s failure. Solomon forsakes God, then the division of the two tribes from the ten occurs, — you have all the way through the history of constant failure. But in spite of that you have also God’s goodness and grace coming in, and preserving His throne. Now that gives us the thought of these four books. It would be useless to attempt anything like an outline, but you have those prominent thoughts, the true prophet, that is the word of God, and the true King, and in connection with that, the true sanctuary. These all point, I need not say, to Christ the true Prophet, Priest, and the true King. The history of the Kings is one of downward progress; things get darker and darker until there is no remedy, particularly in the last part of the books. The ten tribes are first carried away captive, then the two tribes. The kingdom of Judah is carried away, Jerusalem destroyed, trodden under foot of the Gentiles, and the glory departed from Israel, not merely as in the day of Ichabod, when it departed temporarily into the Philistine’s land, but the glory departed from Jerusalem itself, and I may say never has it returned in any real sense. Surely a brighter glory shone upon the hills of Judea, a more glorious Person than any other king presented Himself, but the people were in gross darkness, and they closed their eyes to their King. That Shechinah glory which shone upon His face at Caesarea Philippi, that would have been for them the very holy of holies, is quenched in the night of their own rejection, and in the night more awful yet of God’s judgment of the blessed Substitute for sin. Jerusalem was trodden under foot of the Gentiles then, and has been ever since, and the captivity books give us, in the fourth place, the Gentile aspect of things. It is the failure of the people. We have been seeing how under Joshua they were brought into the land, and were given complete authority to take possession of it all; they were brought in, and it would have been complete and final victory had it not been for their unbelief. Now that same people is carried off into captivity, and in these three books of Ezra, Nehemiah, and Esther, they are in the hands of their enemies; and even if restored to the land it is by the permission of the king of Persia who allows them to go back, and they are his servants. Never anything but servants to the Gentiles, servants yet to the Gentiles, and will be, until that time when they shall be delivered completely by a power not their own, and put in possession of their land, not by their own might or their own effort, but by the mighty power of Him who is their true leader and true Lord. In Ezra we have a remnant of the people restored, and the temple rebuilt — midst mingled shouting and weeping, for there is no glory there, no throne of God. Alas, the throne had passed to the Gentiles, and God will not reign with a rival. And so in the recovery of divine truth in these days. Some of us younger ones perhaps, rejoicing and glorying in the wonderful amount of truth that has been opened up, and in all the wonderful things God has made known to us. We say, The temple is rebuilt; the temple is rebuilt! but ah! the elder ones remember the pristine glory. By the elder I mean those who know Him that is from the beginning, who go back to the pentecostal glory, the full revelation of God, in the Person of Christ the Lord. In the temple reared in captivity in these days there are tears as well as joy. We bow and own the failure, and the ruin, the scattered condition of God’s people, but we thank God for His mercy too. In Nehemiah, we get the other side. In Ezra, the temple is built, a true centre established, and in Nehemiah a wall is reared to keep out that which would defile the temple. You will always find when God establishes a centre of blessing, He builds a wall about it; He always encloses it; there must be an enclosure for that which is of any value. Let the enemies mock, and say that it all means nothing. Let faith build its wall, You find that the more our weakness is manifested, instead of there being the need of greater enlargement of path, instead of there being the need of less care there must be greater. “Hold that fast which thou hast, that no man take thy crown.” The Philadelphian, has he anything to boast in? A little strength — he has kept My word, he has not denied My name, the Lord says; but that only describes the very least that can be done. But because he has so little, all the greater need for his holding fast what he has. Let us remember that, and if it is nothing but a little patch of lentils in which we stand, let us hold it fast. In its place Esther ought to be a sanctuary book, a book of Leviticus, a third book and in one sense it manifests what God is in His care for His people, but how it witnesses of their ruin. It reveals a sanctuary without the glory. Not even is the name of God mentioned in the whole book, and yet His care and love manifested all through. As to the book of Chronicles, it is the Deuteronomy or fifth book, and as we have seen, that gives us God’s review, to bring out His thoughts. Thus you find in Chronicles, while it resembles the book of Kings in many ways, there is a special purpose running through the entire book. Significantly the record begins with Adam. No matter how far separated in time, man has a moral link with him who brought sin in. God traces the genealogy of the people from Adam, and when He gets to David you find king Saul is left out, and in David’s history there is no mention of any failure. So also in Solomon’s life. God is giving us thus the history from His side of view. He is presenting to us what these men are typical of David is the victor, Solomon is the peaceable king who reigns in righteousness. You will find that so far as He can, God omits the failures in this book. The whole ten tribes are left out as having left the place of responsibility and testimony before God. Most prominently do we find the prophet coming in all the way through — the divine witness, God speaking with man. Now all of that has instruction, and it is to show us that when God gives us His history, He does it with a purpose, to make everything centre about His blessed Son. Everything in Chronicles centres about the glory and the kingdom of David and Solomon, Christ in the two-fold thought of Victor and peaceable King. And the later history gives the account of how the people departed from that submission, and that subjection to God which marked the reigns of David and Solomon. But there is a very touching close to that book, and that is when at last we have the account of the captivity of the people. We find in the order of the Gentile king of Persia, Cyrus, that the people should go back to the land of Judea, and should rebuild their temple. That shows God’s complete power over the authority of the Gentiles, making even the wrath of man to praise Him. And so we have here in this group of historical books, God’s purpose, like a golden thread, running through it, though from the very fact of their being history, as I indicated at the beginning, they are occupied primarily with man, and with man’s sin. How good to know even in that which witnesses of man’s shame, God has purposed to bring out victory. A victory in which we can rejoice even spite of our own sin. There is much in these books, that I have not even touched upon. Very much of principle even that we have not looked at. But I believe that we have seen at least the thought that underlies each, and that we have at least the key, which will enable us to understand this precious portion of God’s word. ======================================================================== CHAPTER 7: 01.05. LECTURE 3 - THE PROPHETICAL BOOKS ======================================================================== Lecture 3 - The Prophetical Books Isaiah to Ezekiel. In coming next to the prophetical books, the question probably arises, Why should we take up the Prophets next instead of the poetical books, which in our Bibles come after the historical? There is a verse in Luk 24:44 which I think shows us that this is not an unusual thought in Scripture itself: “And He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me.” You notice you have here the Old Testament divided into three parts: the Law, the Prophets, and the Psalms; and that the order in which you have them is, first the Law, second the Prophets, and last the Psalms. Many are doubtless aware that the prophets are divided into the former and latter prophets, or, into the historical prophets and those who wrote directly God’s message to the people. Now, that brings the prophets all together; first, the “former,” or historical, then the “latter;” and in the next place, as you notice in this verse, it puts the book of Psalms, including all the poetical books, last. I simply speak of this in order that you may not think it is a mere arbitrary thing that we take up the prophets and call them the third section. I might also add that in the Hebrew Bible, the sacred writings, the Psalm books, are all put after the prophets. We have now to ask whether the correspondence of numerical place with theme, which we have been tracing heretofore, exists in this section also. The books of the law, we saw, were the first; God’s law is fundamental. Then secondly, the historical books are the second section, because they give us not merely the history in its continuance, but the progress and development of the truth of God in the hands of His people, and the account of His manifold deliverances. Coming to the third book, we find three is the number of revival, of resurrection; and we may expect, therefore, in these books of the prophets to see the divine power of resurrection. Three is also the number of the sanctuary, and where will you find the holiest more fully brought out in its revival principles than in the teachings of the prophets? You remember that we saw that in Samuel you have the rise of the prophet upon the failure of the priest. Eli, typical of the whole priestly order, failed; he departed from that holiness which should characterize God’s house and God’s priests. As a result of it you see Samuel, the first of the prophets, raised up to take the place of the failed priesthood. So here, in this great section, you have the prophetic ministry raised up to take the place of that which had failed amongst the people of God. We are brought, as I said, face to face with the holy principles of God’s truth, as it were, into the very sanctuary, and it is all the more vivid and real because it is not literally the sanctuary. The presence of the prophet, as we were saying, means that the priest is set aside, and with him all God’s usual order which He established in the nation. Instead of there being a succession from father to son in the prophets, there is nothing of that kind at all. The prophet is raised up of God for a special work; he gets his message from God; he gives it to the people; no one comes in between them. And when his work is finished, instead of transmitting his office to somebody else, his work is ended until a fresh work of God begins.* {*Elijah’s anointing Elisha as his successor, while apparently a contradiction of this, is not really so. The testimony from God to Israel went on. Elijah failed to enter into God’s thoughts fully — though a most honored servant — and Elisha continues that prophetic ministry.} When we come to the prophets, we come to God Himself. What a joy it is that in this resurrection-number we have that which speaks of recovery, not merely recovery of what we have lost. God’s recovery is always a resurrection, always brings us to a new sphere, into the power of a new state entirely above that from which we ourselves had fallen. Take that greatest of all illustrations. Man has fallen from his place as the creature perfect from the hands of the Creator. Here comes in grace to recover poor fallen man. Does it put him back in Eden, in man’s paradise? Who would exchange the paradise of God, which poor redeemed sinners will share with Him, for the most perfect paradise of man? God always gives us something better than that which we have forfeited. So we find in the prophets, not merely God’s order, not merely His truth for the restoration of His people to the place from whence they have fallen. For instance, the aim of prophetic ministry is not to restore the divided people, to set up a son of David as king over the whole nation. It looks beyond all man’s poor puny efforts at recovery, beyond this present time to the time when He whose right it is shall take the kingdom. It raises us up to the plane of Christ’s glory, Christ’s kingdom. How good our God is! His truth is like a spiral; it may revolve, it may turn upon itself, as it were, but always ascending, always mounting higher and higher. Coming now to the books themselves, you have the familiar division into five books. Here you have Isaiah as the first, corresponding to the book of Genesis, in this fact at least that it is the book of origin; it is that which speaks of God as the source of all His people’s blessing and of His counsels for His chosen. He begins with God, just as you begin in Genesis with Him. It is God’s glory, God’s counsels, God’s power that is going to accomplish God’s blessings. We see that sovereignty manifested in His counsels. God has a plan, has a purpose for His people, and no matter how much they have failed, as we sometimes sing. — “His purposes will ripen fast, Unfolding every hour.” And then it is His chosen, God’s elect, brought out so forcibly in this first book of the prophets. In Jeremiah we have something quite different; Jeremiah with Lamentations added to it, for, as you know, Lamentations takes a place similar to that of Ruth with Judges. Just as you have Judges with Ruth, one book, practically, so you have Jeremiah and Lamentations, one book, and they correspond to Exodus. They give us “divine sorrow, and salvation for a sinful people.” The words emphasized there would be sorrow, salvation, and sinful. Nowhere will you find more fully brought out the awfully sinful condition of the people; nowhere will you see divine sorrow poured out through a vessel of earth more fully than in Jeremiah. And beautifully do we have salvation, redemption, brought out in that book. Then, thirdly, Ezekiel gives us the Leviticus, and its subject might be given as, “cleansing and the sanctuary for a defiled people.” It is not a question of salvation primarily, but of cleansing. Then Daniel brings us amongst the Gentiles, the wilderness or world experience of the prophet. It speaks of the Gentile powers primarily rather than the Jews. Written during the time of the Gentiles, it is the book of Numbers, and it tells us of the “times, testing, and failure of the Gentiles.” That leaves us the twelve minor prophets grouped together as one as we shall see later on. They are the summary of all God’s ways; — as in Deuteronomy — the principles and ways of the divine government. Let us touch on a few prominent points in each of these — drawing a little water from wells of inexhaustible fulness. Isaiah as Genesis is the prince of the prophets, and beautifully appropriate to that, we find that the prophecy is divided into seven parts, the number of perfection stamped upon the book itself. The first division is the first twelve chapters; and these give the whole case of the people gone over, the people’s sin, God’s restoring mercy, and all centred, as you have in the eleventh chapter, in Christ the stem of Jesse, and the Branch that shall grow out of his roots. In that blessed One we have the counsels of God fulfilled; in Him, the nation which had lost its glory and its right to any blessing, is restored. Through the entire chapter we have beautifully set before us the arm of the Lord gathering His scattered people, bringing them back, and uniting them in the land, and His banner over them is the everlasting love of Christ, and their ruler and their Lord that blessed One whom they have rejected. He is brought before us in this section in the seventh chapter as the son of the virgin, which prophecy is quoted in the first chapter of Matthew. Another notable chapter in this section with which you are all familiar, is Isa 6:1-13 where we have in a most striking way the majesty and the glory of God, that which on the one hand convicts of sin and on the other witnesses of blessing and righteousness. Here is the prophet brought into the holy presence of God, all that he can say is “woe is me.” I have been struck that that woe is the seventh woe in that very connection. You will notice that in the fifth chapter we have six woes pronounced. There is woe upon this and upon that sin, woe upon every class of evil, and when we come to the next chapter, to the seventh woe; it is not woe now for some special sin, or pointing the finger at some one else, but the man brought into the presence of God, says “woe is me, I am undone, I am a man of unclean lips.” Isa 6:1-13 thus gives us one of the keys of this section. Then the next division of the prophet begins at the thirteenth chapter and goes on down through the twenty-sixth chapter. Notice that in this division you have divine judgments, discriminating judgments upon the nations, and upon Israel as well, yea upon the whole earth, executed in order that the salvation of God may have nothing to hinder its full, free exercise. How good it is as we see the mighty arm of God coming down in stroke after stroke, — the burden upon Babylon — the burden upon Moab — the burden upon Tyre — the burden upon all the great and mighty nations of earth the burden upon His chosen and beloved Israel, the burden upon the whole world — to know that it is to build up and establish His glory permanently in a way that can never be shaken; as we have in another connection in the epistle to the Hebrews: “We having received a kingdom that cannot be moved.” And it is good to see at the close of this section, after the prophetic judgments that you have down to the twenty-fourth chapter, in the twenty-fifth notice how the inspired prophet views all this desolation of God. “O Lord Thou art my God I will exalt Thee, I will praise Thy name for Thou hast done wonderful things, Thy counsels of old are faithfulness and truth.” In view of all the desolation he lifts his voice in praise. When man is humbled, when his greatness is brought into the dust, God alone is glorified, His name is magnified, And then beautifully in Isa 26:1-21, the closing of that section, you have a song of salvation, “In that day shall this song be sung in the land of Judah. We have a strong city — salvation will God appoint for walls and bulwarks.” Do you see the beauty of it? Here is the rod of God smiting everything into the dust; cities are laid low, strong places are made desolate, mighty Babylon and all the great places of the earth are as nothing. Yet in the midst of all this ruin, faith takes up its happy song and says, “we have a strong city, salvation will God appoint for walls and bulwarks.” Who can shake that which is founded upon the acknowledged ruin of everything, by the mighty power of God Himself? Now read with that thought as the key all through those burdens, you will feel like joining in the song of praise at the close of that section. What a day will it be for Israel when with joy, the beloved Jerusalem, now trodden under foot of the Gentiles, shines in all her beauty so that that which the psalmist says shall be fulfilled, “Glorious things are spoken of thee, O city of God.” But we pass on to the third division of our prophet which begins with the twenty-seventh chapter and goes through the thirty-fifth chapter. In this we have almost exclusively God’s holiness brought face to face with Israel’s sin. In the second division we reached the point of salvation, but before that salvation can be realized, they have to bottom the truth as to their sin. So in this section which is the third, that speaks of God’s holiness, you have their unholiness and sin all manifested, and when it is all brought out, then it is that God can give them blessing. It is only when the sinner not only sees his lost condition, but goes to the bottom of his whole state that he gets full blessing. I believe in this day we often miss enjoying full blessing simply because we are satisfied with mere salvation from the judgment we deserved; because we do not understand the joy of being made partakers of the divine nature. God loves us so much that He gave His blessed Son not merely to bear our sins, but to put away sin, and in His death I see not only my redemption eternally sealed by His blood, but I see myself by that death delivered from the law of sin; so if we are to get true joy, true power, true deliverance, it must be by going through in some way, that which answers to this third division, the holiness of God put side by side with our unholiness. And you will notice that at the close we have a song. Everything he takes up he develops into a song of praise, whatever it may be. So here, when the theme has been a gloomy one, — so that you might well say the prophet has done his duty, he has accomplished his mission, and has caused God’s people to know their sin and that is all. Nay, when it is all gone over, he begins then to praise and worship. The flower of the song of triumph can grow in that dark sombre soil of conviction of sin. See the thirty-fifth chapter, “The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose, it shall blossom abundantly.” And so on down to the eighth verse, “And an highway shall be there, and a way, and it shall be called,” (that is what we have been speaking of) “the way of holiness; the unclean shall not pass over it, but it shall be for those: the way-faring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there, and the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” Welcome the holy dealings of God, welcome that which makes me see my sinful nature as well as my transgressions, when His searching leads to that happy burst of song, which we have been looking at; the barren wilderness turned into a fruitful land, where all the blessed fruits of the Lord grow up to His glory! We pass next to the fourth division, which goes from the thirty-sixth chapter through the thirty-ninth. As you know, it is the historical part of Isaiah, a piece of history dropped into the midst of prophecy. It is the account of the attack of Assyria upon Jerusalem in Hezekiah’s day, and they are repulsed not by strength but through weakness. Hezekiah does not lead out an army, he is not able to go forth as the stronger to overthrow the weaker. He takes the place of weakness and lays before God all the threats of the king of Assyria, and God comes in as He always does. He proves that weakness is but the opportunity for His strength. The four chapters are really four sections and exactly correspond to their numerical structure. Then we come to the fifth, which is a most important section, from the fortieth chapter on through the forty-eighth, closing with the words, “There is no peace, saith the Lord, unto the wicked.” It is very remarkable: in the first three divisions of the prophet you have judgment as a prominent theme, and at the close a song of praise, and in the last three divisions, you have mercy as the prominent theme and a solemn word of warning at the close. Just as you have here “there is no peace, saith my God, unto the wicked,” so at the close of the next section, then at the close of the whole book, where you see the doom of the ungodly visited upon them before the eyes of all. That is interesting as showing that God ever keeps the even balance of His precious truth. In Isa 40:1-31 we come to what we all love. Who has not often turned to that first verse “Comfort ye, comfort ye My people, saith your God.” It is a beautiful chapter to read in moments of sorrow, or at any time. But take it in its setting: what do you think goes just before that comfort to the prophet, and comfort to his people, yea and rest for God Himself? It is the prophecy that they are to be carried captive to Babylon, that the nation is to be set aside and judged. In the midst of all that havoc, and judgment for their own unfaithfulness, the word of God looks on to the time when they will be restored. No matter where we are, or how severe the stroke of God’s chastening has been upon us, comfort His people He will in spite of us, and bring blessing out of our very folly and failure. So you find in Isa 40:1-31, and all through the whole section, God with His people, for it is a fifth section. He enters into controversy with them as to idolatry. Why did they give His glory to graven images, the work of man’s hands? that is the controversy all through this section. We begin now with the sixth section, at the forty-ninth chapter. Here is the number six, and we know that six tells us of two things of the full power of man, but also of the restraining power of God. Man can work his six days, and then God puts His hand upon him and makes him stop. In that very beast (Rev 13:1-18) which represents the quintessence of all human power and energy, you find that his number is six, thrice repeated, as though he made a three-fold effort to leap into perfection, but could only reach the highest form of human power. And that same six tells us of a hand laid upon that power in all its exhibition of might, when he is glorifying himself, when he is compelling all to worship him as God, God’s hand is laid upon him. Now in this sixth section, from the forty-ninth through the fifty-ninth chapter, I have been particularly struck with one thing. It is here we have Isa 53:1-12, which all of us have enshrined in our hearts, for it is the precious truth as to Christ being led as a lamb to the slaughter, and as a sheep dumb before her shearers. In that wondrous chapter it seems as if the Spirit of God had rent the thin veil between the past and the future, and instead of speaking of what would be, he speaks of what has been. He sees Jesus before him; so that when Philip went to the Eunuch, when he was returning from Jerusalem and found him reading that chapter, Philip does not have to turn over to another place in the book to tell him about salvation, but beginning at that very scripture he preaches Jesus unto him. Jesus is there beautifully, preciously set forth in His atoning death. But that wonderful chapter is in the section that speaks of the highest form of evil, restrained however, and triumphed over by almighty power. The greatest sin of all others was that of crucifying and rejecting the Lord of glory. There, where man’s puny strength reached its highest point, where he seemed to gain the victory, the very Lord of glory in his impious hands, where his guilt in all its heinousness is seen — there too the mighty victory of grace, the hand of the everlasting God is laid upon man’s victory, and brings out of that very victory the fulfilment of His purposes of grace. “Where sin abounded grace did much more abound.” That brings us to the last section to look at, from the sixtieth chapter on to the end of the book. Can you be surprised when you come to the sixtieth chapter, that the prophet should say, “Arise, shine, for thy light is come”? What is left but for Zion to shake herself from the dust to arise and shine, not in her own light, but with the glorious light of the Lord that is risen upon her, not to go down again forever? There we find in that seventh section the completion of God’s counsels, His purposes all fulfilled, yea even looking beyond the millennial glory. We have in the sixty-fifth chapter a glimpse of eternal glory, the new heavens and the new earth, one of the few passages of the Old Testament which speaks of that — the glory of the Lord revealed, eternally revealed and with all His redeemed entering into final rest. Alas, alas, the judgment upon the ungodly is manifested there at the close too. I have thus gone at some length into the Book of Isaiah, not only because it is the chiefest and fullest of the prophets, but because it shows us that all the others can be thus analyzed. We must examine Jeremiah more briefly. You are struck with one or two things, the moment we come to the book. The prophet feels every word which he says. Was he telling them of the judgment that was fallen upon them, was he telling them of their sin? it makes such an awful impression upon him that he wished he had never been born, to have to declare such a message. As we tell lost sinners of their condition, do we feel the terror of the message? something like Paul when he says, “knowing the terror of the Lord.” Would there not then be something of the divine compassion working through our soul entreating and beseeching, yea weeping over them? See how Jeremiah in Jer 9:1-26 looks upon the sins of those people, whom he could denounce most sternly. “Oh! that my head were waters and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.” Here is no indifference, but a sorrow which though it be human, and though it lead the beloved prophet even sometimes to complain of God, manifests the divine pity working through it. Is it not the sorrow of Him, who when He came near to that beloved city and saw it lying there upon the hills, which God had foretold would be its eternal foundation, wept over it as He said: “If thou hadst known, even thou, at least in this thy day, the things that belonged to thy peace, but now they are hid from thine eyes?” What sorrow, when He could say, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together as a hen doth gather her chickens under her wings, but ye would not.” Sorrow, pity, longing for His beloved people, that is what you find all through Jeremiah. It makes an intensely human book. The other prominent thought is salvation. It is the second book, an Exodus, which speaks of deliverance, and there is one place amongst others that I would refer to illustrating this, Jer 31:1-40 : “A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children, refusing to be comforted for her children, because they were not. Thus saith the Lord; refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, thy children shall come again to their own border.” You remember that a part of that prophecy is quoted in the gospel of Matthew, the part containing the words of sorrow: Rachel weeping for her children, that are no more, and refusing to be comforted. How beautifully here we have the salvation that is going to succeed that, which is the theme of prophecy. After the divine judgments upon the people, comes the divine salvation for them. Read on a little. Down in the Jer 31:23 : “Thus saith the Lord of hosts, the God of Israel; as yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; the Lord bless thee, O habitation of justice, and mountain of holiness. And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks. For I have satiated the weary soul, and I have replenished every sorrowful soul. Upon this I awaked, and beheld; and my sleep was sweet unto me.” He had to tell them the tale of woe, he had to pour out his tears over a guilty sinful people, but he is here allowed to bring the message of redemption and deliverance. You can imagine the joy with which he would give out such a message to refresh the weary hearts with such sweet words from God Himself. In the same chapter you have another aspect of salvation. It shows the perpetuity of it. Jer 31:31, “Behold the days come, saith the Lord, in which I will make a new covenant with the house of Israel and with the house of Judah;” and Jer 31:33, “But this shall be the covenant that I shall make with the house of Israel; after those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts, and will be their God and they shall be My people.” It is the new covenant, ordered in all things and sure, which can never be set aside so long as God’s creation stands. It would be well for those who believe in spiritualizing everything that has to do with Israel to look up at yonder heavens, and realize that just as surely as the sun and moon shall endure, so surely shall Israel abide as a nation before God. Pass on now for a few words as to Lamentations. As I said before, it is a postscript to Jeremiah. It gives us his lamentations, a most beautiful outpouring of the heart of the prophet under the guidance of the Spirit of God, and in it you see a structure, an alphabetical structure, which is most remarkable and interesting. Every chapter is an alphabetic acrostic but the last; that is, you have the whole twenty-two letters of the alphabet in each chapter in order, and you have the twenty-two verses in the last chapter. In the third chapter, the resurrection number, you have three times that alphabet; that is, you have three verses for each letter of the alphabet, stamping in this way the numerical order upon the whole book. Ezekiel. This is the Levitical, or third book, the book of the sanctuary, and the thought of priestly holiness runs through the whole of it. In Eze 1:3 we see that the prophet belongs to the priestly family. He is a prophet not because he is a priest, but priestliness characterizes the whole book. Take for instance, two or three very prominent themes in it. From the fortieth chapter till toward the close you have the reestablishment of God’s sanctuary amongst the people; priestly Order, priestly sacrifice, the temple rebuilt; in fact, the whole land as a sanctuary for God. You have the entire land divided amongst the people, and you notice that the city is there in the midst of that land which is the glory of all lands; that city with its twelve gates is a type of that other city, which is described in the latter part of Revelation. We have most beautifully the sanctuary name of it, Jehovah-Shammah, the Lord is there. You find when holiness is the theme that it manifests all that is contrary to it. It has been remarked by another, that in Isaiah and Jeremiah you have the name of the covenant God of Israel; Isaiah the salvation of Jehovah, and Jeremiah, ending with Jehovah also, whereas in Ezekiel and Daniel, you have not Jehovah’s name, but “El,” or “God” almighty, as one who is outside of His people. Ezekiel does not only give the holiness that I have spoken of, but it tells us that God is outside the people. Ezekiel is among the captives at the river Chebar, and while he is there he sees the glory of the Lord, that glory that was upon the cherubim, those mighty agents of divine power, the real cherubim, rather than the typical golden ones. Outside the land, away off by distant Chebar, a prophet with a name which suggests not the covenant-God, sees visions of God outside of Israel. If you turn over to Eze 3:23, “Then I arose, and went forth into the plain: and behold, the glory of the Lord stood there as the glory which I saw by the river of Chebar; and I fell on my face.” It is the glory of God. Again, at Eze 8:3-4, “And He put forth the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God unto Jerusalem, to the door of the inner gate that looketh toward the North, where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain.” Here you have God’s glory and the image that provoked Him to jealousy side by side. He has already been outside of the land, but now he is going to bear witness to the righteousness of His being outside. He brings Ezekiel — lifts him up by omnipotent power, and sets him again in Jerusalem, as though He would say to him, “I will vindicate to you the reason of my absence from that city where I promised My name should be forever.” Right there in the holy place, the image of jealousy and the glory of God; as much as to say, Put My glory alongside of that which is a shame to Me and what can I do? All through the eighth chapter, He leads the prophet to one abomination after another. He shows him the elders of the people worshiping the rising sun, the women weeping for Tammuz. Thus the awful defilement of the people is put alongside of His glory, the jealous glory of the Holy God. What can be done? Let us trace it on a little further. The ninth chapter and the third verse, “And the glory of the God of Israel was gone up from the Cherub, whereupon He was, to the threshold of the House. And He called to the man clothed with linen which had the writer’s ink-horn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the forehead of the men that sigh and cry for all the abominations that be done in the midst thereof.” Notice here the wondrous grace coming in with divine holiness. The glory takes its first step to withdraw from that temple where God’s name was put. His honor cannot stand where He is dishonored; He will not abide where His glory is given to others. But here is a man clothed with white linen, emblematic of the holiness of God, with the ink-horn to make the record as to everyone; and He says, before I seal the doom of that accursed place, look for those who are the remnant that love and honor Me. But how are they known? by their bright cheerfulness? by that which makes them a remarkable people? In the midst of that apostasy God has a people who are noted by their sighing and crying for the abominations. Look at that reluctant glory, that rises up. “How can I give thee up,” we hear; “my repentings are kindled.” He pauses, and He sends His messenger to see how many there may be in that city, who love and care for Him. In the tenth chapter, and the fourth verse, the glory of the Lord cannot tarry in that unholy and polluted place. “Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubim; and the cherubim lifted up their wings, and mounted up from the earth in my sight, when they went out the wheels also were beside them, and they stood at the door of the east gate of the Lord’s house, and the glory of the God of Israel was over them above.” How solemn, how awful the sight! God’s glory taking its departure, for the abomination and the defilement of the land! Read further in the eleventh chapter, the latter part, Eze 11:23 : “And the glory of the Lord went up from the midst of the city,. and stood upon the mountain which is on the east side of the city.” There it departed, — it left the city. That gives us the side as to man’s responsibility, the defilement of the sinful people. But grace will have its way; and this we find over in the latter part of the prophet, in Eze 43:1-27, when God’s work is done and the people have repented of their sins and been restored to their land. “Afterward he brought me to the gate, even the gate that looketh toward the east,” (the very gate out of which that glory had departed) “and, behold, the glory of the God of Israel came from the way of the east: and His voice was like a noise of many waters: and the earth shined with His glory.” There, it comes back again; the glory is to be a covering upon that beloved city, “for the gifts and calling of God are without repentance.” In that restored glory returning to the temple, filling it again, — yea, filling it in a way that it had never before been filled, for it is in connection with Christ Himself — you find blessing flows out to the nations. The waters flows from the throne of God in the sanctuary of His temple down towards the Dead Sea. It brings fertility and blessing wherever it goes. This shows us the theme of the entire prophecy. You see there is a unity displaying the holiness and the mercy of God, who after chastening them, bring them back in full eternal blessing. I add one or two more thoughts. In Eze 37:1-28, we have another characteristic of this third division, the resurrection of Israel as a nation. Three, you know, is the number of resurrection, as for instance, the Lord’s resurrection on the third day. In this chapter, you have put before you the resurrection of Israel, not literally of those who have died, but of the scattered people from amongst the nations. This is seen in the prophet’s vision of the dry bones in the valley quickened into life and standing up, a mighty army. In Eze 37:1-28, we have beautifully set before us also, the reunion of Israel and Judah, brought together as one people. He takes two pieces of a staff in his hand, and they unite in one. How beautiful it is, that in God’s day, when the Lord shall take up the staff of Israel and of Judah, it will become reunited in His hand. It shall be one, as it had never been since the division, All efforts in the past have been futile. King Rehoboam might fight to bring back the revolted tribes, but it was utterly impossible. So with the efforts of other kings: Hezekiah might send out a gracious invitation for Israel to come back to the God of their fathers; a few individuals might be restored; but it is only a temporary, partial thing. But when the mighty Son of God takes hold of His people, that broken staff will be reunited and become one, a rod, a sceptre, by which He will reign over the whole earth. Thus is fittingly set before us in this book of Ezekiel, the resurrection of the nation and their being reunited as one people, manifesting to all the earth the power of God in resurrection. ======================================================================== CHAPTER 8: 01.06. LECTURE 4 - THE PROPHETICAL BOOKS ======================================================================== Lecture 4 - The Prophetical Books Daniel and the Minor Prophets. Daniel, as his name suggests, is the Gentile prophet. In this book we are in the times of the Gentiles. It is, as you see, the fourth in the list, corresponding thus to the book of Numbers, the wilderness or world book. We have not to do primarily with Israel at all. The scene is laid in distant Babylon, which has usurped the place of Jerusalem and with Nebuchadnezzar as king, instead of one of the descendants of David. We have the concerns of the nations of the earth, but just so far as they refer to God’s purposes. There are many very instructive features in this book. Let us notice that just as the book of Numbers has in one of its earliest chapters that which characterizes, or should do so, the people as seen in that book — in the place and testimony of the Nazarite — so you have in the first chapter of Daniel the Nazarite place. When you come to the putting of the children of God in the world, and to the question as to how we are to walk in it, what is the first great principle that is to guide us? Numbers tells us. In Dan 6:1-28, a man to be a true pilgrim, a true and faithful witness for God in this world, must be a Nazarite; he must be separated from that by which he is surrounded. Abraham was the typical pilgrim, and he was the man who lived in a tent, isolated from others. In like manner, Lot is presented to us as the child of God typically linked with the world, defiled by it, his testimony destroyed and he himself saved only as by fire. Nazariteship is the only power by which we can walk in this world for God, if we are to be a testimony for Him. If His name is to be honored by us, it must be absolutely by our separation from everything that would defile, degrade, and drag us down. How often has the lamp of testimony been quenched by the Lord’s people being mingled with the world, by our living here as those who have interests and objects in common with the world. I say again, in Numbers you have the key-note of the whole book in that chapter on the Nazarite — separation in the midst of defilement. And here in the book of Daniel, the book where the world is going to lift its head and show its power, where we are going to have spread before us the history of the Gentile nations, the very key to it all is, the Nazariteship of Daniel and his brethren in the court of the king of Babylon. Think of that young man taken from Jerusalem — Jerusalem itself all in ruins — transferred to the very courts of the king of Babylon, the first nation of the earth; Babylon itself the first city of the earth, with all that would attract, all that would appeal to the natural man, and he himself there introduced not into some humble inferior position, but to be one of the attendants about the king himself; to be in the very line of promotion, to make a success of his life. And what does he do? The first thing he does is to cut the line that would link him with the throne of Babylon; he separates himself absolutely from everything that partakes of the character of Babylon. “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat;” and in that purpose of heart I trace the success — if I may use such a word — of his life down here for God. In that separation from the dainties of the king of Babylon, the pleasures and the allurements of that world-city, — I trace the secret of those wondrous revelations that God gave to Daniel. For an illustration of the same thing take John in the book of Revelation, where he has opened up to him a still wider vision, where his eye takes in not only the earth, but the heavens, not only time but eternity; takes in the whole range of God’s dealing with men, and His purposes in connection with His blessed Son. What is the key-thought of that book? “I was in the island that is called Patmos, for the word of God and the testimony of Jesus.” Separate from all the glory and power of this world, John the lonely prisoner, in isolation, sees visions which no mortal eye can see; hears words that none but the anointed ear can hear, and opens to us the revelation of all the ways of God, introducing us into eternity itself. Do you want to understand prophecy? Do you want to stand upon the pinnacle from whence you can look over all the kingdoms of this world, and the glory of them? Do you remember One who stood upon the mountain top and looked over all that glory, all that splendor of this world and its kingdoms, unmoved, unattracted by it? It was the blessed Son of God; and when Satan pointed out all to Him, and offered to put it into His hands, that blessed One, the true Nazarite, in heart separate from it all, would have none of it until His Father gave it to Him. So, I say, the Nazarite heart, the Nazarite position, the Nazarite separation in heart from the things of the world that would defile and clog, is the only proper spirit in which to come to and understand prophecy. Prophecy is for the heart. I know nothing more deadening, nothing more injurious to our spiritual welfare than to be occupied with prophecy in a cold intellectual way. Look at the apostle Paul in Rom 11:1-36. He has been unfolding God’s dealings with Israel and with the Gentiles in Dan 9:1-27, Dan 10:1-21 and Dan 11:1-45. He has been quoting Scripture proof-texts as to prophecy, foretelling the time when Israel as a nation will be restored to the Lord; but, it is his heart that has been kindled by these things. His heart takes them up, and as he gets through with his subject, he bursts out in praise, “O the depth of the riches both of the wisdom and knowledge of God!” If we are in true Nazarite spirit occupied with these prophetic subjects, we will find that they introduce us into the sanctuary of God Himself, to be occupied with Himself, praising and worshiping. That, then, is the key — the point of vantage upon which Daniel stands here. He is a man with Babylon beneath his feet, and he stands as God’s freeman there, stands as a witness for Him, with the recollection of Zion in his heart. He can look unmoved upon Nebuchadnezzar’s splendor, and Babylon’s glory, and think yet of the time when the saints of the Most High shall possess the kingdom, and when Israel scattered, peeled, despised, and rejected, shall one day reign — reign in peace, and triumph over all the Gentile nations. When you take up the book itself, we find in it subjects of the greatest interest and profit. I might say, that we have greater details in Daniel than in almost any other book. The various distinct and definite prophecies as to the future make it a book of peculiar interest. Here, for instance, in the second chapter, you have Nebuchadnezzar’s vision. Nebuchadnezzar has a vision and it slips from his mind. He has forgotten it all. Not only does he fail to understand its meaning, as Pharaoh failed to understand the meaning of the dream which he had about the famine in Egypt — the seven years of famine, and the seven years of plenty, — but Nebuchadnezzar forgets what he has dreamed, and so when he appeals to the wise men of Babylon, they must tell him not only its meaning, but reproduce the vision itself. That, of course, brings out the impotence of the wise men of Babylon, and to whom can he turn at a juncture like that except to those despised Hebrews, men who had refused the place, as you might say, of honor which he would have given them? Daniel comes to the front, and he tells him not merely the meaning, but actually recalls to his mind that which he saw in the night visions — that glorious image which was set before him with its head of gold, its chest of silver, its thighs of brass and its legs of iron and clay mingled together. In the head of gold you have Nebuchadnezzar himself, entrusted with power and rule from God, and this gives us one of the prominent themes of the book — the account of the times of the Gentiles. The times of the Gentiles are those in which we are living at the present time. We are not living in the times of Israel, nor in connection with God’s dealing directly with any nation upon the earth. He is dealing providentially now upon the earth, and everything in connection with it has to do with something beside an earthly nation. When the two tribes composing the kingdom of Judah were led into captivity to Babylon, the times of the Gentiles began. You will therefore find that the description of the image which Nebuchadnezzar saw begins with a head of gold, and ends with feet of iron and clay. There is nothing about Israel in it, not a single word. You have in it first the kingdom of Babylon, or rather Nebuchadnezzar himself, then the Medo-Persian empire, then the Grecian, and finally the Roman empire, reaching down to that empire as it will be manifested in the last days, when you have the clay of democracy mingled with the iron strength of the imperial power of Rome. You have not a word, I say, about Israel; it is a most important thing to remember that the position of Israel from the time of their first captivity is as aliens. They are not the people of God publicly acknowledged. Truly He restored them to the land after seventy years. He put them back there a people rescued, but you remember we saw in the books of Ezra and Nehemiah, that they were not there as an independent people with a king over them, but as dependent upon the king of Persia. They were there as servants to the Gentile powers. When the Son of God Himself was born, the King of Israel, under what circumstances was it? Who occupied the throne of Israel? an Edomite, king Herod. Who was over him? Why the very beast that is typified in the seventh chapter, the head of the Roman Empire. The times of the Gentiles had come in, and the Son of God, the King of Israel, has His place in a manger, not even in the inn, the place of strangers here, but actually among the beasts. A wild beast upon the throne of the land, and His place whose true right it was to reign, amongst the beasts in the stall at Bethlehem. That shows us as nothing else could that it was the time of the Gentiles. When the true King of Israel comes He has no place in the land. We need not here trace His history, for He never got a foothold upon the throne of Israel as He never got a place in their hearts. I may say, that when the time comes that Israel will repent and turn to the Lord, He will have a place in their hearts, and when He gets that, He will have a place upon the throne of Israel. He will be their King indeed, but until they receive Him, He will not be King. The times of the Gentiles go on. Trace the subject a little further. After the Lord’s crucifixion, and He has been preached by Peter at Pentecost, you have Him still presented to the Jews for their acceptance. Had they received Him, He would have come again as Peter prophesied, and they would have had their King upon His throne. They still rejected Him, and confirmed their words to Pilate — that they had no king but Caesar, Had they had prophetic knowledge, it would have meant they had no king but that Beast; they had no one reigning over them, but that image which Nebuchadnezzar saw in his vision with the legs of iron and clay. So these times have gone on, they are here now, they will go on till Christ sets up His Kingdom and will reign here over the earth. That is what we see in Nebuchadnezzar’s vision. The stone cut out of the mountain without hands strikes the image. Christ’s Kingdom out of the mountain of God’s purposes comes and smites, not upon the head of the image nor upon any other part of its body, but on the feet that were part of iron and part of miry clay. That is, Christ when He comes as King will smite with judgment that ten-fold form of the kingdom which you have in the ten toes, part of iron — imperial strength — mingled with the miry clay of democracy. It is, in other words, when the imperial power of western Europe will be reunited in a sort of democratic form, part of iron, part of clay, and that ten-fold kingdom set up with one to rule over it called the Beast, as in the book of Revelation. Then it is that Christ will come in judgment and smite that form of the kingdom; then the whole image of man’s rule, which speaks of man’s thoughts and hopes with regard to the world, will crumble into dust. Man’s kingdom will crumble into dust and be swept forever out of sight, and the Kingdom of our blessed God with Christ as its head, that little stone cut out without hands out of a mountain, will increase and become a mighty mountain itself bringing peace and blessing and righteousness to the earth. That is the vision which Nebuchadnezzar saw, and that the interpretation which Daniel gives him. If we had time we might see how very similar Daniel’s own vision is to it, in the seventh chapter of the same book. There you have a four-fold monarchy again; it is not presented in a human form, however; but as wild and cruel beasts. The four beasts correspond again to the four kingdoms that I have before spoken of. The final kingdom with its ten horns is the same that you have in the ten toes of the image, with the added thought of the little horn, the beast itself of whom I was speaking, the imperial head of the restored Roman empire. Instead of the stone cut out of the mountain, you have the Son of man Himself coming and taking the kingdom; but the general meaning of the visions is identical. It is striking, however, that you have in the seventh chapter, not the image of man, (such as the world sees) but what God sees. All the authority and power of this world is but of the beast. “Man being in honor and understanding not is like the beasts that perish.” He is not even a man. That explains the two great pivotal chapters of the book, the image in Dan 2:1-49, and the beast in Dan 7:1-28. An attentive study of these two chapters will give you the history of the times of the Gentiles. We have very much else in the book that is of intense interest. For instance, in the next chapter, Dan 3:1-30, we have the account of the golden image which Nebuchadnezzar set up. It seems as if the man had forgotten almost immediately the lesson that God had taught him. He saw that image crumbling into dust and passing away, but what does he do? Does he bow to God? Does he own His authority? He sets up this image to be worshiped, an image suggested doubtless by what he had seen in his vision. Everyone had to bow to that image, and if not, he was to be cast into the fiery furnace. How we are carried on to the last days here, the time at which is set up “the image of the beast,” as it is called in Revelation; linking thus together these two chapters in Daniel. When that image is set up everyone who will not bow and worship it, is to be cast into what answers to the furnace of fire. He suffers the greatest tribulation. We see the remnant here in the third chapter, Shadrach, Meshach, and Abed-nego. Men who had taken, as I was saying, the Nazarite place, when it comes to bowing to the image, to owning any authority which dethrones God Himself, those separate men are the ones that can refuse. Let us turn to a practical thought for a moment. When Christ so fills our hearts, that we refuse the things of earth, they will have no charm that we bow to them. Satan will not make us bow to him nor to his things, when we take the true Nazarite place. Has not your soul thrilled many times when you have read that tDan 3:1-30? Think of that immense assemblage gathered together in the plain of Dura; — all the great men, the mighty men, the kings and notables of the empire of Babylon there assembled; and hearken to the sweet music of all the various instruments — the psaltery, the sack-but, and the harp, everything that would stir the people and make them fall in with what is going on there. Three lonely men stand there, three men face the mightest king of the whole earth, standing there alone in the face of universal adoration of that image, with their heads covered, and upright as God’s witnesses; and all the mighty power of Nebuchadnezzar cannot get them to bow. All the example of those gathered hosts cannot get them to yield. All the sweet music from that wondrous orchestra cannot influence them to bow the knee to that image. Nay that fiery furnace glowing seven times hotter than ever, threatening them, cannot turn them from their faithfulness to God. Where are there such men today? We are not living in the times of the fiery furnace, but I can hear the music, I can hear the sackbut, the psaltery and the harp, and all these alluring things that would attract the people of God. Where are there those who are not, in some way or other, bowing to the image and following the multitude? What an honor to be standing for God at a time of universal apostasy. If you read your Bibles, you will find that it is in such a time that the light of testimony shines out brightest. Take the history of individuals. You will find in the darkest days of the history of the kings of Israel, that Josiah and men like him lived. If we are but few, as those men of Israel, Shadrach, Meshach, and Abed-nego, and all the world is following after the image of a false god, if we are faithful to Him we can have a testimony like them. They are cast into the furnace, but they knew God; and they said to Nebuchadnezzar, “Our God can deliver us out of your hand.” What a word to say to the mighty ruler who thought he had all things in his hands, “our God is able to deliver us, and if not “not if He is not able to deliver us, but if He does not choose to deliver us — “be it known unto thee, O king, we will not worship the image that thou hast set up.” Let us go into the furnace; heat it seven times hotter, you will but burn up your own minions, and the human bonds that would tie us; but you cannot hurt us. Into that furnace they go, only to find a companion there who is none other than the Son of God. That is all the fire of persecution can do, all that this world’s threats can do, — put us into a place where only our bands are burnt. Have you not found it so? In your times of prosperity you have found that the world was wrapping its silken cords about you, and holding you fast. Affliction has come, perhaps persecution, and how those silken cords which held you, and which were so strong, are burned away, and you walk in the very fire which you feared would consume you. You need never fear anything that is brought upon you through faithfulness and devotion to the Lord. But we must hasten on for we have other subjects, and yet I am sure we love to linger on these practical lessons to get what the Lord would have for our souls. In the third chapter, we see Nebuchadnezzar with his gorgeous image set up, and that image despised by a handful of faithful men. In the next chapter, you have him learning the lesson which he refused to learn before. We find him, the mighty man, the mightiest monarch of all the earth, humbled — because of his pride. There is only one verse in that chapter that I will quote, “Them that walk in pride, He knoweth how to abase.” Words that came from Nebuchadnezzar’s lips when he had learned the lesson. There is the mighty king, the head of gold — there amongst the beasts — linking again in a striking way, Dan 2:1-49 and Dan 7:1-28, for those who have an eye to see it. He is put amongst the beasts and eating grass like an ox — that mighty monarch. It is as though God would teach him the lesson I quoted a little while ago, “Man being in honor and understanding not, is like the beasts that perish.” And he learns that God will abase those who walk in pride. Good will it be for this world and its mighty men, when they learn that pride is their worst enemy; and, to come again to a practical thought, good it is for us when we learn, no matter how painful the humbling, no matter how distasteful to us, to have no confidence in the flesh. Then we can, like Nebuchadnezzar in this fourth chapter, exalt the God of all grace, for we have taken our true place. In Dan 5:1-31, you have the awful wickedness going on amongst the Gentiles pictured in Belshazzar and his feast. He says, “Bring all the golden vessels, and everything that has been taken from Jerusalem.” He has an impious, unholy feast with them. He blasphemes the Lord as he praises his idols of silver and gold. That is the end of the kingdom of Babylon, and of Gentile oppression. It is a typically prophetic chapter, which points on to the end when God is blasphemed, as He will be in those last days, when no one shall be allowed to buy or sell who has not received the mark of the beast in his forehead or in his hand. Then comes out the writing on the wall, “Thou art weighed in the balances and art found wanting.” “Mene, Mene, Tekel Upharsin.” Gentile history is a history of apostasy. How foolish is the thought of man that the world is improving in the light of these solemn truths. Nebuchadnezzar was the best king the Gentiles ever had; he was more faithful to God than any other, and yet how low he had to come. Belshazzar is the fitting representative of the culmination of Gentile power, in the open apostasy and blasphemy of the last days. The writing is upon the wall; those who have eyes to see it as had Daniel, can see that writing on the wall of this world’s banquet hall. You hear of a Parliament of nations, of the confederation of the world and of the progress of everything here. Ah, in the midst of the revelry of man’s celebration of his progress and his development, see the finger of God writing there, “all is weighed in the balances and found wanting.” Dan 6:1-28 gives us a final development of that, which is, That if any pray to any, God or man, except to the king Darius, he will be cast into the den of lions. That gives us another typical view. It is the final culmination. We have seen the apostasy in Belshazzar’s feast, but here we have the exaltation of the king as God Himself. Darius seems to be a man, personally, that we can have a good deal of interest in, a man who recoiled from what he had done, but in type he represents the Beast — the absolute apostasy of man. Daniel represents the remnant, the faithful few who in those last days will refuse to give up the worship of God. As a result they are cast into the den of the lions, they go through the great tribulation of the last days, when Satan the “roaring lion” would devour them, but has his mouth shut; and they come out of it tried, faithful, and true for God, His witnesses, and the nucleus of a kingdom for Christ upon the earth. That gives us the close of the whole history. The rest of the book of Daniel goes over it in another way. I have already alluded to Dan 7:1-28. In Dan 8:1-27, you have the history of the eastern kingdom instead of the western, as in the seventh and in the ninth, you have that remarkable prophecy of the seventy weeks which, as those who are familiar with prophecy know, is so important for the correct understanding of the times of God’s dealings with the world. For its interpretation I must refer you to other books, and pass on even more rapidly.* {*Notes on Daniel by W. Kelly; Daniel the Prophet, by E. Dennett; and others.} Dan 10:1-21, Dan 11:1-45 and Dan 12:1-13 give us the progress of events, more particularly in the east where, with much detail that has had fulfilment in good measure, we have unmistakably the features of the Antichrist, the wilful king, who is associated in Rev 13:1-18 with the beast. Very beautiful it is to see Daniel alone in Rev 1:1-21, and Daniel alone in Dan 12:1-13. All the glory of this world passes before us, but the man that stands for God alone at the beginning is the man who will be alone at the end. “But go thou thy way till the end be for thou shalt rest, and stand in thy lot at the end of the days.” Though the world is triumphing now, in this the brief day of man, those men, separate to God now, will stand alone in that day of blessing: “He that doeth the will of God shall abide forever.” That gives us, most imperfectly, some thought of what you have in this most interesting prophecy of Daniel. I would commend it to you for your careful study. It defines in the most beautiful way what is personal, and what is dispensational. It gives you food for your soul as well as for your intellect, and you find, as I said before, that the study of prophecy in that way makes you a worshiper, instead of a cold collector of statistics and proof texts. That closes for us the fourth part of this main division, the times of the Gentiles, leaving us the twelve so-called minor prophets to complete the prophetic pentateuch. These give us the fifth section, the Deuteronomy of the prophets. That this is not arbitrary but simply following the ordinary view is well known to most Bible students. Various reasons justify this: they are all short books similar subjects permit them to be closely grouped together. Notice particularly that in the twelve prophets we have the governmental number; and that is what you get in the fifth sections of the books. It is God’s way, God’s principles in government, and that is what you find throughout the twelve books — the number of government itself. We haven’t time to look at the reasons for it, but I owe to another * the grouping of these books which is certainly suggested the moment you see them. I may say that the order of these books in our English Bible, is not what you find in the original, and has no sanction. But there is an order of subjects that is very striking. For instance, take Hosea: This prophet deals largely with Israel, rather than Judah as most of the prophets do; for instance, Isaiah and Jeremiah. But Hosea seems to be dealing as much with Israel as with Judah. The same is true of Amos and also of Micah. They all have both kingdoms before them, and their subject is the same. Hosea is very beautiful. I can remember, years ago, how he was the first prophet, I think even before Isaiah, that won my affections. {*See “The Numerical Structure of Scripture,” by Mr. F. W. Grant.} There is a pleading of the heart of God in Hosea, God coming down to man’s level, and as a man pleading face to face with a people whom He loves. Ephraim apostate, feeding upon the east wind — Ephraim whose folly we have designated as that of a silly dove — and yet, a people beloved, whom He could not give up. His relentings are kindled together. He yearns over that people, and Judah, making Him plead and entreat for them to return. It is a wonderful appeal. He does not take the place of distance, standing on high and pronouncing judgment upon them, but in the person of the prophet He comes down to their true condition, He comes down to their unfaithfulness to Him, and begs them to return. Notice in Hos 14:1-9 the effect of such entreaty: “O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity. Take with you words and turn to the Lord.” And notice, when God is pleading for His people He leaves nothing undone to induce them to return. He will put the words in their mouth; He will tell them what to say. We know not what to tell our God? then He puts the words in our lips. He says: “Say unto Him, take away all iniquity and receive us graciously: so will we render the calves of our lips. Asshur shall not save us,” (i.e. the powers of the world) “we will not ride upon horses,” (the power of Egypt as you have it in Isa 30:1-33), “neither will we say any more to the work of our hands” (idolatry) “ye are our gods; for in Thee the fatherless findeth mercy.” What words to put into the lips of a sinful people who have departed from Him! What is His answer to that? “I will heal their backsliding, I will love them freely, for mine anger is turned away from them. I will be as the dew unto Israel; he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.” God takes up the little lily with its beauty, that small flower, and yet more beautiful than Solomon in his glory; He takes up the cedar of Lebanon in all its greatness, its strength, and He says that His poor, broken-hearted, penitent people, that backsliding people, when they are returned to Him, that they shall be healed, they shall be as beautiful as the lily, and as great and mighty as Lebanon itself; their splendor shall fill the earth. That is the end of the dealings of God with them, and that is what you get in this prophet. Amos takes a different ground. He does not come down and plead with the people, but he solemnly declares the judgment of God. Does not that strike you? How beautiful are His ways. In one place you see Him as it were entreating them and putting words in their lips, to repent and return to Him. In another He stands off and solemnly denounces their sin, and declares judgment that will fall upon them for it. All through Amos you find that solemn declaration of judgment upon both Judah and Israel, and more than that upon Edom, and Moab, and Ammon, and all the nations that are connected with Israel, and who occupy their territory in the last days. We have not time to dwell upon this, but you find that he is very similar to Hosea, except as I say, the element of infinite tenderness is not there, but rather the declaration of their sin and departure from God. Passing to Micah, which completes the first group of three, you have there God’s holiness and the person of Christ. Look, for instance, in Amo 5:1-15, “Thou, Bethlehem Ephratah, though thou be least among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting.” In connection with Christ you have the repentance of the people, and their blessing in the last days. Let us briefly go over those three parts. In Hosea he is speaking of divine mercy coupled with divine righteousness; in Amos the declaration of God’s judgment upon sin and the consequences of that, and when that sin is judged, God setting up the tabernacle of David again in the last days. But in Micah, after the sin of the people, the result of their alienation from God, is put before them, that Christ Himself whom they had rejected, might appear as the One through whom their blessing is to come. Even His work is presented to us there, for we are told that the judge of Israel shall be smitten upon the cheek-bone; and yet that Judge is He who shall rule over them, whose birth at Bethlehem is predicted, and to which even the scribes and Pharisees and Herod could turn as the prophet had pointed, as where Christ should be born. Then we come to the second group, beginning with Joel. He sets before us the judgment on the nations. You have here in Joel, and in fact, in all three of these next prophets, the nations coming in. You have Joel, Obadiah, and Jonah. Joel gives us the general judgment on Israel and on the nations as a whole, and then you have in the last days the fulfilment of that prophecy as you know, when God will pour His Spirit upon all flesh. Obadiah gives us more particularly the judgment upon Edom; and then Jonah the last of the three gives us the threatened judgment upon Nineveh, and God’s mercy too. We will dwell a little upon Jonah for there are some very interesting things there, though familiar to many. Jonah is not merely the personal history of the prophet, but it gives the typical history of Israel as well. Israel was to be the witness of God’s righteousness among the nations God had sent them to be a testimony to all the world, you might say. What have they done? They refused to go and bear witness for God. They go rather to Tarshish. They take their place upon the sea, that is amongst the Gentiles and they are cast into the sea like Jonah, and lost amongst the nations. That is the condition of Israel today; buried amongst the nations, buried in the depths of the sea; but Jonah is a resurrection book, and you have there in type Israel cast out from amongst the nations, and going to preach then, in the last days as she would not do at first, going to declare God’s message to the Gentiles typified by Nineveh the head of them all. When God’s message is declared, you have repentance on the part of Nineveh, and you have too, God’s lesson as to His patience and forbearance with all mankind brought out in the last chapter. We have only time to allude to it in that way, but the second group, these three that I have spoken of, Joel, Obadiah, and Jonah, give us God’s judgment upon the Gentiles, but His blessing upon them too in connection with restored Israel, raised again. That leads us to the third group. The prophet Nahum dwells largely upon the chief of the Gentile nations, the Assyrian, and upon the pride of man as exhibited in that nation. There are many beautiful things there which we cannot speak of even, but connected with it you have next, in Habakkuk, the prophet that brings out that wonderful scripture Paul dwells on so much — “the just shall live by faith” (Hab 2:4). In the third chapter and the seventeenth verse, “Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stall: yet I will rejoice in the Lord, I will joy in the God of my salvation.” It is the salvation of God by faith that satisfies the soul of the prophet in the midst of the abounding desolation that is all around. He cries out, “O Lord revive Thy work,” but in the midst of it all, his confidence is in the Lord. Zephaniah, the next prophet, fitly in the third place, gives us these principles of God’s holiness in judgment also, and the effect. I can only quote a characteristic of it in the third chapter, and thirteenth verse: “The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth, for they shall feed and lie down, and none shall make them afraid. Sing O daughter of Zion, shout O Israel, be glad and rejoice with all thy heart O daughter of Jerusalem.” And again in Zep 3:17, “The Lord thy God in the midst of thee is mighty, He will save, He will rejoice over thee with joy, He will rest in His love, He will joy over thee with singing.” How beautiful to see God’s joy in His love to His people; and what has He done to rejoice in them? He has forgiven them: He has turned away their iniquity from them, He has brought out that poor and afflicted people that He speaks of in the twelfth verse; He has made them a pure and holy people, and now they can sing and rejoice. God can rejoice over them because His judgments have had their effect upon them. That is always God’s way. Nahum, the pride of man abased. Habakkuk, “The just shall live by faith.” Zephaniah God rejoices over His people because they have learnt the lesson of holiness. That leads us to the last group of these twelve, Haggai, Zechariah, and Malachi. They are, you know, entirely connected with the times of the restoration from Babylon, and what came after. All these other prophets were before the captivity; these last are the captivity prophets. Haggai speaks of the rebuilding of the temple, Zechariah of the re-establishment of Mount Zion, and the city of Jerusalem as the centre of blessing; while Malachi refers further on to the universal departure, even when they have been restored from Babylon, and of the time of blessing still future. Let us dwell a moment upon these three. We read in the book of Ezra that the building of the temple prospered through the prophesying of Haggai and Zechariah. But I want you to notice how it prospered: not by what we call encouragement, not by what we would call a helpful word. I think if Haggai had been amongst us, we would have said his words were too sharp; they will offend the saints, and hinder the Lord’s work. He tells them plainly what they were doing. He says, Look at the Lord’s house lying waste; look at your houses with all your comforts. You are seeking your own things and neglecting the things of God. And do you expect blessing? Are you surprised that you carry out much and bring in little? you gather and you save and you put it into a bag to find it leak out through holes. Take up the building of God’s house, and you will find blessing for yourselves. It was a pungent word for their conscience, but a word that had its effect, as all God’s word will when we take it home to our hearts. Are we today neglecting God’s things? Are we thinking more of our own interests than His? We need not be surprised if our souls are lean, if the world comes in and has power over us, and even the flesh itself lead us away. If we make God’s things first, if we make His glory first, everything will fall into its true place. We will find how true that is which the Lord says, “Seek ye first the Kingdom of God and His righteousness.” Let His things be supreme. Let Christ’s glory be the first object of our lives, we can rest assured that the least things of our need will be cared for by Him. Heaven and earth are held together in blessing by the fact that God is exalted. Let Him be exalted and His creatures must be blest. Let Him be exalted by us, we will find as Haggai told them, all their blessing will flow from this. He points on to the time when the glory of that latter house shall be greater than that of the temple that Solomon built; and that time is not yet fulfilled, but will be when in Mount Zion the temple of the Lord shall be filled with the glory of the Lord, and all nations shall flow unto it. Zechariah gives us very strikingly throughout the whole of his prophecy, the fact that God is caring for the welfare of that beloved city. You see there the horses as emblems of God’s providential government among the nations. These and all the other visions in the first part of his book tell us of God’s purposes all centering about Jerusalem. Then in the last part, you find him using plainer language than that of vision, language which points forward to the time when Jerusalem, though compassed with armies, and assaulted by the Gentile, shall be delivered; and when too, far more important than her deliverance, Jerusalem shall return from her sin. He tells us the time is coming when the house of Israel shall mourn, everyone apart, every family apart, mourning for their sin. He tells us of the time too when they shall look upon the One whom they have pierced, — direct prophecy as to the rejected Christ. “They shall look upon Him whom they have pierced, — and mourn because of Him.” Two kinds of mourning are here, for their sin and apostasy, and for their piercing of that blessed One through whom all their future blessings are to come. He foretells in the most distinct way of Christ rejected, His betrayal by Judas, of the scattering of the people when the Shepherd is smitten; nay, he even tells of Antichrist, that idol-shepherd, that false shepherd, who shall attempt to reign over God’s people. But it is all working together for the blessing of the people. Antichrist is judged, the people penitent, the Gentiles, the Assyrian, all of them scattered abroad, and Israel set up in blessing in their land, Jerusalem the joy of the whole earth; and then the Gentile nations coming from everywhere to keep the feast of Tabernacles. It is a wonderful prophecy. We do not know what we are losing by neglecting diligent, close study of the prophets. We know Romans, Galatians perhaps, but oh to come down to a careful, thorough study and familiarity with these Old Testament prophets. You get lessons for your soul, and a vision of God’s purposes with regard to the earth that will make you walk like kings now, as we will be kings then. Kings not upon the throne, but kings with God’s will enthroned in our hearts, and like the exiled king David, a king in Adullam; so we, as associated with His thoughts, may be kings even here in heart, as we look over the world. That leaves us but Malachi, who is intensely sad because he reminds us of the fact that no matter what God might do for His people, no matter how He might recover them again from Babylon, they are the same people yet. They need to be born again. They have no heart for God or the things of God, and so you find in Malachi a most wretched state. I might say, that these four chapters of Malachi resemble portions of the gospel of Matthew. Scribes and Pharisees are in the ascendency, religion but no reality. They can bring offerings to God of the lame or blind, whatever they please. Malachi pierces all with the sharp point of the sword when he says, “you bring that offering to your governor, and see if he will take it.” Then he goes on to tell the people that they are robbing God, robbing Him by professing a devotion which they did not possess. It is a sad picture, but towards the last of it the light begins to shine. First of all you have the remnant testimony, “They that feared the Lord spake often one to another; and the Lord hearkened and heard,” and He says, “They shall be mine in that day when I make up my jewels.” Then he goes on and foretells that the prophet Elijah shall come as the forerunner of the Lord. We know that might have been fulfilled in John the Baptist, at Christ’s first coming, had the people been ready; but they were not, and the Lord needed to die. Therefore John’s ministry is only preparatory. The time is yet coming when there shall be a testimony as from Elijah to the people, a witness as to their having departed from God. Then at the last the prophet says, “But unto you that fear my name, shall the Sun of righteousness arise with healing in His wings, and ye shall go forth and grow up as calves of the stall.” Malachi with all the departure of a partially restored people about him, with all the discouragement that comes from the failure of a testimony revived for the time being — his only comfort, his only hope is the same comfort and hope that you and I can have. God may raise up a testimony again and again, but ah, there is only one thing that can give you comfort here. It is not in any testimony that they may give here, but it is in the coming of that Sun of righteousness with healing in his wings. And Malachi as he saw the restored people gathered about him there, — going on with their self-righteous Pharisaism, going on to the rejection of Christ, — his eye can only look forward to the time of which David spoke in his last days, in 2Sa 23:1-39, when he speaks of the same King as the one that ruleth over men, just, ruling in the fear of God. He says, “He shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.” All! over Israel, over the world, gross darkness prevails, but faith is linked with light from another source; faith sees the purposes of God, sees the time when Christ shall gain control here, in the world where He is rejected. The only hope that the prophet could have — that you or I can have, is the coming of the Son of God, and a fitting conclusion that is, to these books of the prophets. Whatever their scope, whatever their thought, wherever they point the finger, — and they range over the whole world, take in all nations, and all divine principles, — it is all centred in that one hope for which we all wait, “The Sun of righteousness will arise with healing in His wings.” When that sun rises upon this poor sin-cursed earth, darkness will flee away, and it will be like the morning, a cloudless morning after the rain, and the mown grass that is dry and parched, will spring up and blossom; or as Malachi so beautifully says, they will be led forth as calves of the stall. How near it is! You remember, of course, that our hope is “the bright and morning Star,” something even before the break of day, before the coming of the Son of Man as the Sun of righteousness, riding upon the white horse. But these are but the two aspects of His coming we wait for His coming, that is all. We learn His will, we seek to obey Him, to bear witness for Him, but ah, there is nothing that forms the foundation for our hope but His coming again. We wait for that, nothing can take its place. When He first came down, it was as it were on the wings of a dove bringing mercy and salvation by His death. When He comes down again it will be on the wings again, bringing healing and blessing even through judgment. Are we looking for that day? Are we waiting for the coming of the Lord? And are our hearts indeed so linked with His, that there is nothing that will give us greater joy than to see Him — to behold Him, and beholding Him to know that at last all His will be like Him, for all shall see Him. May we long for that coming and wait and watch for Him. And so must close our fragmentary examination or these wondrous books. How meagre all is. May it lead us to turn afresh to these the most neglected portions of God’s word. ======================================================================== CHAPTER 9: 01.07. LECTURE 5 - THE POETICAL BOOKS ======================================================================== Lecture 5 - The Poetical Books We have seen thus far, first of all, the books of the law, which give us the foundation of God’s ways with His people, the principles upon which He deals with them. Secondly, the books of the history, the development of those principles as carried out in their lives. Thirdly, the sanctuary section, the books of the prophets, or those that unfold the principles of divine holiness which lead us into the presence of God; and now we come to the fourth section, the last of the books of the Old Testament, the books of experience, corresponding as they do most exactly with the book of Numbers. For I need not remind you that our experience is in this world, which is the place of testing for us, a place that brings out all that calls for God’s help, all in us too, our weakness, our waywardness, our unbelief in the midst of trial, in the face of opposing enemies, our failures and shortcomings. How these things cluster around the thought of the world! and how, as we think of ourselves, as living in the world, we are constrained to remember the failures and shortcomings, which, alas! mark us as those walking in it! Now there are several very suggestive things in connection with these books of experience, that we want to look at before we take them up in detail. They are the books that have to do with earth in a very special way, even different from the book of Numbers itself, which gives us mere history. Here we go deeper, we have experience, the thoughts produced in the heart by the circumstances through which God’s people pass; and you will find that that is the great characteristic of this book. It is the heart-experience of God’s people, not merely their outward history. In that connection you find here, as you will not in any other section of Scripture, the human element, as I might say. It is man giving expression to his thoughts. In the book of Job, for instance, you have even the unbelieving, imperfect expressions of men, who are not clear in their thoughts of God. In the book of Ecclesiastes you have still more clearly the expressions of one who, for the time, has shut God out; and so you will not find, as I might say, — and I use the expression guardedly that in every verse you could say, That is a divine truth; because sometimes the verse is the utterance of an unbeliever, sometimes it is the utterance of weak faith, groping in the darkness and feeling after God. That does not mean that it is not inspired, but that it is inspired to give us the picture of the utterance of the heart. How good it is that God has given us such books as these — books that tell out, on the one hand, our own weakness, our own depression in the midst of trial, but that go on to bring out God’s sufficiency, and His succor, in that very place of trial! They are very wonderful and interesting books in that way. They comprise first of all, as the beginning, the book of Psalms, the largest and that which has the widest scope of any of them; the Genesis, as you might say. Next to that comes the book of Job, which gives us the affliction of God’s people and their deliverance out of it, and the lesson they learn through that affliction. Then, corresponding to the book of Leviticus, the sanctuary, you have that lovely song of Solomon which introduces us into the very presence of the Lord Himself. After that, as a Numbers, the book of Ecclesiastes, which is the wilderness-book of the wilderness-books; and finally, Deuteronomy, or the gathered wisdom for the way, in the book of Proverbs. It is very striking, not only what I have already alluded to, that you have in these books the utterances of the heart, the utterances of our experience, but you have another thing that is equally so — that they are uttered in poetry. God is going to teach His people that through these very trials they are to raise a song of praise, and that they may sing, whether mourning in the darkness, bewailing their own failure and shortcoming, or catching a glimpse of the wondrous Deliverer and being lifted up by Him. Whether they look at the enemy, being oppressed by him, or whether they look forward to the time when their feet shall be taken off the sands of the wilderness, — you have all their experiences of trial, of joy, of deliverance, of oppression, whatever it may be, all set to music, that they may sing it, sing it out in praise to Him who turns even the wilderness into a pool of water, and makes the desert itself to blossom as the rose. There is something particularly attractive in this, something peculiarly beautiful, that in the book that lets me know my heart’s trial more than any other section of the divine Scriptures, God has put it in the form of poetry. He says to us, Have you sorrows? Sing them out to Me. Are you pilgrims going through a weary desert? Learn that God’s statutes are your songs in the house of your pilgrimage. It is the pilgrim that sings, the one who has the experiences of trial, who knows what it is to sing and worship God. Our very sorrows are thus turned into song, and the minor notes as well as those of more exultant tone combine together in a sweet anthem of harmonious praise, in which all creation will one day join. This is the lesson that confronts us in the very form in which these books” are written, the poetic form in which they are put before us. The book of Psalms as that which is first and largest of them all, claims our first and most careful attention. How full it is, and what a wonderful book — wonderful in its very structure. There is not a subject of experience in God’s people’s path that you do not find here. Sometimes I think we have rather a heartless way of speaking of the book of Psalms. We say there is no food for Christians in it, that it is not proper Christian experience. And yet the saints of God through all times have found their comfort here, have found that which gave exact expression to their own experiences. Far be it from me to say a word against the wondrous fulness of the grace of God revealed in Christ in the New Testament; far be that thought. But I say unhesitatingly that those who know best the full gospel of God’s grace, love, too, these wondrous expressions of experience which you find in the Psalm books. All the way through they put words into our lips, put in language what we ourselves experience, if we would not utter it to God. As to its structure, it is divided up for us, as it were, into a Bible by itself; God thus showing that our experience involves the truth of the whole Bible. And so we have brought out, as in the Revised Version, its division into five books, in the same way as throughout the larger portions of Scripture. I will first designate them and you will see how clearly marked they are. We have first, from the first psalm to the forty-first, the first book, or the Genesis of the Psalms. Then from Psalms 42. through 72 you have the second book, or Exodus of the Psalms, where you have brought out, the people at a distance from God, and their salvation unfolded. From Psalms 73 through the eighty-ninth you have the Leviticus of the Psalms, or the holiness of God, as manifested in connection with the people. If you ask how we know that these are the divisions, I simply call your attention to the fact that each of these psalms that I have marked as the close of a book ends with a doxology; for instance, here at the close of the eighty-ninth you have, “Blessed be the Lord for evermore, Amen and Amen.” Then from psalm ninety through 106th you have the fourth, or book of Numbers, which gives us the wilderness experience of the book, closing, as you notice again in the last verse of the 106th psalm, with the doxology, “Blessed be the Lord God of Israel, from everlasting to everlasting; and let all the people say, Amen. Praise ye the Lord.” The rest of the book gives us the Deuteronomy, from the 107th to the close. Thus we find the book of Psalms itself is a Bible in miniature; a little Bible, as it were, made just for our experience, which yet gives us the whole scope of Scripture applied to the needs and longings and sorrows of the hearts of God’s dear people. But that is only the beginning. Who can pretend in the compass of a few minutes to give even a portion of the thoughts that are in this wondrous book of Psalms? Let us just strike a few key-notes that make up the grand chorus that you find rising ever higher, ever sweeter, until it culminates in the grand finale that you have there at the close in the 149th and 150th psalms. Psa 1:1-6 gives us the walk of the man of God upon earth, what we should be here on earth: “Blessed is the man that walketh not in the counsel of the ungodly;” “but his delight is in the law of the Lord.” Then he is described to us as to his fruitfulness, and on the other hand, the ungodly are described, who shall not stand in the judgment. But who is this godly, obedient man? Is it you? is it myself? Can I say that I am the man described in that first psalm? Alas! that is what we ought to be; it is what we are not. And when we ask, Who is the man that is thus fully blessed — where is he? You find the answer more particularly in Psa 2:1-12, which presents to us, first of all, the rebellion of the nations against God’s Man, and then the setting of Him up in Mount Zion as the centre and source of blessing. Let us stop there a moment. We have the key to all our experience here upon earth. What is it? First, that our walk should suit that which is according to God’s mind as to it. But it is not. Secondly, that all His counsels are centred in His Son, His King, whom He sets upon His holy hill of Zion. In other words, the experience of God’s people upon earth centres around the two thoughts of our walk and of Christ. And in those two thoughts you have the key-note to the whole book of Psalms. Now, if you trace on from Psa 3:1-8, Psa 4:1-8, Psa 5:1-12, Psa 6:1-10, Psa 7:1-17, you find that you have five psalms there, and five is the number which speaks constantly of responsibility, and the exercise through which we pass under God’s hand. You find there several prominent thoughts. There is, first of all, the enemy, who opposes us in a world like this. Then there are circumstances by which we are surrounded, circumstances such as David passed through, for instance, when he was in the cave, and Saul was pursuing him. Then you find false accusations of people not in sympathy; and you find, too, that but a remnant of Israel is truly awakened. There is also a sense of God’s wrath and chastening upon this remnant. Now all these features, are primarily connected with Israel’s remnant in the last days; but they speak to us, too, — connected with the Person of Christ, and with the desire of God that His people shall be according to the demands of that first psalm. So you find these five psalms linked together, and they give us, as it were, the development of truth through the exercises of the remnant in untoward circumstances, without the full knowledge of grace. In Psa 8:1-9 again is opened up to us the Person of the Lord; as though God said, I have set before you in the first psalm what you ought to be; and in the second psalm, Him who is to be King in Zion, through whom alone you can be blessed. I have put before you your experience in the world, in the face of the enemy, of opposition and trial; and now you emerge from that experience again to have set before you Man. But what Man? God’s Man: “When I consider Thy heavens, the work of Thy fingers, the moon and the stars that thou hast ordained, what is man that Thou art mindful of him?” What is poor, puny man, with his little experiences, with his brief day upon earth? “What is man that Thou art mindful of him, or the son of man that Thou visitest him?” Ah, you know in what a divine way the apostle treats that subject. He says, “We see Jesus, made a little lower than the angels, for the suffering of death, crowned with glory and honor, that He by the grace of God, should taste death for every man.” We have Jesus before us as the true Man — the Second Man — and all things put beneath his feet. These eight psalms form a sort of preface to the whole book. It is Christ at the beginning and Christ at the ending, and whatever the experiences through which we pass, they are linked with our apprehension of Christ, and we enter more fully into the knowledge of Him through the experiences. Do you know that it is your trials that make you know Christ better? that it is your sorrow that brings you into fellowship with Him the more? Tell me, when did Mary and Martha know Christ better? when He was a welcome guest at their home, when they heard Him, when Martha was busy serving Him, or when, with the gloom of their sorrow, with their brother in the grave, the Lord appears in the power of resurrection? We always fear as we enter into the cloud, we always tremble when we go into the darkness, but, beloved brethren, it is in the cloud that we hear the voice, “This is My beloved Son, hear ye Him.” And that is what you have all through this book of the Psalms. Thus, in the ninth and tenth, the enemy is described; the man of sin, that bold, blatant foe of God’s people who lurks in the secret places of the villages like a ravening lion, ready to spring out on God’s poor afflicted people. They see him there setting his mouth against the very heavens and saying, Who is God? why should I care for Him? and in view of that terrible enemy you hear their sighing and groaning. In the five psalms that follow, (Psa 9:1-20 and Psa 10:1-18 give us, as I was saying, that wicked one, the Antichrist) you have the experiences that flow out of the oppression of the Antichrist. The foundations are assailed, the fool says, “There is no God” then you have the cry for deliverance. Then look on to Psa 15:1-5. In Psa 9:1-20 and Psa 10:1-18 they had the wicked one before them, and in Psa 15:1-5 the psalmist asks the question “Lord who shall abide in Thy tabernacle? who shall go into Thy holy hill?” He wants to know who it is, in view of the abounding wickedness of the world, that can have a place with God, and where is the answer? Did you ever think of it that Psa 15:1-5 is a great interrogation point? It asks a question practically without answering it, for it puts the standard so high. But we pass into Psa 16:1-11, and there is the answer there is the One who shall abide in God’s tabernacle. Who is it? Is it some mighty king? Is it even the King on the hill of Zion you have in the second psalm? Is it the Son of Man, with all things under His feet, as you have in Psa 8:1-9? No; it is He who once, as the lowly Jesus, walked here, the man of faith, walking through this world as you and I have to walk through it. That is God’s answer. He says, You are groaning and asking who it is that can have a place in My tabernacle? Look at this Man of faith here: “Preserve me, O God, for in Thee, do I put my trust.” And all through that psalm you have got the key-note of faith, from its beginning to the joy of resurrection at the close, where He says, “Thou wilt show me the path of life,” you have set before you Christ as the perfect Man of faith here upon the earth. And so we might go on and take up each of these psalms. From the sixteenth on through to the twenty-fourth, you have before you, in some way or other, the person of Christ Himself, who meets every craving, every sense of need that the people of God may have — meets it most perfectly in His person and His work. I will just allude for a moment to three of these psalms, the twenty-second, twenty-third, and twenty-fourth. In Psa 22:1-31, as you know, you have Christ as the sin-offering; the Good Shepherd who gives His life for the sheep. In the twenty-third, we have Him as He is spoken of in the epistle to the Hebrews — the Great Shepherd, the One who is brought again from the dead, and as risen now, leads His people in the green pastures and by still waters; and in the twenty-fourth, He is presented to us as the King of glory, the Chief Shepherd who will appear and lead His people through the portals of glory into the fold of true blessedness. In other words, you have brought before us in these psalms, Christ in His wondrous work — as making atonement in Psa 22:1-31, as leading us into liberty and joy in the twenty-third, and into the fulness of blessing and reward in the twenty-fourth, — the everlasting gates lifted up. We hear the sighing and the groaning of the people of God, we see them under the oppression of the enemy, we see the enemy with all his false accusations against them; we even see their own conscience under the sense of their guilt before God, then He turns them to Christ and says, “In Him you will find perfect peace; in His person, in His work; and in the place into which He has gone, you will find absolutely rest for your souls.” It is very significant that after we have passed that wonderful unfolding of what Christ is, from Psa 22:1-31, Psa 23:1-6, Psa 24:1-10, you have the first real actual acknowledgment on the part of the people of their sin. In Psa 25:1-22, there is the actual confession of sin. Before that you have the sense of God’s anger, the sense of His permitting the enemy to afflict them and all that; but you have not the real, honest, open confession, “For Thy name’s sake, O Lord, pardon my iniquity, for it is great” until after the cross. I might say who is it that can truly confess? who is it that can truly go to the very bottom and learn what sin is? where will you find sin presented in its exceeding sinfulness? Is it in the sinner who knows not Christ? He has a sense of his transgressions, and manifold shortcomings, but he does not know sin, as the saint of God knows it, who has had a view of Christ. I get a view of the sin-offering that has put away my sin, I get a view of the spotless Person as in the sixteenth psalm, who is the model for my walk, and in view of that I can come in Psa 25:1-22 to fathom the depths of iniquity that are in my heart, and the confession will come out without forcing. I know what sin is, because I know what Christ is. You will always find the ripest saint has the deepest view of sin. The one who knows the Lord Jesus best of all is the one who knows himself best of all; or as Paul has put it for us, “We rejoice in Christ Jesus, and have no confidence in the flesh.” But we cannot go on looking at psalm after psalm in this way. At least you see how beautifully they are linked together, and how beautifully you have thrown in, between the sorrows and sins of the people, the person and work of Christ. So let it be with our lives. Let it be with all our wilderness experience that our sighing is turned into singing His praise. That is what you find as the practical effect from the twenty-fifth psalm on to near the close of the first book — to the thirty-ninth psalm, and then at the very close you have, in Psa 40:1-17 and Psa 41:1-13, again presented the person of the Lord. How beautiful it is to trace all through, the person of the Lord and His work. He is seen as the sin-offering in Psa 22:1-31, and there in Psa 40:1-17, you see Him as the burnt-offering as it is quoted for us in Heb 10:1-39 : “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared me.” In other words it is Christ’s work in subjection to the divine will presenting us to God, “by the which will” as the apostle says, “we are sanctified through the offering of the body of Jesus Christ once.” Psa 41:1-13 closes the book. In none of the other books of the Psalms do you have the person and work of Christ so prominently put before us, as you do in this first book. It is most beautiful, most helpful to see how it links it all together with the experience of God’s people. Then when you come to the second book, from the forty-second on, we cannot speak in detail as we have been doing, but I want you to notice how different the thought is. Here you have the people away from God, and yet, sighing and crying for Him. Psa 42:1-11 and Psa 43:1-5 give us that sense of distance, and the presence of the enemy. Then in Psa 44:1-26, you have the actual persecution: “Yea for Thy sake we are killed all the day long”; and then when they are at the lowest point, when they have told out all the sorrows of their condition, the forty-fifth begins with a song of love. Isa 44:1-26 a song of man’s hatred and persecution, Psa 45:1-17, the song of God’s love in Christ: “My heart is inditing a good matter, I speak of the things that I have made touching the King.” He is coming to His poor afflicted people in their distance under the hand of the enemy, the King that takes vengeance on their enemies, and delivers His saints. As a result in Psa 46:1-10 we see, “God is our refuge and strength.” In the forty-fourth they are “accounted as sheep for the slaughter,” in Psa 46:1-10 they are looking up with confidence to God as their refuge and strength. What is the secret of it? He who is fairer than all the sons of men has come in to succor, and the sense of that makes God their refuge and strength. Psa 47:1-9 gives us the joy, “Clap your hands all ye people,” and Psa 48:1-14 is Mount Zion, the joy of the whole earth. Instead of a scattered afflicted people under the oppression of the enemy, you have Mount Zion with her bulwarks and surrounded by her walls — God known in her palaces for a refuge. It is all because of that blessed One who, for the sake of His beloved people, has girded His sword. upon His thigh and gone forth to conquer their oppressors. How beautifully the Psalms are thus grouped together. Then again most strikingly, just as you had in Psa 25:1-22, going into the depths of self-judgment, because of the knowledge of what Christ has done, so here after God is known for a refuge through Christ, you have in; Psa 50:1-23 and Psa 51:1-19 a deeper going into sin still, especially in Isa 51:1-19 where you have the acknowledgment of blood-guiltiness on the part of David. But David is not only writing here for himself, because of his awful sin in giving up Uriah to be killed, but it is David speaking for the whole people, and acknowledging the sin of blood-guiltiness in their rejection of Christ, and giving Him over to be slain by the Gentiles. And just as David when he was convicted of his sin could not plead as an excuse that he had not slain Uriah, so the people when they are brought to a sense of their sin dare not say that they have not crucified Christ; the Jew will not dare to plead that he did not pierce Him. How solemnly Scripture says, “They shall look upon Him whom they have pierced.” They might say the Roman soldier pierced Him, but when they are truly convicted of sin, they will see that they are the ones who are guilty of the blood of the blessed Son of God, and they will confess it, like David owned his sin; and as a result, the walls of Zion will be built, and the blessing will come in. Ere leaving this book, I would call your attention to the fact that it closes with the familiar Psa 76:1-20. Take Psa 42:1-11 and the Psa 76:1-12 and compare them together. In Psa 42:1-11 you have, “Like the heart panteth after the water-brooks,” a thirsty soul away from God, panting after Him. In Psa 72:1-20, you have the Lord in possession, the Lord reigns and He comes down like rain upon the mown grass, and His people rejoice and bless God because of the restoration of the blessing through Christ Himself, the King’s Son. Those two psalms, I might say, at the beginning and at the close give us the picture of their whole experience in connection with their sin. They are away from God, they are brought back through Christ. This is the Exodus. The third book answering to Leviticus opens with a sanctuary psalm, Psa 73:1-28, which tells us of the only place where they can understand what God is, and the whole book enlarges upon the principles of holiness which we find in the presence of God. Then at Psa 90:1-17 and Psa 91:1-16 you open up the book of Numbers, Num 4:1-49, the wilderness book of the whole Psalms. These two psalms are in beautiful contrast. In Psa 90:1-17 you have what man is alone: “We spend our years as a tale that is told.” Man is born, he lives, his days are few and full of trouble, and he dies; and all he can ask is, “so teach us to number our days that we may apply our hearts unto wisdom.” When you come to Psa 91:1-8, you have a beautiful contrast. It is not the first man, but the second; it is the one who “dwells in the secret place of the Most High, who abides under the shadow of the Almighty.” Man without Christ is the poor man of the ninetieth psalm, fittingly written by Moses the leader through the wilderness, as an expression of what man would be without the knowledge of anything else but himself, and God’s demands upon him. Then in Psa 91:1-8 you have One who will tread upon the lion, and the adder, One who will go on conquering, in the very circumstances of trial which have oppressed the one in the ninetieth psalm. This is Christ, dear friends, the true Man, who goes through the wilderness with its joys and sorrows, as having the presence of God all the way. There are other beautiful psalms very striking in this fourth book that we cannot speak of except to call your attention to them. For instance, you have that series commencing with the ninety-fifth and going on to the hundredth. It is in the book that speaks of the world, and of our experiences through it. You have here the world itself, the trees of the field as it were, clapping their hands, and rejoicing at the presence of the Lord, when He shall come and take His power and reign. Just a word on the remainder of the psalms must suffice, before we pass on to the other part that is before us tonight. From the 107th till the close you have the fifth book or Deuteronomy. One of the most prominent psalms in that portion is Psa 119:1-176, which gives us God’s word celebrated in every possible way. The Deuteronomy, as we have seen, gives always the principles of God’s dealings with His people, the wisdom which they get when they go over their path with Him. Here He shows what that wisdom is. It is in that word before us, the all-sufficient guide, the all-sufficient sustaining power for His people in this world. So you have the whole alphabet used eight times, eight verses to each letter of the alphabet, as though God would emphasize for us in this way that the new creation number, eight, is connected with His Word, and He wants us to know how full that Word is; it is as full as the new creation. But we must close this brief glance at the Psalms. There is very much that I have not even alluded to, but enough I trust to show us what a wonderful line of truth it is that runs through it all; how wonderfully everything leads up, higher and higher to the praise and worship which gradually gains in power and strength. All trial is looked at, everything dwelt upon only to find in it fresh fuel, fresh material for praise and worship. Just as when you have a mighty flame of fire and you cast upon it water, it does not quench it but makes it burn still more intensely, so you find that as the flame of praise and worship kindles, the thought of what Christ is above all, and of what God is to His people in every circumstance; the very afflictions and trials only cause the flame to burn up more brightly and intensely than ever, till as in Psa 149:1-9 and the Psa 150:1-6, all creation joins with the redeemed people of God, in eternal songs of praise. What an ending to our experience! And the little song of praise that you may be able to sing, like a feeble chirp of some little bird in the dark before the dawning of the day, is but the prelude to that great chorus of worship, which is quickening and quickening and uniting together till it all goes up in one grand anthem of praise. Just so we have it set before us most wonderfully in the book of Revelation, where all things, — every creature in heaven and earth and sea, — unite to ascribe blessing and honor and glory and power unto Him that sitteth upon the throne and to the Lamb forever and forever. “Hark! the heavenly notes again! Loudly swells the song of praise Through creation’s vault, Amen! Amen! responsive joy doth raise.” Do you wonder that the Psalms are thus the first of these books of experience, and that they give us in this way every form of experience through which God’s people pass, and turn it all to worship and to praise? A Genesis indeed, in its varied fulness. We come to Job next; and there are three thoughts I believe that will give us the key to the whole history of Job. Those thoughts are Satan’s malice, Job’s self-righteousness, and God’s glorious majesty. Satan’s assault on Job you have in the first chapters, and when God has permitted Satan to do his worst, he passes from view. He has introduced Job into the circumstances which God will use to probe him. Satan, with all his malice, is but the tool in God’s hands, as it were, to polish His people, taking from them the tarnish which prevents their reflecting His image. But at the close of the book, God comes in, and reveals His majesty and His power; and what a change! Job who had closed the mouths of his friends, but was in bondage and misery, now learns the secret of deliverance. And what is that secret? Is it that God vindicates him, or confirms him in his good opinion of himself? He could tell Satan that there was none like Job upon the earth, but He speaks far differently to Job himself. Ah! in God’s holy presence, awed and broken by His majesty, he learns how vile and full of sin he is: “I have heard of Thee by the hearing of the ear, but now my eye seeth Thee, wherefore I abhor myself, and repent in dust and ashes.” That is the secret of deliverance for the best man that the earth has. His name is significant as meaning a penitent. Think of it, the best man on earth a penitent, the best man on earth abhorring himself, and getting to the end of himself; and then you find God for him. Beloved, that is the secret, I say, of our deliverance as well as Job’s. When you have learned what you are, when you have learned what good self is as well as bad self, have learned to have no confidence in yourself, then God can come in and turn all Satan’s assaults and all your experiences of what you are, humiliating though they be, into blessing for you. You have now done with self, and now you can go on with God. And how beautifully that links with the next portion that you have in these books of experience. I have come to the end of myself in Job, the end even of good self. When a man has no more goodness that he can be occupied with, if he has no more attainment that he can delight in, if he cannot stand himself off and look at himself, and say, “See what a man I am, and what I have done,” what has he as the object before his heart? How beautifully the song of Solomon gives the answer. I am delivered from myself for what purpose? To be occupied with the blessed Son of God. Oh! who would not exchange Job with all his goodness and uprightness, who would not exchange occupation with Job for occupation with Christ, with the love and with the heart of Christ? Are we wrong in saying that it is the Song of songs. That it is the song that leads all other songs, the song that sets aside all other songs, that which celebrates for us the Person and the love that passes all knowledge — Christ our blessed Lord. I say again, to be delivered does not mean merely to be delivered in a negative way with nothing positive before us. It does not mean to be set free from self-occupation to have some other kind of occupation with things of earth; but to be delivered is to have Job set aside that Christ may fill my soul; and that it may overflow in a song that celebrates Him. We find all through this beautiful little book, with its few brief chapters, the soul grappled by a love that is so mighty, so big that the heart cannot contain it. Are you familiar with that thought in the song of Solomon? I do not say is your intellect familiar with it; I do not say can you give the various dialogues and experiences running through it; but are you familiar with the heart that throbs through it? Do you see the One from behind the lattice, who looks out at us in such a way that you can see His very features, at it were, and hear His voice? Are you, am I, living in any sense in the sanctuary of that holy place where the Lord Himself is the object before us? That is the sanctuary, the true Leviticus, That is holiness, the acme of all experience, which is to lead us into heart acquaintance with Christ. Let us pray that God will make that more a reality, that we may know practically what, like John, it is to have the head upon the Lord’s bosom, or like the bride here, who says, “Thy love is better than wine,” better than the choicest vintage of earth’s joy. You go on next to that other book, of Ecclesiastes, alas, in such contrast to the song of Solomon. You step out from the heaven of the Lord’s presence into the earth of the wisest man’s experience. You had in Job the best man, he abhorred himself and repented in dust and ashes; and in Ecclesiastes you have the wisest man, and his wisdom is but folly. Here is a man who has had every opportunity; he has kingly prerogative; thousands wait upon his bidding; he has all wealth, every thing that heart could wish. He has all wisdom — every opportunity to enjoy himself in the world, and what is the result? “Vanity of vanity, — all is vanity.” I see a young Christian looking out on the the world. He says, I must have my experience in it, I must know something of what it has to offer. Why should he? Here we have the divine record of the experience of the man who had every opportunity to learn what the world was. “What can he do that cometh after the king?” This man marshals the world before him; he says, I will get all I can out of it; and all that he gets out of it is bitterness, vexation, disappointment. Do we repine at our circumstances? Suppose you were to answer tonight truthfully, What is it that prevents your being perfectly happy, what would you say? Is the health not very good, the position in life not just what you would wish — work is too hard, hours too long, pay too small? Would not something like that be a truthful answer for many? What is it that makes people happy? Solomon says if you have all the wealth of a king, and all his power; if you spent your time in seeking enjoyment; if you spent your whole life in searching through the rubbish of this world, you would find nothing but disappointment. What a mercy it is that we have not to walk in this path, but can take the experience of this wise man who has walked it. If I was traveling over a lonely moor, with the roads not very clearly marked, my eye-sight not very bright, and I should meet a traveler coming from a certain direction in which I had been thinking of going, and I see he is covered with mud; I say, “Where have you been?” “I have been up that road as far as it leads to the very end of it.” “And what have you found?” “A quagmire of filth and disappointment.” Would I walk up the same road? would I not be thankful to have met the man who saved me all the humiliation and trouble of walking in such a path? And yet how often is it that we do not seem willing to take the experiences of the travelers who have gone ahead of us. God has permitted one of the wisest of earth to walk through that road from end to end, and come back with all the mire of it upon him, and say, “vanity and vexation of spirit.” And yet down in the bottom of our hearts how often do we wish to have our own experience of it all. We will get nothing in that path but what Solomon got. How wise we are if we take his experience, and rest satisfied with the Song of songs. The love of Christ, and the person of Christ, and all the tender assurances of what He is to me, are sufficient without the bitter experience that I would gather in passing through the experience of Ecclesiastes. Have you learned that lesson? are you willing to learn it? Happy, happy are you if you have. That is just what God would gather up and bring home to us in the book of Proverbs. It is divine wisdom which has gathered up all that we need for our path, and put it before us in such a shape that we find a word for almost everything. Even if we had time, I fear that all I could do would be to point out here and there nuggets of gold which lie thick along the very surface of the book. There is this however to note: It is the book of wisdom for the path; it is God going over the path with us. In Ecclesiastes, you have king Solomon going over the path alone in his own experience; but in Proverbs, you have God going over the path with us, pointing out the dangers, the need of care in this direction or in the other. And he who will be a wise man, is the one who has his mind and heart and conscience fully equipped with the wondrous truth in this book of Proverbs. No doubt there is much that is typical in it. I have no doubt, for instance, that this strange woman in it is the world, and that what we are to beware of in her allurements is the contrast of what you have of the unchanging love of Christ in the song of Solomon. Nor do I doubt that in the king you have, the king who scatters away darkness by the light of his countenance, and in whose favor is joy; whose favor is like the cloud of the latter rain, — you have Christ there as the coming King. But between the beginning and the ending of the book, between the warning you get of the strange woman at the beginning and the unfoldings as to the king in the close, you have a great mass of practical words for the way. There are thirty-one chapters in the book of Proverbs; just one chapter a day, for a month. If you will take it and read a chapter every day for a month, carefully and prayerfully, and note the words of wisdom that are in it — I need not assure you of what value it will be to you. If you will do this again and again your profit will be the greater, for it is not a book that you can close and put away, but one that you can live by as a guidebook through the world. You will find a direct word from the Lord for many a question about which you are in doubt now — about your associations, your conduct with your fellow-men, with your brethren; about the avoidance of strife, the avoidance of pride — hundreds of dangers which beset our path. They are provided for in that wondrous book of wisdom for the way. God wants us to profit by it. That gives us, in brief and imperfect way, the outline of these books of experience. If we have done nothing else but have our hearts stirred with a craving and a longing to know more of the wonders of God’s word; if it has begotten in us a desire to make it more practically our own; if we carry out that desire, I am sure it is not in vain that we have dwelt upon it at this time. ======================================================================== CHAPTER 10: 01.08. LECTURE 6 - THE SYNOPTIC GOSPELS ======================================================================== Lecture 6 - The Synoptic Gospels We come now to a very distinct and new portion of our subject. No one who knows even what the Bible is can fail to see that we have in it the two great divisions of the Old and New Testaments. We have through God’s goodness gone over, in some measure, all the books of the Old Testament, finding them divided into four great sections, corresponding you might say, to the first four books of Moses. The books of the Law, the books of covenant-history, the books of the Prophets, and lastly the poetical, or books of experience. That completes the Old Testament. We will not dwell upon the significance of there being four sections in the Old Testament — the book of an earthly people — but just to notice before we take up what is especially before us, that you now have an entirely new subject. It is the second portion of Scripture; it is not, as it were, a fifth section. It is not merely going on with what we had; but there is a complete break, and here, in the New Testament, we have that which is entirely different in its contents and in its character from everything that had gone before. All that had gone before had to do, in brief, with man according to the flesh. There is one man with whom everything is linked in the Old Testament, and that man is Adam, the first Adam. There is one Man with whom everything is linked in the New Testament, and that is Christ, the last Adam, the Lord out of heaven. These are the two distinguishing men of the two books. Of course I am not saying a word as to the grace and goodness and mercy of God, which shine out here and there all through the Old Testament, but that the person about whom everything hinges is the first man; whether it be in himself or in his descendants — in Abraham or Moses or David — still they are all man according to the flesh, connected with Adam, therefore under law, and therefore to be set aside. What a contrast when we come to the New Testament, which is emphasized for us in its very structure! Instead of the four divisions, we have but one, as though it were now God Himself, one blessed unity before us, though, as we shall see, the book is divided up again and again in the most suggestive way. It is but One as contrasted with four; it is the divine as contrasted with the human; it is salvation as contrasted with failure, this second division of the whole Bible. It divides as usual into a pentateuch. You have here the books of Gospel history corresponding to Genesis. How suggestive, dear brethren, that is! In Genesis you have the life of seven individuals, as you saw, giving us the history of the divine life in man; here, we have the life in one person; it is life in the Son of God Himself. A new Genesis, blessed be God, a new beginning indeed, not with man, no matter how faithful, but with Christ Himself. In Acts we have an Exodus, a second division, which is the history of redemption. I do not say that in Acts you have redemption wrought; that, we know, is narrated at the close of the Gospels, in the work of Christ. But here we have redemption history, just as in Exodus we have the account of the deliverance of the children of Israel out of Egypt, brought away from under the dominion of Pharaoh. So you have in the Acts the deliverance of Israel from under the bondage of Judaism, into the liberty of the gospel of Christ. That is a true Exodus. In the third book, answering to Leviticus, you have in the New Testament a most beautiful amplification of that. In Paul’s fourteen epistles you have a Leviticus, which for fulness, variety; and completeness, and for the wondrous nearness into which it brings us, excels the book of Leviticus, as you might expect the reality to excel the shadow. In Paul’s epistles you have our place of nearness, the principles of holiness upon which we are brought near and abide in the holy presence of God, brought out in all their wonderful variety and fulness. That brings us to Numbers again, to a wilderness experience, and most beautifully have we in the New Testament this, in the epistles of Peter, James, John, and Jude, commonly called the catholic or general epistles. These give us in marked contrast to Paul’s epistles, not the place of nearness to God so much as the place of responsibility on earth, and the needed grace for our walk there according to God. Lastly, in Revelation, we have a true Deuteronomy, a glance backward at the history of God’s redeemed Church, then a glance forward at the things which must take place after that, and then a still further glance deeper yet into the eternal inheritance, and portion of God’s beloved people, whether earthly or heavenly and we close the book of inspiration with our gaze fixed upon eternity, the eternal joy where Christ is, forever. A most beautiful Deuteronomy that is, ending indeed most appropriately, as its number would suggest, God with man,” Behold, the tabernacle of God is with men, and He shall dwell with them.” Thus you see, we have before us a most entrancing and delightful subject of study for the time we have to spend upon it. And now we take up tonight the Genesis of all this, the beginning of it, that without which none of the rest could possibly be, without which we could not have in the least degree one thing of all the rest. We have the foundation here in these wondrous Gospel accounts, which present to us that unique life, which, as John says, was with the Father, and was manifested unto us. In other words, in the four Gospels we have what no one can for a moment question is the theme — the life of Christ Himself. No one thinks for a moment that it is the history of the twelve apostles; no one dreams for a moment that it is the history of the Jewish nation, or John the Baptist’s life. All these and many other subjects come in, but who for a moment dreams that anything is the theme of these Gospels except the person of Christ Himself? Everything else is subordinate to Him, is i n the background, only, as it were, the setting in which we have the jewel, flashing out in all its glorious brilliancy; not to dazzle, but to attract, not merely the eye, but the heart, and draw us out in adoring love to Himself. But then because of the absolute certainty of what is the theme of the four Gospels, we need to look at them a little more closely in order to see the various elements which make up this theme. You have in most things in nature a blending. What appears to us is the result of a blending of many things. The very clothing we wear is a blended material; the very light in this room is made up of many rays of various colors, perfectly blended together, giving us as a result one ray, by which we see all things clearly. So it is in these four Gospels; there is no question that it is the blessed person of Christ that is presented to us in all its wondrous fulness, but that Person is presented to us in all its varied characters, in such a way that we get a full and not a partial view of Christ; we get a divine view of what He is, and not merely a human view. If we had been writing a life of Jesus, we would have done exactly what hundreds of devout students of Scripture have since done. Look at the catalogues of books which give us the life of Jesus, and what do you find? Four lives? No; you find that these four Gospels have been, as it were, pushed together and made into one life. And for what reason? As though men would say, It was rather an error to have four gospels, four lives; we want one life. I do not say this is the thought of all who have written lives of Christ — surely not — but they have failed to emphasize the feature of which I speak. Now we know there is divine wisdom in giving us the four distinct and separate lives. Had God wanted to give us one simple perfect life of His Son, He could have done it, but He had an object in view, and that was that we should see not one side of His blessed Son, but all four sides. And so He has given it to us in four lives, written in the most natural way. All four Gospels present to us the same Person. It is the same Jesus in Matthew that you find in John, you recognize Him at once. No two persons there, but how different the presentation of that Person! Let us compare this with the typical teachings of the tabernacle, which present to us the person of Christ here upon earth. In that part which speaks of Christ Himself, the curtains of the tent, the tabernacle proper, you have four coverings, displaying the person of the Lord. First of all, there was the tabernacle proper, or first covering which was made up of four blended colors, blue, purple, scarlet, and fine twined linen — four distinct colors blended and embroidered together in the form of cherubim. Over that there was the covering of goat’s hair; over that again the covering of rams’ skins dyed red, and still over that the covering of Badgers’ skins outside of all. I do not wish to be fanciful, nor go beyond what one can really see in Scripture; but in these two “fours,” just as you have them there, is there not the suggestion of a fourfold view of Christ. Or to go back a little further, is there not a suggestion of the earth; of the creature in dependence, in the place of trial, in the place of obedience here upon earth? Blessed be God, there is something else when we come to Christ, for if you remember, those curtains that made up the first tent were twenty-eight cubits long, and four cubits wide. The element of four coming in twice there, speaks of this earth, and of this fourfold character of Christ; and yet the four being multiplied by seven, tells us that though in the creature place, in the place of testing, of humiliation, of subjection, there was the divine perfection in Him; seven times four making twenty-eight cubits. Now, as I was saying, we do not want to be fanciful at all, but may there not be found, as we go on to examine more and more carefully, the corresponding Gospel to each of these colors? For instance, if I may suggest for a moment what seems right on the surface: you have the colors of the first covering, blue, purple, scarlet, and fine twined linen. Blue is the heavenly color. Have we a heavenly Gospel? I need hardly suggest it, John gives us that. Purple is the color of Jewish royalty. Have we a gospel giving us the King of the Jews? Again, Matthew answers for us that we have the King of the Jews presented to us there. Scarlet speaks of glory, of world-wide glory, and have we a Gospel that presents to us one who first went into death, and then was raised up out of that, and occupies a place of highest glory? and while perhaps not so clearly defined as the others, I think we could answer that Mark suggests that. While for the fine twined linen, that which speaks of His essentially human character, wrought out in all its perfection, the Gospel of Luke gives it to us, will it not? Or again, take the four several coverings. We have been looking merely at the colors of the first. The first, which is the composite one, with its governmental cherubim, we may say corresponds to that which is fullest and connected with government. I would suggest that we identify it with the gospel of Matthew. Take the goats’ hair, which speaks of the sin offering and we can have no question that it is the gospel of Mark that suggests that. Take again the rains’ skin dyed red, and there you have the devotion unto death which we will for the time at least, merely feeling our way, connect with John; and then in the badgers’ skins, that which links with earth, connected with the gospel of Luke. Now I only suggest this, I do not mean to say that I accept it all, but it is most interesting and most striking to find that there is in some way, at least, a correspondence between the types that present to us the Lord’s character in these various ways, and the Gospels, which we are now going to speak of. Let us not think that all this is a digression. Our subject, you remember, does not permit us to take up and to unfold each book of these gospels in any full way at all. What we want to see is the general theme, the general character of each one, as compared with the rest of the Scriptures. We will go back still to the tabernacle and to that first covering. You remember that you find there cherubim embroidered on the curtain, and when you come to the veil before the holiest, they are there too. We find the cherubim first, with a flaming sword, at the gate of Eden after the fall. We next see them upon the ark, and the mercy-seat, and afterward they appear in Ezekiel, where God is executing judgment. We have them, too, in the fourth of Revelation, where God’s throne for judgment is set. Now is there anything in this that gives a little further light upon these Gospels? You remember that we are told without any question of uncertainty, in the epistle to the Hebrews, that the veil is Christ’s flesh. The veil presents to us Christ’s person in His flesh as man down here, and upon that veil were embroidered these cherubim. Now in the veil you have the person of Christ, but in the cherubim you have with that Person the thought of the One who executes judgment. One verse in the fifth chapter of the gospel of John links those two thoughts together, “And hath given Him authority to execute judgment also because He is the Son of Man.” In other words because of our Lord’s humanity, because of what He is as presented to us in these Gospels, He has authority to execute judgment, He has the cherubim character, if I may use that word, because He is the Son of Man. So when we come to the book of Revelation, I would ask you just to notice the description of those beasts, as they are very improperly called there, a most unworthy title, a most unfortunate translation of a word of a very different meaning; “the living ones,” is what it ought to be, corresponding exactly to the cherubim in the Old Testament. You have them described for us in Rev 4:7, “And the first beast was like a lion, the second beast like calf, the third beast had a face as a man, and the fourth beast was like a flying eagle.” Living creatures, as I said, the word should be rendered, and they present to us all the energy of God put forth in the execution of His judgment. Now in these living creatures, in these cherubim, you have just what you have on the veil in the tabernacle. They remind us of one thing, that Christ has authority to execute judgment. He is the one, therefore, who has these characteristics, but it is because He is the Son of Man. So when we come to the Son of Man as presented in the Gospels, we find the very characters that are set before us in the cherubim. First like a lion, secondly like an ox or a bullock — the word is not exactly a calf; — thirdly, with the face of man, fourthly, a flying eagle. Let us connect these with the four Gospels. In this very portion of Revelation from which I have read, you have “the lion of the tribe of Judah” spoken of, connecting it with Jacob blessing His twelve sons, in the forty-ninth chapter of Genesis: “Judah is a lion’s whelp.” Men commonly speak of the lion as the king of beasts. Thus in the lion we have Christ in His kingly character, and more particularly as King of the Jews. That is the theme of Matthew. The second living creature, the ox, is the animal for the service of man; as Scripture says, “much increase is by the strength of the ox.” That is what we have in the Gospel of Mark; Christ the perfect Servant, the one who as it were took a yoke of service upon Himself, — He who had no need to bear any yoke. Look again at Luke’s wondrous chapters. We see there, not kingly authority, not even service merely, but an intensely human Gospel. It is the heart of God speaking in and to man’s heart as it were. It is the face of a man. While in the eagle soaring up higher and higher into the very heights of heaven itself, there is no difficulty in tracing the Gospel of John. Now is it not remarkable that we have in all this imagery, everything grouped about these four Gospels which present to us the person of Christ? Nothing is forced here; I do not think that anything is fanciful in what has been said so far, and I am sure it should awaken the most careful thought, and inquiry on our part as to the wondrous fulness that we have in the Gospels. I might suggest while we are on this portion of our subject that a very able writer upon this subject has come very near to the truth in many things, and yet has failed to catch the thought of the Spirit, for a very simple reason. He has been thinking of the people for whom the Gospels were written, rather than the wonderful Person who is unveiled in the Gospels, — in other words Christ Himself was not before his soul as the one commanding object, the one whom God would have as the centre of His thoughts. Thus he tells us that Matthew is the Gospel written for the Jews, Jewish Christians, that it has a Jewish habit of thought all the way through. Quite true; but yet how far from the thought that it is Christ Himself the King of the Jews that you have there. Similarly Mark was written for the Romans, because there you have everything very briefly narrated quite to the point, in a most business-like way passing from one thing to another. That is true again in a certain sense, but it is not because it suits the Roman mind, but because it presents to us a perfect Servant in all the diligent promptness of His service, going from one point to another all the way through. In like manner he tells us that the Gospel of Luke was written for the Greek, that it suits the Greek mode of thought and expression; and that the entire narrative is characterized by a certain graceful presentation of things with anecdote and illustration. Most short of the truth again, though there may be some element of truth in it, ‘but he has lost sight of Christ, and has as it were, the people in his mind. And then he tells us that John was written for the Church, for those who know Christ. Quite true, but very far short of the fulness of the truth. Having now gone several times over these Gospels to connect them with their various types, we will now briefly take up each one separately. But first a word as to their connection with each other. They are four, and that number speaks of the earth and of weakness; therefore, we have the Lord there as man upon earth, in the creature place, subjected to the testing of this world. This and much more did humanity mean for Him. But these four Gospels are very different from one another, and the first three have a similarity to each other quite distinct from the fourth. We need not be surprised therefore, to find Matthew Mark and Luke together, and John by itself. But let us pause there. Three Gospels and one. You take the number four and divide it for yourself, and how would you do it? two and two. That is the natural division. But the more we look at numbers the more we find in them. As I suggested to you previously, the even numbers suggest evil and the odd numbers suggest good. We have Genesis, Leviticus, and Deuteronomy; they are the odd numbers. Genesis suggests life from God, Leviticus, access to God, and Deuteronomy, God with man; while the two even numbers, “two” and “four” suggest evil. In Exodus you have the bondage of sin from which they need deliverance, and in Numbers you have the wilderness and failure. Now if the Gospels were divided into two and two, we would have have our blessed Lord’s life divided as it were in an evil sense. We would have there a cleaving which would mark weakness and the power of evil, rather than the power of good. What do we have on the contrary? Three Gospels so clearly linked together that they have been known as the synoptic Gospels from time immemorial. And that word synoptic means “taken together.” Taken together — three, — Matthew, Mark, and Luke. John has ever stood alone in all its peerless significance as the one Gospel by itself. Three is the number of divine manifestation. One is the number of divine unity and completeness. When you come to look at these three synoptic Gospels they suggest to us in an amazing way the divine fulness that there was in the Man Christ Jesus down here. All three together in their blended light present to us God manifested in Christ, whether as King, as Servant, or as Man. We come to John again and find that it stands alone. No need there for any three-fold presentation of it, though most beautifully you have it divided into three portions. Three portions giving us the thought of full manifestation. But it is the one Gospel, it is the Gospel of the Divinity. However still a part of that four; all in the Man Christ Jesus. Let me remind you of John 1:14. “The Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father.” There is the divine glory manifest, but it is manifested in the Word made flesh, the Man Christ Jesus down here. And so I look at that fourfold gospel, and say, Here I have to do with a Man upon the earth, I have to do with the creature under testing. But I look at that Man, — that Man in the place of weakness, of humiliation, of testing — and I see the full manifestation of divine glory there — I look again and I see God — God alone in all His perfection. That is written, as it were, in the very texture of the books themselves, imprinted in their very form and character. We see this even before taking up the contents of them at all. How wonderful that God has written His Word for us in this way, and suggests to us the perfection that we are to find before we think of the contents of the books. I suppose there is no portion of Scripture that we are more familiar with than the four Gospels, and yet is it not true that we feel how little we have truly fathomed them? Who can worthily portray the perfection that you find there? who can fully set forth the wonders in the character of the blessed Saviour Himself? We need to be learners, to take up that with which we have been most familiar since our childhood, and learn something of the wonders exhibited for our hearts, and for God’s glory. We have three together, Matthew, Mark, and Luke, the lion, the ox, and the man. Matthew presents to us the Messiah, the King of Israel. You cannot read Mat 1:1 without seeing that as the subject of the whole book. “The book of the generation of Jesus Christ Son of David, Son of Abraham.” We have His two-fold title. “Son of Abraham” links him with the whole household of faith; shows, as it were, how the vine runs over the walls to the Gentiles. If He were only the Son of David we would be like the Syrophoenician woman, if we claimed blessing from Him in that way. She said, “Have mercy upon me, O Lord, Thou Son of David.” That meant the Messiah, the King of Israel, and our Lord’s answer to her was: “I am not sent but to the lost sheep of the house of Israel.” But when I read that He is not merely Son of David, but Son of Abraham, I say, If there is the faith to reach out the hand and claim the blessing; if there is the faith that there was in that poor Syrophoenician woman who could say — and how it delights the Lord to have His argument put back into His very face — if she could say, “Yes Lord, but the dogs eat the crumbs that fall from the master’s table,” — she is a daughter of Abraham, because she has the faith of Abraham, and it is Jesus Christ the Son of David, the Son of Abraham that is presented in Matthew. Look at that genealogy a moment, at the names of the women in it. There are but four, and every one of them is the name of a Gentile. They are not “mothers in Israel” in the ordinary sense. There you have first, Tamar. She is a Gentile, and alas! her sin is what is prominently brought before us; most shameful history, that one would blush to read in public even. Then we have Rahab, the poor woman of Jericho, another Gentile and one whose character is far, far too faulty for introduction into what would be called respectable society. Then you have Ruth who is a Moabitess, another Gentile. Then you have Bathsheba, as to whom there may be some question, and yet Uriah her husband was a Hittite. But as to the other three, there is no question that they were Gentile women. Here right in the genealogy to prove that the Lord was the King of the Jews, where the Jews have not the least question, are women’s names who would destroy any legal title to the throne. And yet who are they? Why there is Judah the very progenitor of the whole tribe from which the sceptre should not depart. There is Rahab, the ancestress of David, and Ruth also nearer yet, — and in Bathsheba, one linked with the king himself, the mother of Solomon. How those names of Gentile women, and sinful women at that, are woven in such a way in the kingship of Israel that to be the Son of David, one has to be the son of these Gentiles. Is there not a significance in that? In the gospel which gives us unquestionably the birth of the King, you have at once the thought that the blessing is wider than Israel. He is the Son of Abraham as well. Thus in Mat 1:1-25 presenting Him as the King of the Jews, you have wondrous grace going out to the Gentiles. Look at the next chapter. He is born King at Bethlehem; He is a little babe in His mother’s arms. Who is it that comes to worship Him? Wise men, not from amongst Israel, though there were wise men there who could turn up their bibles and point to chapter and verse as to where He was to be born. But they did not go one step to worship Him. “He came unto His own and His own received Him not.” But men from the distant east, representing the nations from afar, could bring to Him their glory and their honor, just as the nations will, in the millennial days, bring their glory and honor unto that city where the Lamb will dwell. That is the King of Israel, the One you will find all through Matthew. Most beautifully are the character of the King and the principles of His Kingdom traced for us through those chapters. A glance at the prominent portions must suffice. We have already seen the genealogy and birth of the King in Mat 1:1-25, and the worship of the wise men in Mat 2:1-23, which closes with the persecution of Herod, the flight into Egypt, and the subsequent return to Nazareth in Galilee. All, “that the scriptures might be fulfilled” — a constantly recurring expression in this gospel, characteristic of its theme. In the next two chapters, Mat 3:1-17 and Mat 4:1-25, we have the King presented, anointed and owned from heaven, and then proven by His temptations in the wilderness. How blessed it is to think that before He had done one public act, before His trial even in the wilderness, God anointed Him, and set the seal of His approval upon Him. What secrets of a perfect life did those thirty years of retirement contain, for the eye and heart of God alone. Following, we have Mat 5:1-48, Mat 6:1-34 and Mat 7:1-29 containing the “Sermon on the Mount,” where we have the divine principles of the Kingdom unfolded. What holiness, what spirituality shine through it, and yet what consistency with its place in a gospel which deals with the earth. After the Sermon on the Mount, in lovely contrast with its pure and lofty principles of holiness, and yet in perfect consistency with them, you see the activities of the King in mercy cleansing the leper, curing all manner of diseases, casting out devils, raising the dead — all quickly following one another, in chapters eight and nine. Not content with this work Himself, He qualifies and sends forth (Mat 10:1-42) His disciples on the same errand of love, connecting it with the proclamation of the Gospel of the Kingdom, which will still be preached ere the nation will receive its true King. In Mat 11:1-30, the shadows begin to fall. John is cast into prison, and from his loneliness sends that word of unbelieving faith — if I may use such a contradictory expression, — as to our Lord’s being actually the King. In that same chapter we have the woes pronounced on the favored places, where most of His mighty works had been done, for their unbelief. But amid the gloom of unbelief so rapidly settling down upon the people, we hear those words of grace still lingering over those He loved — words which have brought peace to countless thousands of weary hearts, and will to thousands more should He still tarry: “Come unto Me all ye that labor and are heavy laden and I will give you rest.” In Mat 12:1-50, the lines are drawn more closely, and the enmity comes out undisguised. The leaders accuse Him of doing His miracles through Beelzebub, the prince of the devils, and after this blasphemous slight put upon the Holy Ghost, He can but pronounce their own doom upon such hardened ones. This brings us to the mystery form of the Kingdom, developed in those wondrous parables of Mat 13:1-58 — a sevenfold presentation of the history of things during the absence of the King. I can barely call your attention to the fact that the first four are separated from the last three, and give us respectively the outward form where evil exists, and the inward counsels of God, including in this last the judgment which will take place ere His Kingdom is set up. The pearl is the Church; the treasure in the field is Israel in the world. The purchaser in both cases is the Lord Himself. From this on to the final scenes we have an evident reserve. Grace continues to act, the hungry are fed and the needy are helped; but the Lord seeks retirement. He avoids, till the time when He should be offered up, all clashing with the Jews, save where faithfulness makes it necessary. But all hope, humanly speaking, has departed. It is a rejected King whose footsteps we are now tracing. And yet here, when the unbelieving nation had closed the door, we have such lovely gospel pictures as that of the Syrophoenician woman, the glimmering foreshadowing of the establishment of His Church, and the full outshining of His glory in the transfiguration. All the gospels begin the closing scenes with the riding into Jerusalem, which is particularly appropriate to Matthew and is gone into fully, together with those matchless interviews in which He silences His enemies, and the parables in which He unfolds their responsibility, — His prophetic discourse is complete. It includes the future of Israel, the Church and the nations. Lastly we have the crucifixion of their King — His betrayal by one of His own; His trial and conviction before the Sanhedrim; His sentence pronounced by the unwilling Pilate and written upon His very cross — a fitting echo to which we have in the awful words of the people, “His blood be on us, and on our children.” But in all this He is the King, He submits to their taunts and mockery as one who could easily have shaken them off; He confesses His kingship to Pilate; and even in death “dismissed His Spirit,” as a King. This brings me to say a word as to what is familiar to most of you regarding the view of our Lord’s death in this gospel. For details you must look elsewhere; but as Matthew is the governmental gospel, so our Lord’s death is looked upon in that way. Death is the governmental penalty of sin — of trespass. So you have here death, and what is deeper than death, the forsaking of God. It is the trespass-offering aspect of that death, and gives us the full satisfaction for sins committed. Mat 28:1-20 gives us the resurrection of the King. Fitting accompaniment of His triumphant rising is the resurrection of many saints — evidently sharers with Him in that act of power. The Gospel closes in Galilee — still rejected by His own — but with the Great Commission entrusted to His servants, and the assurance of all power in His hands who is King, and of His being with them till the end of the age. What a King! what a Gospel! But I must hasten on to Mark, not now noticing what we have glanced at in Matthew, but merely the characteristic features of the book. There is a great degree of similarity between it and Matthew, and some have even thought that Mark was a sort of abridgement or a new edition of Matthew. That is worthy of the “higher critics” with all their wisdom. But any one who reads and studies this gospel will find that there is a distinct object running through it all. In the first place the Spirit of God lops off, if I may use such an expression, all that relates to the birth and infancy of our Lord. We have Him put before us as a mature Man. John the Baptist in a few words heralds Him. He is sent into the wilderness to be tempted of the devil, and there, before you have read more than ten verses, you see the faithful Servant engaged in His work. The Servant of Jehovah, the Prophet of Jehovah is come to bring the blessings of Jehovah to poor sinful man, and He passes as it were from one person to another, laying His hands upon this leper, upon that demoniac,, and upon Peter’s wife’s mother; whoever it may be that needs divine healing, there He is to minister to that one. And as though he would gather up for us in a single verse the varied activities of our Lord, the evangelist says, at the setting of the sun “They brought unto Him all that were afflicted, and tormented with various diseases, and He healed them all.” That is the character of this Gospel all the way through, He passes from one service to another, from one place to another. There is no lingering, there is no turning away from the work; He lets His work as it were, speak for God and then, as a Prophet of God, all that He has to say is directly, and specifically to that point. Blessed thought it is, dear brethren, that the One who serves God perfectly here, is the One who serves poor sinful man. How exquisitely touching it is that the gospel of the perfect Servant should have been written by one who had proved himself a very poor servant. Mark had accompanied Barnabas and Paul to a certain point, and then, either from fear, or disinclination to endure hardness as a good soldier of Jesus Christ, had turned back. For this reason, on their next journey Paul refused his company — even though it cost him the companionship of Barnabas. Later we read with comfort “Take Mark and bring him with thee; for he is profitable to me for the ministry” (2Ti 4:11). In like manner it is the wandering, but now restored sheep who — in Peter — is entrusted with the lambs. But such is grace. When we come to the death of the blessed Servant, we find all in appropriate keeping with the gospel. It is as the sin-offering that we see our Lord here. There is the cry of anguish, given doubtless in the very words our blessed Lord used, and not the Hebrew as in Matthew. These are in Aramaic, the vernacular language used in Palestine at that time. After the death we have the full result of atonement, the veil is rent. Mark 16:1-20 resembles Mark 1:1-45 in this way: it rapidly recapitulates the various appearings of our Lord after His resurrection. Even at the very last we see Him, though seated in heaven, still engaged in serving with His servants. What a joy will it be in that day soon coming when it will be true of us, “His servants shall serve Him,” and what a privilege even now to do anything for Him who did all for us. Coming to Luke we are introduced again to the birth of the Man Christ Jesus. The evangelist seems loth to get away from that. He lingers about that birth, and all those holy scenes. We can see the pious mothers of John and of Jesus having sweet intercourse together. We see Zacharias and hear his and Mary’s happy songs. We see all this intensely human picture, all centred about the birth of that Man — Christ Jesus. And so the evangelist shows how great that interest is, not merely for human hearts; he gives us a glimpse of the heavens themselves, on that wondrous night when Jesus was born. Heaven is opened, and as though the full chorus of the angels were following their Lord out of heaven, loth to part with Him, longing to be with Him down here where He had veiled His glory, and would not have an attendant host, — we see them there and hear them saying, “Glory to God in the highest, on earth peace, good will to men.” All this centres about the babe, about the child; and there in Luke you have the only allusion to the Lord’s boyhood. All that is most characteristic of this Gospel; you find it all the way through; He is not presented to us there as King; He is not there before us as One who is claiming authority, nor yet simply as the Servant, but He is there as the Man amongst men. Even His genealogy is traced backward to Adam — thence to God. It is the Son of Man. You take that wondrous scene in Nazareth where He opened the prophet Isaiah, and read to them. What a beautiful prophecy He selected, and how beautifully human was the whole scene. “The Spirit of the Lord is upon me because He hath anointed me to preach good tidings to the poor. He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.” Then He goes on and comments upon it, and you remember what their objection to it all was, — that it was the carpenter’s son that is telling them all this. They marveled at the words of grace that fell from His lips, but it is a man that is telling us this, it is only a carpenter’s son. And yet that is the glory of Luke. He presents to us the Man, the carpenter’s Son all the way through, and as you take up one after another of those wondrous portions in this Gospel, how thankful we are for this “Man Christ Jesus.” Look at the poor sinful woman weeping out the tears of shame and sorrow and love over His feet, and anointing them with the ointment. What a scene! It is to such an One the sinner can go, to hear words of forgiveness and love in the house even of the haughty Pharisee. And so all through this Gospel, we have the Man before us, but oh, it is the Man who was alone, none like Him, the Man Christ Jesus. You know the parables which you find in Luke alone, the parables of Luk 15:1-32 — three parables, corresponding to the third place of this gospel, where you have the full manifestation of the heart of God. How home-like, how human are the pictures. Remark, He is going to tell out the heart of God. He is going to tell us the work of the Good Shepherd — Himself. He is going to unfold the work of the Holy Ghost. What kind of pictures will He take to do it? domestic pictures — human pictures, every-day pictures. They could look out on the hills themselves and see a shepherd caring for his sheep. They could go into any house and understand in a moment how the woman with busy care would sweep the house to find a lost piece of silver; and oh, who that was a son and had a father, or who that was a father and had a son could fail to understand how human — alas, how common the sorrow that caused the father to show such love. Blessed be God, it is the love that would take occasion from the sin and sorrow to exhibit itself. It is all human. People might say these are common, every-day pictures; that is the glory of it, dear friends, that they are every-day pictures. Blessed be God, we see the face of a Man, but we see the heart of God. Coming to the closing scenes in this Gospel, we find all in beautiful keeping with the theme. We sit at the last Supper with Him, as with breaking heart He points out the traitor. We go to the garden and witness, as His poor sleeping disciples did not, His “agony and bloody sweat,” We follow to the priest’s palace, and thence to Pilate’s judgment hall; we see Him arrayed in royal robes and mocked by Herod and his men of war; we see Pilate and Herod shaking hands, as it were, over His death — oh, who that reads all this can fail to have his heart moved to its depths in human sympathy with this lonely “Man of sorrows.” In keeping with its theme we find in Luke our Lord’s death as the Peace-offering. There is not the cry of forsaken anguish as in the two first Gospels. On the contrary we have grace going out to enemies even as they drive the nails into His hands and feet: “Then said Jesus, Father forgive them for they know not what they do.” In the very hour of His woe, we see the triumph of grace in the salvation of the thief on the cross — the Priest sharing with the guilty sinner who believes, in the preciousness of His death. Similarly the narrative of the resurrection still displays to us the face of the Man: the journey to Emmaus, the appearing to His own in Jerusalem, His eating before them, — all these are of the same sort as the record of His life had been, and all make very near and very dear this blessed, holy “Man Christ Jesus.” Thus we have gone over these three synoptists, as they are called, finding much in common, and at the same time, very clearly marked differences. How beautifully they blend together, giving, in their threefold fulness, a view of our blessed Lord such as one single Gospel could not! ======================================================================== CHAPTER 11: 01.09. LECTURE 7 - JOHN AND THE ACTS ======================================================================== Lecture 7 - John and the Acts The Gospel of John stands alone. It stands by itself as a gospel that is unique in its character, unique in the very narratives that it gives us, and above all, in the unfolding of the character of Christ which it presents, in a way singularly striking and attractive. We have seen that the first three gospels stand together as one division, and that would make the gospel of John a second division. As a second, it presents to us the Son of God in all His wondrous character; and when we have the Son presented to us, we have the Saviour. These I need not tell you are characteristic of the second place which this Gospel occupies. But more than that, the number suggests as well rejection; for two is the number of rejection by man, and of enmity, and that is what is dwelt upon throughout the whole Gospel. It is a stranger with whom we are dealing, when we come to John’s Gospel, a heavenly Stranger; One who had no place here. No need to say there was no room for such an One in the inn, or upon the throne of Herod. Ah! the presentation of His character tells itself that there could be no room for such an One on earth. He is a stranger all through, and in the simple words that we have at the beginning of this Gospel you have the key to this whole position. “He was in the world, the world was made by Him, and the world knew Him not; He came unto His own, and His own received Him not.” The world knew not its own Creator, when He came into it. What more solemn comment could there be upon man’s alienation, and ignorance of God, — a wilful ignorance and alienation, — than the fact that when his Creator came here, he had no knowledge of Him? Now that, as I said, gives us the key to the whole Gospel of John. In Matthew, for instance, you have Him presented as King at the beginning, and all through that Gospel you might say He is still presenting Himself to the people. At the very close of it you find Him driving the traders out of the temple, which takes place in John’s Gospel at the very beginning, showing us that He takes His place outside, as it were, at the very introduction. He is outside all the way through. The very manner of expression seems to speak of one who is outside and a stranger. The author speaks of the feast of the Jews being nigh at hand; he explains Jewish customs, Jewish manners, Jewish feasts, — all those things, in such a way that we think of one who is outside of it all, and stranger to it all. And while this is very properly spoken of as telling us that John was written long after our Lord was upon the earth, (very probably one of the latest books of the New Testament canon) yet that is only upon the surface. The real reason is, that we have presented here the heavenly Stranger, unknown to His own people, outside the whole scene. Taking up this Gospel we find that it is divided into three main parts, suggesting that divine fulness which the very Trinity presents to us. There is the full manifestation of the divine character of the Son of God. The first of these divisions, roughly speaking, would be the first two chapters, — properly down to the twenty-second verse of the second chapter. Then the second, or main division, is from the third chapter through the seventeenth. That is the life not merely exhibited as you have in the first section, but the life communicated to men. Then from the eighteenth chapter to the close of the book, we have life out of death in the power of resurrection, which is significantly a third section. In this first division you have, first of all, in the first eighteen verses of the first chapter, God’s witness as to what His Son is. “In the beginning was the Word, and the Word was with God, and the Word was God.” It is God presenting to us His own testimony concerning His own Son. Then from the nineteenth verse on to the thirty-fourth, you have the testimony of man, John the Baptist, as to who this is. It is very beautiful that you get in God’s testimony the divine and human character of Christ, — first of all, “The Word was with God, and the Word was God,” then down in the fourteenth verse, “And the Word was made flesh and dwelt among us.” There are the two great facts as to Christ’s person, First, He is divine; secondly, He is human, both true, absolutely borne witness to by God Himself; and we cannot lose sight of either of them. This blessed Person whom we know is “God over all, blessed for ever.” You cannot use any language too strong to express the divine dignity of the character of the Son of God. He is the Creator, He is the Almighty, He is the Upholder of all things. In Him was life, in Him was light, in Him all the fulness of the Godhead dwelt bodily. No language is too strong, I say, to set forth the divine character of our blessed Saviour. I feel like dwelling upon that in days like these. People are apt to weaken on that point; they are apt to tone down something of that divine, — absolutely, untreated divine glory that there is in the Son of God. Let us hold fast to it. He is God; He is God over all, blessed forever. Nothing less than that will do. People may call it what they please, if they give Him not His divine place, they are blasphemers against His holy name; and when we give Him His divine place, everything else that belongs to divinity goes with it. Let us be assured of that; there is no such thing as an inferior, subordinate place, when we come to speak of the divine character of the Son of God. When I think of Him humbled there in the manger, taking the lowly place, veiling His wondrous glory from view, taking the place of humiliation in order that He, as servant for man’s need, might work out salvation, — as I think of that, and that men because of His humiliation have dared to deny His divine glory, oh! I feel what an awful double dishonor it is! Let us hold fast, let us be witness as to this great fundamental fact of all, that the blessed Christ of God is divine, none other than divine, none other than the Son of the true God Himself, — God over all, blessed forever. I do not want to modify that a particle. I am not careful to use accurate theological language, as people say, when it comes to speaking about this blessed One. No, the simple child of God who says, “My Jesus is God, my Jesus is the Creator, my Jesus is the upholder of all things by the word of His power,” — I would far rather hear than one dare by implication to suggest that He is anything short of being absolutely divine. That being clear, the second fact is that He is human; and when you have gotten clear that He is God, then you can be equally clear that He is perfectly man. No need of being afraid now to say that His manhood was exactly manhood; surely not fallen manhood, but the perfect Adam, the Lord out of heaven; the Second Man — Man without sin, or taint of sin in Him, without any tendency to sin, without any corruption, without any of the infirmities which connect themselves with man as fallen. He was absolutely here the perfect One: “the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth;” that is the divine testimony, God’s testimony to His Son. He is divine; He is human; both blended in one person. Now look at John’s testimony, from John 1:19-51. There are two parts to John’s testimony; first, he preaches repentance; man must judge himself, he must take his place as a guilty, lost sinner, and then he is ready to hear the next part of John’s testimony, “Behold the Lamb of God that taketh away the sin of the world.” How blessed that is. It is not that God, as it were, testifies to that part; no, He entrusts that message to a man who needs salvation himself. It comes from human lips; it comes from God’s heart, but through human lips; and John the Baptist, who first of all smites the people and calls them a generation of vipers, and warns them to flee from the wrath to come, can then add to it, “Behold the Lamb of God that taketh away the sin of the world.” Ah! that is the human testimony which is called the Gospel, and here at the beginning God gives it to us. Let me dwell for a moment, if one soul be here tonight not clear in the gospel. Just put these few testimonies together. First of all, the blessed Saviour is divine. Because He is divine He is able to do every thing, able to save, able to cleanse, able to keep, able to present you faultless before His presence with joy in heaven. Then He is Man, — Man so that He could die for us, so that He could lay down that perfect life upon the cross as a sin-offering for us. You and I deserve to be judged for our sins. Christ could be judged in our place because He is Man, and as man die and make atonement for sin. You have a divine Saviour, almighty; you have a human Saviour who died for us. Next, John testifies of repentance. What have I to do? to work for my salvation? to turn over a new leaf? to reform? to give up my bad habits? — is that what God asks? Nay; dear friends; Repent! is the command; and repentance is owning that I am a sinner, taking my place as a guilty, helpless, worthless sinner, not able to do a single thing for salvation, not able to work my way into heaven, but just owning that I am helpless, guilty, vile, and undone. What then? Look away from self, look away from what you are, — your sins, though they be like scarlet, look off there at the Lamb of God, and what do you see? One who takes away the sin of the world, who removes the guilt, takes off that awful load that was on your conscience, sweeps forever from view that black cloud of your sins that was between you and God. Look at the Lamb of God who taketh away the sin of the world! What a blessed Gospel! what a testimony! — a divine and human Saviour, repentance, and faith in Christ who died for us! But that brings us to the third part of this first division, the attractiveness of the gospel. The disciples hear John bear this witness and they follow Jesus. Ah! blessed is the gospel that turns man from following his fellow man, no matter if it be John the Baptist himself, and points him to Christ, and he follows Christ. When the Lord sees them following Him, He says, “Whom seek ye?” “Master, where dwellest thou?” There we have the next great thought, that when the gospel is believed, when Jesus is followed, you have your place in association with Him. Where does He dwell? You have heard the gospel, we have been speaking it tonight. Does your heart go out after Christ? Do you say, “Oh! that I knew where I could find Him?” Here is the answer, “Come and see.” That means simply that when we have believed upon Christ, His abiding place is our abiding place. And where is that? “In My Father’s house are many mansions, if it were not so, I would have told you, I go to prepare a place for you, and if I go to prepare a place for you, I will come again and receive you unto Myself, that where Jam, there ye may be also.” That is the place. Is that not simple? God’s witness, man’s witness, and association with Christ in glory. There is the gospel, as it were, in a nutshell, beginning with me a poor lost sinner, ending with me in company with Christ in His heavenly dwelling-place. Ah! dear friends, we need not be afraid of death, we need not be afraid of any uncertainty that may befall us in this world, if we have our place with Him. The last part of John 1:1-51, which is a fourth portion, comes back to earth again. And you find here Philip and Nathaniel and the ladder set upon earth, reaching to heaven. That sets before us the blessing of Israel upon earth. Just as you have the heavenly company formed by association with Christ where He dwells, so here you have the calling out of the elect remnant of Israel. Nathaniel, the godly remnant, is called out from under the fig-tree, the place of lowly humiliation, which the remnant occupies; called to recognize Christ as the Son of God, King of Israel. Then it is that the Lord says, heaven will be opened, the ladder will be there, the angels ascending and descending in their ministry upon the Son of Man. That is how blessing is coming to this earth, when Israel the remnant are taking the place of Nathaniel, and owning Jesus as the Son of God, the King of Israel. Then will the earth get blessing, but not before. Now that is a fourth portion, and in John 2:1-25 we have a fifth, which goes into this matter, as God does go into it, in a thorough governmental way, in a way that deals with man’s responsibility. There is a marriage in Cana of Galilee. Galilee is what Israel is in her unrepentant condition. It is Galilee of the Gentiles, and that is the reason why you find all through the gospels that the Lord’s ministry is largely there. Israel is in the condition of Galilee, if I may use the expression, in a sort of Gentile condition. Now there is to be a marriage upon earth, but it must be according to God. The Song of Solomon tells us of that. There is to be a time, when the land of Israel will be called Beulah, or married, when “Thy Maker is Thy husband” will be true of Israel as a nation but how is that marriage to be effected? Is it to be effected naturally? If so, then there will be just what you have here. The guests are together, the ceremony goes on, and in the very midst of the feast the wine fails, the joy fails. Instead of the joy of the marriage there is disappointment; and that is what has ever characterized all Israel’s partial repentances. There has been no true recovery to God, and therefore no true joy of the marriage feast. Those empty water-pots tell the tale. They speak of the manner of the purifying of the Jews, but they are empty, mere forms and ceremonies. That is just the condition in which the Jews were; they had plenty of forms; they would not eat with unwashed hands; they would not do anything ceremonially wrong; they would strain out a gnat; they would pour out all their water through a sifting cloth, for fear they might drink some kind of a living creature, and then they would swallow a camel, as the Lord says: they had the form without the reality. They were empty water-pots. Now the Lord says, Take those forms and fill them with water; fill those water-pots with water to the very brim. Let the word of God come in in its activity, and bring home to your soul the fact that if there is to be true purifying, it must be by repentance, the true acknowledgment of sin. When they do that, they will find the wine of the marriage-feast. So in the day that is coining, when Israel will take her place in true repentance, owning all that she is and has done, she will find that the valley of Achor is a door of hope; the valley of repentance, the valley of humiliation is the key of hope and blessing, of marriage joy for her. Then it is that the last part of this portion comes in. The Lord appears and with a scourge of small cords He purifies the temple by His power. We see in that way, in this first portion of John’s gospel, how beautifully it gives us the history of the Lord’s ways How beautifully it unfolds to us just the dispensational steps of His ways in connection with man. But we must look much more rapidly at the rest of the gospel. The main part of it is from the third chapter through the seventeenth; and that is now not the history of Christ primarily, but the history of the life as communicated by Him and enjoyed by His people. Here again you have the chapters grouped together, I have no question. We have, for instance, John 3:1-36 and John 4:1-54 together, — Nicodemus and the woman of Samaria. Strange company that, but I assure you it is divine company after all, and God’s order. Then you have John 5:1-47, John 6:1-71 and John 7:1-53 together; that is the opposition on the part of the world to this divine life in its manifestation. From the eighth through the twelfth chapter, you have the resurrection side of things, the presence of the Lord rather than the opposition of man, and the resurrection as you have it in Lazarus. Then from the thirteenth to the seventeenth chapter you have the divine provision for our walk through this world here. Let us look at them briefly in detail. You are all familiar with Nicodemus’ interview, and the woman of Samaria. In the first you have the work of the Holy Spirit, regeneration; in the woman of Samaria you have, as it were, the Lord’s refreshment in revealing Himself to a sinner. With the one it is an internal work, with the other rather external, if I may use such language. Now who would think of putting such a person as Nicodemus with all his righteousness in company with a sinner, an outcast like the woman of Samaria? And yet the two go together. When the Lord would show the need of new birth, what kind of a person does He take? He does not take a gross sinner, as we term it. He does not take one whose outward life is so full of blemishes that even we can see that he needed to be born again. We would not have been surprised if He had said the woman of Samaria needed to be born again; but to Nicodemus, the righteous ruler of the Jews, He says this, and to the woman of Samaria, full of sin, her very life showing her alienation from God — to her He reveals Himself as the Christ. What blessed inconsistencies, what wonderful surprises we find here. Have we not here divine instruction as to the way we should deal with souls? Do you see a man morally upright, correct in all his ways? what he needs to have pressed upon him is that his heart is corrupt, that he needs to be born of God. Do you see a poor wretched sinner, with his sins all out, knowing and realizing them? what he needs to have presented to him, is Christ, the One through whom blessing, cleansing, and salvation come. Thus in this first portion, you have life communicated in the work done in us by the Spirit, and for us by Christ. When you come to John 5:1-47, John 6:1-71 and John 7:1-53, you have opposition. I wish I could dwell upon it more. It is opposition all the way through. The Lord heals a man, an impotent man. It was surely a mercy to do it. What is the effect of it? He heals him on a Sabbath day; He breaks man’s sabbath* in order to cure man’s sin. Poor man would rather have his sin and his sabbath undisturbed. Therefore there is opposition to the blessed Lord. But you find growing out of that opposition, the wondrous discourse in the fifth chapter, where the two prominent thoughts are first, judgment, — judgment for sin — and secondly, deliverance for the believer. It can be gathered up in one verse, “He that heareth My word and believeth on Him who hath sent Me, shall not come into judgment,” — the judgment He has been telling them of, — “but is passed out of death into life.” {*I add a word to guard against the thought that our Lord broke God’s law. Surely He did not do this. Man had added his provisions to God’s word. It was these that our Lord ignored. He ever perfectly obeyed the law of God.} In John 6:1-71, you have quite a similar thing, though it goes still more deeply into it. The Lord has fed the five thousand, He has given them bread. When He speaks of the True Bread, they begin to murmur, as Israel in the wilderness, and the self-righteous Pharisees inquire, “How can this man gives us his flesh to eat?” In connection with the opposition, you have usually brought out divine truth that would sweep away all opposition, if there were only a heart for it. The Lord presents Himself as food for the soul of poor hungry starving man, “I am the bread of life, he that cometh to Me shall never hunger, he that believeth on Me shall never thirst.” We come next to John 7:1-53, — still opposition. Here is poor Israel with its wretched little feast of tabernacles. What a wretched thing it is without the living reality! The Lord does not even go up to the feast, but in the midst of it He goes up as you might say as a private individual, and He begins to teach. Then comes out the opposition, which is the keynote of this whole portion. Then it is that the Lord reveals Himself as the giver of the true feast of tabernacles, as the One in whom, if they believed, that prophecy would be fulfilled: “With joy shall they draw water out of the wells of salvation.” “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive.” Now take the three thoughts of John 5:1-47, John 6:1-71 and John 7:1-53, the three verses that I have quoted; what an emancipating gospel you have. What a gospel to sweep away all opposition of unbelief. First in John 5:24, you have the deliverance from judgment. Then in John 6:1-71, you have Christ as the food for the soul; and in John 7:1-53, you have Christ by the Spirit flowing out in the life, to be a refreshing and blessing to others. What an unfolding, what a word of grace to meet opposition! Why is it that man opposes such grace as that? that the blessed Son of God, witnessing as He did in this way, still finds all the opposition of man’s unbelieving heart? We have now come to the third part of this division, from the eighth through the twelfth chapter. It is the third; you are in the sanctuary; you are going to have a revelation of the very presence of God; you are going to have brought before you what it is to be in the holy place. Who are the characters that figure in it? In John 8:1-59 you have two characters — a Man in His lowly place of humiliation, and a poor wretched adulteress, — these are the characters. What! are you going to bring that defiled sinner into the sanctuary? Are you going to bring that wretch that deserves nothing but to be stoned to death, into the holy place? Yes, that is the unfolding of the holy place, and you see her brought in there into the presence of the Son of God. There are her accusers, railing upon her calling, out for her blood. There is the righteous Judge; He will judge righteously, surely. He will judge so righteously that He says to her accusers first of all, “Let him that is without sin among you cast the first stone at her.” There she is, a poor convicted soul in that holy presence, all alone with Christ. And what does He say to that broken-hearted creature of shame? “Neither do I condemn thee, go and sin no more.” That is the holy place, and I can follow that poor woman into such a place as that. If she could go in there, I can go in too. If she is not driven out, if she meets a welcome there, oh, the worst sinner that ever lived can come into that holy presence, and find the same welcome and the same treatment. That is the sanctuary, a sinner uncovered as to her sin in the presence of perfect holiness and perfect grace, Have you been there? has everyone of us been in that blessed presence, a confessed sinner before absolute holiness and infinite grace, finding our heaven at His feet, — pardon and life? That is the kind of company you get there. All self-righteousness, covering sin from view, has its place outside of that holy presence. It is only sinners, with their sins uncovered, but blessedly covered by God Himself, that can stand there. That is the key to that section of the book. In John 9:1-41 you have another case. He is a blind man, and is in the Lord’s presence too. He had his eyes opened, and these poor wretched men who would never learn their lesson, put him out of the synagogue. But where do they put him? At the feet of Jesus, into the holiest, into the presence of the Son of God. What an exchange! Form, ceremonies, self righteousness, — everything that speaks of man away from God, that is the synagogue; and at the feet of Jesus, worshiping the Son of God, that is the exchange. There is the holiest again. Now it is inverted in John 10:1-42. In John 9:1-41 we see the blind man put out of the synagogue into the presence of the Lord. In the tenth chapter the Lord is the good Shepherd, and He goes into the synagogue and leads them out. “He calleth His own sheep by name and leadeth them out, and when He putteth forth His own sheep, He goeth before them, and the sheep follow Him; for they know His voice.” He goes into the synagogue and calls His own, and leads them outside man’s into His own holy presence — leads them out of Judaism into the sanctuary, and points on to the time when He shall gather all, and there shall be one flock and one Shepherd — the Lord Himself. Thus in these three chapters you have three thoughts as to the sanctuary, just as you had opposition in the other part. Then John 11:1-57 simply gives us the power in which all this is made good to us; it is resurrection power. I see Lazarus in the grave, utterly corrupt. As Martha says, it is not fit to bring him out to the light of day; better keep him covered up out of sight. That is just what the natural man is. But the One who brings us into His holy presence is the One who speaks the life-giving word. When He says, “Lazarus, come forth,” he leaves his corruption in the tomb, and comes forth instinct with the new life, resurrection-life, and all he needs is to have the grave-clothes unwound, that he may be set free. That brings us to John 12:1-50, the last portion of this third part, where we have another holy scene. You remember we had the sanctuary, the Lord’s presence, and resurrection the power in which we are there. Here you have the worship which accompanies that. They make Him a feast, and Lazarus sits at the table, Martha serves, and Mary pours her wealth of ointment upon the Lord’s feet; there is worship, feasting, and joy. What a sad contrast to it at the close of the twelfth chapter, where for the last time you hear the murmuring of unbelief on the part of the Jews. The Lord turns His back upon them, and will have no more to do with them. Most appropriately we have the sanctuary light from the sixth of Isaiah under similar circumstances, given us here at the close of the third section. From the thirteenth to the seventeenth chapters we have divine provision for the way. First, you have seen life communicated; second, you have the opposition to that life; thirdly, you have the sanctuary as the place of that life, and resurrection as its power; then provision by which we can walk down here as we should in the power of that life. In John 13:1-38 you get the feet washing; in John 14:1-31 the hope set right, our expectation to be with the Lord when He comes; in John 15:1-27, fruitfulness; in John 16:1-33, meeting all the opposition and enmity of the world. In the seventeenth, we kneel and listen to our Lord pouring out His heart in the fulness of His love for us. Was there ever such a prayer as that, which lifts us up and sets us, as it were, in the presence of our God, and thus gives us power to walk down here for Him? How well equipped for the way we are! — our feet washed, the hope set right, fruitfulness by abiding in Him, all opposition faced and conquered in His name, and the power of His prayer carrying us on. Thus we have the life in its full fruition as to our pathway here. Then all that remains is that what He has made possible, He should make good. Suppose the gospel of John had stopped at the seventeenth chapter. Suppose that wonderful vision of beauty had been unfolded to us, and there had been no record of anything further done. Suppose all that life, all that grace had been manifested, and then the Lord — dare I use the expression? — had changed His mind, and gone up to heaven. What a disappointment! what eternal disappointment to have had the cup of blessing put to our lips, and then dashed forever from them. Had Christ not died, had He not borne sin, all this wondrous unfolding, which you have in the first part of John would have been but tantalizing, and worse than that, it would have aggravated eternally our despair. But blessed be His name, never a word fell from His lips that He made not good. Did He ever reveal to u` s grace, did He ever open to us the fulness of the heart of God that He did not make it good? Thus, if we have listened to Him in the seventeenth chapter pouring out His heart to the Father, as He is going to Him, we may rest assured that heaven and earth will pass away before He will have turned from that cross by which it was all to be made over to us. How perfect all is in this closing portion! How beautifully in keeping with the theme of the Gospel! We see the Son of God, and His enemies powerless in His presence, for they went and fell backwards to the ground. Yet He yields Himself up to them, allows Himself to be taken, goes into Pilate’s presence, there witnesses a good confession, goes on to the cross, there to yield up His life, in order that every word of grace that has been spoken before might be sealed by His precious blood. And so we find in this third section that which is the power of the life of which we have been speaking. In John 18:1-40 we see the Lord presenting Himself as the burnt-offering; in John 19:1-42 He is actually offered; in John 20:1-31 we see Him raised again from the dead, and in John 21:1-25 He is gathering, as the risen Shepherd, His poor scattered sheep, never more to be driven from Him. That is the gospel of John. Very feebly and imperfectly put, but the general theme of that wondrous gospel. We now pass on to the book of Acts. It is the second part of the New Testament. All this that we have been speaking of, — the three gospels and the one, — are the Genesis, they are the life of Christ Himself personally. Then comes in Exodus, the history of the Church. The Lord, raised from the dead, brought out from the grave, is about to ascend, but before He ascends He gives His disciples again the promise of the Holy Ghost. They are to tarry at Jerusalem until they receive power from on high. And then in Acts 1:1-26, He goes up to heaven. In Acts 2:11-47 the Holy Ghost comes down from heaven. Now in Acts 1:1-26 and Acts 2:1-47 you have what is characteristic of Christianity. First Christ, after His death and resurrection, that is, after His work had been accomplished, rose and went on high. How much that means. I can follow Him wherever He goes. Is He on high? My place is there too. Is He there at the right hand of God? is He there in the Father’s house? He is there to prepare a place for me, and the position of Christ, a heavenly Man in heaven, itself tells us what our position is. No need for the Christian to be arguing about this and that questionable habit or association. No need for him to wonder whether it is right to settle down in the world. There is one great fact that will settle nearly every question for the Christian, and that is that Christ is absent from the world. My place is with Him on high, in heart associated with a glorified Christ. That is the first great fact in Christianity. In the second chapter the Holy Ghost comes down to make the Lord’s presence on high a reality, and that is the second great fact of Christianity — the Holy Ghost here on earth. Christians usually reverse that, a very strange thing. They speak of the Lord Jesus in some way or other as if He were present here. They speak of Christ according to the flesh, as though He had never died. They merely use His name, and do not seem to realize the real fact of the cross and the resurrection. A man says, I am a Christian; I believe in the Sermon on the Mount, and in all the teachings of Jesus and the example He set us. If that were all, the Lord would still be on earth, the truths of Christianity would not be a fact. And then, as to the Holy Spirit: Christians will meet together and pray for the Holy Spirit to be poured out, as though Pentecost had not taken place. They actually pray for God to send down the Holy Ghost though He was sent down at Pentecost after the Lord had been fifty days out of His tomb. These are the two great facts of Christianity: Christ on high, the Holy Ghost down here; and the third grows out of them, the Lord’s coming as the proper hope of His people. Now that gives us the key to the book of Acts. Here are the Lord’s beloved people on the earth, in Judaism. Just as we have seen in the Gospel of John, how the Good Shepherd puts His sheep out and leads them forth from the fold of Judaism, in this book He is going to do it. There is a peculiar charm in the book of Acts which does not lie upon the surface, and that is its infinite tenderness. Look at the bulwark of Judaism; — it has withstood the blessed Lord all through His life and ministry here, and yet what does He tell His disciples to do? Does He say to them, You can bear witness that I have plead with the Jews and dealt with them patiently, and now I want you to have nothing to do with them; go to the Gentiles; go as far off as possible? Ah no! Repentance and remission of sins is to be preached among all nations beginning, however, at Jerusalem. They are to begin not even in dear Galilee but at Jerusalem, where He had been crucified. Old John Bunyan wrote a treatise which He called “the Jerusalem sinner saved,” and in that treatise he told how the Jerusalem sinner had rejected Christ, how he had given his voice that Christ should be crucified after he had seen all His works and heard all His wondrous words; and yet the Jerusalem sinner, the one who had enjoyed the greatest privileges, is the one who has the gospel preached to him first. That is grace. It is only divine grace that would do a thing like that. We were Jerusalem sinners; everyone that had godly parents, everyone that heard the gospel from his childhood, everyone who has come under the sound of God’s word is a Jerusalem sinner, and He deserves nothing but eternal punishment. Yet what does he get? He gets the first message of salvation; and if there is any sinner who is to praise the grace of God more than another, it is that wretched Jerusalem sinner who has trampled upon and despised all the offers of mercy and still has the gospel presented to him. I might add that if hell is hotter for one than for another, would it not be for that Jerusalem sinner who continues to reject such grace as that? Now what you have in the book of Acts, I say, is the Jerusalem sinner first, the gospel preached where Christ was crucified. There is divine wisdom in that. He is going to lead His dear people out of Judaism, to break the link. Judaism is nothing but a corpse, an empty tomb. When the Lord of glory left the sepulchre and rose from the dead, He left Judaism. He left the sepulchre of Judaism as well, and now He is going to lead His dear people out. First of all, the Holy Ghost comes down, fills the disciples, and they bear witness to those sinners of the Jews who had rejected, denied and crucified Christ, that if they repent and take the name of Jesus as their Saviour, they shall receive remission of sins and the gift of the Holy Ghost. A mighty work of grace begins at once at Jerusalem and goes on with divine power. What joy it must have brought to the Lord’s heart, when after so long bearing witness and holding out His hand in invitation to a guilty people, who refused it all, to see them break down under the preaching of Peter. In Acts 3:1-26, Peter and John go into the temple, and there is a lame man there, just like poor, lame Israel, sitting and begging by the beautiful gate of the temple. A picture of what Judaism was with its beautiful temple: but a poor, lame beggar. The name of Jesus sets him free; he leaps, he walks, he praises God. When a miracle like that is done the people have either got to accept it or reject it. So you find that when the power of the name of Jesus is manifested in that way, the Sadducees, and the rest of the Jews for that matter, reject the gospel. Opposition sets in at once, and so through the third and fourth chapters you find verified our Lord’s words” If they have persecuted Me, they will persecute you; if they have kept My sayings, they will keep yours also.” They treat the disciples exactly as they treated the Lord. This portion also contains the awful judgment upon Ananias and Sapphira — corruption within, as well as persecution without. Stephen closes that part of the book. In Acts 7:1-60 he presents their whole history — and they stone him to death. Stephen stoned, Christ in the glory; Stephen stoned and passing, as to his spirit, into the Lord’s presence there — that is the end of the offer to Jerusalem. Jerusalem has again rejected Christ, and the Spirit’s testimony by Stephen. Then we come to the second part, from the eighth chapter to the twelfth. There you find the gospel going out. There is a saying that the blood of the martyrs is the seed of the Church. So out from the blood of Stephen comes the seed that grows and bears fruit amongst the Gentiles as well. After that persecution you have the gospel going down to Samaria, first of all; Samaria was outside of Judaism. Then there was the Ethiopian eunuch. He had been up to Jerusalem and got nothing for his soul there. He has come all the way from Ethiopia, a poor hungry man, to get something at Jerusalem where the knowledge of the true God was taught, and yet going back with an empty heart. Would the Lord let that be? Would He let a man who is seeking Him in that way, go back empty? He takes Philip from the midst of the revival at Samaria and sends him into the desert, and there He brings Philip and the eunuch together, with the Bible open at the very place where He wants him to preach from, in the eunuch’s hands. Out of the fifty-third of Isaiah, Philip preaches Jesus to him. Did you ever think of it? There is one lonely man coming from Jerusalem, another lonely man coming from Samaria; the Lord had led them, and they meet out there in a desert place, with the Bible open at the very message that man needs for his soul. That is the blessed Lord we serve, who again and again brings just such things to pass. Then you have Cornelius, a Gentile — the gospel is going out wider and wider. Then the arch-persecuter, Saul of Tarsus, has a revelation of Jesus from the glory of God, and he is turned into a servant of Christ to carry the gospel to the ends of the earth, and that closes the second part of Acts, the twelfth chapter. Beginning at Acts 13:1-52, you have the gospel connected with the ministry of Paul, which is the mystery. It is the Church proper. Before this there had been Judaism first, and then a modified sort of Judaism: First Jerusalem, then Samaria, then the eunuch, and Cornelius. It was Peter’s ministry. Now it is Paul’s, and Antioch has become the centre instead of Jerusalem. I might say, that in the first section of Acts, Jerusalem is the characteristic city in the second it is Samaria in the third, Antioch. God begins with His own beloved Israel. They reject Christ, and He leads out His own, as it were, and takes up Samaria, occupying a place between the Gentile and the Jew. Then He passes from Samaria to Antioch the Gentile centre, and it is there from Antioch, and not from the apostles but from the servants of Christ, unofficially you might say, that the Holy Ghost sends them forth on the mission which is the unfolding of the mystery of Christ amongst the Gentiles. It is Paul’s ministry, and you can insert in that third portion nearly all of Paul’s epistles, — those wondrous unfoldings of the mystery of Christ. They have their moral link with that third section of the book of Acts, from the thirteenth chapter down to the twentieth chapter. First, you have the ministry at Antioch, Iconium, Lystra, and other cities of Asia. Then the call goes out to Europe, — Philippi, Thessalonica, Berea, Athens, and Corinth. Then coming back again to Ephesus then going back to Macedonia, down to Corinth, coming back on his way alas! where to? to Jerusalem and that is just what marks the fourth section of this book. It is the failure, if I may use such an expression, where the apostle turns again to Jerusalem. It had been rejected because of its unbelief, yet he turns again to it, goes back there, and what is the result? He gets into captivity, is put in prison, bound with chains and carried down to Caesarea, and handed over to Gentile powers goes to Rome in chains and imprisonment to the last. Now I think we have in that way got in this book of Acts, the history of God’s work. He would have gently led His beloved servants, first from Jerusalem to Samaria, and then to Antioch; led them out into liberty and power not only to Corinth and Athens and Philippi, the Grecian cities, but on to Rome and the far west. The gospel gets there, Paul gets there too, but why does he get there in chains? why does he get there by way of Jerusalem instead of going directly on his ministry? I believe that a careful study of that portion of Acts will show us that the beloved apostle Paul, that faithful, honored servant of Christ, allowed his love — a love scarcely ever equalled in man’s heart — for his beloved brethren according to the flesh, to take him back to Jerusalem. He goes back in love to them. The Holy Ghost bore witness that bonds and imprisonment awaited him there. Brethren who were prophets spoke to him by the Holy Ghost that he should not go back to Jerusalem. But he went, his love was mighty, he had offerings in his hands for them from the Gentile Christians, and he thought he could win his brethren in that way. What is the result? His own countrymen arrested him, persecuted him, and would have put him to death except that he is rescued by the Gentiles themselves. But still you notice the marvelous purpose of God goes on. You begin Acts at Jerusalem, but at the close you find Paul at Rome. He may be bound — but the word of God is not bound. He sends for the Jews once more. There is a final message given to them, and then he says, “Be it known therefore unto you, that the salvation of God is sent to the Gentiles and that they will hear it.” The Jews go and have “great reasoning among themselves.” They are not done with that reasoning yet. But Paul has gone on too. He has been preaching the precious gospel of the grace of God to the Gentiles; and the emancipation from Judaism has gone on, the Church of Christ has been gathered out from amongst the Gentile nations with sinners of the Jews as well, all together forming a heavenly Church — a heavenly body, the receptacle of that revelation which we find brought out so perfectly in Paul’s epistles. Thus you see how the book of Acts gives us in a most important way the connecting link between the gospels where you have the life of Christ, and Paul’s epistles where you have the results of His work. We live, I may say, and move and have our being in the epistles of Paul. That is what marks us as Christians. A man does not know what true Christianity is unless he knows what the epistles of Paul are. But how were they to get from the blessed Person of the Son of God into the full place into which His grace has brought us? The book of Acts is the bridge; it leads us out of the bondage of Judaism into the liberty of Christianity. It is thus the Exodus of the New Testament, where the Spirit of God leads His people out where they can enter into the fulness of Christ. And that brings us to the book of Leviticus which we have in the epistles of Paul. ======================================================================== CHAPTER 12: 01.10. LECTURE 8 - PAUL'S EPISTLES ======================================================================== Lecture 8 - Paul’s Epistles Part 1. In speaking upon the book of Acts, you remember we came to that point in the second portion of the book where we saw the conversion of that arch enemy and persecutor of the Church of Christ, Saul of Tarsus. You remember that we had, in the first seven chapters, God’s ways of patience with Israel, still lingering with long-suffering, if perchance they might even yet turn and repent as a nation, and receive the blessed Lord whom they had crucified and rejected. We saw that in the stoning of Stephen that door was closed to the unrepentant nation, that they simply sealed their guilt by putting the martyr’s crown on Stephen’s head, and thus rejected the testimony of the Holy Ghost, as they had already the testimony of the Lord Jesus Christ when He was here. The witnesses in Stephen’s stoning laid down their clothes at the feet of a young man named Saul. Saul was the ringleader of the persecution, whose enmity instead of being quenched by this crime, seems to have been quickened into fresh activity. He was distinguished as persecuting all who bore the name of Christ, and, as he tells us, being exceeding mad against them, he persecuted them even to other cities. For that purpose, armed with authority from the chief priests, he was on his way to Damascus to arraign and bring back to Jerusalem any who bore the hated name of Jesus. How unlikely that such a man should be the chosen instrument to unfold to the Church of Christ the priceless truths in which we rejoice tonight! How unlikely that he who was the chief of Jews, and the chief of sinners too, the bitter enemy of Christ and of every one who bore His name, should be the chosen vessel of God to introduce us into these precious things! And yet we know that his very conversion was characteristic of his whole after-ministry. He was not converted through the preaching of the law; he was not converted through the preaching of repentance by human lips; he did not hear the gospel from men, and he was therefore not an apostle of men, neither by men. There was a voice from the excellent glory, from Christ on high, revealing Himself in the awful light of His glorious majesty and holiness, which smote that man to the earth. Two great changes took place then; there was the end to the natural man, and the opening up of the Holiest of God. In the brightness of that light Saul sees and abhors himself; he counts the things in which he had gloried, as worthless. There is an introduction, typically at least, (for he is still in the darkness until he went to Damascus and received light at the hands of one of those despised disciples whom he had persecuted) into that sphere of heavenly truth which was ever after the theme of his ministry. Now link those things together. There is Stephen preaching to the Jews the truth that would have emancipated them from Judaism, stoned to death. He sees Jesus at the right hand of God. When Saul is converted it is by the revelation of Jesus at the right hand of God; and the whole character of His ministry is taken from that. It was not to gather an earthly people, nor to reestablish Judaism, — not to do any thing that had connection with the old creation; it was a new thing entirely. It was the introduction of God’s people into His sanctuary. That being true, we find most appropriately that these epistles bring us into what answers to Leviticus, a third section. In the Acts you have the Exodus, the people led out from under the bondage of Judaism, but into what? The Spirit of God not only leads out, but he leads into; and in Paul’s epistles you have the positive side of Christianity. Far be it from us to depreciate any portion of God’s precious word; to think lightly, for instance, of the epistles of Peter or James or of the Old Testament, or anything of that kind. It always marks a low, carnal nature to despise or to think lightly of the smallest portion of the word of God from Genesis to Revelation. Every bit of it is absolutely perfect, perfect in its place as unfolding the will, counsel, purpose of God in that connection. But it is always in its proper connection; and in Paul’s writings we have that which is the Christian position set before us in the fullest and most unmistakable way. It is into the holiest, into the presence of God, that we are introduced, with our souls emancipated by the precious truth that you have unfolded in those epistles. Is it only by chance that they are just fourteen in number? which speaks, as you know, of a twofold perfection, of a perfection perfectly borne witness to. These epistles are moreover divided into what would be suggested by this, into two portions, one of which has more particularly to do with the believer’s standing, and the other more particularly with his relationships and responsibilities. Our purpose tonight is simply to take up the first division. Romans is the beginning. It corresponds to the book of Genesis in being the foundation of all truth as to Christian standing. Next we have Galatians, thirdly Ephesians, fourthly Colossians, and fifthly Philippians. You have unfolded in them the perfection of Christian standing, in a fivefold aspect, corresponding, just as we have seen in the other books, to the five books of Moses. Then we have the epistles of relationship. First of all, Thessalonians, secondly Corinthians, thirdly Hebrews, fourthly Timothy, and fifthly Titus. These, you can see at a glance, have to do not so much with our position, but with our relationships and the responsibilities which grow out of those relationships. I believe you will agree that the division is clear and marked and that we are in somewhat different atmosphere in the second division of the epistles than we are in the first. Returning to the first division, Romans is the Genesis. It gives us the foundation in divine righteousness of all the rest. Next comes Galatians, and no one who has ever been under the law but realizes that the epistle to the Galatians is a true Exodus, which tells us of deliverance from the law, and warns us against being brought into bondage to it again. Passing on to Ephesians we enter into the heavenly places. Our blessing in Christ in the heavenly places is set before us in such glorious fulness that we realize we are in the presence of God. We have thus the Leviticus of this portion, the sanctuary. Then as to our walk, corresponding to the book of Numbers, — our walk here upon earth, testing and trial in the place of weakness, — we have Colossians. That is putting Christ Himself as the standard of the believer’s walk here. As Ephesians deals with heavenly places so Colossians deals with earthly places. You find the believer on earth, but seeking things which are above. He is a pilgrim, just as Israel was a pilgrim in the book of Numbers, walking through the desert, but seeking a resting place beyond. And then for a Deuteronomy — that which gives us God with man, the moral principles and wisdom for our pathway here, such as you find in the book of Deuteronomy, — Philippians gives us that most appropriately, as we can see when we come to look at it. I have omitted to mention that the epistle to Colossians has a short postscript, which we are already familiar with in the book of Judges which has Ruth as a postscript, and in the prophet Jeremiah which has Lamentations. So here, the epistle to Colossians has Philemon for a postscript, and a most beautiful one it is. Taking up the contents of these Epistles, I feel like saying, for myself and for all of us, that if we are dealing with familiar truth, let us be on guard that it is not familiar to be despised. I know of nothing more deadening to the conscience, nothing more injurious to the spiritual life, than to handle holy truths without their having power in our hearts, or realizing what a wondrous privilege we have. I have no hesitation in saying that these truths are absolutely the highest revelation which God has given to us. If the Lord Jesus could turn to His disciples and say, “Blessed are the eyes that see the things that ye see, and the ears that hear the things that ye hear; for I say unto you, that many prophets and kings have desired to see the things that ye see and have not seen them, and to hear the things that ye hear and have not heard them,” — if the Lord Jesus could say that to His disciples when He was here on earth, how much more for us who have received the Holy Ghost, the wondrous unfolding of the secrets of the very heart of God, things hid from the foundation of the world, the opening out of the mystery hid in God! Are these things to be handled in a trifling way? as those that we know, that we are quite familiar with, a sort of creed? — the one body, heavenly places, and all that sort of thing — without any living power in it? When these characteristic truths of Paul’s epistles lose their power we lose our testimony; we lose that for which we are left down here, and the precious truth which God in His mercy has recovered for us in these last days is gone, as far as our testimony is concerned. Oh, let us prize, let us hold fast, that which has been given to us! Let us remember that it is a priceless treasure committed into our hands; just as the children of Israel, the remnant that were returned from Babylon, had entrusted to them the precious vessels that belonged to the temple. They were given to them in distant Babylon, and they were to carry them safely through all the intervening space until they came to Jerusalem. There they were to weigh them out, and give full account for every vessel of the sanctuary that had been put into their hands. So here we have the sanctuary and the vessels of the sanctuary; and if in the midst of Babylonian confusion, in which the Church of Christ has been taken captive, we, in the infinite mercy of God, have had put into our hands and into our hearts these precious truths, let us hold fast to them as we go through the wilderness, and be ready, when we reach yonder holy place, to give full account, full weight, for every truth entrusted to us. May the Lord awaken His people to this; to see to it that these very truths which we possess and which we know so well have a living power in our souls, that they make worshipers of us. If it is truth about the sanctuary, it should lead us into the sanctuary; if it is truth about the presence of God, it should bring us into His presence. Shall it not be so? And as we take up now these familiar epistles, shall we not ask that our hearts may burn afresh at the precious unfoldings contained in them? Thousands of martyrs have gone to the stake with songs of joy, that did not know one tenth part of the truth Christians possess now. Beloved, what power is what we possess having in our lives? That is the point. May the truth sanctify us, and conform us more and more to the image of our blessed Lord! Is not that your desire? Now when we take up Romans, there is not the slightest difficulty as to what it means, as to what its theme is. No one can question for a moment that the theme of Romans is given to us in the first chapter, sixteenth and seventeenth verses, “For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek. For therein is the righteousness of God through faith revealed to faith; as it written, the just shall live by faith.” It is the gospel, that wondrous unfolding of the heart of God, the glad tidings of His grace for men. The apostle is not ashamed of it, for it is the power of God unto salvation; in it is revealed God’s righteousness, that unfolding of His character which fully manifests what He is, His justice and self-consistency; and is the foundation of all our peace. Now this epistle is most clearly marked in the subjects it speaks of. We have first of all in the first five chapters, or, to speak accurately, from chapter 1 to chapter 5 and eleventh verse, the first division, which presents to us God’s righteousness in the justification of the sinner. What an unfolding we have in that part! We have, roughly speaking, in the first chapter the Gentile set before us in all the hideousness of the sin into which he had fallen, because he did not like to retain the knowledge of God in his heart. Therefore God gave him over to a reprobate mind; and all the wretched evil he practiced is displayed in its horror, in order to show him what man is without God. In the first part of the second chapter the subject is continued to show the judge and the philosopher, who could point out the sins of others, that he was equally guilty. This entire portion shows that man, with only the light of nature, while responsible, never turns to God. Concluding this, the apostle passes, in the middle of the chapter, to the Jew. He shows them one who had the law and boasted in it, gloried in the fact that he had something that the Gentile did not possess yet condemned by that very law. He had the law, but he had only broken it. We find thus Jew and Gentile both alike under sin. How familiar that is; how many times the gospel has been preached from that as the starting point — all alike under sin! “There is no difference, for all have sinned, and come short of the glory of God;” and the apostle closes that part of the subject by quoting from Scripture, first from the book of Psalms and then from the prophet Isaiah, to show that there is no righteousness in any, in heart or in life. The effect of all that is to close men’s mouths, for as long as man’s mouth is open he will vindicate himself. As long as his mouth is open, he will have something to say like the Pharisee, “God, I thank Thee that I am not as other men are.” But when he is arraigned before the bar of God’s righteousness, and there shown up in his true character, he has nothing to say. Every mouth is stopped, and all the world is guilty before God. A silent, guilty world, — a world that stands convicted of sin, not a word to say, — what then? God speaks. He says, I will proclaim My righteousness. If there is no righteousness in you, if you are convinced of that fact, now hearken to My righteousness; and in the gospel of Christ we have that righteousness brought out. But the sinner says, I am afraid of the righteousness of God; it is the very thing I shrink from; I dare not face it; that righteousness would condemn me, would justly put me where I belong, in everlasting misery, under the righteous judgment of a holy God. Ah! what do we find that the righteousness of God does? “The righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God by faith of Jesus Christ, unto all and upon all them that believe: for there is no difference, for all have sinned, and come short of the glory of God; being justified freely by His grace through the redemption which is in Christ Jesus, whom God has set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare I say, at this time His righteousness: that He might be just, and the Justifier of him which believeth in Jesus.” And so the sinner finds that the very righteousness of God which he feared, that very justice which he imagines against him, is for him; instead of being against him to condemn him, it is the very thing that witnesses for him. God’s righteousness is manifested in justifying the believer in Jesus: manifested in justifying the ungodly. I as a poor sinner, with all my sin upon me; a poor wretched, guilty soul, standing before a righteous God, find that His very righteousness is my friend, that which justifies me. How amazing that is! and what is the secret of it? The blood of Christ. God has set Him forth a propitiatory through faith by His blood, to declare His righteousness, and that, beloved brethren, is where peace comes in; that is why the apostle says in the fifth chapter, “Being justified by faith we have peace with God.” Then in Rom 4:1-25, you have the place that works occupy in this. The apostle takes the two great examples, Abraham and David. You remember we were seeing how Abraham and David are presented as the heads of the genealogy of our Lord in the Gospel of Matthew. And they were chief men in all the nation of Israel — Abraham the patriarch, the progenitor of the whole race, and David the king, the head of the royal family. Now Paul shows that both Abraham and David were justified by faith without works. In other words he sets works in their true place, and shows how simple faith in the work of Another without works on our part, is that which justifies the ungodly. Then in Rom 5:1-21, as I have already quoted, he heads it up, and reaches as high a point as you have in all the epistle, where he says, “Being justified by faith we have peace with God through our Lord Jesus Christ.” Peace with God. Do I say the highest point? no not quite: but go on a little further. You find him summing up; he says, “We have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also.” “Not only so” again, “but we also joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” Notice, peace with God first. Then we can glory in tribulation, then God Himself is our joy, the object that fills our hearts. We are brought to God. How blessed that is, and that is the close of the first division of Romans. That righteousness which was revealed from heaven, which shows our lost condition, first justifies us, gives us peace, then gives us power for the path down here, then presents God Himself as the object of our joy. Adam hiding from God amongst the trees of the garden, — can you think of such an one as rejoicing in God now? Yes, brought out into the light, sin judged in the person of Christ, cleansed by His precious blood, God Himself the righteous God becomes our joy and our delight. The second part of Romans begins just there. From the twelfth verse of the fifth chapter on through the eighth chapter, you find that there is an entirely different subject. The Christian finds out that though he is saved, saved perfectly and forever, he has a nature in him that is capable of sinning still; and the question that is raised in this second part is that of sin in him. In the first part it was sin on us, but in the second it is in us. In all this second portion, it is not a question of salvation, but of deliverance from the power of sin. I am persuaded that most of God’s dear people never get much beyond the first part of this epistle. They never know much of that Exodus which takes them out of the land of bondage, and from their taskmaster and their enemies who would hold them fast in this world — takes them out of that and sets them free to go forth to live for God. Now that is just what you find in this second portion. First you have the two heads, Adam and Christ. We were in Adam, we are now in Christ; that is the secret of all deliverance. My link is with Christ risen and glorified. That raises the question in Rom 6:1-23 as to whether we are to continue in sin. We are told not to continue in sin, because we are not under the law but under grace. In Rom 6:1-23 is brought out the precious truth that we are dead to sin by the body of Christ, and we are therefore to reckon ourselves to be dead indeed unto it, and alive unto God in Christ Jesus. If I am dead to it, can I commit sin? am I under its power? If I realized that I am dead to it, I am a free man, free to walk now as one who is alive to God. But it is for faith only. So in the seventh chapter, you find that great question of the law brought out, which is enlarged upon in the epistle to the Galatians, and we are told that we are dead also to the law by the body of Christ, that we might be joined to another that we might bring forth fruit unto God. The law has to do with the natural man. It had to do with man according to the flesh, and it can only condemn him. For us we are risen with Christ, we are dead to the law, out from under it, and now can walk in newness of life. Ah! we talk about being in Rom 7:1-25, and out of Rom 7:1-25, and all that. I am afraid, as I have said before, that most of us are out of it in the sense that we have never been in it in any true way. We have never realized that awful conflict — not for salvation, mark — not that; he is saved, a soul that knows he has peace with God, yet cries, “Oh, wretched man that I am, who shall deliver me from this body of death?” It is the power of sin, in one longing for holiness. And how does he get out of it? by realizing that it is through Christ, and that cross which sealed my peace, that same cross has settled the question of my relationship to the law, and my relationship to the world. I am dead to them both, and now the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. So that the eighth chapter gives us one emerged into the place of liberty, and the walk in the power of the Spirit of God, in that newness of life which is the practical walk for us here. That closes the second part of the epistle. From chapters 9 to 11 you have another very distinct subject, the question of God’s relation with His word, — with His purposes in times past. In this portion we are occupied with the question of Israel. If God has a people who are justified not by the works of the law but by faith in Christ, what shall we say about Israel, that beloved earthly people? These truths are unfolded for us in the most beautiful way to harmonize with the truths of grace. God’s truths never contradict one another. One may set another aside for the time being, just as Israel at the present time is set aside as a nation, but God’s truths never conflict. And so in that third section of the epistle we see that there is a remnant according to the election of grace, and that God’s purposes as to Israel, as His purposes for all, will be accomplished in their day, according to His own counsel. Fittingly, in that which emphasizes this, are we reminded of the resurrection of Israel, and the holiness of God — in a third section. That leaves us with the last part of the epistle, from the twelfth chapter to the close. And here again there is a most marked contrast, the questions in the fourth portion corresponding very beautifully with the book of Numbers. It is a question of walk. We have seen in the first part, God’s righteousness manifested in our justification; in the second, God’s righteousness setting us free from the power of sin; in the third, God’s holiness is manifested in connection with Israel. Now in the fourth, it is the practical walk of the child of God in the power of these truths. Now we notice a word, so characteristic that you might call it the keyword of the whole of this part of the epistle; and it is so different from the law. The law says, “cursed be he that continueth not in all things that are written in the book of the law to do them.” It says, “thou shalt” and “thou shalt not.” What does the holiness of grace say? “I beseech you therefore, brethren, by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” It is entreaty, and entreaty by the mercies of God, — not by the wrath of God, not by His judgment, — to present our whole body a living sacrifice. So you find that unfolded in this last part of Romans, which is the practical walk. I can only say that as righteousness is the theme of the entire epistle, so here it is still practical righteousness. We now come to Galatians; and here we see a most marked and clearly defined subject running all through the epistle. In many points it is very similar to Romans. It is closest of all Paul’s writings to that epistle, as you might naturally expect. And yet there are certain very marked distinctions. The theme of Galatians is one, and it is our relationship to the law, our relationship to the law and to Christ, as contrasted. The apostle in Gal 1:1-24 and Gal 2:1-21 brings out the fact that he has been set free entirely from everything of earth, of the law, of Judaism. As I was saying, he has got it all from Christ in the glory. Then he goes on to unfold to them through that epistle, how they have the question of law and the question of Christ; which is it for them? He asks, is it circumcision or is it Christ? He says, “in Christ Jesus neither circumcision availeth anything nor uncircumcision, but faith that worketh by love.” It was a distinct attack of the enemy that he met in this epistle. You find that he begins the epistle very differently even from the way he begins Corinthians. There was terrible evil at Corinth; the saints there were in an awful condition, but still the apostle can thank God for all the gifts that there were amongst them. But when he comes to Galatians, he says, “I marvel that ye have so quickly departed from Him that has called you in the grace of Christ to another gospel.” And why is it he speaks so sternly? The immorality was not as great as at Corinth, but when truth is assailed, when something is put in the place of the gospel, or worse yet when the gospel itself is going to be adulterated, then the apostle says, “though we or an angel from heaven preach any other gospel to you let him be accursed.” When the truth of God is in question there can be no disloyalty, no uncertain sound. If the saints have fallen into evil as at Corinth, they are to be recovered from it, but if the gospel is gone, what have we left? As I was saying it was not the absolute denial of the gospel, but it was corrupting it, and corrupting it with that which is apparently of God, putting into it the law. Now the law in its place is perfect, — holy, just, and good, — and the gospel is perfect in its place; but when you bring the two together, you have a corruption of the two best things. And that makes a corruption which is so terrible, that the apostle could wish, as he says, that they would cut themselves off that trouble them with such teachings. It is not a gospel he says. And so you find all through the epistle that he takes up and dwells upon the wondrous fact that the gospel of the grace of Christ is an entirely new thing, that sets aside the law. As I was saying in Gal 1:1-24 and Gal 2:1-21, he puts before us the heavenly character of the gospel as superceding the law. Then he goes on with Gal 3:1-29 to speak of the contrast between Christ and the law, and how grace antedated law in the covenant with Abraham 430 years before Sinai. Then he passes on in the next portion to speak of the liberty of the Spirit, the walk in the power of the Spirit of Christ, in which if we walk we are not under the law on the one hand, and we shall not fulfil sin on the other. Here we have the spirit of sonship, and are not children of Hagar, typical of the law and bondage, but children of the free woman, of grace and of promise. Gal 5:1-26 and Gal 6:1-18 are devoted to the practical walk. Love is the fulfilling of the law. Walk in the Spirit and ye shall not fulfil the lusts of the flesh. The fruits of the Spirit and the burden-bearing of one another, the highest kind of law — the law of Christ. He closes with the wondrous statement about the new creation. “From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus.” “As many as desire to make a fair show in the flesh, they constrain you to be circumcised only lest they suffer persecution for the cross of Christ. But God forbid that I should glory save in the cross of our Lord Jesus Christ, by which the world is crucified unto me and I unto the world. For in Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new creation. As many as walk according to this rule peace be upon them.” And so we have the new creation which sets aside the law, and all our connection with it, and places us where the Spirit of Christ can lead us on to liberty and holiness and power. We come now to Ephesians, that wonderful epistle which is the sanctuary of all Paul’s writings. We have in it first the unfolding of the counsels of God: how He has chosen us in Christ before the foundation of the world given us the place of sons, in holiness, and placed us on the ground of redemption where all His purposes can be made good to us, and then placed the seal of the Holy Ghost upon us, as the earnest of the inheritance. We next see the perfect position of the believer in Christ — partaking of His life, place and power, and united to Him as Head. In Him we, once dead in trespasses and sins, are quickened, raised up, and in Him are seated in the heavenly places; He Head of the body, His Church, the fulness of Him that filleth all in all. Every verse of this wondrous epistle is full of most precious truth: I fear to spoil them by attempting even to speak of them. I only want to quote three suggestive and characteristic portions. They are, first the two prayers of Paul: Eph 1:15, “Wherefore I also, after I heard of your faith in the Lord Jesus, and love to all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us ward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand.” In that prayer you have the desire that we may know what is ours. He prays to the God of our Lord Jesus Christ, the God of power, the God through whom all has been accomplished; that we may know the hope of His calling; the hope attached to the calling wherewith we are called. Then the riches of the glory of His inheritance in the saints. That is the portion which we inherit. It is not looked upon as our inheritance, but as God’s inheritance in us. Then the greatness of His power, which He wrought in Christ. In other words what is set before us in this prayer is that we may know what is ours in Christ, just as you have in the book of Joshua in the Old Testament, our heavenly inheritance unfolded there, in type, in the land. Then the second prayer is in Eph 3:14. You notice it is quite different; “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge.” In other words you have, in this second prayer, the desire that the knowledge of His love may be translated into the heart’s affection. This is just in line with what I was saying in the beginning, that these precious truths may be living and practical in our lives, that we may be strengthened with might by His Spirit in the inner man. Now those two truths give us, as you might say, the sum of the epistle to the Ephesians: knowledge and power — knowledge of our position and the love that corresponds with that. I would say that there is no such thing in God’s mind as Ephesian truth without Ephesian love; and in the address to Ephesus in the book of Revelation, what He has to say to them is not that they have lost their truth, but that they have lost their love. That is practically the losing of their testimony, and their candlestick. Oh, what love, what joy, what grace, correspond with such a place as is set before us, for instance, in the second chapter! We, quickened with Christ, and in Him in the heavenly places! we who once were dead! In the latter part of that chapter we are looked at as those who were at a distance, afar off, but now made nigh by the blood of Christ. How near? Near enough to form His Church, the dwelling-place of God by His Spirit. And so we might go on, for there is so much that is tempting in it. But doubtless it is so familiar I scarcely need to more than mention the various subjects to you. Take, for instance, the great presentation of Church truth you have here. In Eph 1:1-23 you have the Church presented to us as the body of Christ, He the head. In Eph 2:1-22 you have it presented as the house of God, His habitation; and in Eph 5:1-33 you have it presented as the bride of Christ, presented to Him in glory. The Church is looked at in those three ways. As the body it is a question of activity and service, all the members engaged in service to the common Head and to one another. This is enlarged upon in Eph 4:1-32, where we see the gifts and their functions, and the unity of the Spirit in connection with the exercise of those gifts. As house it sets before us responsibility, God’s house in order, subjection to His rule and authority. If we are in God’s house, and are builded together as a habitation of God through the Spirit, what order, what subjection should that require! And then the bride; that bride which is to be presented to Him a glorious Church, not having spot or wrinkle or any such thing. What manner of men ought we to be as those that wait for their Lord. In connection with the subject of the Church, I can only refer to the “mystery” in the third chapter. No one can understand the true nature of the Church, nor of the dispensation in which we are living, who has not grasped that truth. Let us not think that it is an easy thing to enter into these truths, or that mere intellectual familiarity is all that is required. Satan is determinedly opposed to our making good to ourselves any of these blessings. We are to be on our guard, and to “fight the good fight of faith,” if these things are to be practically enjoyed. All this is dwelt upon in that familiar portion in the sixth chapter, which reminds us so vividly of the conflict in Joshua’s day with the inhabitants of Canaan, to which evident allusion is made. This is a real conflict, if not a physical one, and no heavenly blessings can be practically enjoyed without it. But I must speak of one more feature before leaving Ephesians: those practical exhortations which you find at the close of the epistle. As it has been often noticed, the epistle that sets us in Christ in the heavenly places, guides our feet upon the earth; and, as I have often remarked, that in the tabernacle where you have the glories of our position in nearness to God, our feet are upon the desert sands. So are our feet upon earth while we behold the glories of our heavenly position. But we must pass on, taking that thought as the key to the next epistle, that to the Colossians. The theme of Colossians, you might say, is not exactly a wilderness theme. It is Christ, it is the glory of Christ, higher even than Ephesians in that way. In Colossians we have the glories of that blessed One, just as you have in Heb 1:1-14 and Heb 2:1-18, with which this book corresponds. It is Christ who is put before us — Christ we are warned not to let go. But if you notice more carefully, you find that in Colossians he looks upon the saints as on earth; and speaks of their responsibilities in such a way that if one were not clear as to the truth of our standing, we would think there were some uncertainty about it. He says, for instance, “If ye hold fast,” “if ye be not moved away from the hope of the gospel.” The “ifs” and the conditions show that it has to do with the walk upon earth, and not with our standing. And yet how beautifully blended these are together, — the believer’s standing and his walk that flows out of it. So you find, as I was saying, that it is Christ Himself, the person of the Lord, that is here presented. And that reminds me of the beautiful illustration you have in the first chapter of Genesis. The fourth day of creation, the number which speaks, just as Colossians does, of our responsibility in walk. What is it that happened on the fourth day? There were to be lights in the heavens. It is dispensationally the truth of the Church with Christ in heaven, and in our individual history it is the truth of the believer’s walk with his heart set upon Christ in heaven. If we are going to walk through this world we have got to have light, and this world yields no light. The light that is shed upon us by these gaslights came not from earth. It was dug out of the earth in the form of coal, but where did that come from? Ages ago the light from the sun came down to this earth, and, I might say, was incorporated into the plants and then buried out of sight, until dug up and finally set free, as you have it here in the form of light; but it all originally came from the sun. So for us as Christians in our walk through this dark world, there is no light except from Christ the glorified One at God’s right hand. We may talk about practical things, our guidance as to this and that every-day matter, yet there is nothing so common, there is no duty so trivial, but must get its light from Christ in glory. That is the theme of Colossians, which is given for us in one verse, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.” Looking briefly at the details of the epistle we have first, as I have been saying, Christ’s supremacy stated in the strongest way. After thanking God for their faith, and praying for their growth in all Christian fruitfulness, the apostle goes on to speak of the glorious Person in whom we have redemption. He is the image of the invisible God, that is, divine. He is also the First-born or Head of all creation, as Man, for He was the Creator and Upholder, as God, of all things. More, He is Head of the Church, as first-born from the dead, “that in all things He might have the pre-eminence.” What a constellation of glories in that blessed Person! Having presented this glorious Person, we are next called to contemplate His work, as revealed in the gospel; where we have the truth of perfect and eternal reconciliation, not only of things in heaven and earth, but of persons who were enemies. But the gospel goes on to declare that wondrous mystery of “Christ in you the hope of glory,” and of the Church His body, which was also the apostle’s earnest, ardent care. This closes Col 1:1-29. Col 2:1-23 gives us the fulness of His people in Christ, in whom indeed all fulness dwells, laid up for His beloved people. They enter into this fulness by “walking in Him,” “rooted and grounded in love,” having been buried with Him, and now as risen with Him. This has put us in a place of liberty, where ordinances are a thing of the past, having been blotted out at the cross, where Christ triumphed over principalities and powers. Carnal religion has no place here, and punctilious keeping of rules must give place to the activities of that resurrection life which is ours. From such a point it can easily be seen what the walk should be. I have already quoted the verse which serves as the key-note for the walk; and in connection with that we have, “mortify your members which are upon earth.” We may rest assured that where death and resurrection with Christ are entered into, every earthly duty will be fulfilled. What a wilderness book that makes — Christ the power and pattern of the life! That leaves us with the epistle to the Philippians as the close of this portion. Now in this epistle you have the repetition of truths looked at previously, you know, corresponding to Deuteronomy, which gives us the repetition of the law. You have the repetition of our wilderness journey, the lessons we have learned from it, the principles by which we are guided, and, as God goes over it all with us, giving us wisdom for our further path. Do you notice how beautifully it joins on with the epistle to the Colossians. As we have already had occasion to remark that Deuteronomy and Numbers are very similar. There is only this difference, that in Deuteronomy you have God come in. Now here in Philippians, just as in Colossians, you have the truth of Christ on high as the light by which we walk down here. The same truth is put before us, but now without the conditions that would be appropriate to a book of Numbers. It is not, “if ye will continue” there is no thought of that; he says, “being confident of this very thing, that He who has begun the good work in you will perform it unto the day of Christ.” I need scarcely more than allude to the theme and structure of the book, for it is familiar to us all. Christ in those four chapters is presented in a fourfold way, clearly marking the divisions of the book. First Christ is our life, in Php 1:1-30. “For me to live is Christ;” Christ is the whole sum of our life down here. Then in Php 2:1-30, “Let this mind be in you which was also in Christ Jesus;” it is Christ set before us in His humiliation and in His exaltation, we to imitate Him in the path of lonely humiliation, and of service that flows out from it. I sometimes think we forget, because we are so charmed with the first part of that second chapter, the beauty of the last part. In the first part it is Christ humbling Himself to be the servant, but in the last part you have Epaphroditus humbling himself as the servant. It is beautiful to see that with the example of Christ before him, Epaphroditus can, in his little measure, do the same thing, and be nigh unto death in the service of the saints, for love to that precious Saviour, who is the object of his heart. So too in the same portion, Timothy is like wise commended, and Paul is willing to be poured out as a drink-offering. That is the order — Christ first, and His people imitating Him. In Php 3:1-21 you have the resurrection. Paul with his eyes on Christ, forgetting the things that are behind, reaches forth to what is before. Christ in glory is his object — the object that first led him to cast off all human righteousness as dung, and press on, a heavenly citizen, to see and be with and like Christ. In Php 4:1-23 you have the sustenance for the way. “I can do all things through Christ which strengtheneth me.” Remembering this, we can not only rejoice in the Lord, but stand fast in Him. If there has been disagreement, saints can be reconciled; if there is need, God’s face can be sought. Good is to fill our minds rather than evil, and the fruits of love and grace will abound under every circumstance. I know you have anticipated, perhaps, every thing that has been said, but, as I have remarked, is it not well to have our minds refreshed from time to time with these priceless truths, that we may exhibit their power in our lives? I neglected to mention the epistle to Philemon as a post script to Colossians. It will only need a word to show how fittingly it is that. Philemon, you know, lived at Colosse; the epistle to him was written at the same time as that to the Colossians, as is evident from the salutation and general style. It was written about Onesimus. Bearing in mind that Colossians has to do with the practical walk, here we have a practical illustration. The saints might talk in quite a learned way, you know, about the glories of Christ and all that; and Philemon might say, I am seeking those things which are above, where Christ is, and I, of course, will mortify my members upon the earth. Very well, Paul says, here is the slave that ran away from you, receive him back with all the love, as a brother beloved. It illustrates the fact that it is Christ who is the guide and power of the life, and I have no question, and Paul had no question, about Philemon doing that. Beautifully too does the same grace show itself in Onesimus in being willing to return. In that way it is a practical illustration that with Christ before us we are not visionary, nor careless in our walk; but that in all the details of life, in the smallest matters, we have a guide, a principle which controls and makes all to be conformed to the image of Christ. May it be so with us, dear brethren, and may we find in our lives that these truths set us free indeed, and conform us to the image of our blessed Lord, for that is His desire and His will for us. ======================================================================== CHAPTER 13: 01.11. LECTURE 9 - PAUL'S EPISTLES ======================================================================== Lecture 9 - Paul’s Epistles Part 2. We come now to the second division of these epistles of Paul, those which speak not so much of standing, nor of the grace of divine righteousness which has put us before God complete in Christ. They present to us rather our relationship to God, our association with Him, and the responsibilities which flow out from that association. I might say that they link quite closely with those of Peter on the one hand, and with John on the other. They present family relationship, and in a certain sense an earthly responsibility. You know that John’s theme is family relationship, and Peter’s is earthly responsibility. This second part of Paul’s epistles forms the connecting link, you might say, between that book of Leviticus, the book of the holiest, and the book of Numbers, which is the practical walk in the wilderness. If you notice you will find in the latter part of Leviticus something like that; you get the practical side of things. In the first part you get the sacrifices, the work of Christ, the person of the Lord, and the priesthood. Then you get the practical cleansing and access to God, — in the sixteenth chapter. From there on there are practical questions of holiness in the daily life. Now I think it is a matter of real interest that just as in the book of Leviticus, you have these two portions — that which speaks of standing, and that which speaks more particularly of relationship, — so you have in Paul’s epistles. These books have been grouped for us, and I am sure it commends itself to us as being their natural order. I might say at the very beginning, you have a very suggestive thought in the fact that many of these books are double. It is a second portion, and no less than three of them are double books. We have first and second Thessalonians, first and second Corinthians, first and second Timothy: all of them double books, giving us something supplementary in each case, with a special object as we shall see when we come to look at them. That in itself is characteristic of a second portion. We have first, the two epistles to the Thessalonians as the beginning of this portion, the Genesis you might say. Then the two epistles to the Corinthians as the second, or the book of Exodus, speaking at least of fellowship which grows out of redemption. Then in the third place Hebrews, which none would question as the book of Leviticus or the sanctuary book. Its whole theme is that. Fourthly Timothy, giving us responsibility in connection with the Church on earth, and closing with Titus, which quite resembles Timothy in some respects, and yet has an outlook toward the future as well. Bearing in mind that the theme of them all is relationship, it is very striking to notice at the beginning of the first epistle to the Thessalonians, that it is addressed to “the Church of the Thessalonians which is in God the Father, and in the Lord Jesus Christ.” We have the expression “in Christ” in the other epistles, but here we have a most remarkable expression “in God the Father.” “In Christ” is position, but “in God the Father” is relationship. We are only in the Father as we are related to Him by new birth. That thought of birth suggests Genesis or beginning. And is it not a precious thought that in these epistles in which we have much of our responsibility and, alas, much of our failure too, we are spoken of as “in the Father?” “I write unto you little children because ye know the Father.” It is first, the beginning of all relationship; and that is what characterizes this whole epistle to the Thessalonians. It is a very simple book. As a matter of fact it is the first epistle written; and it was written very shortly after the conversion of the Thessalonians. Not very many weeks had elapsed after the apostle had left Thessalonica, before he sent this epistle to confirm them in their newly found joy and relationship. There are several main subjects; and one at the beginning that I wanted to call our attention to, though it is familiar to us unquestionably. Just as you have, first of all, birth in relationship to God, you have, in the second place, in the ninth and tenth verses of that same chapter, what marks true conversion. True conversion, true relationship comes from being born of God; not profession, not taking any outward place — the true relationship is by birth. Their true conversion is just what is described here in these verses. He declares, “They show of us what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivered us from the wrath to come.” What a summary you have of the work of God. How much is summed up in those few words for us. There is true repentance shown in turning to God. The order there, you have often noticed, is most suggestive, most powerful. You tell a sinner to give up his sins, to turn from this and that sin, and he hesitates, he has not the power to do it. You present to him God and the claims of His grace, and if the word takes hold on him and he turns to the living God, he will turn away from sin. There is just that difference; it is not turning from sin to God but to God from sin. There is power in that. That is the past. As to the present, they were serving the living and true God. That is true service. Then as to the future, they were waiting for His Son from heaven. Then he gives us the ground of both the waiting and the service: “to wait for His Son from heaven, even Jesus, whom He raised from the dead, who delivered us from the wrath to come.” How beautifully is all put in! The death of Christ for our sins delivering us from the coming wrath and judgment, and His resurrection the full manifestation of that fact. It is beautiful to think of these early Christians: the apostle had spent a very short time in Thessalonica, and during that short stay there had been much persecution. Yet how beautifully clear these dear souls were. They knew Jesus; they knew their relationship to the Father; they knew that they had been delivered from the wrath to come; idols of sin had no more place in their life, and they knew they could happily wait for that One who had set them free from wrath; so they waited constantly for the coming of the Son of God. Think of the Christians in our day, — twenty years children of God, forty years perhaps, — how few comparatively there are who can be described in these words. And yet that is what the power of God would do now if His word were truly received, just as it was among the Thessalonians. We can test ourselves and the character of the gospel that we preach by what you have in that chapter. We go on into the second part of the epistle, from chapter 2 through to the fourth chapter and the twelfth verse. Here we have the apostle’s account of his work amongst them, and it is very interesting to see how he mingles exhortation with narrative. He calls them to witness as to his life amongst them when he was with them. He tells them how tender he was of them! how solicitous! how careful! and the effect of it. He tells them of his example, He presents himself and says, You know “how holily and justly and unblameably” we lived, and you know the effect of it. Then he uses that as an inducement to them as to their life, basing his exhortations upon these happy reminiscences of himself. It certainly does seem that the work in Thessalonica was unique and remarkable. It also shows us how brief a time it takes for God to do His work. Here, in the short compass of perhaps two or three months, saints have been brought out in the midst of persecution, and established as an assembly of God, and epistles written to them to establish them still further. How beautifully complete, and all in a short time! Would that we could see something of that in this our day as well, and have some such reminiscences of love from the saints to the Lord and to one another, as you find exhibited throughout this epistle. At 1Th 4:13 we are brought to the third place — you might say to the blessed hope itself. The whole epistle is devoted to the Lord’s coming. It is alluded to in every chapter. But there it is dwelt upon at large, and it is one of the few passages that we have in the whole New Testament that exclusively deals with the rapture of the Church. I sometimes think that perhaps in presenting the precious truth of the Lord’s coming for His Church, we forget the other great side of truth which is the most prominent even in the New Testament, — the Lord’s coming to take His kingdom — to display Himself in all His glory. Do not misunderstand me. I do not mean to say that there are only partial revelations as to the rapture of the saints; nor that in many of those other passages where we have the Lord’s coming spoken of, we do not have the rapture included. I believe we do. But it is very significant that the Lord will have us have part in His thoughts as to His coming with relation to the world. I ask you, for instance, who that reads the book of Revelation, and sees there all the solemn details connected with the appearing and judgment of Christ ere He sets up His kingdom, can doubt for a moment that the Lord would have us intelligent and clear as to them? And while our hearts dwell with delight upon the precious fact that the Morning Star rises before the Sun of Righteousness, let us remember that, in a very important sense, we are waiting for the Sun of Righteousness too. We are looking for the time when He shall reign, whose right it is, and set up His Kingdom in all the holiness, power, and glory which will one day be fully manifested as His. Now, bearing that in mind, we come back to our passage here in Thessalonians with fresh interest. Here is a special secret for the Church, just as the truth of the Church itself was a secret hid in God which was not revealed unto the prophets previously, but only now, the apostle tells us, to him, — a secret which had been hid in God from the foundation of the world. So too the rapture of the Church, the coming of the Lord to take His Church, and all the dead in Christ, out of the world. Though familiar, do you grow weary of it — that beautiful unfolding of the rapture of the saints; the dead in Christ raised first, and then, — not they who are alive, but “we who are alive;” showing that it was a present and ever precious hope, an expectation on the part of the saints of that day — “we who are alive and remain to the coming of the Lord shall be caught up together with them, to meet the Lord in the air. . . Wherefore comfort one another with these words.” Precious, dear brethren! to see in this infant Church, in this earliest, this primer of all the epistles, the prominence of this truth! Thus you have in this epistle, first, our relationship with God shown by our true conversion to Him to wait for His Son; secondly, the exhortation to love and holiness growing out of all the apostle’s ministry amongst them; and thirdly, the hope fully enlarged upon as to the coming of the Lord to take us out of the whole scene, to be with Himself. I might say as to the closing chapter of the first epistle that we have exhortation based upon this truth of the Lord’s coming. In the second epistle you have what is often the case in a second epistle, warning or correction. Very natural that is. For instance, a first letter might be misunderstood, might be applied in an extreme way, and needs a second as a corrector. Both of these are true in the case of 2 Thessalonians. Its three chapters give us a corrective of the errors that might have come in through failure to understand. For instance, as to waiting for the Lord, what more beautiful as an attitude than for children of God to be waiting for God’s Son from heaven? But there came in the failure of neglecting their earthly duties while they were waiting for Him. You remember when the Lord first revived this precious truth, how abuses came in almost at the beginning in connection with it. There was Millerism, grown up today into the tenfold more active form of Seventh-day Adventism. There was Irvingism and other forms of error — all in connection with the truth of the Lord’s coming. I do not believe there is another doctrine in Scripture that has been so much perverted as this truth of the Lord’s coming, and we need not go far to find the reason: one is that Satan is eager to corrupt this bright and blessed hope; another is, to take it away from God’s people entirely. Now he knows if he corrupts the hope, he does the other too. For instance, if the Lord’s coming is associated with certain set times, or false doctrines, as in Adventism — where the child of God is put under the law, and where the deadly error of annihilation is taught; — there you can see how at once Satan has destroyed all the moral and sanctifying power of that precious truth. On the other hand if he connects it with vagaries, with extreme fanatical views, sober-minded people will refuse to take up the truth of the Lord’s coming at all. How many sober-minded Christians there are today who connect in their minds all thought of the Lord’s coming with the wild dreams of people who do strange and unscriptural things! Look, for instance, at the case of Irving; he taught quite clearly many of the truths connected with the Lord’s coming. But with it he linked the jargon he called “tongues,” the claim of the restoration of the twelve apostles, and of the prophetic gifts. Mixed with that were all the rites and ceremonies of the church of Rome itself, and, most solemn of all, the spotless purity of our blessed Lord was assailed. What is the result? Sober-minded people say, when you speak of the Lord’s coming, That is Irvingism, or Adventism; there is error connected with that; we will have nothing to do with it. Thus the enemy works, by introducing error, at once destroying the moral power of the hope, and preventing the sober-minded amongst God’s children from taking up the reality. Now this second epistle is to correct such perversion and corruption. You find, for instance, in 2Th 1:1-12, the apostle puts them in their true relationship as saints, to those who are to be judged. When the Lord will be revealed in flaming fire, taking vengeance on them that know not God, that obey not the gospel of our Lord Jesus, we will be at rest with Christ. In 2Th 2:1-17, he goes on to correct the error that they were already in the day of the Lord. How we can see the wiles of the enemy in introducing such things into the simple, precious hope that the Spirit of God had put before them. They were to wait for God’s Son from heaven. Here the error comes in, brought in by an epistle “as from us,” — that is a forged epistle. Some one was disturbing them, teaching that the day of the Lord was already present; that they were already in the midst of His judgments, and therefore that the day of the Lord’s coming was already past. That would be the practical effect of it. That gives occasion for that most important revelation as to the apostasy, and the rise of the man of sin. The Holy Spirit in the Church is the hindrance to the full development of lawlessness and apostasy. When the Church is taken up the Holy Spirit is “taken out of the way.” Then apostate Judaism, with the lifeless form of the Church — the Spirit having been taken to heaven, — will be ripe for the rise of the Antichrist. Because men have refused the truth of Christ, they will believe the lie of Antichrist. Then the day of the Lord will be revealed, and His judgments will be poured out upon a world that would not have His grace. How utterly foreign would all this be for those who were looking for a Saviour and not a Judge. In 2Th 3:1-18, we have the other correction: If we are waiting for the Lord, they say, What is the use for us to go on with our daily work? Let us not be occupied with earthly things. Let us give them up, and simply be waiting for God’s Son from heaven. How clear cut, how pungent the apostle’s words: “If any man will not work neither let him eat.” Not only that, but “withdraw yourselves from every brother that walketh disorderly.” So he goes on, and shows them how this wrong use of the Lord’s coming to make people indifferent as to their earthly responsibilities, is utterly contradictory to every thought of divine holiness. He says, If you are not working you are busybodies, going from house to house meddling in things that do not belong to you, dragging the saints down from their true occupation with Christ, and thus destroying the testimony of God. How common those things are, and as we remember that God has set them before us, let us learn from this second epistle to be corrected as to any abuse of the Lord’s coming. You may say, We are well guarded against these things, and are quite clear as to the doctrine; no danger of getting it confused. Ah, if the doctrine of the Lord’s coming is not a sanctifying and a separating truth it will do us harm; like every other truth held intellectually but not in divine power. May the Lord thus lead us into the true place, the true privilege attached to our relationship with Himself as given in these two epistles to the Thessalonians. We come next to the epistles to the Corinthians — a double epistle again. They are the Church epistles. You have two prominent Church epistles in Paul’s writings, you might say, looking at opposite sides of Church truth. Ephesians is the great Church epistle as to our standing. Corinthians is the great Church epistle as to our relationship and responsibility. You find in these two epistles many thoughts in common, and yet there is this difference: In Ephesians you have Christ in heavenly places put before us as the Head, and the Church linked with Him; while in Corinthians you are upon the earth, and appropriately the Holy Spirit takes the place that Christ occupied in the epistle to the Ephesians. How wonderfully consistent and beautiful that is! The Holy Spirit is down here, and has formed the Church by baptizing it into one body. His activities in the varied gifts that come from Christ in glory are therefore prominently before us. It has been often noticed that there was much to correct amongst the Corinthians. The first epistle seems nearly all correction. Sometimes we wonder why there is so much trouble in connection with the assembly; and that there is so much strife over Church truth. Let us remember this, that the great Church epistle is mainly taken up with correction; and that the assembly of God on earth should be always ready for correction, always ready to have its failures and shortcomings pointed out in order to be made really a vessel of divine service. The first ten chapters of the first epistle are chiefly taken up with cutting off this, that, and the other evil. The apostle, as it were, draws the line of demarcation between the saints and the outside world. First of all he cuts off the wisdom of this world. The Corinthians were like other men, walking as men. They had parties amongst them — schools of thought like the Greek philosophies. The wisdom of the world was prominent among them, and as a result the divisions of the world came in. Where man’s wisdom comes in, and thoughts have a place, you may be sure there will be division and strife. If I say, “I think thus and so,” you have a perfect right to say the same, and there comes in discord. If it is not what you or what I say, but “thus saith the Lord,” you may rest assured that there is no room for strife or division. You have noticed how this matter is corrected before the moral evil is touched. Their moral condition was perfectly dreadful. We can hardly conceive the possibility of such a state, because the long familiarity with the holy truths of the word of God have rendered well nigh impossible the outward corruption such as was manifest in Corinth. Yet there are many holy lessons for us to learn from it. If that moral state is impossible in assemblies of God’s people now, notice there was another evil back of that which the apostle probed first; and that was the taking of this world’s wisdom and this world’s ways as guides in the affairs of God’s house. He corrects the division before there can be the power to deal with the moral evil. He sets them right as to principle before he takes up practice. You will often find that is the only way to do, — the necessary way. There must be true spiritual power from the truth, before we can actually take up the moral state or specific conduct. Now we have, as I was saying, first this wisdom of the world dealt with; then the corruption of nature, — corruption of the flesh. You have the terrible case of immorality in 1Co 5:1-13. They were exhorted to put away from among themselves that wicked person, — commanded to do so. Then in 1Co 6:1-20, you have the correction of their going to law, and questions connected with the fifth chapter. The seventh chapter is devoted to the same subject. Thus you have the flesh dealt with in all its wretched filthiness. Then from the eighth to the tenth chapters he deals chiefly with idolatry, or rather eating meats offered to idols, and their connection with the diabolical systems of heathenism. Even Christian liberty was not to be used as a stumbling-block to the weak. Thus he has marked for us the separation entirely from the world, from the flesh, and from the devil. Having shut out evil, he now spreads the Lord’s table. With these evils corrected, they have a clean place in which to set forth, to announce, the death of the Lord Jesus, in the breaking of bread. Thus in the eleventh, twelfth, thirteenth, and fourteenth chapters, you have the assembly in its activity. 1Co 11:1-34 gives us the Lord’s supper. 1Co 12:1-31 gives us the one body, which is connected with the Lord’s supper, and the gifts and activities of that body. 1Co 13:1-13 gives us the love which is the moving principle of the whole thing; and 1Co 14:1-40 gives us the exercise of gifts in the assembly, and the order of God’s house. All those things are provided for when the evil has been shut out and judged. Just as you have the principle, “cease to do evil; learn to do well.” That brings us to the last part of the epistle, the great resurrection chapter, which is the third section of the epistle. It fully presents to us that great fact which is the glory of the gospel and the very foundation of it. When we come to the second epistle you find supplementary truth, just as we found in Thessalonians. It is not exactly correction of misapprehension, though the apostle goes on to probe still more deeply into all their consciences and hearts. He has a readiness to avenge all disobedience when their obedience is manifested. But you have more particularly in it, the development of the truth in connection with Christian ministry. 2Co 1:1-24 and 2Co 2:1-17 give us the foundation, the source of all Christian ministry; and that is its connection with Christ, who was not yea and nay, but yea, only yea. All the promises of God are yea and amen in Him. Therefore the apostle could proclaim a gospel just as sure and stable as the person of Christ Himself. It is very touching to see that this unwavering stability in the holiness of God in our life is perfectly consistent with grace, toward those that are truly restored; such as the man in 1Co 5:1-13, who had been brought to repentance by faithful dealing. Passing to 2Co 3:1-18 you see the ministry of the Spirit as contrasted with the law; the new covenant, the ministry of grace as contrasted with the old covenant, — the ministry of condemnation written on tables of stone. The passage from bondage to liberty is magnificently described at the close of the chapter. The third portion we have in 2Co 4:1-18 and 2Co 5:1-21, where we are introduced into the glory, a most precious unfolding of the glory of God, shining in the face of Jesus Christ. Christian ministry has to do with all that. Follow it a moment. It is based upon unchanging verity connected with the person of Christ. It is connected with the Holy Spirit as contrasted with the law. It takes the veil from between us and God; the veil that was upon Moses’ face is removed in the face of Christ. The full character of God is manifested, as the apostle says, “We use great plainness of speech.” So he does, particularly in the fourth and fifth chapters, which we cannot dwell upon at length. Then you have, in 2Co 6:1-18 and 2Co 7:1-16, the tempting, the trial by the way. It is a fourth section. And you find that when the apostle has had a glimpse, — nay, not a glimpse, but a full view, — into that sanctuary where Christ is, he can come down into the world and be persecuted, oppressed, pass through afflictions, yet always rejoicing; be poor, yet making many rich. No matter what his outward circumstances may be, — weak, helpless, despised, the filth and the off-scouring of the earth, — he can glory in the all-sufficiency of Christ. That is the character of Christian ministry — we are linked with those unchanging verities which give us a power that nothing can withstand. Look at Paul, what a weak, contemptible man he was, humanly speaking. There was nothing in him to attract attention, or to command respect: his bodily presence was weak, his speech contemptible. Yet he is led in triumph as a sweet savor of Christ unto God in his Christian ministry, because it had that blessed character. Then you have the fifth division in 2Co 8:1-24 and 2Co 9:1-15, which speak of our responsibility here upon the earth. They take up such questions as the assembly collection, and ministry to needy saints; showing that the highest form of heavenly ministry is also a practical thing connected with earthly responsibility. In the sixth portion of the book, in 2Co 10:1-18 and 2Co 11:1-33, you have the power to overcome everything, and it is this power that we have already alluded to. The details of apostolic life are given to us here. In the last portion, 2Co 12:1-21 and 2Co 13:1-14, the man in Christ is presented; the man in Christ in whom the apostle glories. He does not glory in himself, the weak, helpless man, but in the man who was caught up to glory; and yet that man come down here to earth was in himself weak and helpless. Yet he was one in whom all the power of Christ could manifest itself. That is overcoming. Such is the secret of Christian ministry. The epistle to the Hebrews brings us fairly into the sanctuary, not merely as to our standing, but as to our responsibility also. I will, by way of reminder, point out the five main divisions of the book to show how completely they bring out the truth as to the sanctuary, and our relationship to God in it. First of all, you get Christ in His pre-eminence in the first chapter. Then in His humiliation from the second chapter nearly to the close of the fourth chapter. How beautifully contrasted are these two portions. All through Hebrews, the one subject is the pre-eminence of Christ. Christ is presented to faith as the One to occupy the heart, and to keep these Hebrew Christians, who had all their wonderful history behind them, all their pride within their hearts, and all the temptations to apostatize, — to give up Christ. The remedy is, more of Christ. Ah! if the heart is cold, if the world tempt us, do we not feel that it has power over us? What is the true remedy? More of Christ; let Him be presented in His pre-eminence, and we will find that the world and Satan lose their power just in proportion as Christ is enthroned in the heart. But how amazingly He is presented! First, we see Him as the Creator, the Upholder of all things, made higher than the heavens, after having purged our sins, taking His seat on high. Then the apostle brings before us, as in a panorama, one wondrous theme after another. He puts before us the angels that excel in strength, and as we admire them he puts them aside, displaces them by Christ Himself. It is not the fathers, it is not the prophets, it is not angels. God has spoken to us by the Son; He presents Him in all His majesty, in all His glory. Then immediately succeeding that, he says that we ought to give the more earnest heed to these things, lest at any time we should let them slip. That, you notice, is the characteristic of Hebrews; you will have the most wondrous unfolding of what Christ is, and in connection with it the most solemn warning against apostasy. These two things go together, and had their effect doubtless upon those addressed. I am sure we have all felt it, the power of warning connected with the presentation of Christ. The second part gives us, not Christ exalted, but Christ made low. Here you have Him, the faithful One in all His house, faithful as was Moses, but He as a Son, not a servant. Just as the angels passed from the scene, so must Moses. Then Joshua comes on as the one who led them into the land; but Joshua passes away, leaving Christ — Christ alone before us, as the One who can give lasting rest. In connection with that rest is the warning again lest they should fall away. From the close of the fourth chapter through the tenth you have the heart of the epistle, that is, the holy place made manifest. First of all the Priest, then the warning in the sixth chapter. Connected with that the anchor taking hold within the veil. Roughly the themes of the following chapters are, — Seventh, Melchisedec, displacing Levi and Aaron. Eighth, The new covenant, displacing the old. Ninth, Sacrifice, displacing those of the law. Tenth, The Holiest of all. These are all blessedly connected with the Priest and the place into which He has brought us. That brings us to the fourth portion, which is the world, or wilderness part. Beautifully you have it in the eleventh chapter, the pilgrim life. “The just shall live by faith,” and there the apostle arrays examples before us one after another Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph and a host of worthies. As he gets past the books of Moses, you notice he gets more rapid. Very striking that is. He gets into the period of the Judges and says time would fail to tell of Deborah, Gideon, Barak, and all the others; and he concludes the subject by saying, “Seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and run with patience the race set before us, looking” — not to these worthies of the past, save as they give us an example of faith, — “but looking off unto Jesus the author and finisher of faith.” Then we reach the close in the twelfth and thirteenth chapters, a recapitulation of many precious truths; and we look on to the end, to which we have already in faith come — Mount Zion, the heavenly city, with its blessed company. What power in such truth to hold the soul steadfast to the end! Hebrews thus fills the third — the Leviticus — place in these epistles, opening the sanctuary to the people of God. Next we come to the fourth, or that which is practically the earth side of these epistles — the epistles to Timothy. They have to do, you know, primarily with the Church. The two epistles, just as we have seen in both Thessalonians and Corinthians, give us double truths. You have in first Timothy the Church as it came from the hand of God; and in the second epistle, the Church as it is found in the hands of man. In 1 Timothy, as we have often noticed, you have the Church of the living God, the pillar and the ground of the truth. There you find unfolded the various duties of those who are in the Church, the varied ministry. In fact you have the official position of those that Timothy was authorized to set in the Church. In the early days, it was all put forth in an orderly way, as he says, that he “might know how he ought to behave himself in the house of God.” What a contrast it is when we come to 2 Timothy! Everything has gone to pieces. The beloved apostle is in prison; all those that are in Asia, those that had hung upon his ministry, who had delighted in the precious truth he preached, — all those in Asia have departed from him. They have forgotten their first love. And that Church which ought to have been the pillar and ground of the truth, what is it? A great house, filled with all kinds of vessels, some to honor and some to dishonor. That house which had been a testimony for God, became a habitation of all manner of evil. What is Timothy exhorted to? He is exhorted to purge himself from the vessels to dishonor that he may be a vessel to honor, sanctified and meet for the Master’s use. I believe it is very customary to say there are only two classes, vessels to honor and vessels to dishonor. That is true in a sense. And yet are there not three, — vessels to honor, vessels to dishonor, and vessels that are not purged, not cleansed? So you find the great question of association is here presented as to our responsibility. We are to be first of all ourselves vessels to honor. Surely that would take up our own state of soul, our own communion with God. Next we are to purge ourselves from that which is wicked, whether it be in practice or in doctrine we are to purge ourselves from the vessels to dishonor. Now that raises the question as to association with the large mass of the Lord’s beloved people, whose consciences have not been touched as to their responsibility to purge themselves. Is not that just what we find around us today? Look at the Lord’s professed people. Alas! we have clearly vessels to dishonor; by that I mean those who bring in wicked doctrine or sinful practice amongst the Lord’s people. Then we have comparatively few who have a conscience as to association with evil, and who have separated themselves, not from the house of God, not even from the great house of Christendom, for that would be to give up the name of Christian, — but who have separated themselves from these vessels to dishonor. They will not be associated with those that hold wicked doctrine or have wicked practices. But alas! is it uncharitable, is it censorious to say that the vast bulk of the Lord’s people have never been awakened as to their responsibility in the matter of association? They say, The wheat and the tares must grow together till the harvest. So they must, but where? Not in the Church, but in the world. We must needs go out of the world, if we would be separated bodily; but in that which is called by the name of Christ, or as the apostle says, If any man be called a brother, and yet is of this character, with such a one not to eat. I speak of the vast bulk of the Lord’s people being unawakened as to this question. It has been suggested, and it seems to me probably true, that the reason why evil doctrine crept into the Church at the beginning, why they lapsed so quickly into legalism and into a mere carnal, earthly religion, was because the separation that was enjoined here in this epistle to Timothy was not practiced. As a result the whole Church was soon corrupted. A little leaven leavened the whole lump. Contrast the inspired writings with the best, the earliest uninspired writings. Take the writings of Polycarp; or those they have been talking about lately, that they have discovered on scraps of manuscript. They say it is a sort of supplement to the Gospels — “The sayings of Jesus.” But contrast them, and you will find it is like comparing wine with water. They are utterly flat, worthless, and insipid compared with the precious book of God. It seems as if the early Christians had not grasped these precious truths, and I believe one reason was that there was not the practical separation and order enforced amongst the Lord’s people. So error came in and marred the testimony at the beginning. It went on, going down into the darkness, linked with the civil power under Constantine, and then going on down still further into the darkness, until all the horrors of Rome were grafted upon the Church. That is the course of Church history. God in His mercy recovered the truth of justification by faith, and other truths, in the days of Luther; but let me tell you, I believe that the great truth of the Church of God and the order of God’s house was — I should perhaps say, is — being recovered in these our days. I surely do not mean to boast. I surely do not mean to say that the main truths have not long been brought out, but I believe that in God’s infinite mercy, He is entrusting to us at this time these precious truths as to the Church, to work them out. And if sorrow comes, if testing comes, if many a dear one seems not to walk in all the energy and joy and power of it, as the Lord would love to see all walk — as we ourselves feel our hands hanging down, our knees weakened — what is there for us to do, but to stir one another up, to exhort one another to hold fast, and to seek indeed to exhibit the precious truth of God’s Church? At the close of the wilderness journey we find in this wilderness book of Timothy, as you might call it, something analogous to the captivity books of the Old Testament. Those remnant times resemble these in which we are living. The Lord give us courage. We need to encourage and help one another; we need above all to pray for one another. Titus gives us the closing part, and is therefore quite similar’ to Timothy. You do not, however, find the same completeness as to order, and already there is set before him rather “that blessed hope.” You remember that Deuteronomy is a summary of the path, and a looking forward into the future. So while you find in Titus a summary as to Church order, the various offices — such as bishop, deacon, and elder, — yet on the other hand you find that magnificent passage which opens the windows of heaven to us. We see how that brings us right to our starting-point. In Thessalonians you had just that they were turned to God from idols, to serve the living and true God, and to wait for His Son from heaven. And in the book of Titus, which closes this portion, you have again the serving the living and true God; the living soberly, righteously, and godly in this present world; and the looking for that blessed hope, the waiting for God’s Son from heaven. Thus we have gone around the circuit and come back to the simple point whence we started, with our eyes fixed upon that glory, which is very near. Thus we have in these epistles, our relationships and our responsibility. You have not the great flights of truth that you have in the first division of Paul’s writings; but what solid footing to stand upon! what practical instruction! what responsibility fully pressed upon us! The Lord give us, brethren, to enter in heart more and more into this sanctuary of Paul’s epistles, and to have our minds, our hearts, our lives permeated with their truths, that our lives may be to Christ’s praise! ======================================================================== CHAPTER 14: 01.12. LECTURE 10 - PETER, JAMES, JOHN, AND JUDE ======================================================================== Lecture 10 - Peter, James, John, and Jude Our subject this evening is the last of these series of epistles — written by four disciples, Peter, James, John, and Jude. We have in the writings of these four, the epistles which follow after those of Paul; and they are called the general epistles in contrast to the special ones, which Paul wrote. Nearly everyone of those were written to special assemblies, and with special objects. These epistles were written to the people of God in general, and are therefore usually called the general or Catholic epistles, meaning the same thing. There are four writers, and these epistles come in the fourth place. They take the place of the book of Numbers in the Pentateuch of Moses; and just as we found Paul’s epistles have to do with the holy place — our standing before God, and our relationship with Him, so these epistles have to do with our position in the world. It is very suggestive, that we should first be clear as to our relationship with God and our standing before Him, before we should have to pass on to the world and meet the obstacles, the opposition of the enemy. How good God is; we have seen again and again that He first brings us, as it were, into heaven itself, and then sends us down to earth to live for Him. That is exactly the reverse of the world’s thought of pleasing God. It sets before men a long dreary way. It says, toil up that mountain, and at the end, if you are faithful, you will reach God, perhaps. God on the contrary meets the poor sinner down at the foot of the mountain, meets us at the very entrance of the wilderness, and before we take a single step in our journey through the world as His people, He introduces us into His presence and there puts us at rest. All questions as to the future are settled, all questions as to the past are equally settled. We look back upon the long course of our sins, and we can thank God that every one has been blotted out by the precious blood of Christ. We look forward into that eternity to which we are daily drawing nearer, and we see every question settled as to that. Then as we learn to grow at home in God’s holy presence, He sends us forth as pilgrims in the world to live for Him. You will find that this is the marked character of these epistles. They have not so much to do with the presence of God as with the presence of the enemy; not so much with heavenly things as with earthly. The believer, we will find, is contemplated in them as the pilgrim passing through the world. It is for him a time of testing, through all the difficulties which bring out his weakness, and which, alas, bring out the failure that accompanies that weakness. Now just as we have been finding that in the New Testament, we have a wondrous exuberance of precious truth, as for instance, in our Lord’s life in the Gospels, or in Paul’s epistles as the books of the sanctuary, we find it correspondingly so here. These pilgrim epistles give us beautiful and precious furnishing and a full provision for our way. Let us look a little at a few of the salient features of each of them, beginning with first Peter. He is evidently the first one to look at, for he sets before us the fact that we are strangers and pilgrims here. You notice that in 1Pe 1:1, he addresses them as the strangers who were scattered throughout the various provinces of the Roman empire. He is speaking, of course, to Israel according to the flesh primarily; to the Jews, the strangers of the dispersion, but who were Christians as well, who though an earthly people by nature had become something else by grace. It is addressed, as I said, to strangers and pilgrims. If you look down at 1Pe 2:11, “dearly beloved, I beseech you as strangers and pilgrims”; and all through the epistle, you find that the believer is contemplated as journeying through the world. Let us take a characteristic verse here; 1Pe 1:3 “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” Now we have almost identically the same words in the epistle to the Ephesians, with this striking and characteristic difference, that in Ephesians we have what is our present possession in Christ in the heavenly places; the believer is already considered as in the heavenly places in Him. Here on the contrary it is a hope. We are on the earth, and have a hope which links us with the inheritance incorruptible, undefiled, and that fadeth not away. Everything is future in Peter; everything is present in Ephesians — that is, spiritual blessings made good to us by the power of the Holy Ghost. Now that is characteristic of the book and its subject. It is the pilgrim book. But look how beautifully, if we are pilgrims, we are provided for. First of all, the hope that we have is a living hope, and we are begotten again to it by the resurrection of Christ. Think of that, weary pilgrim, as you toil under the sun in a strange, hostile world. Think of it, that the hope that is dear to your heart is a resurrection hope; it links with a risen Christ. The hope is connected with an inheritance that is reserved in heaven for us, and we upon earth are “kept by the power of God through faith.” You look with hope upon your inheritance, with which you are linked. It is reserved for you. God has kept it for you. Suppose you were to take a doubting Christian, one who is troubled with fears and uncertainties, and say to him, Do you think there is any danger of heaven passing away? do you think there is any danger of those glories fading away? Ah I no, he would say, I know that heaven is secure, I know that those glories are unfading, but it is myself that I am troubled about. Now you can turn him to this passage and say, The very power that has reserved our inheritance for us keeps us for our inheritance. God, I say it reverently, has two hands. In one hand He holds our inheritance; in the other He holds us, and the same almighty power which has given us that, keeps us. All He has to do is to bring His two hands together, and His people are in their inheritance. Dear brethren, what a joy to be a pilgrim with such a living hope as that, connecting us with what is before us. You find that is the key of Peter’s epistle. We are surrounded by trials, as he tells us here; we are in heaviness through manifold temptations; surrounded by all kinds of difficulties, so great that as he says, the trial of your faith is as by fire. Yet that fiery trial is more precious than gold, and will be found unto glory and honor at the appearing of Jesus Christ. A little further on he says, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.” It is understood that we are to have tribulation in a world like this. As we think of Gethsemane and Calvary, as we think of our blessed Lord’s path of suffering and rejection here, can we expect as those who are to walk in His steps, to be exempt from suffering? Ah no! Christ’s people on earth must be a suffering people, and let us beware of a path which avoids the rough and thorny places. But we can thank Him for the assurance that He has given us at the very beginning, that we are kept by God’s power unto salvation, through faith. Then in the same chapter, we have a similar thought which I dwell on just for a moment, most familiar to us. He has been speaking of our girding up the loins of our minds, and there is nothing more important for pilgrims than to be girded. Suppose you were to go to an encampment where soldiers were about to start on a long and arduous march, and saw them reclining at ease and luxury in their tents, making no effort to get ready. The order to march had been given, and yet they are at ease. You say they are very poor soldiers, very poor pilgrims. Now in 1Pe 1:1-25, Peter tells us to gird up the loins of our minds. Just as the pilgrim, the racer, has to gird up the loins of his body, so we must gird up the loins of our minds, and I would like to say that the matter for a pilgrim to be clear about is not so much first of all his walk, as his heart. It is the pilgrim heart that makes the pilgrim walk. If my heart and mind are girded up, then my feet will be in the right path unquestionably. Let us gird up, by the word of God, the loins of our mind that we may press on with vigor. If there is anything that hinders, any relaxation, let us beware. I may be quite busily engaged in doing the Lord’s work and yet be no true pilgrim. Then when we have girded up the mind, he wants us to be sure of another thing, that in this walk we must be holy. He says “Be ye holy for I am holy.” He wants us to understand there is nothing uncertain in the whole Christian experience. We look at heaven, we look at earth, and all through there is to be nothing uncertain. So our apostle tells us, “forasmuch as ye know that ye were not redeemed with corruptible things such as silver and gold from your vain conversation received by tradition from the fathers, but with the precious blood of Christ.” We know we are redeemed, therefore we are to pass the time of our sojourning here in fear. How characteristic these are of the earthly, of the pilgrim walk, — the living hope, the girded loins, the holy desire, the godly fear and the absolute certainty of our redemption, — all together as an incentive to live down here for Him who has gone on high for us. So we might go on through the epistle with our eye falling on almost every verse to find that which is helpful for us as pilgrims. There are two or three things in the second chapter for you to notice. First, there is to be growth. There is a great mistake, in thinking that the believer in his path through the world is not to be growing. You remember that in the numbering of the children of Israel at the close of their journey, we find some of the tribes had greatly increased in number, and some had greatly decreased; some had barely held their own; some had made just a little progress, others had lost a little. Now we find, if we look for it, some of the causes of these things. Take, for instance, the tribe of Simeon. It had lost nearly one half its number, and the reason is not far to seek; for we find that it was in connection with the corruption at Baal-peor, that the judgment of God was inflicted upon them. They mixed themselves with the idolatrous Moabites and the result was that they lost in numbers. On the other hand other tribes made wonderful advances. For instance, the tribe of Judah increased, and Manasseh also, — very strikingly. Manasseh, “forgetting the things that are behind, reaching forth unto those that are before.” If I am a pilgrim in that character, I will grow in this world. Judah has Caleb as a leader, — the man who was whole-hearted for God, his heart set on his inheritance in the land, and therefore, of course, pressing on. That is what makes progress. In this chapter I might say we have the Manasseh character. It is forgetting the things that are behind; “laying aside the weights, and the sin which doth so easily beset us.” He says, laying aside therefore all these evil things that are enumerated, “as newborn babes desire the sincere milk of the Word that ye may grow thereby.” The wilderness is a happy place, if we are only in the true pilgrim attitude. It is a place of growth. Heaven is a joy; it will be where we shall see Christ and be like Him; but earth is where we learn Christ. Earth is where we get an experience of Him, which we could not even get in heaven itself. And you know if we are not growing, if we are not using the talents which our Lord has given us, then, dear brethren, it is our fault. We may complain that the wilderness is so full of trial, that there are so many difficulties, that our circumstances are so peculiar, but they are the very things that should make us grow heavenward. If we were in a prison we ought to flourish and grow there. If we are in the most trying circumstances our growth should be manifest. As pilgrims we are to grow, but there are two essentials for growth; one is laying aside, and the other is feeding. Do you notice the things which the apostle tells us we are to lay aside? He does not say lay aside stealing, and murder, and the various outward immoralities. Ah, it is the guile, the hypocrisy, the malice, it is that tongue, that evil speaking, which alas, is so common amongst God’s people. If we are to grow, we are to lay aside these things. Not quite an honest heart? not quite an honest purpose? — ah, we are to be clear as the noonday. There cannot otherwise be true growth. But Christianity is never a negative thing. We are never told to lay aside, and to stop there. There must be feeding upon the Word. Like new born babes feed upon milk, desire milk, so we in all the simplicity of new born babes are to desire, to crave, to feed upon the precious milk of God’s word to grow by that. That is what marks the pilgrim. As thus growing up, we exhibit the true priestly character which is the power for the pilgrim walk. We have come to be built into a holy temple, and to offer up spiritual sacrifices, as priests — a nation of priests, to bear the holy vessels through the world — to show forth the praises of Him who has called us out of darkness into His marvelous light. In this connection we are told to abstain from fleshly lusts. The Christian as a pilgrim is not to be fighting sin all the time. No man who is growing is always fighting, and if I am turning around and assaulting Amalek I am not making very swift progress toward Canaan. Every time you have to fight the flesh, you are stopped in your pilgrim walk. I do not mean to say that you may not have to do it; but show me a man who is constantly contending with the flesh, in hand to hand conflict with temptation and I will see not much growth. If he says, Well God has delivered me from it again, I got the victory again; I say what business did you have to need a victory? what did it have to trouble you for? You must have been lagging behind or it never could have troubled you. For you remember that Amalek, — to which allusion is made here, — assaulted the hindmost ones in Israel’s army. With one who is in vigor pressing on to the front, with his eye on his inheritance, Amalek is away behind, he is distanced. But let any one lag behind, let him forget the joy of first love, let Christ’s things that are before him cease to attract him and he will fall back. Whether it be an individual or a whole assembly, the flesh will thus soon overtake him, and you find he has to engage in hand to hand conflict with it and the assembly too has to engage in the conflict when it ought to be pressing on in the Lord’s work. You take a gathering of a hundred saints, and there ought to be a hundred preachers of the gospel in it. We ought to be everyone of us so busily engaged in the Lord’s service that we have no time to contend with fleshly lusts. We would not need to; there would be very little of strife or anything of that kind in an assembly of God’s people, if we were pressing on as pilgrims in energy and devotedness in the Lord’s service. There is another feature that I want to speak of — our relationship to the world. We are pilgrims in it, just passing through. We have nothing to do with it as citizens, but we have everything to do as to our duty. We are to submit ourselves to every ordinance of man for the Lord’s sake. Then he enumerates; he begins down at the collector of taxes, takes note of every ordinance of man, every rule. We are to submit to his rule so long as it does not conflict with God’s authority. Is that not beautiful for a pilgrim? Another thing is, the suffering that we are to expect here. In the nineteenth verse of the second chapter, “This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.” We find in a number of places through this epistle that the apostle speaks of suffering. In the fourth chapter, for instance, he says, “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin.” Christ suffered for sin once, and that is all the suffering there ever ought to be for sin. Look at the cross. Could you add anything to it? could you add anything to the sufferings of our blessed Lord under the judgment of God for sin? No, it was a perfect work, and needs nothing to be added to it. But look at this child of God. He has to be chastened for his faults, to be buffeted; his Father has to smite him. He is not suffering for doing well, but for sin. No wonder if he takes it patiently. He has no business to suffer for sin. “Christ has once suffered for sin, the just for the unjust that He might bring us to God.” Our God loves us too well to omit the suffering if we need it for our faults, but let us see to it that our sufferings are for righteousness, because we testify for Christ; because we walk in a path that He walked in, and not because we walk the forbidden path. There are thus two kinds of suffering, — for sin and for righteousness. Now in suffering for righteousness the apostle tells us we are not to expect to escape; we are to arm ourselves with the same mind that Christ had. We may be sure that in the world where they gave the Lord the cross, there will be a cross for us. But he goes on to say in 1Pe 4:15-16, “But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” Ah! brethren, there is the comfort: we are not to suffer as evil doers, but we are to suffer as Christians. Or, as he says in the third chapter and fourteenth verse, “But if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled.” That brings me to the last that I can speak of in this pilgrim epistle of Peter. We have seen the various characteristics of the pilgrim. Then we are introduced into the Lord’s presence Himself. We are told at the close of the second chapter, in connection with this very subject of suffering, that Christ also suffered for us, leaving us an example that we should follow His steps. This suffering for righteousness is the fellowship of Christ’s sufferings. He has left us an example not merely to follow in His path, but to follow in His steps. John Bunyan makes one of his pilgrims at the close of his journey say that wherever he had seen the footprints of Christ he had coveted to put his feet in the same steps. What a precious thing it would be for us if we, in tracing our Lord’s path through this world, who did no sin, neither was guile found in His mouth, — if we would put our feet in the very same steps that He trod. There is Christ’s example for our pilgrim journey. Let me read one more verse before leaving this epistle. In 1Pe 5:4, “And when the Chief Shepherd shall appear, ye shall receive a crown of glory which fadeth not away.” Christ is the path, Christ is the end. That is the pilgrim’s course. We have His path here; our comfort and our stay, Himself with us. We have Himself at the end of it as the crown of reward for those who faithfully walk down here. What an incentive to be indeed pilgrims in the world. The second epistle, which I will not enlarge upon, is like most second epistles. It speaks of the decay, of the evil, and departure from God which marks the last days. Read for instance, as characteristic of this, the second chapter. There the evil is so abounding, everywhere present, that the child of God is to walk in holy separation from everything that surrounds him to drag him down. He puts before them there the contrast. Here is a world going off to apostasy, to all kinds of wickedness, but there are the new heavens, the new earth, and the coming of our Lord. Everything here is to crumble to pieces; everything there endures. And if these things in which we are living now are to be dissolved, he says, what manner of men ought we to be in all holy conversation and godliness, looking for the day of God, in which all these things shall be dissolved. Thanks to His grace we have received a Kingdom which cannot be shaken. Second Peter carries us into that new heaven and earth, which is spoken of in the last part of Revelation. But we must pass on to James. You are familiar with this epistle, yet I think we ought to read James more. And not only to read it, but to practice it still more. He is a most practical writer. This is called, you know, the book of. Proverbs of the New Testament. Everything in it seems to appeal to the conscience. There is plenty there to show us that grace is known. But then everything has that appeal to the conscience, so that saints are to be stirred up in their walk down here. There is to be the practical deliverance for righteousness. Finding this epistle in a second place, we are to expect a real deliverance. You will remember in Galatians, which is a second epistle, you have deliverance from the law. The seventh chapter of Romans gives you the same thought. But now we want deliverance for the pilgrim. It is not deliverance as to principles, as to doctrines. We would have to go to Romans and Galatians for that, but it is a practical deliverance for our walk. James calls things by their right names. It is a great deliverance when we can practically call things by their true names, and see how the word of God would cut off everything that is unholy and contrary to His will in our path. How pungent, how faithful James is! He does not spare the rich or the mighty, no matter how exalted they may be. He speaks most plainly. If there is any question of the saint’s honesty, he says, “Cleanse your hearts ye double-minded.” He tells us that a double-minded man is unstable in all his ways. Let not that man think that he shall get anything of the Lord in prayer. Why is it that our prayers are not answered? James gives us two reasons. One is double-mindedness that is, the mind half on one thing and half on another. If my mind is half on the world and half on Christ, I may pray every day of my life and get no answer to my prayers. Oh! when I seek the Lord, let it be as it is beautifully put in the book of Chronicles, “They sought Him with all their heart and with all their desire.” That kind of prayer will be answered. James gives us the other reason too. We ask and receive not, because we ask amiss that we may consume it upon our own lusts; selfishness. Do you notice the secret of all prayer? Look at what the Lord has given us. Not a model to say like parrots, but to show us the true spirit of prayer, “Our Father, hallowed be Thy name; Thy kingdom come; Thy will be done.” It is all God’s glory, all God’s interests; self is left behind, put in a secondary place. Whenever we are thinking more of the glory of God than of our own selfish interests, we are in a true attitude of prayer. Would it were ever thus: Thy will, Thy kingdom, Thy glory. Whenever God is glorified we may rest assured that His beloved people will not fall short of their blessing. Thus James speaks constantly to the conscience, and thus practically delivers the Lord’s people. Many who can speak quite clearly as to the deliverance in Romans or in Galatians, need oftentimes a practical word that would smite like a sword right to the sore place in their life to mend that, like David got when Nathan spoke to him. I add one word about the familiar passage upon faith and works. All is in keeping with the subject of James. Only the most ignorant could imagine a contradiction between Paul and James. With Paul it is justification before God, which is surely by faith, without works; with James it is justification before man, and here works alone are the proof. The world cannot see my faith except as it operates in works. A man may say he has faith, but James is not satisfied with saying, there must be doing. We come next to the true sanctuary in this pilgrim series, John’s epistles. Beautiful both in relation to, and contrast with, Paul’s epistles. No one fails to see the difference between John’s writings and Paul’s. The thought of standing, in John’s epistles, is alluded to, but it is not the theme of the writer at all. John has to do with three great themes, light, life, and love. ‘That eternal life which was with the Father, and was manifested unto us, and of which we partake; and he declares all through the epistle, “That God is light, and in Him is no darkness at all.” So you have the life and the light. When you get life and light blended together, what is the result? life in the practical activities of love. We thus have three words setting before us the theme of the sanctuary, a little sanctuary as it were, “life, love, light,” for the child of God in the world. We have life in Christ, we have light in the holy presence of God, and we know His love because He first loved us. The apostle rings the changes upon these subjects all through the epistle. If you try to analyze in a logical way you find great difficulty, though I have no question there are leading thoughts, and evident connections there; but you can trace these precious truths like silver and golden threads all through the epistle. If he is dwelling, for instance, upon light, upon holiness, and righteousness, he will pass from that to the subject of love and of grace. Or if he has been speaking of our love, that we ought to love one another, he explains it by saying that we love one another when we love God; then he explains that we love God when we keep His commandments; and lest we should get legal he says, These are His commandments that ye believe on His Son and love one another. Then should we be in doubt as to what that meant fully, he says God sent His Son to be the propitiation for our sins, and it is the blood of Jesus Christ His Son that cleanseth us from all sin. Then he passes again to our responsibility. But it is linked together, life, light, love, and the result is a beauteous blending, in communion with God, which is a true sanctuary for us in this world. Characteristically this is the sanctuary of these pilgrim epistles. Of course, that is only touching on John. It is a book for the closet, — a prayer-book, as it were, rather than for cold intellectual analysis. There is one other word and that is all I will say on this first epistle. “Now little children abide in Him.” “Abide.” Abide in the precious truth that those three words present; abide in Him who is the light, who has shown the love, and who is the life. We are to abide in Christ; that abiding is the power for walk down here. The second epistle of John is in contrast with the first in many ways. The first had given us these holy themes of the sanctuary, and the second is a word of warning and of help, addressed very strikingly to a sister in the Lord — of whom we would naturally think as a private person, not prominent at all. Yet to her, a sister, he says that she should be on her guard against any who bring not the truth. If we have characteristic words in the first epistle as I have mentioned, you have in the second, the characteristic word of truth, truth, truth; we love in the truth, we are to walk in the truth, if any did not bring the truth he was not to be received nor greeted. Thus we find that the love which is to mark those who love Christ is not weak. Any associated with that which is disloyalty and dishonor to Christ, are to be treated as His and our enemies. Then the third epistle beautifully gives the other side; and strikingly, it is written to a brother, as the other is to a sister. The sister has the instinct of hospitality and love; what she needed to be guarded about was disloyalty to the Lord in the matter of those who were His enemies. Here is a brother, strong enough perhaps on the side of firmness, but who is commended for showing that love and hospitality to the true servants of Christ gone forth taking nothing from the Gentiles. So you find while the false servant, the unfaithful servant, the enemy of Christ is to be rejected, even by the weakest of His people, those engaged in His service to tell the gospel to the heathen or wherever they went to tell of Christ, were on the other hand to be brought on their journey after a godly sort. Beautifully those three epistles together give us in that way the principles of holiness that are to guide us in our pilgrim journey. Jude seems to close the whole section with a dark picture of apostasy. In 2Pe 2:1-22, you have that which is almost identical with Jude, except Peter gives us evil in the world abounding, and Jude gives us the evil in professing Christendom. Jude gives us the open apostasy of those who had been, and were, professors; who had crept in unawares among the saints. He points forward to the judgment that will be upon all apostates, from the angels who fell, down to the close of history. Then in blessed contrast, after unfolding all the solemn state of the apostate people amongst them, and after the exhortation that they must earnestly contend for the faith that was once for all delivered to the saints, he has a sweet word at the close which is very comforting. We are living in apostate times; when those who take the name of Christ, alas, are using it in any way but for His glory, have any desire but for His glory. We are living in such dark times that we might easily be discouraged. But listen: “Ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” How beautiful! I am surrounded by apostasy; what am I to do? Keep myself in the love of God. I am surrounded by those who are trusting in their own pride and strength; what am I to do? Pray in the Holy Ghost. I am surrounded by those who deny the very foundations of Christianity; what am I to do? Build up myself on my most holy faith. That verse is often misquoted. People say, build up yourself in your most holy faith, as if the faith was something in us, to be strengthened and built up in. That is not the thought. We are to build up ourselves on that solid, holy foundation of the faith, the faith that was once for all delivered to the saints. That is the faith. We cannot strengthen that, but we can strengthen ourselves upon that. We are to be established upon it in days of apostasy. That brings us again to the precious word of God, which is the only thing that will establish us upon that solid foundation. Still further, if he has been telling us of the judgment that is going to come upon an apostate world, what about the child of God? Oh! he says, you are looking for the mercy of our Lord Jesus Christ unto eternal life. We are not looking for the judgment which is going to overtake this wretched world. We are looking for the mercy of our Lord Jesus Christ unto eternal life. So he adds a benediction, a most beautiful benediction. Jude means praise, and you think in reading Jude, that it is a very inappropriate name for a man who has to speak as he did. And yet when he has told out his tale of woe, when he has warned the saints, and guarded them, ever Jude is true to his name. He says, “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and forever. Amen.” Praise because you are set free from all of that apostasy. You are set free in the assurance that He is able to keep our feet from falling. We are walking through a quagmire, through a vast morass, but He is able, and Jude says, as he thinks of the glory, not only is He able to keep our feet from falling, but He is able to present us faultless before the presence of His glory, that glory which will bring out in relief the things not according to God’s holiness, — able to take us and bring us through the morass of sin that Jude describes, and present us up there before the presence of His glory, faultless, with exceeding joy. Whose joy? I think our joy is not excluded. Would you not rejoice when you are presented there faultless before the presence of His glory? But ah, beloved brethren, our joy is as nothing compared with the joy of that One who is even now looking upon us, and yearning for the time when we shall be presented faultless before Him, with exceeding joy on His part; as He says, “Here am I and the children which Thou hast given Me.” And that is Jude. No wonder he breaks out in praise at the close of the book, and says it will all end in faultless glory up there, to our joy and the Lord’s joy. So we have the wilderness with all its trials, with all its sufferings, the contradiction and the enmity on man’s part, ending in the presence of God with exceeding joy, being faultless. Or as Paul says so beautifully in Ephesians, Christ will present the Church to Himself without spot or wrinkle. After all her failure, after all her experience here, the Church will be a spotless, a beautiful bride to enter into eternal joy with our blessed Lord. “There shall all clouds depart; The wilderness shall cease; And sweetly shall each gladdened heart Enjoy eternal peace.” ======================================================================== CHAPTER 15: 01.13. LECTURE 11 - THE REVELATION ======================================================================== Lecture 11 - The Revelation We are now brought to the last book of all, the close of the divine volume of inspiration. There could be nothing beyond the Revelation, the unfolding, the heading up of all God’s ways and counsels, the bringing out into full light that which has been kept secret from the foundation of the world; the character of God now manifestly displayed before the eyes of all. It is most striking to see the scope of this book, its reach. We are already in the grasp of eternity itself; already looking at things from God’s point of view, — ourselves as it were, outside of time, and place, standing upon the mount with God looking over all creation, and seeing it in its wickedness, folly and rebellion, but all brought under the mighty hand of Him who is to reign till He has put all His enemies beneath His feet, and God Himself shall be all in all. I feel a hesitation in taking up such a book as that. I do not feel equal to such a task, — to set before us its wondrous fulness. And yet are we not encouraged at the very opening, to take it up in simple dependence upon Him who has told us that “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness”? Rev 1:3, affords an encouragement which suggests at the same time the danger there is of neglecting this book. I might say there is no portion of Scripture, probably, that has been more neglected, more disbelieved than this very book of Revelation; and as a result that which is unfolded in it is strange and new to many. Thank God He has been opening it for us, and we can understand something of this blessing: “Blessed is he that readeth and they that hear the words of this prophecy, and keep those things that are written therein, for the time is at hand.” “Blessed is he that readeth.” One might say, I cannot understand these wondrous symbols that abound throughout the book, things which have been hid even from the wise and prudent. Ah! notice it says not, blessed are they that understand, but “blessed is he that readeth, and they that hear the words of this prophecy.” That is something more than the mere hearing of audible words. Hearing in Scripture is always connected with the heart: “Hear and your soul shall live.” It is the opening of the heart to the truth; and the blessing is pronounced to those who read and open their hearts to the Word; and the result is that they will keep the things that are written therein. And then that solemn thought, the time is at hand. No one can truly understand the book of Revelation, who does not realize something of the preciousness on the one hand and the solemnity on the other, of those simple words, “the time is at hand.” These things which are open to us are things which are soon to come to pass, things which, if the patience of God lingers long, are even now at this time nearer than ever before — at the door. Everything has been accomplished, the whole course of the Church’s history as outlined for us in these first chapters, has all been accomplished, and we stand at the very close of that period. We are standing at the very close, having only to wait and to listen to that word, a blessed encouraging word, “the time is at hand.” There is also another encouragement to take up the book, which also indicates the spirit in which we are to study it, which is to me very precious. The apostle sets before us, as you know, in this introductory chapter, something as to the Lord’s coming; but before he says anything as to that, he brings in a precious foundation truth. “Unto Him that loveth us, and has washed us from our sins in His own blood, and has made us kings and priests unto God and His Father; to Him be glory and dominion forever and ever. Amen. Behold He cometh with clouds; and every eye shall see Him, and they also that pierced Him: and all the kindreds of the earth shall wail because of Him. Even so, Amen.” Now that gives us the spirit in which we are to take up and examine the contents of this book. We are redeemed, we have to do with One who is seated upon the throne of glory, taking the book out of the right hand of Him that sat upon the throne, exercising all the judgment that has been given to Him of the Father, until finally He comes forth with the armies of heaven to execute the final judgment upon the earth. In whatever character He is presented to us, it is still the One who loveth us; it is the One who has bought us, and washed us from our sins in His own blood; it is as redeemed that He has made known these things to us. With what confidence then can we take up the book. As we see the awful visions- of judgment, following one another in quick succession in the panorama which God causes to pass before us, we can give thanks for Him who loveth us, and has washed us from our sins in His own precious blood. Ah! brethren, we stand above it all, we stand as it were on high, and look over it all with Christ, and share with Him the glory as we behold the judgments. On the other hand, the opposite of that — “Behold He cometh with clouds, and every eye shall see Him.” For us, we know Him as the One who loves us, who has washed us from our sins, and has made us kings and priests unto God and His Father. But for the world, we know Him as the One who cometh with clouds, and every eye shall see Him, and the very ones who pierced Him: and all the tribes of the land shall wail because of Him. Still we can add our word, “Even so, Amen.” We are dealing with the One who is going to judge it all, but who is our Redeemer as well. Now what is the effect of that? Just what you find to be the effect of all God’s precious truth: His grace gives us confidence, and a sense of nearness both in standing and relationship. His judgments solemnize us, lead us to see what sin is, give us that fear of God which always accompanies the true knowledge of grace, and make us realize as well that we are in a world subject to judgment. So much for the spirit in which we should take up the book, and the encouragement to do so. We thus find in it that which shall bless our souls, and bring us more closely than ever into communion with our blessed God, who has given us this revelation. He tells us it is a revelation, not something concealed, but something unfolded for us to understand. That brings us to the contents of the book and their scope. The most casual reader who is familiar at all with Scripture finds that it easily divides into two parts. The first three chapters have to do with the Church, as the responsible vessel of testimony upon earth in this Christian dispensation. The rest of the book, from the fourth to the twenty-second chapter, deals no less clearly with what is not the Church, but with the earth at large, until we reach the final stage where you have the Church in the glory again displayed. As to the first part, you are familiar with its general character, and I do not need more than to point out some of the characteristic features of it. We have, first of all, the introductory chapter which sets before us the Lord in His priestly character, as the One who stands in the midst of the candlesticks to judge them. The candle-sticks are the seven churches, we are told, with the stars in the place of lights, and those we are told are the angels of the seven churches. The candlestick is the vessel of testimony, that which bears the light. The Lord is not seen here as the Saviour, nor as the Head of the Church, His body. He appears with His eyes as a flame of fire, searching secret things, testing everything by His holiness, and pronouncing His judgment upon each testimony that He has left in the world. That is the attitude in which He is presented. As for the Church we see her as the golden candlestick, the gold speaking of the divine glory with which she is endowed in point of privilege, and then the star, which is the angel of the Church, representing that light which has come from heaven and been entrusted to the Church, responsibility for testimony in a dark world like this. There are seven candlesticks, and these give us seven local churches in Asia, as they are enumerated, — Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, — all of them churches that existed in the apostle John’s day, and with a character which our Lord judges here. Yet we have unquestionably in view something more than that. We have, in this sevenfold church-history, the unfolding of the whole church period during which it exists upon earth, beginning as it does with Ephesus and ending with Laodicea. We have, symbolically, he Church from the apostles’ day down to the coming( of the Lord. When we take them up, the characteristics develop in a very clear and orderly way. First, we have four churches together, ending with Thyatira, where for the first time you have the coming of the Lord spoken of as the hope that is before His people. Then you have the other three together — Sardis, Philadelphia, and Laodicea. In the four churches we have very strikingly grouped together the earth side of the Church, ending up vividly with Thyatira, which speaks of that great world-system of Rome, developed in Babylon, later on in the book. First in these again, we have Ephesus and Smyrna joined together by the fact that they have both much good in them, and Pergamos and Thyatira joined together from the fact that there is much evil in them. That very division of these four churches into two and two, is suggestive of the evil that is found in church-history. How solemn it is that when God is going to unfold to us the history of His Church He gives us the key-thought, that is a development of evil. What do I mean by that? Not surely that the true Church is evil, nor that there is not much good in every one of these four churches. But alas, principles of evil are at work, just as you have in the seven parables of the Kingdom, in the thirteenth chapter of Matthew, which lead on to the final end that you have brought out in Laodicea. Let us look at them for a moment. What is it that characterized Ephesus? Much labor and patience; intolerance of evil men and doctrine; much faithful work, — but “I have against thee that thou hast left thy first love.” It is departure from the first love; and, dear brethren, whether in an individual or a church, that is the signal of final departure from the Lord. What is it that marks declension in our souls? It is not falling into some outbreaking sin first of all. The first thing is forgetting, departing from first love; and so with the Church. We have, later on, the dark period through which it passed, we see the wretched condition into which it is brought, but the root of it all we find in Ephesus. Oh! the love of thine espousals, of which the Lord speaks, the time when Israel was holiness to the Lord. God reminds her of her first love. He reminds her in Eze 16:1-63, of the time which was a time of love, when God met Israel, and when He allured and drew her to Himself. So with the Church. There was a time of love, at Pentecost in the early history of the apostolic church; Christ was everything, self was nothing; their very goods were worthless, except as given to Him. Christ was all. Alas, the history of the Church begins with the departure from that first love. Then in Smyrna we see God’s faithfulness coming in in a strange way perhaps. He allowed the enemy to be turned loose upon the Church to use all his power to destroy it. Persecution comes in with Smyrna, and accordingly you find no word of reproof. You do find very suggestively even in Smyrna, judaizing; those who say they are Jews and are not. And that is the actual history of the Church after the time of the apostles. Persecution on the one hand keeping it outwardly pure, preventing it from falling into corruption, driving it back, very likely to much of her first love, but on the other hand, alas, this tendency to bring in the law and ordinances, which comes to its full growth in Thyatira, the church of Rome. These are the first churches — departure from first love, and God’s merciful recovery through persecution. Then we have the next two, Pergamos and Thyatira. Pergamos gives us the root out of which Thyatira grows. “Thou hast thy dwelling where Satan’s throne is.” Settling down in the world, forming union with the world as though belonging to it. That was the next step in the history of the Church. After the terrible persecutions during the first centuries, Satan tried, as he often does, to corrupt by means of attracting to the world. When the persecution ceased, there was a wonderful advancement apparently, a wonderful spread of Christianity. Constantine is called the first Christian emperor. You find Church and State united together under him, an apparently wonderful victory for Christianity. But the Church has ceased to be the pure virgin espoused to Christ. Here she is linked with the world, and what is the outcome of that? Thyatira, that system where the woman Jezebel has sway, that awful harlot who corrupts instead of helps the world, whose presence is a leavening power. It is the system where the woman, the professing church, usurps Christ’s place and becomes the teacher, calling herself a prophetess, but which the Spirit of God designates by the name of Jezebel. She is found in all her power here; and that is the end, as it were, of the Church’s history so far as the earth is concerned. You find Thyatira going on to the end. The Ephesus, Smyrna, and Pergamos features have all been merged into the Thyatira character. And here, as I said before, you have for the first time the coming of the Lord as the only hope for His people. That leaves the other three churches as giving us other characteristics. Sardis is the reformed Church, as it is called; and it is very remarkable how it is described: “Thou hast a name that thou livest and art dead.” Solemn word for those who have been delivered out of the corruptions of Rome, with its bondage and superstition, and brought into the place of light, yet only with a name to live — a profession. It is that which marks Protestantism, a profession of life. I do not speak of the remnant of the Lord’s people here or in Thyatira, but of the general character of these churches. A name to live is what Protestantism has; more particularly the national churches which rose out of the Reformation. In them union between Church and State is still maintained, such as you find in Germany, England, Scotland, and a poor wretched mockery even in France itself. Philadelphia, on the other hand, gives us that which God does. God in His mercy surely brought out precious truth for salvation and life at the time of the Reformation, the truth of justification by faith above all; but in Philadelphia you have something else. Its very name is suggestive. It means brotherly love; but if you notice, the brotherly love is not described further, save as you find it shown in obedience and loyalty to Christ Himself. True love of the brethren is shown by devotedness, subjection to Christ. “Thou hast kept My word, thou hast not denied My Name.” I believe the history of Philadelphia began long before it took actual expression in an absolutely scriptural testimony. I believe it began in the desire amongst those godly persons, who separated from the ecclesiastical systems to which we have just alluded under the name of Sardis those, for instance, who would not be linked with the world, who did not believe in the union of Church and State. These I believe were the beginnings of Philadelphia’s testimony. Many a separation has taken place on the part of godly men these, perhaps, two hundred years, when the corporate testimony of little companies of Christians was set up. A testimony, I say, that was unworldly on the one hand, and marked as well by the union of saints in godly fellowship, with a discipline and order somewhat at least according to the word of God. I believe that the origin of the Baptist sects, of the Methodists, and other Christian denominations, and later the establishment of the Free church of Scotland, was a work of the Spirit of God, in which earnest souls were feeling after that which would answer to the heart and mind of Christ, as to holiness and a path according to His word. Far be it from me, of course, to endorse everything they did, or to say that they had full light. But at any rate there was a work of the Spirit of God amongst them. Alas, alas, look about us today, and what do we see among those very ones, who in the beginning had come out and acted for God in this way? They are built up into great systems of the world, so established that they have no longer that pilgrim character, which should ever mark the true Church of Christ in testimony. They resemble again Sardis just as Sardis resembles Thyatira. The tendency of all is back, back again to the corruption that they left. To go further with that: I believe that, just as we have the promise of the Lord’s coming presented in Philadelphia, so we have the comforting assurance that there will be a testimony for the Lord maintained till the end, a testimony which is marked by two things: first of all in holding fast to Christ’s word, and secondly, not denying His name. Christ’s word is the word of God, and what marks any true testimony for Him is to give a perfect place to the word of God from the beginning to the end, in our lives and in our testimony. Christ’s name suggests His authority, and the all-sufficiency of His blessed person. It suggests that He Himself is the commanding centre, the object that draws and holds His people together. Christ’s word, Christ’s name, — that is love of the brethren. If I love my brethren I will hold fast to Christ’s word and not deny His name, but oh! if I put love to the brethren first, I will forget what is due to Christ and to His honor. That is the secret of all declension from the true Philadelphian spirit. Let me say a word further as to that for our consciences. While I do not hesitate to say that we, by God’s grace, are seeking to maintain a Philadelphian character, we ought on the other hand, to be most carefully on our guard against any assumption that we are a wonderful people. Dear brethren, when I think how God has opened to us His word as never before, I have no hesitation in saying that never since the days of the apostles, not even in the time of Martin Luther in the Reformation, has the word of God been opened up as in these last years — when I think of this, I say, What a responsibility! Are we going to boast that we have an open Bible and that we understand it, that we have a certain testimony that we are to maintain? If we boast, I find that boasting is characteristic not of Philadelphia, but of Laodicea. It is Laodicea that says, “I am rich, increased with goods, and have need of nothing.” Ah! Laodicea boasted in her self-sufficiency. Pity can only say, “Thou knowest not that thou art wretched and miserable, poor and blind and naked.” Let us beware of pride, and self-sufficiency. What marks a remnant testimony is ever a spirit of mourning and of confession. A spirit of true contrition, a broken heart is the one to which the Lord looks. A broken and a contrite heart is the place where He has His habitation, and only there. Thus we have at the close of the Church’s history these two contrasted conditions. Sardis gives us Protestantism as a system, but Philadelphia and Laodicea give us two states in connection with a scriptural testimony. Philadelphia has a little strength — there is much weakness, — but there is a lowly and firm endeavor to hold fast to the Lord and His name. Laodicea on the contrary is marked by self-satisfaction and boasting. Am I far wrong when I say that the Laodicean in his full development seems to be one who has the light of Philadelphia without the conscience of Philadelphia? the light of true Philadelphia, but using it for himself, to boast in that which should only exalt Christ? And so the history of the Church closes. I am sure we find ourselves right at the end. There is nothing more to be developed in the history of the Church. So we can see how near, how very near the coming of the Lord must be. That shows us the first division of the book. You find at the beginning of Rev 4:1-11, a distinct change in language, subject and position. The apostle sees a door opened in heaven. He had seen the Lord before that, gazing at His Church here upon earth; he is now caught up and sees in glory that very Church, which he had seen in testimony upon the earth. For you find in these twenty-four elders the whole family of God’s people, not excluding the saints of the other dispensations, making a complete priestly family. Four and twenty elders giving us in that way the entire priesthood, with crowns on their heads, suggestive of the royalty that is theirs as well, and answering beautifully to the twofold place of blessing, which the apostle has already referred to when he says, Christ has made us kings and priests unto God and His Father. This part of the book is divided into seven very clearly marked portions, which we will notice first, before taking it up a little as to the details. We have first of all the throne of God and the Lamb, and the seven seals, as the first division from the fourth to the seventh chapters. Next from the eighth chapter, and first verse, to the eleventh chapter, and eighteenth verse, — these are the judgments of the seven trumpets. Then beginning with the nineteenth or last verse of the eleventh chapter, and going through the thirteenth we have Satan, the Beast and the Antichrist. For a fourth division you have the fourteenth chapter, where are seen the 144,000 on Mount Zion on the one hand, and the judgment of the harlot and of the world on the other. Then in Rev 15:1-8 and Rev 16:1-21, you have the seven vials, the seven last plagues, — the fifth division; while the sixth is the judgment of Babylon, given us in the seventeenth, eighteenth, and first few verses of the nineteenth chapters. The seventh and last division gives us the final consummation of it all, from the nineteenth chapter and seventh verse to the end, where you have the marriage supper of the Lamb, the judgment of the nations, the resurrection of the dead, the judgment of Satan, the judgment upon the nations after the millennium, and the final glory. First we have the throne of God. There is one thing that is particularly noticeable beside the glory, and that is the rainbow about the throne. We are being introduced here to the terrible judgments that are going to be poured out upon the earth. The throne of almighty God is set up to execute those judgments. But first we see the throne of glory surrounded by the rainbow. This is that pledge of God’s unchanging covenant with the earth, that rainbow of promise which He put in the cloud to show that He would never again destroy the earth. You remember, He set His bow in the cloud, and said that when He brought a cloud upon the earth He would put His bow in the cloud as well, that they might know that the cloud would not bring destruction. Ah! what a black cloud is lowering over the earth in these awful descriptions! We follow here one judgment after another sweeping over the earth. How precious to be assured that it is still the object of God’s unchanging counsels, that it will not perish, and that these judgments are but the dark cloud which brings the fertilizing rain. The next thing that strikes us in this first part (of course we cannot pretend to look at it verse by verse) is the presence of the living creatures. These four, you remember, we saw as typifying the various characters of judgment in which our Lord stands, the various characters which He bore as well. Here we have these four living creatures typical of divine providential power, which is to execute judgment over the earth. We now look in the right hand of Him who sits upon the throne, and see a book in which the account of all these judgments is contained, that book which is written within and without, but sealed with seven seals. Until that book is opened and its secrets made known, and all the judgments therein executed, there can be no blessing on the earth. When the challenge is issued for some one to open that book, it remains unanswered. Heaven contains none worthy to do it, earth surely not, — none are worthy anywhere to look at it. John weeps at this but is assured that there is One, a lion, whose mighty power is able to inflict every judgment in that book, One indeed worthy to execute them all — the lion of the tribe of Judah has prevailed, He has earned it as a right to open the seals, and to look upon this book. John looks, and he sees with the eye of faith, blessed be God, just what I was speaking of at the beginning. He sees a Lamb as it had been slain. As I was saying, we are dealing with judgment, but the judgment is committed unto Him who loveth us, and has washed us from our sins in His own blood. He comes and takes the book out of the hand of Him that sits upon the throne, and all heaven and all earth break forth in hallelujahs unto Him that sits upon the throne, and the Lamb. When the Lord, the Lamb of God, and the lion of God, takes His great power and reigns, there will be praise and blessing and worship as there never was before, and in these wondrous scenes in Rev 5:1-14, we have in anticipation the end of all judgment. “Blessing, and honor, and glory, and power be unto Him that sitteth upon the throne, and to the Lamb forever and ever.” He takes the book and opens the seals one after the other. What a revelation it is, beginning with Rev 6:1-17. At the opening of the first four seals each of the living creatures calls, “Come.” It seems to suggest that as Christ was rejected, He now sends the appropriate judgment. The first seal gives us the white horse, the cloud, and the bow, which signifies universal conquest on the part of some mighty hero in the last days. They would not have the Lamb, the true King, and they get one who suggests the beast, of the thirteenth chapter. The second is another, a red horse, signifying the carnage and bloodshed. As they would not have the peaceful ox, Christ as in Mark, now peace is taken from the earth. In the third, you have famine, the man on the black horse holding the balances. They refused the Man who would have fed them from the Father’s house of plenty, as in Luke. Finally, in the fourth seal, you have that awful death and hades on the livid horse. They refused the eternal life, as in John, and now life is taken from those who dwell upon the earth. In these four seals you have preliminary judgments, first of all conquest, then carnage, then famine, then death, that is the introduction to the judgments that are to take place in the world. With the fifth you have the souls of the saints under the altar persecution is evidently the thought. How beautiful that is! When it is judgment upon the earth, you see the judgment executed when it is persecution of the saints, you see their spirits in heaven. In the sixth seal we have what seems to be the break up of everything. Everything seems to have gone to pieces. I judge that these symbols speak mainly of the confusion, desolation, and anarchy that will exist in the political and religious world when these things take place — a confusion that will lead men to think that the great day of the Lord has come. After that, in Rev 7:1-17, you have, not the seventh seal, as you might expect, but first of all another kind of seal. A seal is put on the foreheads of the Lord’s earthly people, Israel. The redeemed among the nations are seen too, but not the Church, which does not go through the Great Tribulation. As we saw in the ninth chapter of Ezekiel that the man with the ink-horn put the mark of God upon all that sighed and cried for all the abominations committed there, so here. Now I believe that this interval taking the place of the seventh seal is, as it were, God’s merciful outlook, letting us look forward to the end of everything. And what do we see there? A spared remnant delivered through the great judgments which are to be unfolded in the seven trumpets. These are they who have passed — not through great tribulation merely, but — through the Great Tribulation, who have been brought safe on yonder side. It is a vision of those who shall enter into millennial blessing with the Lord. Now that brings us to the second portion. The seventh seal which, as you notice, is not described at all, seems to be connected with all that follows. It seems, as it were, to break the last clasp that held the book together, so that now it is unrolled and in these seven trumpets and what follows you have more particularly the actual judgments that are written in the book itself. How solemn the thought that the seals, terrible as they are, are simply preliminary judgments. As to the trumpets, taking them altogether, you have them developed in a way similar to the seals. You have six trumpets and then an interval and in that interval you have the little book and the two witnesses testifying. The seven seals seem to give us the introductory judgments which are inflicted largely by human agencies. These judgments of the trumpets are through providential agencies, more particularly resembling those in the land of Egypt, the blood, the hail, the death, that comes in upon all. They doubtless symbolize spiritual death as well. There is another thing to notice they are visited more particularly upon the third part of the earth. That seems to be the western, or Roman Empire. When you come, however, to the fifth and sixth trumpets, which are gone into more particularly, we find ourselves in the East. The bottomless pit is opened and locusts come out of the smoke. This seems to mark the advent of Antichrist. The hordes from the east doubtless signify what is known in Scripture as the Assyrian, the overflowing scourge. Then we have the interval in Rev 10:1-11 and Rev 11:1-19. It is another beautiful glimpse into God’s thoughts. Here you see One who comes down with a little book in His hand, which seems to be in contrast with the large book, the roll that was in God’s hand. John has to take and eat it. That little book seems to speak of the definite earthly judgments which have been prophesied largely in the Old Testament itself. In connection with that little book you have the testimony of the two witnesses. These two witnesses resemble Moses and Elijah. They are able to call down fire from heaven, turn water into blood. Moses did the one, Elijah did the other. But they seem to be typical of the remnant, the power of remnant testimony during the time of these fearful judgments and persecutions. I would suggest that their testimony is what God honors by sending the judgments of the trumpets. In the midst of the fearful tribulation you have these men of God bearing testimony. In their persecution, death, and resurrection, you have a glimpse beyond to the time when God will raise them up, just as we saw in the sealing of the 144,000. Then the seventh angel sounds, and there is the completion of everything, the conclusion of divine judgments and a song of praise. That in one sense will give us the end of God’s judgments upon the earth, but will still leave undeveloped the full picture of evil. He is going to present us not merely the judgments but the cause, the moral cause of them, and that we have given to us in the next portion which, loosely speaking, is the twelfth and thirteenth chapters. Rev 12:1-17 is taken up with the persecution of Israel by the dragon. You have the birth of the Man Child from Israel, from whom, according to the flesh, Christ came. You have the Man Child born who shall rule the nations with a rod of iron. Then you have at His birth the dragon seeking to devour Him Satan seeking the destruction of Christ even at His birth. You remember how Herod persecuted the Lord, and how Joseph was instructed to carry Him down to Egypt till the death of Herod. Afterward the woman is persecuted, the Man Child having been caught up to God and to His throne. The woman flees into the wilderness where she has a place prepared of God, where they should feed her 1260 days and there was war in heaven. Now, here we have first of all in the Man Child caught up to God and His throne, the whole Christian dispensation. It is Christ and the Church as one, and so the Church caught up with the Lord. We know that the Lord rose and then He was caught up to heaven. The Church has not been caught up yet. The testimony of grace is still going out, saints are being gathered, but in that one brief verse the space of time is unnoticed the Church and Christ are glorified together. This is made manifest by the fact that Israel comes at once to the front. The woman has a place provided where she flees and is protected, which reminds us of what our Lord said the remnant should do in the days of persecution. “Let them that are in Judea flee to the mountains.” There they are protected from the special malice of Satan. She flees into the wilderness, and when the dragon would destroy her, when he threw out the water after her, the earth opened its mouth and swallowed up the water. That gives us the providential protection of the remnant of Israel under the assaults of Satan. Then we have clearly told what the dragon is, that old serpent, the devil and Satan. There was war in heaven. Up to this time, Satan has been in heavenly places, and will continue there till Michael casts him down to the earth. What a shout of hallelujah rises in heaven when the accuser of the brethren is cast out, when the heavens are purged not only by blood, as they were when our blessed Lord entered by His own blood — the pledge that God’s throne of righteousness was fully maintained, — but now purged actually of the very presence of Satan! He is cast out at last, to be bound in that bottomless pit, where he belongs. But first he must tarry a short time upon earth, and he has great wrath, because he knows he has but a short time. That short time is doubtless the three years and a half, which you constantly find in Daniel and Revelation; the 1260 days, forty-two months, time and times and half a time, or three years and a half, are all the same period, the last half, doubtless, of the last week of Daniel’s prophecy, when everything will be headed up, and evil at its highest pitch will seek to destroy every testimony for God upon earth. How good it is to know that there will be a remnant even in those days! Next you have the beast and the false prophet; both given to us in Rev 13:1-18. I can only say that the beast represents the satanic head of the revived Roman empire. In this third section you have a satanic character to everything. You have the dragon, Satan himself, the Beast energized by Satan, and the false prophet, or Antichrist, who is the administrator of all the power of the Beast. Everything is satanic. You have a sort of trinity there. First of all Satan, the head of all; then the Beast claiming to be divine, and his image set up to be worshiped; and lastly, the Antichrist, that most loathsome and horrible figure of all prophetic history, because he is usurping the place of the most beautiful, blessed, precious Lamb of God. Here he dares to assume the form of a lamb, yet he speaks like a dragon, and all he does smells of the bottomless pit and the lake of fire, where he gets his retribution. That is all that we can say about these personalities, in connection with the persecutions and judgments that take place described under the seven trumpets, and how incomplete the book would be without a description of them. Now that brings us to Rev 14:1-20, which gives us among others two prominent thoughts. We have first of all the Lamb with the 144,000 on Mount Zion and their song, the song of the redeemed, which they have learned, as it were, from heaven itself, but which they sing here on earth. There is some question as to who these 144,000 are. Some have suggested that they may represent the remnant of Judah, just as the other 144,000 represent the remnant of Israel; but it seems to me that the remnant of Judah would hardly be spoken of as the 144,000. In those very numbers themselves we have a suggestion that these are the same remnant which were sealed in the seventh chapter, the complement of the entire nation. There you saw them sealed and here you see them with the Lamb. Every one that is sealed will have his place with the Lamb. Then you have the everlasting gospel, that is, the gospel which appeals to man as God’s creature, just telling him two things: first, that God’s judgments are coming, and that they should fear the One who is the Creator of all. Then the warning against receiving the mark of the beast, and the announcement of Babylon’s fall. In the latter part of the chapter you have One coming on the white cloud, like the Son of Man. He first gathers in the harvest, then the vintage. In those two symbolic acts we have first a judgment of both the righteous and the wicked, the ingathering of the nations, just as you have in Mat 25:1-46. In the vintage you have the unmingled wrath of God such as you see in Isa 63:1-19, where the Lord comes from Edom with dyed garments from Bozrah, because He has trodden the winepress of the wrath of God alone. That brings us to Rev 15:1-8 and Rev 16:1-21, where we have the vials which we are told fill up all the wrath of God. They seem to give us the characteristics of the plagues, and belong evidently to the time of the trumpets, probably the latter part. You seem to have that which is quite similar to and connected with the judgments of the trumpets. What a fearful outpouring there is when God’s angels pour out these vials, these last plagues upon the earth! They suggest the drink-offering. Joy in God refused brings woe indeed. We have next the judgment of Babylon described here in no measured terms. It is described in its true character, and is placed in connection with the beast, the imperial power on which it sits upon the seven hilled city. She sits like a queen boasting in her dominion and power till the nations of the earth cast her off, God Himself fulfilling these terrific judgments which are described here in the mourning and lamentations of those who have had traffic with her. As a great millstone she is cast into the sea and judged forever. What merited judgment of the great harlot that had defiled the kingdoms of the earth. Thyatira and Laodicea go to make up Babylon when she is judged. Man’s city, man’s church, man’s corrupt harlot that professed to be the chaste virgin of Christ, meets her doom, and then the marriage supper of the Lamb takes place. The Bride has made herself ready and is adorned like a bride for her husband. She enters in with her Lord to that marriage feast which never ends, where the marriage festival will be celebrated throughout eternity, and the love of the espousals will never be lost as it was upon earth, — as it was in Ephesus. She is called the Bride, not the wife merely, for in that term you have the joy, the love, the tenderness connected with the very beginning of the union as what will go with it forever, — forever, and forever. She will always be the bride, — “the bride, the Lamb’s wife.” You have the marriage before He comes forth as the Rider upon the white horse to meet the embattled hosts of Satan. The beast and the false prophet make their final great stand. They are taken, Satan is bound and shut up in the bottomless pit, the beast and the antichrist are cast alive into the lake of fire, and the invitation is given to the birds of the air to come to feast upon earth, upon those who refused to enter into the marriage supper of the Lamb. How solemn to think that these who form the supper for the harpies of earth are those who have rejected the marriage supper of the Lamb. They would be enemies to infinite love, and infinite love could do nothing else but judge eternally those who reject and despise it. Then we have in Rev 20:1-15 the binding of Satan, which marks the thousand years or the Millennium that we so often speak of, and the throne on which the Lord’s people are associated with Him in judgment. Here we find the first resurrection including all who have been raised up, showing that even the martyred saints in the last fearful persecution will have their part in this first resurrection. Blessed and holy are they who are partakers of that resurrection, of which Christ is the First-fruits. (1Co 15:23.) At the close of the Millennium Satan is let lose for a little while when he goes out and gathers again another host. What an awful comment upon the corrupt and hopeless condition of man’s heart. After a thousand years of blessing, when Christ has reigned over the earth, that there should be nations willing to submit to the devil out of the pit to tell them that God is not good, that Christ’s reign is not for blessing! The hosts of the nations come up to fight against God, to meet judgment from heaven. There is but one answer that God can give to that; fire from heaven destroys them, and the dragon, Satan, that one who has put lies into your heart and mine about Christ and about God, at last gets his final doom; he is cast into the lake of fire “prepared for the devil and his angels.” Then you get the doom of those for whom it was not prepared, but who chose rather the lake of fire than the heavenly city; who refused grace, and who are judged not merely out of the books in which the record of their lives is written, but are judged because their names were not found in the Lamb’s book of life. This gives us the twofold character of judgment — for man’s sin on the one hand, and for his rejection of Christ on the other. And then, when all is cleared off, when the last wretched one meets the doom which he has insisted on having, our eyes are opened upon that fair city, like a bride adorned for her husband, that comes down into close intimacy with earth. We see the new heaven and the new earth, with no more sea that speaks of separation and death, of storm and unrest and of wickedness. We see the heavenly city and God’s tabernacle with men. We see the new earth with its inhabitants, doubtless with Israel as the chief nation, and the other nations linked with her in happy, eternal blessing upon earth. We see the heavenly city, the dwelling place of the Lamb and of the Church, with all the heavenly redeemed, the Old Testament saints — all there forever in happy, close fellowship. Who would venture to speak of that? who could describe that which, I say it reverently, the blessed God Himself has seen fit to vail in symbols that partly reveal and partly hide the glories behind them? It all shines with the glory of God, the glory of God’s light. There is nothing but that which is precious and enduring in connection with it all. There is no need of the sun, of nature’s light there. During all the Millennium, above the day’s splendor, shines ever the witness of what the Church is in God’s thoughts. Here you have what Cain essayed to build in his own power, but only made a place of departure from God — man trying to make himself comfortable in a place where God had pronounced the curse. There, where there is no more curse, and where the throne of God and the Lamb are, and where His servants shall serve Him, His name shall be in their foreheads. There you have, without a curse, God’s city in contrast with man’s. He is not ashamed to be called our God, and has prepared a habitation for us. We began by speaking of the praise, “unto Him that loveth us and washed us from our sins,” and we close our book with our eyes upon the City which is His home and ours. We pass through the seas of judgment and the storms of wrath. They are all over now, and there in everlasting rest and everlasting glory, we shall be with Him to His praise forever. That is what is before us, ah, how soon! And what grace, beloved, what infinite grace for our God to take us up — unworthy ones — who have washed our robes, and made them white in the blood of the Lamb — to take us up, and give us a place there, with Himself in that city: “Jerusalem the golden with milk and honey blest, Beneath thy contemplation sink heart and voice oppressed.” But what the poet knows not — what has not entered into man’s heart to conceive — God has revealed to us by His Spirit in this one precious word, “The throne of God and the Lamb.” Jesus is there and where He is, He has told us, His people shall be also. May we wait for it. If Abraham looked for a city that hath foundations, whose builder and maker is God — may we, with more than Abraham’s light, have some, at least, of Abraham’s pilgrim heart, that we may wait and look for that city that hath foundations. May we be characteristically citizens of heaven and not be jealous of man’s poor city, with all his boasting still a habitation of iniquity. Let us look up at that bright, holy, glorious city, — the bride of the Lamb, and say that all the hope that we have, is to have our place there with Him who is ever the glory of heaven itself. We close our Bibles, — we have gotten to the end of our subject in our poor little way, — with our eyes upon the dear home which our God has given us with Jesus. Thus the end of our Bible brings us to the heavenly city where Jesus is all in all. ======================================================================== CHAPTER 16: 01.14. LECTURE 12 - THE BIBLE AS A WHOLE ======================================================================== Lecture 12 - The Bible as a Whole We have reached the end of what we undertook — to take up the word of God from the beginning, and look at each separate book through to the end, and to see, in some little measure at least, what are the contents of each, and the relation of the various books together. I think you will agree with me that while our view has been a very partial and imperfect one, yet we have seen enough to show us that God’s word holds together as a perfect and complete whole; that it is not a mere collection of fragments, not a mere aggregation, but that it is indeed a perfect whole. Our subject tonight is the Bible as a whole, and by that you understand of course, not that we are to take up these various books again in any detail, but now to look through the complete vista that is before our eyes and to gather thus some thoughts as to the perfection of that Word, which is so full and yet so absolutely self-consistent in every part. Think, beloved brethren, of the human authors of this book, beginning with Moses over 1500 years before Christ, down to the latest of the apostles, John himself, at the close of the first century. Think, through all this long period of time, of the unity of thought and purpose in spite of the variety of authors. Let us look for a moment at a few of them. Here you have Moses, a man learned in all the wisdom of the Egyptians you have the authors of the historical books, who were doubtless prophets you have the prophets themselves, Isaiah, Jeremiah, and others, who were men of ability unquestionably, and yet of very different walks in life. Ezekiel, for instance, was a priest, ministering about the holy things of God. Amos has a different character, a gatherer of sycamore fruit, a man utterly uncultured. Then you have the Psalms of David, the king upon the throne, and by Asaph and others, Levites in their place. You have Solomon, another king, the wisest of all men. Then in the New Testament you have those who were unlearned and ignorant men, fishermen, taken from their common toil, from the money changer’s bench, or fishermen’s net, or whatever might have occupied them, and entrusted with the pen that was to give the thoughts of God. And so I say when we look not merely at the length of time through which the word of God was written, but at the various authors who were engaged, and their different characters, we are simply astounded when we see the absolute unity of authorship that is running through the whole perfect book. Whether it be Moses or Paul, whether it be Isaiah or John, you find one common purpose, one mind back of it all, presenting to us His thoughts, unfolding to us His purposes. There is a constant progress all the way through, and yet one consistent purpose from the very beginning to the end of it. Beloved brethren, this in itself is a witness to the divine perfection of the word of God, such as no other book in all the world could give us, and in itself is an argument for that divine inspiration which poor men quibble at so much, and yet which is clearly distinguished even by him whose eye is upon the very surface only. Now it is such things as that we should look at and give them their proper weight when we take up God’s word. Think of a book written in this way, written by authors so varied, and at times so distant one from another, all united and combined so to form one precious truth that the entire volume is as compacted together as any living organism could possibly be. Such is our Bible, God’s book. I do not think of Moses, I do not think of the instrument save to wonder how God could take up such unlikely instruments and use them for His glory. For He had, if I may so speak, a twofold difficulty with such a man as Moses or as Paul. They had to unlearn, as well as learn. Again with such a man as Amos or Peter or John himself, you say the instrument is not fit, the mental endowment is not sufficient. Yet here He brings down the exalted one, He lifts up the lowly one, putting them on the one common plane using them as He finds them, making them the channels of His thoughts not their own thoughts yet with this remarkable fact that He never does violence to their individual character. Peter remains Peter and Moses remains Moses. Their abilities can be seen in their writings, their style is there, everything is there that speaks of the man, but there is nothing there that does not speak of God. How amazing how blessed that is. They talk to us about a human element in inspiration, about the divine truth and the human instrument in which that truth was conveyed as though truth and error were mixed together, and you had, to use the illustration of a popular preacher, to take your winnowing fan and fan out the chaff from the wheat. No, God’s precious word is pure grain there is no chaff there. It is the fan that separates the precious from the vile in our lives, ways and hearts but it cannot be judged by man. Now, I would say, when we dwell on these things we learn a reverence and love for that precious Word which increases with our familiarity with it. Here again there is wondrous difference between the word of God and all men’s writings. Man’s writings the more familiar you grow with them the less, as a rule, you care for them. You sound their depths, you explore their whole contents, and you know all that they contain. On the other hand, with the word of God will you not bear me out when I say that, in one sense, each fresh reading is as though you had not opened the book before? Each fresh reading unfolds fresh beauties and as you go over it again and again, it resembles, as it were, those virgin soils where you sow a crop and gather it in, and another crop just as fruitful comes in its place. So with God’s precious word. This is the experience of the most devoted and diligent student of Scripture. It is not those who pick it up occasionally, or who skim over its surface in the course of a year or two who find new subjects for thought but it is those who dig into its depths, who ponder it day by day who know what this is. The very verses which you know best, — do they not sometimes, like a precious jewel, catch fresh light from the sun and shine with a splendor that you never have thought of before? Take for instance that precious little gospel verse John 3:16 we know it by heart, alas! we can say it in a very heartless way sometimes, — but, dear brethren, a gleam from heaven strikes into that verse again and again and unfolds to us the heart of God in a fresh way. So I feel as though I could preach the gospel from it over and over again and not touch the same subject on consecutive occasions. It is thus with all His word it is inexhaustible like Himself, because it speaks of Himself. Now tonight it is not our purpose to enter into the contents of the book that has been done in some measure at least before, but all that we are to do now is to take a general survey. You remember we compared ourselves the first night to Moses climbing to the top of Mount Pizgah and looking over the whole land, seeing its valleys, its hills, its fields, its fountains, everything lying open to him. Now before we close we will attempt to group the books together, or rather to see how they are grouped together, as we have them here in these tables and the diagram, which will set it before the eye as well as the mind. 1. The Pentateuch. Name of Book — Literal Theme — Spiritual Theme. Genesis — Creation, and Patriarchal Age — New Creation Life. Exodus — Redemption and Covenant — Redemption and Communion, Leviticus — Principles of Access — The Holiest. Numbers — Trial in the Wilderness — Testing in the World. Deuteronomy — Review and Lessons — God’s end in Government. We have here in this first table, the Pentateuch, or five books of the Law, written by Moses, which form the foundation and the model upon which all the other books are grouped together. The general theme of this first group, corresponding to its first place, is God’s sovereign power and His counsels with regard to His people. Embodied in these five books we have, in germ at least, every principle of divine activity towards men, — election, creation, calling, redemption, communion, holiness, trial, and final glory. We have already seen the significance of the numerical place of each, and need not more than remind you again of them. We must remember, too, that each book has a literal meaning primarily, and a connection with the times in which, and the people for whom, it was written. It also has a spiritual significance which is closely connected with and grows out of the literal. “All these things happened unto them for types.” 1. Genesis, as its name suggests, is the book of the Beginning. It tells of the creation, the fall, the time of conscience, the flood, the dispersion at Babel — and then the lives of the four patriarchs, Abraham, Isaac, Jacob, and Joseph. The entire history may be grouped about seven persons, — Adam, Seth, Noah, and the four already named. Spiritually, we gather from these the lessons of new creation life in a sevenfold way Christ, the Second Adam, as head; Seth, the setting aside of nature for Christ; Noah, resurrection the power; Abraham, the pilgrim-walk; Isaac, sonship; Jacob, tribulation; Joseph, complete mastery and conformity to the image of Christ. 2. Exodus is the book of Redemption, whether for Israel nationally, or for all God’s people spiritually. It tells of bondage, God’s judgments on the oppressor, shelter by the blood of the passover Lamb, deliverance through the opened Red Sea, the law at Sinai, and the Tabernacle. It is hardly necessary to repeat these various themes for the spiritual application. Christ is the key to it all, and He readily opens its wondrous beauties to faith. The number two speaks of redemption. 3. The same may be said of Leviticus. Holiness, whether ceremonial or spiritual, is the theme, suggested by its third place. Sacrifice, priesthood, cleansing, the holiest, practical holiness in walk, and God’s ways of holiness to the end, — all are presented here. 4. Numbers needs not more than a word of reminder. A well ordered camp, the forward journey, marred almost at once by unbelief and departure from God; the priestly intercession of Aaron; the certainty of final blessing spite of all failure, and of the desire of the enemy to curse: — such are some of the themes of this book of trial and testing in the wilderness of this world. 5. Deuteronomy comes last, giving us God’s review of His people’s ways, a repetition of His unchanging principles of holiness, with an outlook into the inheritance now so near; closing with a song of praise and the blessing of the tribes. This ends the first group, so full and rich in its wondrous unfolding of God’s thoughts, and of His ways with His people. It is a steady, onward path, through all obstacles, whether without or within, till the goal is reached. 2. The Books of Covenant History. Name of Book — Corresponds to — Literal Theme — Spiritual Theme. Joshua — Genesis — The New Beginning, in the Land — Conquest in Heavenly Places. Judges, Ruth — Exodus — Departures and Deliverances — Failures and Recoveries. The Books of Kings — Leviticus — Priest, King, and Sanctuary — Prophet, Priest, and King. The Captivity Books — Numbers — Mercy for the Remnant Nation — Remnant Church History. The Chronicles — Deuteronomy — God’s Review — Divine Lessons from Past History. The second group of books comprise what are ordinarily known as the Historical Books, or the Former Prophets. Answering to the second place, they treat of the development and progress of the nation, of the breach which speedily came in, and of God’s manifold deliverances. In one sense the book of Judges, with Ruth, would give us the sample of all. 1. Joshua begins here with all the vigor and energy of faith. The two great themes of the book are, first, the conquest, and secondly, the enjoyment of the inheritance God had given them. Mingled with this is the lesson of “no confidence in the flesh,” and of the need of divine energy to take full possession of what is ours. The book closes, in a way which prepares us for the book of Judges, with warnings and exhortations. 2. Judges is composed of the sorrowful history of manifold departure on the part of the people, and on God’s part of merciful intervention. Ruth, the supplement to Judges, gives us the bright side, showing how grace comes in, and that what was else hopelessly lost is now recovered in the coming King, whose genealogy is given here. 3. This leads to the books of the Kings — Samuel and Kings — where with a wonderful fulness of matter, the prominent thoughts are the priesthood set aside for the prophetic office, till the coming of the king, who establishes the sanctuary and the priesthood. The history of the people under the kings is also given, and dark enough it is, leading on to the captivity in Babylon. 4. Ezra, Nehemiah, and Esther are devoted to these remnant times, and show the mercy of God meeting the feebleness of His people. Ezra is devoted to the rebuilding of the temple as a centre; Nehemiah, in keeping with a second place, emphasizes separation from evil, shown in the walls; while Esther shows that the Lord is the Sanctuary of His people even when they knew Him not. 5. The two books of Chronicles are a true Deuteronomy, reviewing the past and gathering divine lessons from it. Prophecy is prominent throughout. 3. The Prophetic Books. Name of Book — Corresponds To — Spiritual Theme. Isaiah — Genesis — God’s Counsels for His Chosen People. Jeremiah and Lamentations — Exodus — Divine Sorrow and Salvation for a Sinful People. Ezekiel — Leviticus — Cleansing and a Sanctuary for a Defiled People. Daniel — Numbers — Times, Testing, and Failure of the Gentiles. The Minor Prophets — Deuteronomy — Principles and Ways of Divine Government. There can be no question that in this third group, we are in the Sanctuary, in the presence of God. This was ever the purpose of the prophetic office, whether in spoken or written ministry. In very many ways Ezekiel is the typical book here, — sanctuary and resurrection hopes for Israel as a nation. 1. Isaiah is chief here, with his magnificent scope, and the unfolding of God’s election and sovereignty. He will have the preeminence. Most fittingly His counsels as to Christ are prominent here, and the blessing of Israel and the world through Him. 2. Coming to Jeremiah, we are with a Man of Sorrows. The entire Lamentations are the outpouring of grief as rivers of waters. But amid the tears, faith lays hold of a Saviour. So we have very definite prophecies of the restoration of the people. 3. Ezekiel, the priest, gives us a priestly book, a sort of Leviticus of the Prophets. He sees the defilement of the people which necessitates the removal of God’s sanctuary from among them. But when the work of recovering is accomplished, he sees the nation, alive as from the dead, restored to their land with the sanctuary and God’s glory in their midst. 4. Daniel is the Gentile Book. It deals with the remnant of the nation in Babylon. He narrates the future history of Gentile dominion in its various phases, whether as image or beasts, till the Son of Man comes and sets up His everlasting Kingdom. It has the most definite prophecies as to the time of the end. 5. As a resume of all we have the twelve Minor Prophets, as they are called, a Deuteronomy to the whole. They are twelve, the number of Government, and divided into four threes. 1. Hosea, God’s pleadings with His people. Amos, God’s warnings of His people. Micah, God’s recovery of His people through Christ. 2. Joel, judgments on enemies of Israel. Obadiah, judgment on Edom. Jonah, Nineveh spared. 3. Nahum, the Assyrian’s pride rebuked. Habakkuk, faith’s resource. Zephaniah, God in the midst of His people. 4. Haggai, the Lord’s house. Zechariah, final deliverance. Malachi, everything must wait for the Sun-rise. This closes the books of the Prophets, a most full and varied unfolding of the thoughts of God. 4. The Psalm Books. Name of Book — Corrspond To — Spiritual Theme. Psalms — Genesis — Praise for God’s Sufficiency in all Circumstances. Job — Exodus — Sorrow and Deliverance of the Afflicted. Song of Solomon — Leviticus — The Bosom of Christ the Holy Place. Ecclesiastes — Numbers — Earth’s Emptiness fully Tested. Proverbs — Deuteronomy — Wisdom from God for the Path. The closing section of the Old Testament books is fittingly a fourth; earth’s experiences are here recorded, and in lovely grace set to music for us. 1. The Psalms, with their fivefold division, lead here. Among an unlimited number of themes we can mention only a few: God’s counsels as to Christ, both as Messiah and as Son of Man, both in His sufferings and glory; the sorrows and experiences of the remnant in view of the enemy, of their own sins, and of Christ in His person and work; the enemy and persecution, doubtless both the Antichrist and the Beast; the judgments upon the world, the coming of Christ, — what a fulness there is! 2. Job gives us the hatred of Satan against the best man on earth, God’s sifting through these sorrows, and after he has learned the lesson of “no good thing in me,” he is delivered and restored to greater blessing. 3. The Song of Songs is a holy book — and it needs holiness to understand it. It is the history of heart communion with Christ. 4. Ecclesiastes deals with earth and shows us the vanity of everything under the sun. 5. Proverbs is God’s garnered wisdom for the earthly path. B. The New Testament Books. Name of Book — Corresponds To — Spiritual Theme. The Four Gospels — Genesis — The Eternal Life in the Person. The Acts — Exodus — Deliverance from the Bondage of Judaism, Paul’s Epistles — Leviticus — Full Manifestation of the Way into the Holiest. The General Epistles — Numbers — Practical Testing and Needed Grace for the Way. The Revelation — Deuteronomy — Divine Judgment, and the End in View. The New Testament, as has been said by another, is not a fifth group, coordinated with the four of the Old Testament, but it forms a second, the salvation number. Salvation through the Son of God. 1. The four Gospels give us His perfect life: Matthew, the King of the Jews, Mark the lowly Servant, Luke the Son of Man, John the Son of God. His death in each corresponds to the theme of the book. 2. The Acts give us the history of the deliverance of the people from Judaism. It begins at Jerusalem and ends at Rome, the Gentile city. The most important event narrated in it is the descent of the Holy Ghost. Various instruments are used — Peter, Stephen, and Paul, but it is the Spirit’s work all through. 3. Paul’s fourteen epistles give us a perfect Leviticus. They are divided into two pentateuchs, of standing and of relationship. Of Standing: Romans, God’s righteousness the foundation. Galatians, deliverance from law. Ephesians, the full portion in Christ. Colossians and Philemon, Christ the object for the walk. Philippians, Christ the way and the end. Of Relationship: 1 & 2 Thessalonians, in the Father, and waiting for the Son. 1 & 2 Corinthians, the Church as a vessel of testimony. Hebrews, Christ the sacrifice and the way into the holiest. 1 & 2 Timothy, practical walk, in the Church. Titus, wisdom for the way, and the end. 4. The General epistles are four as to authors; Peter, James, John and Jude. Peter has to do with the pilgrim walk; James, practical separation for God; John has his head on the Lord’s bosom; and Jude gives the final word of warning. 5. The Revelation closes all, leaving nothing to wish or ask for: Evil is put down, there is a new heaven and a new earth, and with the Lamb in the heavenly city, with glories past all telling, we find our eternal home. This will suffice as to the tables, which have at least enabled us to get another glimpse of the books. I must now ask you to look at the diagram opposite. You notice it is a pentagon — a five sided figure, having four smaller pentagons grouped about one in the centre. We have already seen that five is the model upon which the pentateuch was written, and indeed the entire Scripture. These five smaller pentagons are the groups of the Bible books, we have just been going over. There are four grouped about a central one. This central one is the New Testament which reveals Christ, and when once He is known we have each Old Testament group in its place. You will notice that each group is composed of its five parts answering to the five sides of the pentagon. You will also see that a blank space is left on the side of the Revelation, marked “the unsearchable riches of Christ” and that the large pentagon encloses all. I must explain the meaning of this large pentagon. Need I remind you of that prophecy in Isaiah where we are told that a virgin shall conceive and bear a son, whose name shall be called Emmanuel, God with us? In the divine interpretation of that fact in the first chapter of the gospel of Matthew, it is explained as applying to Jesus. Very beautiful it is to notice that in the prophet Isaiah He is called Emmanuel, in Matthew He is called Jesus. In the one case it is God with us, in the other it is Jesus here upon earth. Now bearing that in mind when we look at our chart anew, you find that we have in this five sided figure that which presents to us the person of the Son of God, God incarnate, the creator with the creature. Each of the sides will suggest a feature: “The word was God.” First of all, He is the centre of divine glory, what He ever was. Then He became incarnate, and humbled Himself to the place of lowly obedience, made under the law then He went to the cross and endured that death and shame for our sakes; then God has highly exalted Him, and placed Him at His own right hand, far above all principalities and powers and might and dominion, and every name that is named not only in this world but also in that which is to come. So in this blessed One, “God with us,” who is so perfectly suggested to us in the number five, we have one who controls and who takes up man in his weakness, as the thumb holds and controls the four fingers. The weakness of the creature is suggested in the four, and the perfection of almighty power in the one. They are linked forever together, and form thus as it were a living hand, stretched out from God’s infinity and laid upon our poor guilty heads, healing us, cleansing the leper, comforting the mourners, raising the dead. That living hand of the living God, that five, speaks all through the precious person of Christ. Beloved brethren, is there not a divine truth there? is there not something to take hold of us? Do we not feel that we have that hand laid upon us? never the hand of weakness though it is a human hand, never the hand of four that speaks of weakness and failure, but that perfect, divine, controlling hand linked forever with man, which holds us fast and says nothing shall pluck us out of His hand. And now do you catch the thought that is presented to us in this figure? We have that which surrounds the entire word of God. We have here the word of God in its varied perfections set before us, beginning with the law, and going on to the covenant history, then to the prophets, then the experience books, and these all linked to the New Testament. But what is the surrounding, what is the theme of them all? Christ Himself is the theme — I say it reverently, — that is greater than all, the person of the Son of God Himself, the subject of all. So it is not without thought that I have set before our eyes here the fact — and I say it reverently, dear friends, — that the blessed person of Christ Himself is greater than the written word of God. There is in Him a fulness which, even with that word opened before us, we cannot fathom. “No man knoweth the Son but the Father.” Is it not a fact that God only knows Christ? As we sometimes sing: “The higher myst’ries of Thy fame The creature’s grasp transcend.” Thus we see here in our figure that which reminds us of Him, and to me it is quite suitable that you should have opposite the book of Revelation, that book which as it were opens the portals of heaven and shows us those pure depths, — depths simply of eternity with no obscurity to dim them these unexplored riches of Christ as well. What He puts before us in the book of Revelation is the Lamb; “the Lamb is the light thereof.” It is the throne of God and of the Lamb that are there. And so what have we before us? Christ is the theme of all the word of God; it is Christ from Genesis through the Old Testament; Christ in all His fulness in the New Testament; Christ in the book of Revelation, and as we stand there looking on into eternity, still it is Christ, the blessed Christ of God. He is never, no never exhausted. And so, brethren, I make no apology for having this gap there, suggesting to our minds that even the perfect written revelation of God leaves untouched depths in the character and person and work of our blessed Saviour, which only the heart of God can grasp, and of which it will be our happy occupation through all eternity to learn. “Now we know in part, then we shall know even as we are known.” Fittingly in connection with the book of Revelation we look out into the infinite fulness of Christ. It reminds me, and explains partly, what the apostle John says at the close of his gospel, — and it is very fitting that he who has given us the fulness of Christ as no other writer has, should say, “there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written.” As we take up our precious Bible, we say it reveals Christ, it reveals Him in His fulness, but oh, if our God had written a book that was to give us everything as to the Lord, we suppose the world itself would not contain the wondrous unfoldings. Now do you understand how it is that eternity will be fully occupied, how we shall spend there in diligent joy our time in exploring heights and depths of perfection in Him who humbled Himself, that He might make Himself known to us? Things that we have had a little apprehension of, things that we have seen in germ, touched upon as it were, bearing full flower and fruitage to occupy our praise, to call forth ever fresh adoration, worship, and praise to God and Christ. But then we come back to the fact that it will be no new person who attracts us. It is the One who is well known that we shall see there. We will be in strange scenes, we shall have wondrous glories unfolded before us, we shall see depths in His character never known before, but, it is the same Jesus that we know now; it is the Lamb whom we have learned to trust, whose precious blood was shed for us here, that we shall know there in all His fulness, and be ourselves conformed to Him. And that brings us again back to this precious Word that unfolds Him, a Word that by its very structure has spoken to us of divine perfection and divine character. You see my thought is not, of course, that there is the slightest imperfection in the word of God; so far from that, it is absolutely perfect, absolutely complete in every particular; but that it is written for man, written for us here, and therefore in itself is limited for our sakes. As Paul said, when he saw things that could not be uttered, that it was not lawful for a man to speak of, so even this precious word of God declares to us that there is coming a time when we shall see, not through a glass darkly but face to face all the glories. But that reminds me of another thing, for I feel that we want to rivet these things together closely. The other truth is “eye hath not seen, ear hath not heard, neither have entered into the heart of man the things that God hath prepared for them that love Him, but”‘ — and here is where most people stop, — “God hath revealed them unto us by His Spirit, for the Spirit searcheth all things, yea the deep things of God.” Now you see we have before us things that the heart of man could not grasp, things of infinite fulness, yet that Spirit searcheth into those depths, has come down and reveals to us out of infinite fulness the precious deep things of God; the Holy Spirit unfolding to us that which the heart of man could not grasp. And this brings together for us again the precious fact that in the word of God, in this absolutely perfect word, we have a suited instrument for the Spirit of God to make known to us the things that have not been thought of by man before. And thus we turn to our Bible not wishing for it to have another chapter or syllable in it, remembering at the close of the book of inspiration, the last chapter of Revelation, man is warned not only against taking away from the words of the prophecy of this book, but against adding one syllable to it. How perfect a book that we need not add one word to, and we dare not take one word from, — a perfect revelation of a perfect God. And so brethren I leave this subject with you, as it rests in our minds, just with these thoughts: the word of God a consistent, perfect whole, herd together absolutely by a cord of truth, a common thought underlying all, and revealing one perfect Christ for our souls. Shall we take it up, shall we study it as never before? with the faith that there is this in it for us? We learn our blessed God through His word, we learn all the fulness of His love to us through that same precious word; and we meet on the other hand the enemy of our souls, we meet all the opposition in a world like this, by that word of our blessed Lord, “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” You notice Satan’s temptation to Him there: he says, If thou be the Son of God; our Lord’s answer is, “Man shall not live by bread alone.” Satan would test His claim to divine glory, our Lord says I am here as man, I am here to be tempted as man, and man shall live by every word that proceedeth out of the mouth of God. Well it is for us if we are furnished simply with that precious Word in imitation of our Lord Himself, who thus met the enemy with all his temptations. If we meet him and conquer him, it must be in the same way. But that suggests to us another thought, that the Lord did not say to Satan that man shall meet the enemy by the word of God, but man shall live by every word that proceedeth out of the mouth of God. How is it that we oftentimes have so little power to meet the enemy, so little power to resist temptation? We know the Scriptures perhaps intellectually, but when the time of testing and temptation comes, how true it is that we have but little power with that Word. The reason is not far to seek: “Thy words were found and I did eat them, and Thy word was unto me the joy and rejoicing of my heart.” His word is to be lived upon, and as we take this precious book and live by it, and live in it, we shall find it is food that enables us to meet that enemy. As we grow stronger by feeding on that Word the enemy himself has no power over us, the world can have no charm for us, and thus we go on in all the strength which our blessed God gives us. That leads me to another thought, a very practical and a very simple one, and yet surely one that we need to be reminded of. We are living, beloved brethren, I believe more than ever in the world’s history, in the time when it is the mind that Satan is using to lead people from God. I know that it is an age of material prosperity; inventions, pleasures — everything of that kind — are spread before our eyes, and the paths of attraction and allurement lead everywhere. But, after all, what is it that is Satan’s master work? He is turning the minds of men from God, he is filling them with that which is not truth, and then he knows after that it is a very simple matter as to their walk. And so those who look on things superficially, think that the world is improving because perhaps there is not so much vice, or so much crime outwardly as there used to be, though there is grave question as to that. I believe corruption and wickedness are on the increase, but people have a way of looking at things superficially. Civilization is on the increase; improvement, education, everything of that kind, has made wonderful advance, and people say things are growing better. But do you know that the enemy has laid his defiling hands on the very fountains of men’s knowledge? The supplies that nourish the minds of men are defiled. Look at the schools today. They are schools of infidelity. Look at what is called science today; it is made to teach man that he can get along quite well without the thought of God. Take up any branch of science, and you will find that the enemy’s effort is just to eliminate God, to eliminate Christ, to eliminate the word of God. What is it that men are feeding on today? the wretched, vile newspaper, the wretched literature with which the country is flooded, that in the most insidious and subtle way is leading men away from the truth. I tell you, brethren, those thoughts in men’s hearts to which they would not dare to give expression now, are gradually and insidiously forming. For instance, the fear of God is insidiously removed, and the sense of the justice and judgment of God is being taken away in the same manner. The result is that men are beginning to think, and think strongly, that perhaps after all the old thoughts are a little too harsh and that there must be some way for infinite mercy to act without consigning men to eternal judgment. I believe if we let our minds be fed and moulded by the literature of the day in which we are living, we lose the sense of God’s righteous judgment upon the ungodly. In like manner I might take up other doctrines. Take the truth of the atonement. It has not been long since a leader of religious thought openly declared that men could be saved in other ways than by the atonement; that they could be saved by the light of nature, that they might be saved through the Church, that they might be saved by reason, as well as by Christ. Ah! brethren, I know what the enemy is doing; he is poisoning the very fountain heads, and the result is that in this way as never before, you find infidelity fearfully increasing, and I have ventured to predict that if the Lord tarry but a little while longer, the rising generation even more than this will be a generation of infidels. What will be the end of it? Things even now are ripening for the great apostasy. We can see it, and I believe the one great instrument in connection with it is this instrument of modern literature. If you allow me I will give you an illustration as to that, which shows how closely they are linked together. We know that the apostasy is led on by the man of sin, the antichrist who is a Jew and who discards the God of his fathers, the religion of his fathers, everything that he might be supposed to prize. He lifts himself up as in a sense divine. I believe that the present poisoning of the world’s literature can be traced to the defiling source that will produce the antichrist himself. It is only during the last hundred years that literature has made such advancement. And it is only since the wondrous awakening of thought amongst the Jews, and in connection with what is called reformed Judaism, the revival of thought amongst that scattered and despised people, that infidelity has made such rapid progress. All this higher criticism that had its birth in Germany, this denial of the divine element in the word of God, this picking and criticizing, until the whole word of God is made in their hands a mass of tattered rags, where did it originate? It originated first of all with what are called reformed Jews, who denied the inspiration of the Pentateuch; and so-called Christians learned to imitate them, and take up the same argument and apply it to the New Testament. The higher criticism owes its origin to the Jew. In like manner take the periodicals, the daily periodical literature of the city of New York, — in whose hands is it largely? in infidel hands and amongst those infidels there are not a few Hebrews. This is true not only in New York, but in many other cities which are centres of the world’s thoughts, — there you find the hand of the Hebrew, apostate from the religion of his fathers. Now I speak of this simply to show how we are living in days of decline and ruin, with the apostasy just before us, and in order to give us a warning as to education. Those of us who have children, what are we to do? Let them grow up ignorant? Ah! there has to be the good fight of faith for them as never before. Parents have got to see to it that what their children do not get at school, they are to get at home and that the errors taught them there, they are taught at home to combat and overcome in the fear of God. What prayer, what faith, what energy and zeal all this means for us. Are we to shut ourselves up and be recluses? We cannot do that; the fight is too hot for that, we dare not run away. We are to fight on with the precious word of God. We are to take up the literature that God has given us, the literature that is in the Word, which is perfect and as we are fed and filled and fitted by that for the conflict, we need not fear all the armies of the enemy. We can put them to flight, even in a world that is hastening on to apostasy. Our own souls can be brighter and brighter, becoming purified by the precious word of our God, and the prayer of our Lord Jesus will be answered, “Sanctify them through Thy truth, Thy word is truth.” “Thy word”: let us take it, let us hold it, let us read it and study it as never before. Do not let us discard a single line of that precious Word. Do not say that you cannot read the prophets because they are too deep for you that you cannot read Chronicles because it is too dry for you. Do not say that there is one line or syllable of the word of God which you can afford to let go. I want to be very explicit: let us read our Bible day by day, chapter after chapter, book after book, through and through and when we get through with it let us take it up again and read it over and over. We shall always get something fresh for our souls, and not only so, but we shall find — what we have been endeavoring to see in these meetings here — a perfection in it that will bring out adoring worship all the more. May the Lord make this a practical reality for our souls. May He in His love awaken His dear people, to live by His word till He come. ======================================================================== CHAPTER 17: 02. 00.0. GLEANINGS FROM THE BOOK OF RUTH ======================================================================== Gleanings from the Book of Ruth by S. Ridout Printed at The Bible Truth Press, 63 Fourth Avenue, New York. ======================================================================== CHAPTER 18: 02. 00.1. CONTENTS ======================================================================== CONTENTS Ruth 1:1-22 1. The Loneliness of Departure from God 2. Faith: Its Separations and Companionship 3.The Return to Bethlehem Ruth 2:1-23 4. A Gleaner in the Fields of Grace 5. Recognition and Encouragement Ruth 2:18-23, Ruth 3:1-18 6. The Kinsman-Redeemer Ruth 4:1-22 7. Nearer than the Nearest ======================================================================== CHAPTER 19: 02. 00.2. PREFATORY NOTE ======================================================================== Prefatory Note There is always a charm in typical and allegorical interpretation of Scripture, when undertaken soberly and in accord with the general teaching of the word of God. Scripture itself abounds in illustrations of this method, while the parables of our Lord show how constantly He made use of it. No apology then need be made for finding the gospel in the Book of Ruth. That which appeals to the heart, too, has a place which must not be overlooked in these days of mental activity and selfishness. Heart history appeals to all who have hearts, and thus this story which is an appeal to the affections throughout has ever had an attraction for the people of God. The following pages contain little or nothing that is new; if they freshly bring to the memory well-known truths, and induce simpler faith in a well-known Lord, their purpose will have been met. The reader will notice that the dispensational features have been touched upon throughout. It should be remembered that the book is Jewish, and the first application must be to God’s earthly people. This, so far from hindering its application to the present time, will be found to give an added charm. One slight correction should be made by the reader. In commenting on Ruth 2:18, the passage was treated as if Ruth after reaching home ate of what she had gleaned before giving to her mother-in-law. No doubt what is referred to in that verse is what she had left over from the midday meal spoken of in Ruth 2:14. She ate and was sufficed and left some of what had been given her. Of this she gave to Naomi. The lesson remains the same, but the charge of apparent selfishness is removed by this interpretation which is entirely permissible. The passage will be found in the relevant section in the "Gleanings." These pages are but "gleanings" in a field whose golden grain is offered to us with a largeness of heart and a freedom of which that of Boaz was but a type. That they may stir to fresh zeal in the searching of Scripture which will be most richly rewarded, is the prayer of the writer. S. R ======================================================================== CHAPTER 20: 02. 01. THE LONELINESS OF DEPARTURE FROM GOD. (RUTH 1:1-5) ======================================================================== Solitary. 1. The Loneliness of Departure from God. (Ruth 1:1-5) There is perhaps no sadder book in the Scriptures than the one called Judges. The darkness is not only intensified by contrast with the brilliant narrative of Joshua, but we are saddened at the thought that the state of things was foreseen by him, and was the result of the people’s departure from God, spite of all warning. Throughout the book, the darkness deepens. At the beginning, there is a crying to God, confession of sin, and recovery in His mercy; but the work of deliverance grows more and more shallow, the deliverers themselves less and less men of faith, until the last deliverer, Samson, himself dies in captivity. The remainder of the book contains the shameful narratives of idolatrous departure from God, and its concomitant corruption of man, with the bloody civil war that well-nigh exterminated an entire tribe. There are glimpses of God’s mercy all through, so far as the wretched people would permit Him to show Himself in their behalf, but the tendency of everything is downward and away from the light. Nationally, the people were proving themselves without faith and everything pointed to the necessity of a new order. There was no king in Israel. While later they did have a king, it was only as a type of the true King for whom the nation must yet wait, whose coming shall be as the morning without clouds. In Ruth we have the bright picture, not of man but of God’s grace. It begins, morally, as we shall see, where Judges ends, in departure from God. But it is a history of mercy all through, mercy beyond all thought, abounding thus in the surprises which mercy delights to give. Historically, it is evidently the link between the times of the Judges and those of the Kings. It gives us the lineage of the man after God’s heart, and typically shows how all blessing comes from David’s Son. Primarily, it has to do with Israel and we shall find that it unfolds clearly the nation’s past course, present condition and the way of future blessing. But grace is the same, whether shown to Israel or to the Gentiles; to a nation, or to the individual. It will be found therefore that, while the form is dispensational and national, the lesson can be applied to the individual as well. There is a common life and a common bond that links together all the people of God, in all dispensations. Family traits can be easily distinguished all through. Abraham is our father, and the family of faith is ever marked by the same humility, obedience and dependence that justified him before God and men. We will find therefore in this book the history of blessing for the soul, as real and profitable for ourselves as for Israel of whom it is directly the type. While seeking to get the lesson in both, we will see the unity in all God’s ways of grace. The narrative begins at Bethlehem-Judah, at a time of famine. The names here, as doubtless throughout the Scriptures, are significant. Bethlehem is "the House of Bread," fittingly the birthplace, long afterward, of Him who as the "Bread of God" came down from heaven to give life to the world. Judah, "praise," is the royal tribe through which in grace the "King" was to come. Praise ever flows from a knowledge of the fulness of blessing which is ours in Christ. Thus food and worship are intimately connected — Bethlehem is in Judah. And it is most natural to find them linked thus together: "I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation, and her saints shall shout aloud for joy" (Psa 132:15-16). It seems a strange contradiction to have a famine at Bethlehem. If there is no food at the "house of bread," where can it be found? And yet famines are not unknown in God’s land. Abraham found one in his day, and so did Isaac. The character of the country, with its rugged hills and hot climate, without many perennial streams, made it particularly susceptible to drouth. It was dependent upon the periodic rains, and if these failed there was no river, as in Egypt, to take their place. Thus the land was in a marked way dependent upon heaven, which but illustrates the spiritual meaning. Our heritage is a goodly one, none so fertile, and supplying spiritual food in abundance. But it must be in constant intercourse with heaven for this richness to be made good to us. If then, for any reason, divine blessing is withheld, the house of bread becomes a place of famine. Well do we know that it is not the desire of God that His people should suffer. He is no niggard, and if the rain is withheld, the fault is with His people and not with Him. He had emphasized this for them, so that they well understood that when heaven was "shut up" it was in chastening. It need hardly be said that for us the withdrawal is on our side, and that if joy and spiritual food and power fail, we are straitened in ourselves alone. God does not hide Himself, the Spirit is not grieved away, but the barrenness and loneliness of soul are just as real as though it were so. Thanks to His grace, the presence of the Spirit with us is a pledge of our recovery to the joy of the Lord. The famine then was God’s call to repentance, and should ever have been so considered: "When heaven is shut up, and there is no rain because they have sinned against Thee." Even where there had been no public departure from God, such an affliction should always have brought them upon their faces, in heart-searching inquiry, Why is this? Further, the saint’s walk is not by sight, and God will sometimes test his faith. This seems to have been the reason for the famine in the time of Abraham. God would see whether he had such confidence in His goodness that even a famine could not shake it. Alas, Abraham did as we are all too prone to do; he sought relief from his difficulties, rather than profit from the trial. How true this is with most of us. Is sickness or distress of any kind sent? At once we seek to extricate ourselves from the trouble, rather than to learn the lesson God would teach us. In sickness the attention is given to thoughts of recovery, and to methods of healing rather than to hearing God’s voice to us in sickness. Without doubt we should take knowledge of the sickness, and seek also to find relief. But that should not be our first thought. We should be with God about our sickness, and after bowing under His mighty hand, we may rest assured that He will raise us up. This is not at all a question of so-called faith cure. There is often more pride in what is called that than in the humble employment of proper means for recovery. God may, and doubtless often does, heal in answer to prayer, and without the use of medicines, just as He often blesses the instrumentalities used. But the point of importance is that recovery is not the first object. What would God have us learn in our sickness? Has there been disobedience for which we are feeling His chastening hand? Or, if there has been no direct act of disobedience, has there been a low, carnal, worldly state, worse than actual outbreaking evil? How foolish to expect or want recovery to bodily health before the soul is healed. So that along with prayerful use of means, or whatever one is led to do for recovery, there should be the ardent, constant prayer, "Search me O God and know my heart, try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting." Abraham failed here, and his failure had most disastrous and enduring results. He could not stay in the land and learn his lesson with God, but he must go down into Egypt, at a distance from Him, and there learn by shameful experience what it is to depart from God. May we, dear brethren, be kept from seeking relief in any but God’s way. We have dwelt upon this, for it is of the greatest importance, and explains what follows. No matter what the sorrow, how great the distress, it can never be right or wise to turn the back upon God. Relief can never come in that way. What seems to be that is but the prelude to deeper sorrow. Moab, as we know, was the child of Lot’s sin. Lot was a child of God, who was not content with the life of obedient dependence upon Him, but had rather go down into Sodom for worldly advantage. Moab represents the results of this departure. It is fitting therefore that the nation springing from him should be typical of mere profession, an outward connection with God without any reality. This man from Bethlehem, the house of bread, departs into the place of empty formalism. Perhaps the pressing distress was relieved for the moment, but at what a cost! the death of himself and his two sons. But let us look a little closely at what is here. The man’s name was Elimelech, "My God is King." He figures Israel under the benign government of God. What a blessed relationship, had there been faith to recognize it. Alas, the nation soon grew weary of the holy government of God, and desired a king "like all the nations." The famine was but part of His government, and should have been accepted as that. Instead, they desired another ruler, and practically forsook their divine King. So it was when Saul was chosen. The names of the two sons seem to show both the unbelief of the father and the results of God’s chastening. Instead of giving them names suggesting His goodness and love, the parents fasten upon them that which was but a temporary cloud, and thus render it permanent by their unbelief, and prophetic of the final and sorrowful culmination. Naomi, "pleasant," reminds us of those ways of wisdom which are that. Had the nation but remained in subjection to God, how pleasant would all have been. The very trials would have but sanctified them and brought them into a fuller knowledge of His love, holiness and care. But alas, they will not learn in that way. "Forasmuch as this people refuseth the waters of Shiloah that go softly, . . . behold the Lord bringeth up upon them the waters of the river, strong and many" (Isa 8:6-7). Because the nation would not remain in subjection, they must be given up to the enemy. Elimelech dies. What else could there be for one who turns his back upon his King? When Israel turned from God, it gave Him up, and that, so far as relationship with Him was concerned, was the end of the nation. It is now, "Lo-Ammi," not my people. Naomi’s pleasantness is turned to ashes. The nation has become a widow; God is no longer her King. But the end has not yet been reached. There has been dreadful chastening but apparently without effect. Instead of turning to God in her affliction, the widowed mother stays on, and sees her two sons form permanent alliances with the enemies of her people, in direct disregard of God’s prohibition. Evidently there is no remedy, no hope of recall for those who refuse even to hear the rod; and nothing remains but the final cutting off. Mahlon, "sick," and Chilion, "pining," make good the names which apparently had described the state of their parents’ hearts, long before. Their faith had been a sickly, pining thing before any outward sign of declension was visible, and now death puts its seal upon the unbelief of long years. The Lord in His mercy keep us, beloved brethren, from such weakness of faith: its end is the bitterness of death. There seem to have been two stages in Israel’s history, answering to the deaths successively of Elimelech and his two sons. The captivity to Babylon would seem to answer to the death of the father, for the nation was never recognized as the people of God after that. God was not their king, the sceptre had been delivered to the Gentiles. After the seventy years, there was a restoration to the land in some measure; but "Elimelech" was not there. It was but a sickly, pining thing after all, that allied itself with mere pharisaic profession, and after the full period of responsibility had passed, the last vestige of national existence ceased in the destruction of Jerusalem, after the rejection and crucifixion of our blessed Lord. Such now is the condition of Israel, a widow, hopeless and desolate, an alien from the home of her youth and from her God. The witness of her departure from God is seen in her Gentile daughters-in-law. So now the very existence of a Jewish people, scattered among the Gentiles, is a solemn witness that God has been forsaken by them, that they have no further claim upon Him. It is a widowed, desolate nation. We need hardly speak of the application of all this to the individual soul. Alas, it is only too common, this declension from God in soul, and settling down into mere formalism. Christian parents have to mourn the spiritual death of children, who after all are but the reflection of their own hearts. There is no peace and no safety save as we abide near to God. Are you alone, dear reader? Have you lost the joy of God, and wandered into distance from Him? Pause and ask why it has all been. Go back to the time when your heart first became dissatisfied with God and His government, and there you will find the root of all your sorrow. Do you mourn that your children are unconverted? Ask yourself if their state is not the result of your own sickly, pining faith. If you are a widow, let there be the widow’s tears, the widow’s heart-break. There is still One who is the Husband of the widows. ======================================================================== CHAPTER 21: 02. 02. FAITH: ITS SEPARATIONS AND COMPANIONSHIP. (RUTH 1:6-18) ======================================================================== 2. Faith: its Separations and Companionship. (Ruth 1:6-18) A more hopeless condition than that of Naomi could scarce be imagined — bereft of husband and sons, in the land of a stranger and an enemy. And yet how true it is that the darkest hour is that which just precedes the dawn. It was in divine fitness that our Lord should have selected the cock-crowing as the time to mark Peter’s denial. It was the darkest hour in his history — he thrice denied his Saviour, Friend and Lord, with cursing. And yet that awful outburst of evil brought it to the surface, where it could no longer hide behind loud protestations of devotedness. Peter sees himself, nevermore could trust himself, and in that darkest hour is heard the herald of the coming day. So widowed Naomi, in the hour of her desertion, turns in dim faith to the One from whom she had so deeply revolted. The same is true in the history of the nation’s return to God. Typically, it was in the time of famine that Joseph’s brethren returned, unconsciously though it be, with confession to the one they had so grievously injured. In the coming day, it will be "in the cloudy and dark day" that the Lord’s wandering sheep will be sought out and gathered. In like manner, each soul is recovered by divine grace when all seems darkest, when the evil is brought out into the light. But the rekindling of faith makes at first but a feeble flame, with more smoke than light in the flax. It is a selfish motive that induces her to return, much the same as that which stirred the prodigal to turn his face to the father’s house: "She had heard in the country of Moab how that the Lord had visited His people in giving them bread," There does not seem to have been any sense of wrong in having left the "house of bread," or of having sinned in turning to the people of Moab. Ah, even our repentance has nothing in it that we can boast of — all is tainted. This comes out more clearly in her interview with her daughters-in-law. They had accompanied her on her homeward way, with the apparent intention of identifying themselves fully with her future fortunes. Surely faith would have recognized mercy to these daughters of the stranger in this, and have encouraged them to follow. But Naomi was not yet restored in her own soul, and therefore could be no help to others. She urges them to return home, and expresses the hope that they may find rest in the house of a heathen husband! Her own resources having failed, she thinks God has also failed, and has nothing to put before these to encourage them to seek the Lord. But such is unbelief, never more evil than in a saint. It can see no hope for others for it sees none for itself, and would even discourage those who would be seeking God. Let the wanderers among God’s people beware. If out of communion themselves, they not only suffer individually, but are stumbling-blocks to any who might be seeking the Lord. Alas, how the cold, wretched spiritual state of God’s people serves to repel rather than attract the seeking soul. If not in words, at least in demeanor and acts, the world is too often given to understand that there is nothing in the things of God to satisfy the cravings of the soul. What else can the distaste for divine things mean, the gloom of soul that speaks from the manner, the evident hunger for worldly pleasure — ah, brethren, let us not think that the world fails to understand all this; it says as plainly as Naomi’s words, "Go return each to her mother’s house." But what an awful responsibility is this. Our Lord has left us here as lights in the darkness to attract souls to Himself: what if we by our failure to "adorn the doctrine of God our Saviour in all things" are driving them away? There is but one remedy for this — to be in a state of active communion at all times; then we will attract others to Christ, our very lives will be a witness. On the other hand, God’s sovereignty makes use of all things, and the coldness of Naomi becomes the test of the reality of faith in her daughters-in-law. Without exonerating her, the discouragement she offers brings to light the state of heart of the two. There is evident natural affection in both, in fact Orpah shows more than Ruth. The names of these two are suggestive. Orpah, "her neck," or "her back," suggests the turning away which marked her. She kissed Naomi, but returns to the land of Moab. Ruth does not, so far as we read, kiss Naomi, but she clave unto her. Ruth most probably means, "having a shepherd." Her faith here shows that she is one of the sheep, though a Gentile, who is to be brought into the fold. Let us now look a little in detail at the meaning of this, first for the nation, and then for the individual. Naomi represents the widowed nation, Israel according to the flesh. They have lost the relationship to God suggested by the husband’s name, "My God is King," and have, as we were seeing, no claim upon Him according to the flesh — all that has been forfeited. The desolate state of the nation is seen in the widow; and in the two daughters-in-law we see the two states that will mark the people after the close of the present or Christian dispensation, when God will again "visit His people." In Orpah we see the mass of the people quite content for fancied gain to give up all that faith holds dearest, and to identify themselves with the Anti-Christ: "If another shall come in his own name, him they will receive." They will see no hope for relief of the wretched condition of the people except in one who will link them with the power of the world, and with all the blasphemy and idolatry which will run riot under the "Beast and the false Prophet." Ruth, on the other hand, represents that remnant of the nation, which will hold fast to the promises of God, in a dim and cloudy way at first, without claiming aught as a right, but distinctly in faith laying hold upon God. This is seen in her answer to Naomi. It is not mere nature, but faith in the living God that speaks in her reply: "Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried; the Lord do so to me, and more also, if aught but death part me and thee." This was in answer to Naomi’s desire, that she should return to her people and her gods. It was thus real faith which made use of the covenant name Jehovah, which expressed itself in Ruth’s reply — a faith which had stood the test of having no attraction for nature offered to it. This will be the state of the believing remnant in the last days. In spite of all opposition and discouragement; in spite of persecution, misrepresentation and loneliness, it will take hold on God, the God of Israel, Jehovah. It will have no worthiness to plead, it will be only an outcast, even as a Gentile. But there will be a living faith, and this at all costs, in life or death, will claim a place with the Israel of God. How precious in His sight will be the faith of that feeble and despised remnant. The lesson for the individual soul, at the present time, is the same. Faith cannot be turned back, and it ever identifies itself with the people of God. As with the Syro-phoenician woman it cannot be deterred by the prohibitions of disciples or even by the apparent neglect of the Lord. She must have her need met; what is discouragement as compared with that? Such faith is never disappointed, for it has struck its roots in God’s own truth. It does not judge according to sight, and when all seems against it, goes forward without dismay. This faith separates and it unites. We have seen how, when tested, Orpah turned her back upon Naomi and the people of God. This also separated her from her sister-in-law, for they were going in opposite directions. It is ever thus. Faith separated Abraham from home and country, as it did Moses from the dignities and emoluments of Egypt. Even the ties of human affection cannot hold together souls drawn asunder by opposite motives, one going heavenward and the other earthward. Of course, they may outwardly walk together, but how far apart are they spiritually. It is impossible to prevent this, and what a mercy that it is. Faith separates. On the other hand, it unites with all who are walking in the same path. Many things may combine to make this seem difficult: there may be differences of taste and of habits, but if the great fact of a common faith remains, it links together in spite of all else. Those who have "like precious faith," are by that fact united in bonds that nothing else can sever. "Thy people shall be my people, and thy God my God." ======================================================================== CHAPTER 22: 02. 03 THE RETURN TO BETHLEHEM. (RUTH 1:19-22) ======================================================================== 3. The Return to Bethlehem. (Ruth 1:19-22) There are several features to note in connection with the return. When they reach Bethlehem, the whole place is moved, "Is this Naomi?" What havoc her departure had wrought, and she is forced to confess the sad truth herself. How her few words tell the story, her heart not yet fully restored. "Call me not Naomi (pleasant), call me Mara (bitter): for the Almighty hath dealt very bitterly with me." She calls Him by that dread name which emphasizes His power rather than His love and care. As she thinks of her once happy home, forgetting her own responsibility for the change, she seems to charge the Almighty with it all. But the next words confess the truth, "I went out full." It was voluntary; she had not been compelled to go, and she was full when she went. "The Lord (Jehovah) hath brought me home again empty." Self-will took her away: grace brought her home (ah, it was home still). Is this not the confession of every restored soul? We may have made many excuses for our departure from God; circumstances were against us, friends became cold, we were misunderstood — ah multiply them as we will, the one reason for departure from God is expressed in that one brief sentence, "I went out full." But in that confession the soul reaches God, for true confession can only be in His presence. So the next word is the covenant name, "Jehovah hath brought me home again." We would never come back ourselves. It is only the power of unchanging grace that restores the wanderer; but for that we would still remain in the land of Moab. Nor could we be brought back in any other condition than empty. There must be the brokenness suggested by that, to make the soul willing to yield to God’s love. But her condition is a witness of what an evil and bitter thing it is to depart from the Lord — a warning to all against the folly of turning away from the house of plenty. Dear brethren, look at that poor desolate widow, crushed with apparently hopeless sorrow, her brightness all behind her — and see a picture of the soul that wanders from God. Ah! how many blighted lives, filled with bitter, unavailing regrets are there among the saints of God. "It might have been," says the aged man, looking back upon a lifetime of wasted energy and time. Who can measure the loss suffered by those who spend the life in gathering the "wood, hay, and stubble" of this world? Nor is such departure necessarily a moral declension. The world can be very upright, but it makes widows of God’s people who yield to its seductions. It is always the time of harvest when the wanderer returns. Ah, let the proud, stubborn will be broken, let there be the words of confession, and how soon will the poor wanderer find the ripened- harvest with all its abundance and its joy. Who but the God of all grace could have blessing for His people at all times, no matter how great their unfaithfulness. But in His presence, plenty abides. None can hunger there, and even for you, poor wandering child of His, there is more than enough. His voice is ever, Eat, yea drink abundantly, O beloved. The prophets abound with pictures of this return of the widowed nation to God. The whole of the Lamentations of Jeremiah might be called Naomi. "How doth the city sit solitary, that was full of people! how is she become as a widow! . . . She weepeth sore in the night, and her tears are on her cheeks. . . . From the daughter of Zion all her beauty is departed. . . . Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old. . . . Is it nothing to you, all ye that pass by? Behold and see if there he any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me." Here we see her wretched state, and a little later we hear the confession of the remnant: "The Lord is righteous; for I have rebelled against His commandment. . . . I have grievously rebelled. . . . My sighs are many and my heart is faint" (Lam 1:1-22.). We see too the recovering mercy of the Lord in the prophet Hosea, though there the house of Ephraim is prominent. "How shall I give thee up Ephraim? how shall I deliver thee Israel? . . . My heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God and not man" (Hos 11:1-12). "I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon." Such passages abound throughout the prophets, showing the wretched yet repentant state of the nation on the one hand, and on the other the everlasting love of our God. What a day will it be when the Lord will again speak comfortably to Jerusalem, and when the land will again be married to Him. But before that time there must be a season of sorrow and deep exercise — the time of Jacob’s trouble, — but at this we will look later. ======================================================================== CHAPTER 23: 02. 04. A GLEANER IN THE FIELDS OF GRACE (RUTH 2) ======================================================================== 4. A Gleaner in the Fields of Grace (Ruth 2:1-23) Bethlehem is true to its name, "the House of Bread," and its white harvest fields speak of the plenty there must be where God’s blessing rests. The time of harvest and ingathering is one of joyous labor. It is the crown of the year, — "Thou crownest the year with Thy goodness." All the long patience of the husbandman is at an end, and his care now is but to reap the fruits of his labor. "The valleys also are covered over with corn; they shout for joy, they also sing." God’s harvest is without doubt a time of special joy to Him, as He sees the results of divine care and patience in the world. Spite of the unbelief of men, the malignity of satan, and the slowness of heart even in His own, there is fruit to His praise. Nor is it necessary to divorce the thought of the seed sown, the Word, from the fruits gathered in, souls saved and conformed to that Word. Our Lord does not separate them, and as a matter of fact, it is the Word that produces saints: "Being born again, not of corruptible seed, but of incorruptible, by the word of God that liveth and abideth forever" (1Pe 1:23). How precious is the thought that every child of God will be conformed to that Word through which he has been begotten, and thus also to Christ who in the perfection of His person is the embodiment of all that the word of God is. So we think of the harvest time as the season of gathering in the souls who have been brought under the saving power of the word of God. At the same time, we do no violence to the figure when we apply it also to the full grace that is in the Word for souls, and above all to Christ Himself, "the old corn of the land," who as we have said, in Himself has all the fulness of the Godhead. Thus we are introduced to but one person at Bethlehem, Boaz, who is the lord of the harvest and the dispenser of bounty. His name, "in him is strength," reminds us at once of the One of whom he is the type. He is "a mighty man of wealth," or valor, as the word more naturally means; for He has reached His place as the Lord of the harvest, and the bountiful Giver through the conflict in which He was the Victor over the "strong man." He has reached the place of wealth through the path of poverty — laying aside the riches that were His by right, in order that He might have associated with Himself those objects of His love and grace. This also reminds us of His long patience and the "travail of His soul," when He poured out His soul in tears and shed His blood that there might be fruit for God in a lost world. Surely to Him those words of the Psalm could apply in a special way, "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing His sheaves with Him" (Psa 126:6). Thus in Boaz we see the Lord in resurrection, after His toil and suffering, entering upon His joy, and the One in whom is everlasting strength. He is of the kindred of Elimelech, for our Lord took hold of the seed of Abraham and is not ashamed to call them brethren. His relation to Elimelech also recalls what Israel should have been to God, but which she lost, for Elimelech is dead. Here is One, however, who in His life ever manifested the relation to God which Israel failed to do, but who in grace went into the death and judgment which Israel deserved. He is thus ready to maintain the relation forfeited by them, and in resurrection to make good what they had lost. This is beautifully brought out in Isaiah. Jacob was God’s servant, but he proved unfaithful and had to be set aside; then the true and perfect Servant is presented, the One who in life and death always did God’s will and is now exalted; then a remnant will turn in faith to this Servant, and finding forgiveness through Him, will themselves become the servant of the Lord, and the seed of a holy nation, which will finally be brought back to its proper allegiance and subjection to God. All will come through the kinsman, who we shall see is the Redeemer. But we must return to our narrative. The scene is a beautiful and attractive one even in a natural sense. The relation between Boaz and his reapers is all too rare in a world where selfishness in the master and suspicion in the servant are the rule. This must ever be the case where God is left out, and the gulf between "labor and capital" will only widen till the reign of grace be established in the hearts of men. How futile are labor laws and efforts for universal prosperity, when the root of the evil — the sin and selfishness of man’s heart — is not reached. It never will be reached until He come of whom Boaz is the type. Then there will be the greetings we have here, "The Lord be with you;" "The Lord bless Thee." What a flood of memories must have well-nigh overwhelmed Naomi as she gazed on those familiar fields! When she last saw them her life was bright with hope; now all was changed. No doubt she looked through her tears at all the joy and abundance before her, but which had for her passed to come again no more. How sad to the widowed heart is the joy to which she must ever be a stranger. No wonder then that she makes no effort to better herself. Memory was busy, and doubtless for the present employed all her time and thoughts. Doubtless there will be, as we have been seeing, this sense of desolation on the part of the remnant of Israel. For them there will be no joy, and all the abundance of God’s house will but intensify their sense of poverty, and thus, in His mercy, deepen the work so needful in their souls. Whether for Israel, or the wandering saint, there must be a deep work in the soul if God’s restoring mercy is to be enjoyed. This is often forgotten by the Lord’s people, and the "hurt" is healed slightly. It is good to be in the house of affliction, and a proper preparation for the house of feasting. So Naomi’s sorrow and her silence is natural and proper. But with Ruth it is different. She represents, as we have seen, the faith in the remnant, which makes no claim of right, but comes to glean in the fields of divine mercy. Hence she is called the Moabitess here, her gentile origin debarring her from all legal claim to any portion in Israel. And yet God had made provision for just such. "When ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger" (Lev 23:22). Here are the crumbs which fall from the Master’s table, and which will prove for Ruth, as for the woman of Canaan, an abundance for all her need. This passage, coming between the feast of Pentecost and that of Tabernacles, would suggest just this widowed state of the remnant, which must precede their time of joy, and the fulness of blessing when "every man shall dwell under his own vine and fig tree." Pentecost signifies the blessing of the Church associated with Christ in resurrection. When the Lord has taken her to Himself as His heavenly bride the widowed remnant of Israel will appear as one who has forfeited her rights, but whose faith as in Ruth, will begin to glean according to the special provision of the mercy of God. Naomi gives her consent to Ruth’s gleaning and thus is identified in all that happens to the younger woman. How blessed it is to know that the brokenhearted desolation and the budding forth of faith are thus identified before God. Faith looks through the tears of penitence, and both are one in God’s sight. It is all grace, and Ruth realizes that her gleaning is to be in the fields of him in whose eyes she shall find favor. It is always a mark of an unbroken spirit, or one but partially restored, when this lowly sense of absolute unworthiness is lacking. Oh, how we rob ourselves when we maintain a high place and a bold attitude. Grace is for the lowly only, whether sinner or saint, and there can be no enjoyment of it without the broken heart which God will not despise. We see how everything is ordered of God, not by Ruth. She does not know in whose field she is gleaning: "Her hap was to light on a part of the field belonging unto Boaz." Humanly speaking, it was Rebekah’s hap to be at the well when Abraham’s servant came in search for a bride for his master’s son; it was the hap of the woman of Samaria to meet the Stranger from Judea, who had such words of life and grace to tell her. But we know that what is man’s "hap" is God’s purpose, the purpose of love of Him who sees the end from the beginning and plans it all. His eye was upon Rebekah, and He made her go out to the well the first to meet the servant of Abraham. He constrained the woman of Samaria to go where she would meet the Son of God, and have her life transformed by the message He brought her. He knows and He draws each of us, at the appointed time and in the appointed way, to the place of blessing. How wonderful are His ways, and what love there is behind what seem to be the merest incidents. God is absolutely sovereign. All our blessings are from Him alone. The work of grace, from beginning to end, is His. Therefore to Him alone is all the praise. ======================================================================== CHAPTER 24: 02. 05. RECOGNITION AND ENCOURAGEMENT ======================================================================== 5. Recognition and Encouragement. The presence of a stranger is soon noticed by Boaz, whose question to the chief servant brings out Ruth’s identity. She is described as the "Moabitess," a name that would at once mark her out as separate from the daughters of Israel; but along with that which declares her alien birth is mention of a faith which has led her to follow the widowed Naomi back to the land of Israel, in preference to returning to the house of her father with its false gods. In addition the servant tells of the desire on her part to glean, and of her diligence in the lowly task with its small remuneration (Ruth 2:5-7). Israel, as we have already seen, having forfeited all rights to a place before God in her own righteousness, must realize that she is nothing but a Gentile. When she turns to God, she must be willing to be described as a Moabite, a Gentile. Thus Jerusalem is described by the prophet in the pleading with the defiled and guilty people: "Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite" (Eze 16:3; Eze 16:45). Samaria and Sodom are called her sisters, no more corrupt and guilty than she. When restored, it will be in association with these whom she had despised, and the effect of learning her own moral condition will for all time prevent her from that haughtiness which had marked the days of her assumed superiority over the nations. There was indeed a superiority of position, but where the grace of it is despised, circumcision becomes uncircumcision. The apostle dwells upon this in Rom 2:1-29, where, quoting from the prophets, he declares that God’s name was blasphemed among the heathen through the sins of Jews (Rom 2:17-29). Isaiah had addressed the leaders of the people as "rulers of Sodom" (Isa 1:10). Had the people but entered into the thought of God, and accepted their true condition when in mercy they were laid hold of, there would have been no need to learn the lesson through bitter shame. For in connection with their entrance into the land at the first, when they were to offer the basket of first-fruits, this confession was put into their lips: "A Syrian ready to perish was my father" (Deu 26:5). But prosperity and the evidence of God’s special favor made them forget that all was of grace, and as a result in bitter sorrow and humiliation they will have to learn again the lesson. "Thine own wickedness shall correct thee, and thy backslidings shall reprove thee; know therefore and see that it is an evil thing and bitter, that thou halt forsaken the Lord thy God" (Jer 2:19). So that the repentant remnant, with the first glimmer of faith, will not resent being looked upon as Gentiles, without a claim upon God. "Moabite" will properly designate them. Applying it to the soul seeking for the first time the mercy of God, the designation is no less appropriate. It reminds us how the Gentile centurion disclaimed all worthiness that the Lord should even enter under his roof, or, as we have just seen of the Syrophenician woman who does not refuse the name of "dog". How opposite to all self-righteousness is this lowliness which takes the lowest place. But she came to glean, to get that which will satisfy her hunger, even if but little more than sufficient to prevent starvation. Faith while disclaiming all worthiness or right, has come toga something, nor will it lightly take a refusal. How the woman, oppressed by her adversary, and with a heartless judge to deal with, emphasizes this importunity of faith which takes no denial. We will remember, too, that the widow there figures the remnant just as Naomi and Ruth do here (Luk 18:1-43). But faith is the same at all times, and whoever has set himself to seek the Lord’s face will take no refusal. The necessity of the case compels to earnest perseverance, and this is in itself the pledge that the desires will be granted, for are not those desires themselves the proof of grace at work in the soul? It is never wise nor right to occupy the soul with its own frames even when they are the product of the Spirit of God, but may we not remind ourselves that this lack of earnest purpose is the principle cause of so much superficial work? Earnestness that will glean with but small results, that will continue all day in the fields gathering little grains of blessing — such earnestness will reap far more than its expectations. Alas for the shallow convictions, the halfhearted desires, the feeble exercises of soul! We need not be surprised at the vast number of empty professions which like the seed upon stony ground, soon wither away, "wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom." And even where grace has wrought, and there is but partial response to it, what feebleness of testimony and walk result, what world-bordering with all its attendant shipwrecks! May the Lord give more earnest seekers like Ruth. This poor stranger girl, shrinking from every curious glance, and feeling most keenly her isolation, need not think she is unnoticed. Boaz at once marks her, and his enquiries tell of his true interest. Nor let us forget for a moment that the eye of our Lord falls at once upon each poor soul who is seeking for help. Joseph detected at once his brethren when they came down into Egypt at the time of famine to buy a little food for their hunger, and though he did not make himself known to them till after all needed exercises of soul had been gone through by them, yet he has seen and known them. So will it be at the very moment when the remnant turns to God, and so is it in the case of each soul. He sees, and He knows. What a comfort is this, and how it explains the fulness of grace, as we look back upon the Lord’s ways with us in bringing us to Himself. He was thinking upon us when we least thought of it, and even before we turned to Him, He had turned in mercy to us. He knew and could distinguish the touch of faith from all the thronging and pressing of the careless crowd. Trembling soul, His eye of love is upon thee now. But grace can never rest till it makes itself known, and so from looks and questions of interest, Boaz comes to words with the poor stranger. "Hearest thou not my daughter? Go not to glean in another field." The first word is not only one of welcome for whatever she may have already gleaned, but the positive command to continue where she had begun. Disciples may try to send away the seeking soul, but the Lord, never. No matter how apparently unsuccessful, with the consequent discouragement; no matter how long the seeking has continued, the first word is, "Go not to another field." Many are the temptations to do this, both for the seeking soul now, and for the remnant in the coming day. How the enemy would allure away or drive away the soul from the word of God, the fields of grace. There are other and easier ways of getting peace; reformation, happy feelings, religious professions — thousands of substitutes are offered for the simple way of God. Or the soul is terrified, there is no hope for one so guilty and hardened, the day of grace is passed, why throw away even the few days that remain of life in futile efforts to get what never can be ours? Ah, who that has been under exercise of soul can forget how many and often were the temptations to go to some other field. And how cheering is this word from the Lord of the field to remain where we are, to get nothing except from Himself. We remember too what fearful inducements will be held out to the remnant, and the threats if they do not comply. When Jerusalem was besieged and apparently on the eve of capture by the Assyrians, the taunting Rabshakeh not only threatened the trembling people, but held out special inducements if they would yield to his master. But neither threats nor persuasions could move them from their loyalty to their king. In the latter days the bulk of the nation will have accepted the rule of the wilful king, all human prudence will dictate the same to the feeble few who are at his mercy. The great emperor whose image must be worshiped, it will be argued, will be the only one to acknowledge, for does not certain death threaten all those who fail to have his mark in hand or forehead? But thank God, faith will ever hear the one word of Him whom she may but dimly know, and refuse to go to another field. May it not be well too for us who know and love our blessed Lord to remember the folly of going elsewhere than to Him and His word for our food or help? Many alas of His own forget this, and bitterly have to regret wasted days of gleaning in what must ever be but fruitless fields for the child of God. How much that is plead for as needed change and recreation is but a snare to draw us away from One in whom we are to find "all our rest and pleasure." "Fast by my maidens". There are others besides ourselves engaged in the fields of grace, and rare indeed is it when the soul cannot have help from those more advanced than itself. Ruth is to follow those connected with the household of Boaz, and enjoy the immunity from all molestation which his authority imposed. When the seeker in the Song of Solomon asks where her loved one feeds his flocks, and where they rest at noon, for she fears to turn aside to any other flock, the answer is similar: "If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents" (Song of Solomon 1:7-8). If there be but few in the narrow way, we can find sufficient companionship with that few. And while faith cannot imitate, it can follow the faith of those who love Christ. It is always dangerous when a soul loses taste for real fellowship with those who have a heart for the Lord. Already, too, the tender pity of Boaz provides beyond what she can glean. She has need for drink as well as grain, and to that he now invites her: "When thou art athirst, go unto the vessels, and drink of that which the young men have drawn". His servants are for her need too, their labor for her refreshment. How the ministry of the water of life, intended for the people of God, is also for every seeking soul, and how often does the stranger get a refreshment without which he would have fainted with despair. Well does our Lord know this, and often does He invite the thirsty soul — in all ages and dispensations — to come and drink. "Ho every one that thirsteth, come ye to the waters" (Isa 55:1). "If any man thirst let him come unto me and drink" (John 7:37). "Whosoever will, let him take the water of life freely" (Rev 22:17). Divine mercy would never refuse the water, so long as there is a soul that will have it. Only when in the eternal abode on the other side of the "great gulf" will the cry be unavailing for a drop of water. How this aggravates the guilt of those who despise the offers of grace and the pleadings of love. Such grace, so unexpected, moves Ruth to deepest gratitude, and falling at his feet, she asks why he should show such kindness to a stranger like herself. His reply shows how familiar he is with her history, which he interprets as far more than filial kindness to her bereaved mother-in-law. She has come to find shelter under the protecting wings of the God of Israel, and her devotion to Naomi cannot be separated from that. And has not the heart often asked a similar question of our Lord? He has manifested some special thought of us, given some refreshing to our thirsty souls, and we wonder why it should be so. Is not His answer to be found in the fact that He has marked our path, and seen the beginnings of that faith which He now rewards. Nay, is not the faith itself the fruit of His own sovereign grace, and is He not but setting the seal upon His own divine work? He knows those whom He has drawn to Himself. Ruth beautifully illustrates that lowliness which is the mark of a young faith: "Let me find favor in thy sight, my Lord; for that thou hast comforted me, and for that thou bast spoken to the heart of thine handmaid, though I be not like unto one of thine handmaidens". Like Mephibosheth, when David showed him grace, she was humbled. She did not doubt the grace, much less did she refuse it, but she confesses her utter unworthiness. True humility does not doubt. How strange it is that it has been thought the mark of a lowly mind to question the sincerity of the grace that has been shown. Of course it is not put in that way, but the result is the same, God is doubted and the soul is unblessed. Let such treatment be called by its proper name, not humility, but the most contemptible form of pride, which would wear the garment of poverty to establish its claim to riches. Humility confesses its unworthiness, but emphasizes the grace of God by accepting with thankful heart what He so freely offers. We see now how she illustrates the principle "to him that hath shall more be given," though Boaz was but continuing his previous kindness. Grace leads the soul along by blessing. So she is now offered food, and wine, and parched corn, as much as she will. Our Lord never leaves a seeking soul to hunger, and in the provision for Ruth’s refreshment we see His hand of bounty, even for one who little realizes the fulness of His grace. She is welcome to dip her morsel in the vinegar, to receive along with her feeble apprehension, her bit of bread, the strength and refreshment suggested in the wine. Have we not in like manner, in the days of the beginnings of our faith, brought our little mite of truth, our little glimpse of Christ, and found it made delicious and strengthening by the sense of a love which we did not bring? Surely that wine must speak of Him whose love is "better than wine," and who cannot have any near Him but He makes them know something of that love. "And she sat beside the reapers." Food and rest must go together, and our Lord will have none take their food like the beasts, standing. The first command for the multitude who were to be fed was that they should sit down. What a foretaste of the gospel itself, which invites all who labor and are weary to come to Christ for rest; and what a foretaste of that eternal rest at the marriage supper of the lamb, where each will be "the disciple whom Jesus loved," with our heads upon His bosom. But of this Ruth knows nothing, nor of the relation she is soon to hold toward this kindly man. It is simply the shadow of what is to be. But though a stranger and an alien, no distinction is made between her and the reapers. They are gathering in the golden grain and adding to the wealth of their master, while she, practically a beggar, is the very picture of poverty. But there can be no difference in such a presence. Grace obliterates all lesser distinctions, because it emphasizes the one man’s nothingness and God’s fulness. All other distinctions are lost sight of in that presence. There the richest is poor and the poorest is rich. It is not merely, "The rich and the poor meet together, the Lord is the maker of them all" — which levels distinctions in the presence of the Creator. It is, "this Man receiveth sinners and eateth with them." All who partake of His feast are sinners; pharisees have no place there, nor would they have it. How sweet too it is to see that service gives no place nearer than grace. The feeblest babe is as welcome as the oldest, most faithful and most successful- servant. Let us remember this as we gather about our Lord, and let it silence all thought in our heart of any right of nearness beyond that which grace gives to all who are the Lord’s alike. "And he reached her parched corn." She gets food from his own hand. The heart of our Lord is not satisfied till He Himself is ministering to the soul. How He longs for this personal contact, not satisfied merely with feeding, but passing the food from His own hand to the needy one. No doubt many have known what this means. It is touching to see what it is that is suggested by the parched corn. Corn is the figure of the person of our Lord, of His perfect humanity. It is what He was in His life here, in all the lowliness that brought Him to earth for man’s need, to be the bread of life. But in order that He might be our food He had to die; so the fire must pass over the corn, reminding us of that fire of divine judgment which fell upon Him in our place. It suggests also the delight of God in Him even in His death. It was a sweet savor to God. More than this, the parched corn was part of the first fruits (Lev 2:14), and as such recalls our Lord in resurrection, "the first fruits of them that slept." Thus from His hand we get the reminder of His person, His work and His resurrection. Dear brethren, how He yearns to impart these precious things to our souls! Who could fail to enjoy such open-hearted bounty? So we find Ruth profits by it: "She did eat, and was sufficed and left (thereof)." There is an ascent marked here: she ate, but she might only have eaten what would have stayed the pangs of hunger for a little. She was sufficed: all her hunger was satisfied and she wanted no more. This would have suggested the sufficiency to meet her individual case, but beyond her need, there was a sufficiency for the needs of others; she left. We are reminded again of the multitude fed by our Lord, of whom it is said, "They did all eat and were filled and they took up of the fragments that remained twelve baskets full" (Mat 14:20). This is the way of grace; there is always an abundance beyond our need, no matter how great that may be. Still is she pursued by the kindness of Boaz, all unknown to herself. He commands his servants to let her glean wherever she will, even among the sheaves, without reproach. The natural thought for a gleaner would be afar from the reapers. She would only glean the ground where they had been, and from which all the sheaves had been collected. It would look like presumption for a gleaner to follow too closely, a presumption very likely to meet a sharp rebuke. But this is all anticipated and guarded against. She is to go where she will, even among the sheaves, and gather wheat which could hardly be considered as left yet. How like grace is this. There is no hard line behind which the needy seekers are to keep, fearing to draw near lest they might pick up some comfort which is not intended for them. Let the reapers remember this, in trying to check souls that are seeking. Let them glean: there is no limit. The whole field of grace is before them, the whole word of God, through which they may hunt at will for all they can get. All true food is for them, all they can find. What a precious thought it is that we can welcome the soul to search the entire word of God and make his own all that he finds there. To be sure there are scriptures which apply to Israel, and others which refer to the Church, but wherever he finds Christ as food for his soul, he is welcome to Him. The trembling one may say, "This is a precious thing I have found, but it applies to believers, and I am not sure I am that." Ah, glean where you will, even though it be among the sheaves: it is no presumption. A faith that gleans, is a faith that has the right to appropriate. More than this, well knowing her need and her possible reluctance, Boaz charges his men to let some handfuls of grain fall on purpose for her. This is very beautiful, and shows the loving thought of our Lord. Have we not found just such handfuls of comfort, little suspecting whence they came? We have found some precious assurance, some view of God’s love and grace. We say we found it, but it was let fall on purpose for us. The word of God is full of such handfuls of grace left on purpose for the needy soul. How many a word has brought its message of blessing, which has apparently been left almost at random. He could not be hid, for a certain woman" had a need which He alone could meet. That word "for" we might say was dropped on purpose for any one who doubted in the least the Lord’s willingness to bless. "Go tell my disciples, and Peter." Why those added words unless the risen Lord had in mind others who false as Peter, need his encouragement? Why are such lovely gospel pictures to be found scattered over the Old Testament history, between the denunciations of the prophets, enclosed in some Levitical ordinance, unless the Lord of all grace has let these fall of purpose for the timid gleaner? The historian may say the Bible is an unsatisfactory book, because it fails to give as full a narrative as would satisfy his curiosity; the scientist says it is not sufficiently explicit in matters upon which he desires to be informed. But, when did needy gleaner ever turn to its pages and not find just the word for himself? How it declares the heart of God, that He has scattered from end to end of His Book handfuls of blessing, messages of love and grace. Nor is it a niggard supply; handfuls are strewed everywhere, an abundant supply. We will ever find that the amount is measured not by the supply, but by the faith of the gatherer. As with the manna, he that gathered much had nothing over. He gathered according to his need. Had the capacity been greater, the supply could never have been exhausted. May we not gather a lesson for servants and ministry in these handfuls let fall of purpose? Do they not suggest that in all ministry there should be a word for the simplest and the poorest? No matter how high the theme, nor how wide the range of the subject that occupies us, there should ever be room for the heart of God to express itself. The gospel will be our eternal theme of praise; let us weave it into all the truth of God that is ministered to His people. It keeps one’s own heart fresh and tender, while many a weary one has received the message intended for it through these handfuls of blessing let fall apparently at random. May the Lord give us the wisdom of His own love. So the gleaner keeps on till set of sun, gathering here a head of grain and there a cluster of heads, with varying success, but ever adding to her store. It seems slow work and tedious; she may be tempted to discouragement, but it is all gain. At last the day is over, and she gathers up her little hoard, beating it out. It was about an ephah of barley. It seemed a small amount to one accustomed to fulness and plenty, but not to the poor gleaner. Of how much more too was it the foretaste. But of this she does not even dream. It is enough that her present need has been supplied. There is instruction in the fact that she beats out the grain she has gleaned. Her labor is not ended when the fields have been traversed all day. She must now get the grain out of its enclosure and have it ready for food. In spiritual things it is to be feared that this beating-out process is too often neglected. It is not enough to gather the word of God, and to see intellectually its meaning, or even its applicability to ourselves. It must be made practically our own, be prepared for our food, so that it can be assimilated. How much exercise and diligence of soul this suggests. It need hardly be said that the word of God contains no chaff in the sense of having anything worthless in it; but it must be transferred, as it were, from the general to the personal. For instance, this case of Ruth must be applied to ourselves. One might understand both literally and spiritually all that we are endeavoring to learn here, and yet not "beat out" any of it for his own soul. We are told that the sluggard roasts not that which he took in hunting. He may be very zealous in scouring the fields for game, and when it is caught his interest is gone, and his hunger unsatisfied. It is not likely that a hunter would impress us as being a sluggard: it requires considerable energy to go afield and spend the day in search of game. And yet Scripture describes such a man, if he fail to make use of that which has cost him so much, as a sluggard. He gets no food, and like Esau, he returns from his hunting faint with hunger, ready to sell his birthright for any mess of pottage that offers itself. This beating out means much prayer and much meditation. It is not a thing to be passed over lightly, nor taken for granted. How many impressions to say nothing of the knowledge of the word of God pass away like the morning cloud and early dew, simply because they are not followed by the exercise of soul here suggested. Thus we leave Ruth, with her little measure of blessing, doubtless little realizing how much was in store for her, and how the present blessing was a pledge of more and greater. So surely as the Lord has begun to give, will He continue till our fulness of joy shall express itself in fulness of worship. ======================================================================== CHAPTER 25: 02. 06. THE KINSMAN-REDEEMER. (RUTH 2:18-3:18) ======================================================================== 6. The Kinsman-Redeemer. (Ruth 2:18-23 — Ruth 3:1-18) In what has just preceded, we have been regarding Ruth as a type of the seeker in general, apart from the dispensational application. But we must not forget that the connection with the history of God’s earthly people in the latter days is clear and continued. While every seeker is depicted in the patient gleaning and beating out, no doubt the faith on the part of the remnant is particularly suggested. There are touching and pathetic intimations throughout the first two books of the Psalms of this reaching out of a faith after a blessing which it but feebly apprehends, and With an evident ignorance of Him who is to be the kinsman-redeemer. There is integrity of heart, a separation from the mass of the ungodly nation, and yet an evident veil upon the eyes. In Psa 6:1-10, for instance, there is the deepest pressure upon the soul, not only from the persecutions without, but from the sense of wrath from God Himself. It is with apparent difficulty that a little comfort is gleaned at the close. Again, in the thirteenth, under the persecutions of the "man of sin," the soul makes its complaint to a God but dimly apprehended, although real faith is in exercise, and at the close the testimony is that the Lord has "dealt bountifully" with the needy one. Even after the wondrous unfolding of the work of Christ, and His person in the series of Psalms from the sixteenth to the twenty-fourth, we find in Psa 25:1-22 but a gleaner, gathering comfort and pleading for pardon in view of the remembrance of the sins that will rise up. These will suggest what would be an interesting and profitable line of study, the rise and development of faith in the remnant, as seen in the Psalms. We see, too, brighter days, and hear the "voice of the Bridegroom," if not of the bride, in such lovely psalms as the forty-fifth. But the time of that psalm has not yet been reached in Ruth, and we must follow her through some deep experiences before she reaches it. After she had beaten out the barley — a grain itself suggestive of poverty and feebleness (Jdg 7:13) — she returns to her mother-in-law and shows her little store, sharing it with her. It will be noticed that she first satisfies her own hunger before giving to Naomi, and in this there seems to be suggested the thought that faith must receive before it can give. The nation of the Jews, typified by Naomi, can receive comfort and encouragement only at the hands of the believing remnant, which itself must feed on the store it has gleaned before it can impart it to others. The "Maskilim," the instructors who are to "turn many to righteousness" (Dan 12:3), must themselves learn the lessons they are to teach. The very first of these lessons is found in the first of the "Maskil" Psalms, the thirty-second, on the blessedness of forgiveness. And so must it be with all other lessons; Ruth must first be sufficed before she can give to Naomi. Passing to a more general application, the lesson is as self-evident. Faith must feed on its gathered store before it can impart to others. In John’s gospel we see this strikingly illustrated in the "Come and see" of those who had themselves already come and seen the Christ. It is the poor Samaritan, who in her position resembles Ruth, who can take the message to the people of the town. We are living in days not only of great activity, but when the doctrine of activity is put in the place of feeding upon the truth of God. We are told that the way to grow is to work; but how can we work without strength and guidance and all else suggested in that word, "communion"? We can only give the overflow to others, in any true sense, and that, as its name suggests, is spontaneous. But how simple this makes all service. We eat and are sufficed, and out of a full heart we minister to the needs of others. Let the evangelist remember this. Does the deep full joy in a personal salvation fail, and does it seem in any way irksome for him to tell out the same old story? Let him turn in deep penitence to his Lord and Saviour, confessing his emptiness and find again that "grace is the sweetest sound." The same applies to the teacher both in public and private, the pastor, and to all who would be witnesses for our Lord. Thus what might seem like ungraciousness on the part of Ruth conveys a lesson of deep importance to us all. Naomi, with busy memory going back over familiar scenes long past, asks where her daughter-in-law had gleaned such abundance as it doubtless seemed to her widowed eyes, long familiar with poverty. Her heart already warms to one, whoever he might be, that would permit the lonely stranger to gather in his fields: "Blessed be he that did take knowledge of thee." It is interesting to gather from the blended picture of these two women the faith and exercises of the latter day. Ruth has the faith, we might say, and Naomi has the knowledge. So it is the elder of the women who now is prominent, and who imparts to the younger the wondrous news that her benefactor is a kinsman. The knowledge that the Jews will have of the promises of God in regard to restoration and the blessings of the coming Kingdom through the Messiah, will no doubt serve to awaken and quicken the zeal of their newly born faith. Naomi recognizes in Boaz a kinsman, and sees in Ruth’s experience the hand of God, "who has not left off His kindness to the living and the dead." The breach between the happy past and the present is spanned by the love and care of One who, whether with the individual or the nation, will prove that "the gifts and calling of God are without repentance." How it cheers the heart of the one whose eyes fail with longing to remember this. How Paul, as he developed the counsels and ways of God in the epistle to the Romans, from the ninth to the eleventh chapters, finds a love stronger than his own, though he had once wished himself accursed from Christ for his brethren according to the flesh. Ah, blessed forever be His name, He has not left off His kindness to His beloved people, and one day the sad heart of the widowed nation will warm into praise as it catches a glimpse of that love. God will yet make good every one of the faithful promises made to Abraham His friend, and to David the man after His own heart. It will be found that "He that scattered Israel will gather him, and keep him, as a shepherd doth his flock" (Jer 31:10). Those who fail to see this fact lose one of the most important illustrations of the faithfulness of God. If all the promises to Israel which fill the pages of the Prophets and the Psalms are to be spiritualized into blessings for the Church, what becomes of the gifts and calling of God for His earthly people? Well might we, without the hope of an answer ask, with the psalmist of old, "Lord, where are Thy former loving kindnesses, which Thou swarest unto David in Thy truth?" In the face of such a promise as the following, how could we think that God had forgotten the nation of Israel? "Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night . . if those ordinances depart from before Me, saith the Lord, then the seed of Israel also shall cease from being a nation from before Me forever" (Jer 31:35-36). It is this that is suggested by Naomi in linking together God’s past kindness to Elimelech and His present care for her, the poor widow. How good it is to remember that His love will yet find its rest in this now despised people. How it thrills the heart to dwell upon it. Little wonder that Paul breaks out in worship as he contemplates it: "O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! " With this unchanging purpose of God in our mind, we can understand how the Church is left out of view in all passages that concern Israel, both in the Old and New Testaments. We understand how our Lord, in sending out the twelve to "the lost sheep of the house of Israel," leaves out of view entirely the present interval of the nation’s rejection, and says, "Ye shall not have gone over the cities of Israel, till the Son of man be come" (Mat 10:23). So the glimmers of faith in the end will connect the little bits of blessing gleaned with the past mercies promised to the Nation. But like Naomi, the people will be slow to apprehend the wondrous meaning of this. She says to Ruth, "The man is near of kin unto us, one of our next kinsmen." It will be noticed that for her Boaz is not yet the unique and only kinsman but simply one of whom there are others. So when our Lord asked His disciples, "Whom do men say that I the Son of man, am?" the answer was, "Some say that Thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets." They discerned that He was not an ordinary person, that He was a messenger from God, but how feebly did they see the reality, or rather how entirely they failed to apprehend it. For if Christ is but one of the prophets, He is not our redeemer. Thus Naomi is yet far from the truth. But faith is on the right track, and in her words to Ruth we have an echo of what Boaz had already said, "It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field." In fact it was Ruth, "the Moabitess," as we are touchingly reminded, who repeats the words of Boaz to her mother-in-law. Thus there is a glimmer of encouragement, and happy Ruth goes all through the barley harvest and the wheat harvest, not in the widow’s sackcloth like the mourning Rizpah (2Sa 21:10), but with the light of a great hope growing more and more definite in her soul. Such doubtless will be the attitude of the remnant, during that time of exercise in which God’s purposes will be learned. Not all at once will they know the blessing that is theirs, but faith grows with exercise, and will soon take no refusal. So too, in the history of the individual soul, faith grows, and the more it gleans the more does it want. That which satisfied it yesterday will not suffice today. The One who supplies the handfuls is Himself behind it all, and gives a craving which none but Himself can satisfy. Ruth’s diligence in gleaning has not only supplied the wants of herself and her mother-in-law, but has evidently awakened in Naomi the slumbering hopes which had apparently been dead. The knowledge of Scripture becomes her guide, and as faith has increased, so it will now make use of that which, though well known before, had seemed to be of no special value. How true this is in every case. How Scripture seems to lie dormant in the mind of the child of God away from Him, and yet when once faith and desire are quickened, the neglected Word is found to be bright indeed with its provisions exactly suited to the needs. There was a merciful provision in the law (Deu 25:5-10) that no man’s family should be allowed to die out, while a brother survived to perpetuate the line. In Israel, to be childless was a reproach, and for a man’s name to be blotted out — his family to become extinct — was regarded as a special mark of God’s displeasure. The Sadducees, in our Lord’s day, might seek to ridicule the truth of resurrection by bringing in this merciful provision, but they only showed their ignorance of "the Scriptures and the power of God." It was provision for the earthly not the future life, that God had made. Most appropriate was it, therefore, that He should see that names should not be blotted out in Israel, save to mark, as in Achan, His solemn judgment of an awful sin. There seems, too, to be a recognition in His provision of that hope in the heart of every Hebrew woman, that through her in some way the promise of "the woman’s seed" might be fulfilled. This was to be clone literally in the line which was to be preserved through Ruth. Naomi is the leader here. It is her knowledge both of the kinship of Boaz and the law of Deuteronomy which guides Ruth in the most trying of all her experiences. "Shall I not seek rest for thee?" Ruth had been gleaning food, but it had been through constant toil, and but for present needs. She was now to have rest, all her needs met, her labor over. What a change in the state of Naomi, from her unbelief at the beginning, when she would have turned Ruth back to find rest in the heathen home of some Moabitish husband. Would she not now be ashamed of such unbelief, and shudder at the thought of her own folly, which might have resulted so disastrously both for herself and her daughter-in-law? Yet unbelief in the nation checked any turning that it saw in the people to our Lord when He was here, and did not rest till there was no hope — as they thought — of a national acceptance of Jesus as the Messiah. So too in the days of national return to the land, the spirit of unbelief will turn the newly formed hopes of the nation, to seeking rest in some union not of God. False prophets and false Christs will claim, and receive, recognition from many — the man of sin will draw off the most into alliance with "the beast." But faith and the word of God will seek rest for the widowed remnant only with One who is a Kinsman, with a divinely given right to redeem the inheritance and perpetuate the name of those whose hopes had long since died. In the history, too, of every soul, there comes a yearning for something more than the merest satisfaction of pressing hunger. Every gift from the hand of such a Giver makes us long, not merely for more gifts, but for the rest which can only be found in Himself. It is a blessed fact that the Person of Christ is the necessary goal toward which the Spirit of God ever leads. Nothing short of the Lord Himself will do: "Our souls were made for Thyself, and can never rest save in Thee." It is this longing after the Person of our blessed Lord which gives the peculiar charm to the Song of Solomon. The affections are the same in all dispensations, and anything that describes the longing of the heart after Christ meets a response in every Spirit-taught heart. From the beginning of the Song throughout, there is a good measure of acquaintance with the Lord, and a conscious though not clearly defined sense of relationship with Him. In Ruth this is not so clear. She is rather seeking an acknowledgment of relationship, which she is not sure will be recognized. But the resemblance between the two books can be seen. We must, however, return to the narrative. Harvest time is now over, and threshing and winnowing have succeeded. All work will soon be over, and Naomi recognizes that if anything is to be done, it must be immediately. The plan is a simple and bold one; Ruth is to prepare herself, and on that night, at the threshing-floor present herself to Boaz, claiming kinship and pleading the divine provision for cases such as hers. It was a bold stroke, and would either succeed or ignominiously fail. She would either leave the threshing-floor recognized by Boaz as the proper and honored object of his affection, or, spurned from his feet, be forever after branded as a bold and shameless woman. All hung in the balance; how would it be decided? Is it not significant, when we pass from the narrative to its spiritual application, that this trial was to be made at the threshing-time and at night? It is in connection with "the great tribulation," — literally the great threshing-time, — when the remnant will put forth their claim to the Kinsman, whom yet they so dimly recognize. This is the testing time for the nation, when, through the trials of persecution, the wheat will be separated from the chaff of mere profession. When all goes well, it is easy to profess, but "when tribulation or persecution ariseth because of the word," the stony-ground hearers are manifested. Thus the time of threshing is the suited time for faith to be manifested as truly that, and for all else to fall away. The figure of threshing is found quite frequently in the prophets, and nearly always as applied to the nations (See Isa 21:10 with Jer 51:33; Isa 41:15; Mic 4:13; Hab 3:12). Israel herself will one day thresh the nations, but before that time she herself must pass through the purifying chastening, which will result in the chaff being driven away, and the pure grain alone remaining. It is during this separating time of suffering and trial that the remnant will in faith lay claim to Him who is Lord of the threshing. Is it not also suggestive that the site of the temple was the threshing-floor of Ornan, and that it was at the time of God’s chastening the people that He revealed Himself to David, and thus established the basis for His dwelling-place? David offered sacrifices, and the place where sacrifice and chastening had met was to be the lasting abode of a holy and faithful God. So at the last will the Lord reveal Himself to His people, and re-establish His sure house to all generations. Ruth is now to lay aside the garments of her widowhood, washing and anointing herself, and thus to present herself as a bride to Boaz. So too the remnant will lay aside their hopelessness, and washed by the Spirit and the Word, will array themselves in a beauty not their own, claiming in faith Him whose mercy they have tasted. They will have learned of Him who gives "beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness." They will have heard the voice calling to them, "Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem the holy city . . . Shake thyself from the dust; arise and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion." Carrying out the directions of Naomi, she is recognized by Boaz at midnight, the darkest hour, and makes her bold claim. Instead, however, of being repulsed, she is blessed by Boaz, who declares it is kindness on her part, greater even than she had shown to her mother-in-law at the beginning. She is reassured, he promises to do all, and affirms that which slander might have denied: "All the city of my people doth know that thou art a virtuous woman." So will the King, reassure the trembling remnant who draw near to Him in the dark midnight hour of trial and persecution. The joy of His own heart in their faith will be greater far than their own. "He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing." Who indeed can measure that joy, save He who wept over Jerusalem? Who can know the delight of seeing them turn to Him, save the One who was rejected by His people? "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." All this part of the narrative is so entirely typical of Israel’s relations to our Lord, that we can only in a secondary way apply it to the history of the individual in the present dispensation. Yet, as we have seen, the affections are the same in all dispensations, and faith nourished will develop in strength and intensity. It is most blessed to know that God has provided infinitely beyond our highest thoughts and strongest faith. So that we have not to obtain, as did Ruth, a place of the nearest and closest relation ship, but to apprehend that which is already ours — the gift of grace. But in the soul’s experience, there is much that answers to this progress which we have been tracing. We come as poor outcasts, gleaning bits of blessing with faint heart, "Not worthy, Lord, to gather up the crumbs, With trembling hands, that from Thy table fall, A weary, heavy-laden sinner comes To plead Thy promise and obey Thy call. Such is the language, not surely of intelligent faith, but of the soul as it dimly sees mercy even for it. But grace leads on, as we have seen, encouraging and strengthening, until at last the soul, entering into the marvel of divine love, lays hold upon the wondrous secret of Christ’s heart — "we are members of His body" . . . . "Christ loved the Church, and gave Himself for it . . . . that He might present it to Himself." We see Him not only as Saviour, Lord, Shepherd, but find our rest upon His bosom the beloved of His heart, forming with all the redeemed of this age the Bride who shall be His companion throughout the endless day of God. "That in the ages to come, He might show the exceeding riches of His grace." Not at once does the soul grasp this wondrous relationship; alas at best how feebly do we respond to His love. But if the soul follow on under the leading of the Spirit of God, it will surely find its place at the feet of Him who is indeed "a near Kinsman," "not ashamed to call us brethren." Ruth returns to Naomi with the distinct promise of Boaz, to do all that her heart desired, should there be no obstacle. That possible obstacle is, as we shall presently see, a nearer kinsman. But, even during the suspense of waiting to know the outcome, she receives from Boaz ample provision for all needs. What a contrast are the six measures poured into her veil, to the ephah of barley gathered by painful gleaning. He would not allow her to go empty to her mother-in-law, and this in itself was a pledge of more bounty to come, yea of himself lord of it all. Thus Joseph feasted his brethren and sent them back with full loads before the union with his family was consummated. And thus the Lord in grace provides for those who yet do not know the fulness of blessing that is theirs. Naomi meets her returning daughter-in-law, not with her previous question "where hast thou gleaned to-day?" but "Who art thou my daughter?" It was not a question of benefit, but of relationship. It was not "What hast thou," but "Who art thou." For the bride is called by the name of the bridegroom. "One shall say, I am the Lord’s; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." Fitting words are these to describe the changed relationships of one but lately called Ruth the Moabitess. But, as we have seen, there must still be a brief delay. Brief indeed it is, for, as Naomi declares, "The man will not be in rest until he have finished the thing this day:" Ruth can well afford to "sit still" and wait, for all is now in the hands of Boaz himself. What a glimpse these words give of the tireless love of our Lord both for His Church and for Israel. He did not rest till He had accomplished redemption, and now His love will not rest till all is consummated. What force this gives to those words "the patience of Christ." How He longs to have His people with himself. "Thy love had not its rest Were Thy redeemed not with Thee fully blest." He waits now, He longs and looks for the time appointed. How is it with us? Can we say "Lord tarry not but come."? ======================================================================== CHAPTER 26: 02. 07. NEARER THAN THE NEAREST (RUTH 4) ======================================================================== 7. Nearer than the Nearest. (Ruth 4:1-22.) With the promptness and energy of a heart fully engaged, Boaz goes up to "the gate." This was the place of rule, where all matters were settled, all transfers made. It would correspond to the courts of to-day, where all legal transactions are consummated. In the matter upon which he was engaged, nothing was to be done "in a corner," but all was to have the full concurrence of those concerned, and be witnessed in the light of open day, by those judicially authorized to give their sanction. The first person who appears is this "nearest kinsman," whose claim must first be met, or whose right of redemption must first be set aside, before Boaz, no matter how willing he might be, could interpose as redeemer. It is significant that this person is not named. The nearest kinsman of Elimelech, and the natural redeemer of his inheritance, we have no clue to his name; and this of itself has significance when we look at the spiritual meaning. Who then is this nameless person who has the first claim upon Israel, and the right to redeem the inheritance? Who or what is "nearest of kin" to Israel according to the flesh? We have under the simile of the marriage relationship, but the reverse of what is before us here, a scriptural hint that is suggestive. The two sons of Abraham, Ishmael and Isaac, were children respectively of Hagar, the bondmaid, and Sarah. We are told that these things are an allegory: "for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Hagar. For this Hagar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children" (Gal 4:24-25). It would seem clear from this that, with slightly altered conditions, the nearest of kin would be this same "legal covenant." Just as Hagar first brought forth a child before Sarah, — "that is first which is natural, afterward that which is spiritual" — so the law was the first basis upon which Israel sought to bring forth fruit to God. This is clearly seen from the history of the nation. They never nationally and consciously entered into God’s thoughts of sovereign grace. They did not realize that He had taken them up to fulfil the promise made to Abraham — the promise made in purest grace. Some feeble glimpse they may have had of it, but when they had passed through the Red Sea, and had experienced nothing but grace and mercy at the hands of God, they were ready at Sinai to enter upon a legal covenant, without a thought of how it set aside the mercy and grace of God. To be sure, they never tasted the bitterness of a purely legal covenant, for Moses broke the first tables of stone before he came into the camp, after the giving of the law and the idolatry of the golden calf. It was indeed mercy that he did so, for what would have been the judgment upon that guilty people, had God dealt with them upon the basis of pure law? Surely, as Jehovah said to Moses, "Let Me alone, that My wrath may wax hot against them, and that I may consume them. But as a matter of fact He spared them for the time being — a thing utterly impossible under pure law — and went on with them on a basis of mingled law and mercy. The second tables of stone were prepared and given to the people in connection with the revelation made to Moses of, "The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity transgression and sin, and that will by no means clear the guilty" (Exo 34:6-7). Here is a mingling of mercy, with a final intimation of judgment on the guilty, which formed the basis of all further dealing with the nation. They went through the wilderness on this covenant, entered the land and settled there on the basis of obedience to the Lord. Provision was made for failure, by sacrifice; and yet all provisions failed just where most needed. There was no sacrifice for presumptuous sins, only for those of ignorance. There could therefore be no peace for the most guilty, and king David in his broken-hearted prayer (Psa 51:1-19), must turn from the sacrificial provision of the law to a mercy to which he held fast in spite of the law. It was under this covenant that the nation divided, became mingled with the heathen, and were finally carried captive. This is dwelt upon to a great extent in the twentieth chapter of Ezekiel, where the Lord enlarges upon Israel’s disregard of His covenant, their failure to hallow His Sabbaths which were the sign of the covenant, or to walk in His statutes. When Daniel made his confession of sin, for himself and the nation (Dan 9:1-27) it was in the light of that first covenant. So was it with Nehemiah after the return from captivity (Neh 9:29). In the last chapter of the Old Testament (Mal 4:4) the people were exhorted to "remember the law of Moses My servant which I commanded him in Horeb for all Israel, with the statutes and judgments." Thus throughout their entire history there was a distinct covenant relationship recognized by God and the people. There was a provision made for forgiveness and recovery, oftentimes made in the most touching way. "Come now and let us reason together, saith the Lord: 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" (Isa 1:18-19). "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him and to our God, for He will abundantly pardon" (Isa 55:7). "If the wicked will turn from all his sins which he hath committed . . . he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live" (Eze 18:21-22). These and many other scriptures show the close relation between Israel and the legal covenant. They have never had any other relation to God — save the secret one, on His part, of electing grace and promise. So when the remnant turns in repentance to Him in the latter days, this legal covenant will have, so to speak, the first right to put in its claim of kinship. Returning now to our narrative, we find Boaz, figure of the risen Lord, calling in and offering to this kinsman the right of redemption. We have already noticed the provision of the law for raising up a deceased relative’s family (Deu 25:1-19). We have now an allusion to another law of similar character, the redemption of a forfeited inheritance. The law will be found at length in the twenty-fifth chapter of Leviticus. In brief, it declared the divine right of "eminent domain." The land was God’s, and could never be finally alienated from those to whom His grace had given it. All was to go free in the year of jubilee, or could be bought in by a near kinsman. The land of Israel is literally the Lord’s, for His ancient people. In spite of all their sin and folly, it abides — strange fact in these days of universal ownership on man’s part, of the earth — practically a land without a people, as though it were waiting for its rightful owners; and such is without doubt the case. The land itself will yet be redeemed for Israel, and they will yet be put in full possession of that which they have forfeited by their sin and disobedience. But who will redeem it, and for whom will it be redeemed? These are the questions to be settled "in the gate." The nearest kinsman promptly consents to redeem the inheritance for Naomi. The law, as we have seen, had this merciful provision, and whenever one or the people turned truly to God and kept His law, He would be "merciful unto His land and to His people." So long as it was of Naomi’s hand that the purchase was to be made, and for her, the kinsman consents at once, for she was the widow of "our brother Elimelech." So long as it is Israel according to the flesh, and merely disobedient, the law, with the merciful provision to which we have referred, could interpose and bring back the forfeited inheritance. We have more or less complete illustrations of this in the history of the people. Again and again, during the period of the Judges, they sinned against the Lord, and were delivered over to the hands of their enemies to be oppressed. But when they turned in penitence to Him, He raised up a deliverer who restored them to their heritage. But the nation went on in the downward path of declension, until the ten tribes were carried off into hopeless captivity and merged into the Gentile nations by whom they were taken captive, beyond all human recognition. The two tribes also were carried off to Babylon and the throne of God, the ark of the covenant, permanently left Jerusalem. Truly a brighter Light shone in the temple at a later time, but not to be accepted by the people. Of this we will speak in a moment. Even after the captivity at Babylon there was a partial recovery (though the throne had passed from the house of David to the Gentiles). It was as though the law, the nearest kinsman, was going as far as possible in seeking to buy up the inheritance. But at last after the restoration from Babylon, God sends His Son, the rightful heir of the inheritance. "This is the heir, come let us kill him and the inheritance shall be ours" — how fully this shows a mind absolutely alienated from God and His thoughts. God’s Son, the true redeemer, the only deliverer, is slain. The blinded leaders cry "we have no king but Caesar," and thus they deliberately and permanently forfeit all right to be considered the people of God. They have identified themselves absolutely with the Gentiles and are now on the same ground as the despised Moabites or Ammonites. They are "lo-ammi, not my people," and are as fully Gentiles as though they were not of the seed of Abraham. The law, even with the most merciful construction, could no longer interpose. "An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord forever" (Deu 23:3). The apostate people had deliberately given up all claim, and so far as the law was concerned, were cut off. This explains why the kinsman, no matter how willing he might be to restore the heritage to Naomi, could not take it to raise up by Ruth the name of the deceased kinsman. His own inheritance would be marred. How truly that law, "holy, just and good’’ would be marred if the smallest jot or tittle of its righteous demands were abated. It abides in all its majesty and perfection. It is not made void, as it would be were a single item of its requirements ignored. So for the guilty people who rest in the law and vainly boast in their privileges as a nation there is nothing but condemnation. They are in the place of the Moabite. But if the law does not and cannot do aught in such a case, it does and can relinquish all right to the inheritance, and transfers those claims to Another. The kinsman draws off his shoe, the usual mode of procedure when property changed hands. The shoe was that which trod upon the land, and to draw it off and pass it to another would seem to indicate that all claims upon the property had passed from the one to the other. How good it is to know that "the law was our schoolmaster till Christ." That it transfers all its own claims to Him. But let us notice also that this is done before a jury of ten men, witnesses of the law and facts. These ten may well remind us of those "ten words ’’ or commandments which bear full testimony to the claims of God, the ruin of man, and their own powerlessness to redeem. All is done legally. "I through the law, died to the law," says the apostle. The law itself witnesses to its own powerlessness to redeem. "That I might live unto God," he adds — the law transfers its claims to Another. All is settled righteously and "witnessed by the law and the prophets." Thus "we establish the law." Boaz is now left free for his heart to act upon its own gracious impulses, and in presence of the same ten who had witnessed the refusal of the first kinsman to purchase the inheritance he buys all — the inheritance and Ruth too, the Moabitess, as she is called to remind us of the grace of the transaction. It is now his, and she is his, truly owned as his bride, and yet linked with poor Naomi the barren, widow of the dead Elimelech. How beautifully does all this speak of the grace of Christ shown to a poor and unworthy people! Christ risen, beyond death, beyond all claims of the law, betroths to Himself forever in righteousness; the poor stranger and the wanderer finds rest at last. Such, in some feeble measure, is the teaching of this lovely portion, and we will presently look at the further teaching of the prophets upon this subject. But it is important to dispose of that which too often disturbs the beloved people of God, through ignorance or misapplication of the word of God. This nearest kinsman, the law, was, as we have just seen, absolutely debarred from taking a gentile into association with himself. And yet, in face of this plain fact, Christians wilt persist in looking upon all men as under law, and then upon the saints now being still under it as a rule of life. As to the first, the apostle in the early chapters of the epistle to the Romans, shows the difference between those "without law" — the Gentiles, and those "under law" — the Jews. The law was given only to Israel. God was trying man under the most favorable opportunities. A nation was rescued from servitude, brought into an inheritance and fenced off from the surrounding nations. They were the recipients of God’s bounty, the object of His constant care. What more could He do for a people? He challenges the disobedient nation, and waits in vain for a reply. Thus the law was tried under the most favorable circumstances and proved helpless. But this practically settled the question of justification by law for all mankind; so it is written, "By the deeds of the law shall no flesh be justified in His sight, for by the law is the knowledge of sin." Thus "every mouth is stopped, and all the world becomes guilty before God." In the trial of Israel, God has tried the world, and settled forever the question of justification by the law. That trial need never be repeated, it is final and conclusive. But should one say that he desired to be put under the law, he is not as a fact under it, though as a matter of fact it always works in the same way, and he will find — if he truly and honestly makes the effort — that he is condemned before God. He will learn that God’s trial of Israel was perfect and complete, and he has but confirmed the results of that divine probation. A great deal has been made, however, of the distinction between the law for justification, and as a rule of life. It is impossible to separate these two — in fact Scripture does not separate them. Under law, in any way at all, is to be under the curse. The law can only pronounce a curse upon disobedience. Thus if a saint were under the law as a rule of life he is, "debtor to do the whole law," and if he sins in one point is guilty of all, and condemned. Sinai has but one voice. What folly to think of a rule of life from a place which but thunders out death and judgment for the least disobedience. "If there had been a law given which could have given life, verily righteousness should have been by the law" (Gal 3:21). As a matter of fact the law is "the strength of sin," and the apostle, in that wondrous seventh chapter of Romans, shows that it is as powerless to produce righteousness in a saint as in a sinner. Would to God that His people realized this. How much abortive effort, and despairing longing would they be spared! No, beloved brethren, we are in no sense under the law; as a matter of fact we never were. Let us then not mar that perfect witness which perfectly declares God’s mind for man, but as perfectly declares he failed to answer to God’s mind. We leave it with its testimony, and bow our heads to that testimony, humbly acknowledging that were life or liberty to be gained in that way our case was as hopeless as the widowed Naomi, or the Moabitess Ruth. But, blessed be God, this leaves our risen Lord free to pour out His heart’s love to us in fullest measure. We are dead to the law by the body of Christ that now we might bring forth fruit unto God, being joined in links of everlasting union to Another, even to Him who is raised from the dead. So our Lord has His way, and the very law but witnesses to it, and to its own relinquishment of every claim upon the poor helpless "sons of strangers," who find their home close the heart of the Mighty One. As we have already seen, Boaz takes Ruth as his wife in the presence of the kinsman and of the witnesses. Nothing is "done in a corner," no righteous demands are ignored, or any necessary claim set aside. The very law which witnessed against the apostate nation will witness also to the righteousness of Him who restores to Himself on the basis of grace the penitent and believing remnant. The prophets bear abundant witness to this, linking, as we have already seen in some measure, the people’s past unfaithfulness as Jehovah’s espoused, and the future grace which will restore them. "Of old time I have broken thy yoke, and burst thy bands; and thou saidst I will not transgress; when upon every high hill and under every green tree thou wanderest playing the harlot" (Jer 2:20). God had rescued them from Egypt, and they had promised, at Sinai, not to transgress. Alas, the golden calf was set up before the law was brought into camp, and the long list of subsequent idolatries told how they had broken the covenant. "High places," for idolatrous worship had dotted the whole land, while in the shade of every green tree the abominations of heathenism had been practised. Spiritually and literally did these unholy and unclean rites deserve the name of harlotry so frequently given them in the prophets. What could God do with such a nation but put them away? "They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord." "Turn, O backsliding children, saith the Lord; for I am married unto you." "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord. . . . Return ye backsliding children, and I will heal your backslidings. Behold we come unto Thee, for Thou art our God" (Jer 3:1-25). This whole portion of Jeremiah is exceedingly beautiful and touching. The tender pleadings of divine love to a bold, faithless, and wanton people, the assurances of forgiveness and everlasting mercy are touching in the extreme. "Nevertheless I will remember My covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant, . . . and I will establish My covenant with thee and thou shalt know that I am the Lord" (Eze 16:60; Eze 16:62). Here again, after depicting in the utmost faithfulness, the originally helpless condition of the people, their "time of love" and the beauty with which He adorned them, their wanton shameless, faithlessness, and hopeless degradation. God assures them of a recovery and a re-union in the bonds of a marriage covenant "never to be broken or forgotten." Similarly, in the familiar passage in Hosea, the past unfaithfulness of the people, their present rejection as "Lo-ammi," and their future restoration are presented. "Behold I will allure her and bring her into the wilderness and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. . . . And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord" (Hos 2:14-23). These touching and beautiful passages may well serve as the link between Naomi and Ruth. The nation departed as Naomi, they are restored — the remnant of them — as Ruth, in deep and true penitence and a faith which renounces all claims in themselves, yet for that reason cleaves all the more fully to the Lord and His grace. So, as Boaz calls the elders and all the people to witness to his having purchased all the forfeited inheritance and the Gentile widow Ruth, will our Lord call all to witness to His redemption of His desolate people. "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: for she hath received of the Lord’s hand double for all her sins" (Isa 40:1-2). "With a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, the Lord hath redeemed His servant Jacob" (Isa 48:20). The grace too which will redeem the people will also restore the land to them for their enjoyment. In fact all during their captivity and estrangement from God, the land has enjoyed its sabbaths — sign of the covenant between God and the people. So in a sense the very desolations of the land are a reminder of the unfailing promise of God, who would not give to others that which was reserved for His own. "Thus saith the Lord, Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. . . . Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses . . . for I will cause their captivity to return, saith the Lord" (Jer 32:42; Jer 32:44). "And I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against Me. . . . Again there shall be heard in this place . . . the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts; for the Lord is good; for His mercy endureth forever; and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land as at the first, saith the Lord" (Jer 33:7; Jer 33:10-11). Mercy to the people must necessarily be accompanied by mercy to the land. The one will not be without the other. "He will be merciful unto His land and to His people" (Deu 32:43). "I will hear the heavens and they shall hear the earth (or land); and the earth (or land) shall hear the corn, and the wine, and the oil; and they shall hear Jezreel" (Hos 2:21-22). This is dwelt upon at length in the Psa 65:1-13. Praise silently waits upon God in Zion until the hour appointed for the overthrow of enemies and the final establishment of peace in the land. Then God’s mercy to His land will be celebrated; "Thou visitest the earth and waterest it; Thou greatly enrichest it with the river of God, which is full of water. . . . Thou crownest the year with Thy goodness, and Thy paths drop fatness. . . . The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing" (Psa 65:9-13). Thus the purchase of all that was Elimelech’s and his two sons’, the land and inheritance, includes also Ruth the widow. And Christ’s redemption of His people includes the land as well. How suggestive it is that at this present time we have not only a people without a land, the Jews, but a land without a definitely settled people. Each is waiting for the other, and both, yea all things, wait His time who surely will fulfil all His word. "If My covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth then will I cast away the seed of Jacob" (Jer 33:25-26). Gladly do the witnesses respond to the declaration of Boaz. "And all the people that were in the gate" — the ten men, representing the law, and all the others — said, "We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel." These two mentioned were the mothers of the twelve patriarchs, the founders of the nation. When all has apparently failed, the Mighty One comes in and restores, nay far more, the nation to its original greatness. The original redemption from Egypt will no more be the standard, but that last and final one, when He will gather His beloved people, and Rachel, to whom allusion is here made, will refrain from weeping for her children. "There is hope in thine end, saith the Lord, that thy children shall come again to their own border" (Jer 31:17). They also allude to Tamar and her children — the one who, we might say, founded the tribe of Judah to which Boaz belonged. Looking back at that history, we find it a sadly blotted page. Sin seems to be written all over it, yet a faith that desires, and Jacob-like will get by artifice, the blessing. Here is the blessing without the stain, but reminding us, as we have been seeing, of grace to a sinful and unworthy people. Thus the law, magnified and made honorable, not only transfers all its rights to Christ, but claims for the people — unfruitful so far as the law was concerned — a blessing beyond its own through this new relationship. All is consummated and Boaz takes his bride to himself. Ah soon will the poor cast-off nation be gathered to the arms of Eternal love and "as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." A son is born to Ruth, but in a beautiful way it is not Ruth but Naomi who comes into prominence here. The aged mother, with blasted life and bitter memories, is before us now with the young babe in her arms. All the past is forgotten save to contrast it with the joyful present. They bless the Lord, as they rejoice, who has not left His desolate people without a Redeemer, and who is indeed "famous in Israel." Ruth too is not forgotten, and her faithful devotedness is acknowledged by all. "Thy daughter-in-law which loveth thee, which is better to thee than seven sons, hath borne him." Israel according to the flesh would indeed have been utterly worthless towards restoring blessing, but this Gentile daughter-in-law — speaking, as we have seen, of faith and penitence — is better than all excellence of the flesh. This child is to be, as they tell Naomi, "a restorer of thy life, and a nourisher of thy old age." So the child is called Obed, "servant." Passing to the spiritual meaning of all this, we can hardly fail to connect this child with that other wondrous Child born of this same line, and who will invert while He makes good all we have been seeing, being Himself also Boaz, the Risen and glorified One; "For unto 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, Counselor, The mighty God, the everlasting Father, the Prince of Peace" (Isa 9:6). It is fitting too that He should have this name of "servant." Israel was God’s servant, but how unfaithful! Then this faithful One comes, who is indeed God’s servant, "Mine elect in whom My soul delighteth." Through Him and by His grace the remnant is called out and they too are designated by that same title; while finally all the nation will be restored and rejoice, as once they did in disobedience, to be called the servants of the Lord. And how perfectly has our blessed Lord illustrated the beauty of faithful service! He came to do God’s will, and His meat and drink it was to do it. All along His earthly path He was ministering to the suffering and the sin-sick. Upon the cross He served — blessed forever be His Name! — that we might never know the awful penalty of sin. All this He did gratuitously. He was one who owed no service — the heifer upon which no yoke had come. Yet He took the form of a servant and did a servant’s work — to God and for man’s need. Even now in glory He serves His needy people by His Spirit, His word and His all availing work as advocate and intercessor, and His crowning act of service will be to gird Himself and serve His own faithful ones — faithful only by His grace — in token of His approval. Well has He gained this title, and for us no higher honor exists than to follow, in our measure, His own lowly path. "And Naomi took the child and laid it in her bosom." So the aged Simeon took the Babe in his arms and, as we might say, vanishes out of sight in his own song of praise, leaving us to gaze upon the cause of his joy. How the aged widow found joy and warmth as that fresh young life nestled near her heart. Ah, there is the nation’s hope, and till He is taken to the people’s heart they abide in widowed loneliness. Returning to ourselves, here we see the one great remedy for all our wretchedness. Has the heart grown cold? Has our joy like Naomi’s waxed faint? It is our privilege in reality, as it was hers in type, to clasp to our bosom Him who once a Babe, still in glory yields Himself to His people’s embraces. We never grow warm save as He has His place in the heart. Grant, Lord, that we may know more of this Thyself held fast to our hearts by a living faith, as we realize too a mightier love that holds us fast, forevermore to Thee. ======================================================================== CHAPTER 27: 03.01. HOW TO STUDY THE BIBLE ======================================================================== How to Study the Bible S. Ridout. Content taken from stempublishing.com ======================================================================== CHAPTER 28: 03.02. TABLE OF CONTENTS ======================================================================== Table of Contents Preliminary Remarks Part 1. Methods of Study 1. Daily Bible Reading 2. Memorizing Scripture 3. Analysis 4. Note-books on Bible Study 5. Topical Study 6. Biographical Study 7. Typical Study 8. Dispensational Study 9. Harmony Studies 10. Smaller Details (1) Word Study (2) Names, their Use and Significance (3) Numbers and Their Significance (4) Reference Work (5) Memorizing the List of Bible Books Part 2. Practical System, and Time-schedules Part 3. General Responsibilities 1. Prayer in Connection with Bible Study 2. Outside Responsibilities 3. Sunday and Holiday Work 4. Benefits of this Systematic Work Part 4. The One Great Theme Christ, the Centre and Theme of all Scripture Part 5. Helpful Books for Bible Study 1. Books that Have to Do with the Text 2. Concordances 3. Bible Dictionaries 4. Bible Outlines 5. Outlines of Special Topics 6. Commentaries 7. Hints as to Reading ======================================================================== CHAPTER 29: 03.03. PRELIMINARY REMARKS ======================================================================== Preliminary Remarks To many, a handbook on such a subject may seem needless, and an intrusion into what must ever be left to the individual alone as guided by the Spirit of God. Others, already diligent workers in this field, will find, perhaps, little to help; but it is hoped that large numbers of the Lord’s people who have a longing to become better acquainted with the contents of His word may find useful suggestions in the following pages. A few preliminary remarks may not be amiss. First. No method of Bible study, however useful in itself and suggestive, can do away with the absolute necessity for repentance and new birth. The natural mind is "alienated from the life of God," and no amount of education, even in the word of truth itself, can change the character of that which is "enmity against God." The Sunday-school teacher must never forget this as he faces a class of bright, intelligent young people, week by week. If they have not been brought to repentance toward God and faith toward our Lord Jesus Christ, the great work has not even been begun which is to form the foundation of their whole life. Well would it be for all who are seeking to make plain the word of God, to remember this, and with all the enthusiasm that they bring to the opening up of this wonderful storehouse of divine riches, to agonize in prayer for the conversion of those who, in the providence of God, have been committed to them. The same, of course, applies to all who come to the Scriptures without having a knowledge of God in the forgiveness of their sins. While we can never refuse such any help which we may be able to give them, let us ever remember that "one thing is needful." It is to be feared that this is overlooked in much of the activity in Bible study of the day, and without doubt the rise and growth of the higher criticism may largely be due to the handling of the Scriptures by unconverted men in a coldly intellectual manner. No doubt, much of the mixture in established churches is due to the indiscriminate participation, by converted and unconverted alike, in truths which can only really be spiritually learned. Second. Similarly, no method of Bible study, even for the children of God, can be substituted for the inestimable blessedness and guidance of the Holy Spirit in the believer. "He will guide you into all truth" is a promise not only for the apostles, a pledge of infallible inspiration for whatever God had to give to His Church in the way of a written Word through them, but in a more general sense, the Spirit is an enlightener of the minds of the saints, leading them into that which is needed for their upbuilding on their most holy faith. The most complete and logical methods of Bible study, pursued in the most diligent manner,with approved helps of every variety, are all worthless apart from the special and controlling guidance of Him who delights to take of the things of Christ and to show them unto us. How indispensably precious a privilege it is to have the Author of the perfect and infinite word of God present with us, not merely to point out its manifold beauties and perfections, and to give us the key to its arrangement, and lead us on step by step in a knowledge of the vast plan contained in it, but to have this divine Person dwelling in us! — our hearts through grace capable of appreciating what He makes known, and of assimilating the truths of those deep things which the Spirit searcheth, and of carrying them out in obedient lives. Here, as in all else, "the manifestation of the Spirit is given to every man to profit withal," and "we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God." We would pause here and lay down our pen if we thought that one word of what follows would divert the mind of the child of God from the glorious fact of the Spirit’s presence and dwelling in him, competent to lead, direct, correct and control through an understanding of that Word which He himself has inspired. Let us at the very outset of what may be said, remember this, — give Him room for the exercise of that activity of grace in which He so delights. The communion of the Holy Ghost is that fellowship with the Father and His Son which He produces, a fellowship one with another, too, which is founded upon the assimilation of the word of God; for it would be the greatest mistake to put the Spirit’s enlightenment in opposition to the written Word. The Scriptures are indeed the instrument of the Holy Spirit. All the truth that He unfolds is revealed truth already recorded in the word of God. We may be sure that if ever any are tempted to think of receiving revelations from the Spirit apart from the Scriptures, they are in grave peril. We find in the very types given of the Spirit and His work that His ministry is in and through the word of God — both vivifying and cleansing the heart. Thus, "Except a man be born of water and of the Spirit he cannot enter into the kingdom of God" shows that the water of the Word (see Eph 5:26) is the instrument used by the Spirit of God. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." Thus it is by the word of God ministered to the soul by the Spirit of God that man is born anew. It is this fact which encourages us to go on instructing children and others in the word of God. It might be said that until a person is converted he cannot rightly understand Scripture, and therefore it were needless to trouble ourselves to impart it to them. But we never know when the Spirit of God may work, and indeed the very exercise on our part in imparting the knowledge of the word of God to others should encourage us to believe that the Spirit of truth is already at work in their hearts. The teaching of the Bible to unconverted children has been likened to laying the paper and wood all ready for kindling a fire. There is no fire in the paper or the wood, and yet they are necessary: so a knowledge of Scripture, in some measure at least, either by hearing the gospel or reading it, is necessary for the conversion of souls. Third. In line with what has already been said, it is well to remember that all our study of the Bible must be in a reverent spirit in which all self-sufficiency and dependence upon carnal wisdom are refused, and we realize that if we are to know anything aright it must be from God alone. "The word of God and prayer" are put together as the sanctifying power in the enjoyment of all the natural gifts of God (1Ti 4:5). Thus the Scripture will always, if rightly apprehended, reveal our ignorance and shortcomings to us, leading us to a spirit of prayer; and in like manner our very ignorance of God’s word will turn us to Him who is so ready to fulfil His word: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him" (Jas 1:5). This, however, must suffice here. Later on in our little book we may point out the place of prayer in connection with the study of the Bible. We turn now to the immediate subject. ======================================================================== CHAPTER 30: 03.04. PART 1. ======================================================================== Part 1. Methods of Study ======================================================================== CHAPTER 31: 03.05. DAILY BIBLE READING ======================================================================== Daily Bible Reading First of all in importance, and no doubt in I the practice of the majority of God’s people, we place the daily, regular reading of the Scriptures from Genesis to Revelation, repeatedly and throughout life. Often, men of much knowledge of different portions of Scripture, quite familiar perhaps with the original tongues, show the greatest ignorance of the simple historical facts narrated throughout the Bible, together with an evident unfamiliarity with the whole manner of Scripture. No words of ours can express too strongly the absolute importance of having the mind and heart thoroughly saturated with the knowledge of the letter of Scripture from beginning to end. Nothing really in the way of Bible knowledge can take the place of this. It is the broad foundation upon which the superstructure of subsequent detail must rest; and if this foundation is not broad and deep, the superstructure, no matter how high and intricate, will lack in stability. Ruskin, the great master of English, and in many ways a remarkable man, declared that the most valuable part of his education was in the letter of the Bible, he having been compelled from early childhood to read a number of chapters regularly every day, and when he had completed the book, to start afresh. Always bearing in mind what we said at the beginning, that a spiritual knowledge of the Scriptures is absolutely indispensable; and speaking now simply of what is before us, the methods of Bible study, we desire to reiterate with emphasis the necessity and importance of this daily reading. Let us be very simple and explicit. In every Christian home there should be the reading of the word of God and prayer at least once a day. No matter how strenuous the life and busy, let nothing rob the family of this simple and most precious privilege. Let some hour be selected morning or evening, when the family can be gathered for a few minutes and a chapter be read carefully and attentively, either by one or in turn. The time consumed in this way is well spent and will in itself help to keep fresh in our mind, from early childhood, the great outstanding facts and truths of the precious word of God. It is probably better to begin with the Gospels and to go through the New Testament, then to take up the Old. Any one can make certain selections which would be perhaps more suited to the younger members of the family, and certain portions could be left for more private reading; but in the main it may be said that we should put honor upon God’s precious Word by reading it throughout. Few indeed are the portions which will not yield edification when read in this way. Indeed, the less attractive portions will often be found to offer suggestions for profitable conversation, and serve to awaken and confirm the interest in the entire book. In addition to the family reading, we speak next of the private reading by each one, of at least a single chapter every day. Here, too, it is well to follow the order suggested above and begin with the New Testament, and having finished that, to go to the Old. If but one chapter a day can be read, the entire Scriptures will have been gone over in the course of three years; and, similarly, two or three chapters a day will complete the entire book in a much shorter time. An attentive reading of an ordinary chapter will consume not more than ten minutes. Surely, the busiest life can find or take ten minutes for such a work as this. Regularity and system are most important here. One can carefully study the duties and responsibilities of the day and devote a certain time, as far as possible, to this reading. We are creatures of habit, and when once it is a settled fact that our daily chapter or two is to be read, little difficulty will be found in carrying out the plan. Here, as in most of our spiritual conflicts, the victory is won in the heart, when the purpose is fully established before God of going on with His word. It is probably better, wherever possible, to be reading in two places, one in the Old and the other in the New Testament. Thus, in the morning, Matthew might be begun, and in the evening Genesis; and when each Testament is completed, turn back again with renewed zest to the first chapter. In a life where there is a measure of leisure, there should not be the slightest difficulty in reading through the entire Scriptures at least once a year. Half an hour a day will easily accomplish this; and where one of the chapters is read in the family, it would leave but two others to be read alone. Quite similar to the practice just recommended, and indeed a part of it, is the practice of reading a whole book through at a sitting. For instance, the gospel of Mark can be read as we would an article in a magazine, and in as short a time. It has been said that a little over one hour is sufficient for this. So, too, a little longer time would suffice for reading through either of the other Gospels or the Acts. In this way we get a good general idea of the contents of the book, much as a journey through a region of country enables us to form a fairly correct idea of its character. This rapid survey reading, as we may call it, is also of much value as an introduction to the study of each of the Epistles. We read it through at a sitting, and then take it up more in detail. The same may be said as to the Old Testament. The life of Abraham or of Joseph or of David could be read through in this way, giving us, as we would find, something more than the mere facts, the purpose of the Spirit as a whole, with reference to the life recorded. So, too, each of the Prophets could be read at a sitting or two, giving us the main themes and general course of what was in the Spirit’s mind. Such "quantity reading," as we may call it, should not be indulged in to the exclusion of the regular plodding along with the daily chapter or two, but could be introduced from time to time as a complete change, and, as we said, for the purposes of introductory study. A word perhaps may be said as to the kind of Bible to be used. In this, individual taste and mental peculiarities must be considered. Some have a strong local memory and locate a passage from its position on the page. If one may speak for others, this is not a faculty particularly to be encouraged, because, should we be deprived of our usual Bible at any time, we may find ourselves rather helpless in handling a strange book. Wherever possible, it may be well to have two Bibles, one for outside use, such as at meetings or carried in the pocket with us, not too large; and another for the table at home. This latter may be an ordinary cheap book, which we do not hesitate to mark. Favorite verses, striking or difficult passages may be noted here without much reference to special neatness, while in the book which we preserve for more permanent use, the notes and markings are more carefully inserted. A prominent lecturer used to suggest that one Bible could be used for marking and be completely filled in a year. This is probably quite unnecessary, but not many years will pass before a book can be so completely marked up that there will not be room for further insertions. We are not going to spend much time over details here, but a few words as to Bible marking may not be out of place. Pen and ink are to be preferred rather than a lead pencil, whose marks are easily blurred. When once even pencil marks are put in a Bible they cannot well be erased,and therefore they might as well be put in the more permanent ink. In reading our daily morning chapter, for instance, we are struck with the beauty or appropriateness of some special sentence. This can be marked by a simple line at the side, or possibly underlined throughout. Perhaps some prominent words may be particularly underscored. For instance, in Gen 1:1-31 : we might draw a straight, black line under the first four words: "In the beginning, God." How many thoughts are suggested by this phrase! "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God." There, in the beginning, before an atom of the vast universe of His creation had been called out of nothingness, God was as He is, eternally the same. On the side of these words might be written the reference to John 1:1 : "In the beginning was the Word," giving the marvelous, blessed fact that He who became flesh and tabernacled amongst us in lowliness, to serve us in our need and to go to the cross for our sins, was none other than God, One who was daily with Him, delighting in Him, and whose delights were with the sons of men. Thus, we could easily add the reference to Pro 8:1-36; and other passages of Scripture would naturally suggest themselves, so that before long we would have quite a number of Bible references on the margin opposite our first verse. We are not, as has been said, giving more than a few obvious hints as to Bible marking. Every one will have his own system, but we would suggest that each one learn to make his own or additional references to parallel passages of Scripture which elucidate the text. This has been found most helpful and profitable. As we read our chapter, there will sometimes be an obscure verse; for instance, Gal 3:20 : "Now a mediator is not a mediator of one, but God is one." We look at the connection and try to gather the meaning, but are not quite clear. We may possibly consult helps, or if these are wanting, or prove not entirely satisfactory, we put a simple "?" by the side of the verse or some other mark of interrogation. It would probably be well for us all if we inserted these question marks along our Bibles wherever we do not fully understand the thought. It would be interesting in our next reading to notice how many of these "?s" could now be dispensed with. In the meanwhile, our attention will have been riveted by the fact that we are asking ourselves, Do we understand what we are reading? Further markings will suggest themselves. Later on, we will take up the subject of various versions and the originals. Our admirable English version will be found to be greatly improved in numbers of places by slight alterations in the translation of a word or phrase, or the removal of an evident interpolation, or an addition of something that has been omitted in the manuscript from which the translation was made. For instance, in Rom 8:1, the last clause can be bracketed, having been introduced there from verse four, where it really belongs. The meaning is greatly clarified by this elimination which is authorized by the manuscript authorities. Thus, the great truth of "No condemnation to them who are in Christ Jesus" stands unqualified by the walk, which is fully provided for in the subsequent verse. In like manner, the passage in Col 2:11 gathers fresh meaning and force when the words which have been interpolated are removed, making the passage read: "Putting off the body of the flesh by the circumcision of Christ," omitting the words "of the sins." Our Lord’s death has not only put away the fruit, but condemned and set aside the very root which bore it. In like manner, occasionally a word or phrase has been omitted from the text, as in Eph 6:9, where the margin supplies the added thought that the Master in heaven is Lord both of servant and master. In 1Jn 2:23, the latter half of the verse has justly been added, having been omitted from the comparatively recent manuscript from which the translation was made. These must suffice as illustrations of what will prove a most helpful exercise. We may say in general that markings which have to do with the text itself, along the lines thus suggested, could be put as neatly as possible in the copy which we keep for permanent use. Our table Bible can receive various notes and markings which would soon overrun the limited margins at our disposal. It may be well also to remind our readers that for marking Oxford India, or nearly all paper used in book printing, India ink is indispensable. This, with a fine "Crow-quill" pen and perhaps a small ruler, are all that is needed mechanically. At the risk of repetition, we speak a further word as to the necessity for regularity and system in the work of Bible reading. Let it be settled before God, of course not in a legal way, but in the liberty of true love, that we must and shall read our Bibles regularly and systematically. Let us give them the first place, — if possible, a few minutes in the morning when the mind is fresh, and it will probably help in giving tone to the mental system for the entire day, even if we rise a few minutes earlier in order to devote from five to fifteen minutes to what will become an ever-increasing delight if we go on with God. It is astonishing how much of what we read at this time will go with us during the day. Unknown to ourselves, we will be turning over what has been read; probably will find occasion to speak of it to others, and in various ways find that it is becoming a part of our mental and spiritual equipment. Let us not expect to see great results from the practice of a single day or week, but continue steadfastly on, not overtaxing ourselves by devoting too much time in our endeavoring to "catch up" that which we have inevitably lost. God is not a hard Master and His service is perfect freedom. It will be found that we would as soon think of being deprived of our daily food as of missing what is of far more importance. Later on, we will endeavor to prepare illustrative schedules of Bible reading and study for different classes of readers, on the basis of from fifteen minutes’ daily work to two hours’. This, however, can best be deferred for the present. ======================================================================== CHAPTER 32: 03.06. MEMORIZING SCRIPTURE ======================================================================== Memorizing Scripture We are approaching our subject from the end of extreme simplicity,and can imagine that some of our readers will smile at a place being given to such a childish proceeding as learning verses by heart. Be that as it may, we trust that none of our readers will finish this little section without having impressed upon them the importance, and almost necessity, for this exercise which should be continued, as well as Bible reading, throughout life. We will suppose that our reader has been brought up in a Christian home, and had the advantages of training in a Scriptural Sunday-school. There has probably been the memorizing of at least one verse of the Bible for each Lord’s Day in such cases. We know of Sunday-schools where this is still practised, though perhaps it has become too old-fashioned for some of the more "progressive" ones. By the time a pupil has reached the age of twelve to fifteen, he has in memory possibly as many as one to two hundred verses, embracing the great fundamental truths of sin, judgment, salvation, the love of God, the person and work of Christ, the necessity of faith, and many other blessed facts. Here is an arsenal supplying weapons ready at hand with which to meet the adversary, and small portions of meat in due season, and refreshment for weary saints or needy sinners. Has the reader ever felt at a loss for a suited word of warning to some careless scoffer, or failed to find ready at hand the exact verse which will give assurance to an anxious soul? Why should this have been the case? Why should we not have ready at hand, stored in memory, an abundant supply for immediate use of various portions of God’s precious word? We have also already alluded to the great value of filling the minds of the young with the word. of God, so that when the Spirit of God has awakened them to their true condition, He will have abundance of material with which to act upon. them. This, of course, applies to the memorizing of verses. We pass, however, to that which possibly will not be so readily admitted by the average Christian reader who has passed the age of youth. We will be told that persons more advanced in life are unable to retain that which they have committed to memory. It is just here that we wish to be distinctly explicit, and to claim for age as well as youth, the privilege of this most helpful exercise. We do not believe that our memories, or to speak more accurately, our powers of attention, become so enfeebled with age that we are incapable of committing passages of Scripture to memory. It is well known that there is nothing like neglect to weaken a power. If certain limbs are not kept in exercise they become atrophied from the lack of use. The busiest muscle in our whole body perhaps is the heart, which ceaselessly beats throughout the twenty-four hours of the day, snatching possibly briefest moments of rest between the diastole and systole, eighty times a minute. We should never lose our active interest in all useful affairs. Nothing is more pathetic than to see a cloud of indifference, or possibly morose and morbid selfishness, settling down upon an aged person. The brightest lives are those which keep in touch with what is going on about them of a proper character, up to the very last. Instead of weakening the powers and shortening the life, we have no doubt that the very reverse is true. How many an active man of business, after having earned a competency, has retired to devote the latter years of his life to comparative leisure and has found time hanging so heavily on his hands that he has been glad to plunge again into something that will occupy his mind; or failing in this, his life has become saddened and shortened by the helpless feeling that he is of no use to himself or any one else. Now, all this applies to the study of the word of God, no small part of which consists in memorizing. It has been said, and probably is correct, that if one verse were committed to memory each day, the entire Scriptures would have been memorized in the course of twenty-five years. Imagine what rich stores would thus have been laid away in the mind if one had begun at ten years of age, and when thirty-five could repeat the entire Bible from memory! Of course, much might have been forgotten in that time, but as we shall see, provision could be made to guard against this, and at any rate, there would have been gained a familiarity with the Scriptures far beyond what is common to persons of thirty-five. And now, in the flower of life, with judgment becoming more mature, the student could begin at that age a systematic and careful review, mingling with the memorizing of our English version possibly many excellent emendations in the text and full quotations from the originals. Should life be prolonged up to fifty years, we have no hesitation in saying that the Bible would be practically stored in the mind, and a chapter could be "read" aloud in the dark by the bedside, in the hospital, or wherever one might be. And how much time would have been required each day, to have reached this most desirable end? Scarcely more than five minutes! But we will not dwell upon ideals, and indeed even here would reiterate the solemn declaration of the word of God: "The flesh profiteth nothing; it is the Spirit that quickeneth." No knowledge of Scripture, however complete, can either save the sinner or sanctify the child of God apart from the exercise of a living faith and the power of the Holy Spirit. There is danger, too, of pride coming in because of our success in these directions. However, we are not to be deterred from the simple and blessed path of Christian activity because of the dangers that beset it, and therefore continue our subject. Some of our readers will probably have said: "We do not think it desirable to learn the entire Bible. There are many of the historical books which we do not need thus to memorize, and much in the Prophets, too, that would needlessly cumber the mind." Just here it may be well to say that cumbering the mind is largely a figment. Nothing in the word of God really cumbers the mind, which is not a material storehouse which holds so much and no more. It is developed by the very act of acquiring and retaining knowledge, and, with due regard to the simple laws of health, is not in any danger of being overtaxed. We admit, however, that most of us will probably never attempt to memorize the entire Scriptures. For such, we plan a more modest course and this we hope will not be considered extravagant. Who would not love to know every word of the Gospel of John, to be able to repeat the words of Him who spake as never man spake, and to have them before our minds as we lie awake, perhaps, a few minutes on retiring, or to have them speak to us in the morning? "He awakeneth mine ear morning by morning to hear as one that is taught." Similarly, the epistle to the Romans, particularly the first eight chapters, furnishes a most necessary framework for the whole truth of Christian justification; while Galatians in its entirety settles the thousand and one subtle questions arising in a mind not set free from the law. Ephesians, too. Can we afford to do without its wondrous unfolding of the Christian position in Christ? and Colossians as it tells us of the perfections of Him who is the Image of the invisible God; Philippians, with its powerful appeal to the affections, and furnishing the ideal of Christian experience? We cannot do without one of them, and indeed may we not claim that we need these not merely conveniently in our pockets in a portable Bible, but in our minds as well? The same, of course, could be said of the epistle to the Hebrews, and that of 1 Peter and 1 John, so that without being extravagant, we might easily say that it is most desirable that the Christian should know by heart at least two-thirds of the New Testament. Turning to the Old, there are single chapters, such as Gen 1:1-31; Gen 49:1-33; Exo 12:1-51; Exo 20:1-26; Lev 16:1-34; Lev 23:1-44; Num 19:1-22; Deu 8:1-20; Deu 26:1-19; Jos 1:1-18; Jdg 5:1-31; Ruth 1:1-22; 1Sa 9:1-27; 2Sa 7:1-29; 2Sa 23:1-39; Solomon’s prayer in 1 Kings and 2 Chron., the closing chapters of the book of Job, many of the Psalms, and a few chapters of Proverbs, the Song of Solomon, Isa 1:1-31; Isa 6:1-13; Isa 12:1-6; Isa 28:1-29; Isa 35:1-10; Isa 40:1-31; Isa 53:1-12; Isa 54:1-17; Isa 55:1-13; Isa 60:1-22 — but we all have our favorite portions which we would most covet to learn, and need not multiply them here. The question now recurs, Is it possible for the average Christian, with his life full of busy duties, to be able to accomplish a tithe of all this? We answer, Not all at once. The great thing is to make a beginning, to learn one verse, and to proceed quietly in this way. Perhaps we will be astonished at the end of a month how much we have committed to memory. Let us begin, say, at the age of twenty. We will suppose that one is fairly familiar with the New Testament and is growing in acquaintance with it and the Old through the daily reading such as has been already suggested. Let such an one begin, for instance, with the epistle to the Galatians. Already, many verses are familiar, and often as many as three or four can be fully learned in a few minutes. A chapter is mastered, we will say, in a week. It is then reviewed at some leisure time, on Lord’s Day. Perhaps a number are interested in the same work, and by hearing each other will have their interest quickened and their memories brightened. It is probably always better to repeat what we have learned aloud, first to ourselves and then, if possible, to some one else. We will find that the words are more firmly embedded in the mind by this. The daily family reading would be a good time for this, and an hour on Lord’s Day might be happily and profitably occupied in reviewing the week’s work. In a month or six weeks, the entire epistle will have thus been learned. This is not expecting too much, but let us cut it, if you please, in four parts and suppose that in six months we have learned the epistle to the Galatians, in another six that to the Ephesians, and in four months more, Philippians. By the end of two years, we will have become fully acquainted with the most of the small epistles and will be astonished at the ease with which we continue to memorize. Frequent reviews will keep what we have learned fresh in the mind. We now turn to the Gospel of John and will probably find that one year and six months will enable us to recite practically the entire book. The remaining six months of that year could be devoted to the epistle to the Hebrews. Thus in four years, a person of ordinary intelligence, by spending from five to ten minutes a day upon it, could have committed these portions to memory and have formed a habit which would go with him through life, so that in all probability by the time he was thirty years of age the somewhat lengthy list of Old Testament passages also would be safely housed within his heart. But perhaps you remark with a sigh, "I am not a young man of twenty or even of thirty. I have passed the fifty year mark or more, and my memory has become so weak that I often forget persons’ names and familiar events. There is, of course, no use for me to attempt any of this that you speak of." Indeed, there is. Your memory is probably weak from long disuse. Like persons, the memory loves to be trusted and if we, so to speak, prove our confidence in it by testing it, it will improve. Long disuse, as has been said, may have caused it to seem so weak that there is no use of attempting to exercise it, but let a single verse be tried. Take the first verse of John and devote a day to learning it, and the next morning see if it is remembered. You smile as though we were teaching you the A, B, C again. In all probability a very few minutes would suffice. All that we mean is, do not attempt to do too much at once, but what you do, take up thoroughly and as far as possible, regularly. Regularity, system, are most important. Remember five minutes a day means thirty hours a year, and thirty hours are not to be despised. Persons who have reached a mature age, who might shrink from coming into competition with younger and brighter minds, can go along at their own quiet pace, learning a few verses each week with very gratifying and profitable results. Let us then begin, if we have not yet done so, to learn verses by heart, and with the determination by God’s grace to continue this as we do our Bible reading, throughout life. Our blessed Lord, we may be sure, had God’s word hid in His heart. He had its letter as well as its spirit, and when assailed by the tempter during His time of fasting, could quote — we may be quite sure He did not read — passages from the word of God. In closing, then, we would suggest that older persons take up the first chapter of the epistle to the Ephesians and commit it to memory. It may take them considerable time, but will encourage them to go on in what will prove a happy and profitable employment for a few minutes of each day. As we go on the train or street cars, we see perhaps three-fourths of the occupants busily engaged in the morning with the newspaper, spending perhaps half an hour over it. Returning in the evening, we find the same absorption. How much of the word of God could be memorized in the daily journey to and from work! ======================================================================== CHAPTER 33: 03.07. ANALYSIS ======================================================================== Analysis We are now launched,we will say, down the great, broad stream of divine truth, with abundance to engage mind and heart and to absorb all the time that we can give to it. We will suppose that our readers have it settled in their minds, and are, with purpose of heart, reading through the New and Old Testaments regularly and systematically in such a way that there is an increasing degree of familiarity with them. We also hope that they are daily committing a verse or two to memory. Abundance of material is thus at hand, and the work of analysis and arrangement must therefore be begun. We approach this subject, too, from the standpoint of simplicity. First of all, analysis will require more minute and careful study, much more attention to details, and therefore more time than the ordinary. careful reading of which we have already spoken. It can very profitably be connected with memorizing. Let us suppose, for instance, that we have begun to memorize Ephesians. Now is the time to endeavor to thoroughly analyze the epistle. For instance,we have learned the first verse and can repeat it without an error. We now take up each phrase and word and seek to get its meaning and relation to the rest of the sentence. "Paul," the one who was once a bitter enemy, who when converted had the revelation of Christ in glory and the intimation of His people’s identification with Himself ("Why persecutest thou Me?") which forms the theme of this epistle. Much else, of course, is at once suggested by the name. We confine our attention to that which is characteristically associated with our epistle. He is "an apostle of Jesus Christ." The very One whom he once persecuted sends him as His special messenger, to whom the dispensation of the mystery is committed. He is an apostle. What does this word suggest? Compare the twelve apostles of the Gospels with Paul, the one apostle of the Church. The twelve, as their number probably suggests, have a governmental place connected, we might say, with the earth; while Paul, as one born out of due time, is the chosen vessel of that mystery which in other ages was not made known unto the sons of men as it is now revealed unto His holy apostles and prophets by the Spirit. Note next, this apostleship is "by the will of God," suggesting that Paul’s ministry was received directly from a divine source. He was an apostle "not of men, nor by man" (Gal 1:1). We have thus in the first half of the verse, the source, the will of God; the Person represented, our Lord Jesus Christ; the instrument, Paul. The second half of the verse shows to whom the epistle is addressed, "the saints." Note how completely assured the people of God are as to their position before Him, already "sanctified in Christ Jesus, called saints" (1Co 1:2). These "are at Ephesus," which suggests the special locality where gathered, but reminds us of that unity which pervades the whole Church of God which is one body, and therefore the local assembly but furnishes the special occasion for that which not only meets their individual need, but is for the Church of God in every place and time. "And to the faithful in Christ Jesus." Note "saints" first of all; then, because of it, "faithful." It does not necessarily mean that some are saints who are not faithful. God’s word presumes that we answer to our position; it does, however, furnish a word for our conscience that if we are to go on in the knowledge of the truth of God, it must be as those who have obtained grace to be faithful. This faithfulness, however, is not the result of mere individual condition, but is "in Christ Jesus." We are linked with Him not merely for the grace that has saved us, but for that which produces the fruits of the divine life. We have now, as we might say, dissected the verse and found that it contains the following subjects: Paul — saints apostle — Ephesus of Jesus Christ — faithful the will of God — in Christ Jesus. These eight subjects naturally fall into two groups: 1st, those which are associated with the sender of the epistle; 2nd, those associated with its receivers. The first links Paul with our Lord Jesus Christ and the will of God in his apostleship. The second links the saints with their local gathering and their place and condition in Christ Jesus. Two questions for further study would be noted: 1st. What is the thought in the New Testament of an apostle, and in what sense were the twelve and Paul apostles par excellence? See, for instance, Acts 14:4, where Barnabas is associated with Paul as an apostle, and yet we all instinctively feel that there was a difference. This topic may be marked for further study. The second question would be as to the expression "in Ephesus." Note the manuscript authority for and against the insertion of these words. If possible, read a summary of views on this point. This will furnish an illustration of what we mean by analysis. It consists largely in disengaging each phrase and word from its immediate setting and seeking to ascertain its place and importance in the sentence. As will be noted, this will prove a most valuable help in memorizing; and conversely, memorizing will enable us to meditate upon such details. After each verse is thus analyzed, we can endeavor- to put it together in somewhat the way that has been suggested above. We go on thus, verse by verse, and find that each one can be, not only analyzed, but that it forms a part of a group or paragraph. Thus, for instance, Eph 1:1-2 stand together as a salutation; in like manner, Eph 1:3-8 form a group in which the fulness of our spiritual blessings in Christ is unfolded. Eph 1:9-12 form another group, showing God’s eternal purpose to head up all things in Christ, while Eph 1:13-14 speak of the present seal of the Holy Spirit as the witness of our blessings, who abides with us until the day of redemption. Eph 1:15-23 evidently falls into another group or division in which we find the apostle’s prayer for the saints. Analyzing this prayer, we find that it is composed of three parts: 1st, his desire that we might know the hope of God’s calling (Eph 1:18) 2nd, the riches of His inheritance (Eph 1:18), and 3rd, the greatness of the power which has wrought in us. This wondrous power he further enlarges upon, showing it to be none other than that which He wrought in Christ when He raised Him from the dead. It is then traced on until we see our Lord seated on high, Head over all things, and His Church linked with Him as the body to the Head. We have thus supposedly dissected each verse and phrase of our chapter and re-arranged it into certain well-defined groups or divisions. We perhaps are not yet ready to see the exact proportion existing between these various groups or divisions, but at least have a fair measure of apprehension of the contents of the chapter and the relation of its various parts. As a result of perhaps a week’s study, we will have memorized and analyzed our chapter and can proceed with the next. When a whole epistle has thus been gone over, verse by verse and group by group, we will be in a position to arrange these groups in more definite proportion and to see what are the main divisions, and under these, the sub-divisions of the epistle. The effect of study like this is most helpful in every way. It enables us to meditate in detail upon each portion, and to reduce it down to those elements which can be most readily assimilated into our own spiritual being, and at the same time furnishes us with the key to the special object or objects for which the epistle was written, and enables us to follow the method which the Holy Spirit has used in inspiring the apostle as he wrote. We will find, as has been said, the main divisions of the epistle. It is suggested that each one study for himself in somewhat the manner indicated, instead of following the results of the study of others. Our own analysis will qualify us the more to appreciate what others have learned, and give us that individuality of knowledge which is so essential in the word of God. We are not blindly to follow others, though we may thankfully use results of their work. When we have thus gone through the epistle and noted its contents, we are prepared to make the final outline and arrangement in which it will be fastened permanently in our minds. Here will come in helps from other sources, and we will be gratified to see how far our own analysis has corresponded with that of students who have gone before us, and at the same time be enabled to appreciate the added light which we get through their labors. We have now, let us say, gone throughout the entire epistle to the Ephesians, having analyzed each verse and committed it to memory, and gained a fairly clear knowledge of its contents and the current of its thought as set forth in its outline. In a similar way, we could next take up the other epistles, devoting a portion of time daily and regularly, no matter though it be but a few minutes, to this branch of our work. After having outlined a few of the epistles and having gone on with our regular reading of the entire Scriptures, we will be in a position to complete this analysis of the entire New Testament. Being fairly familiar with its contents, we will have a more or less distinct idea of the general purport of each book or group of books. Of course, we will not have analyzed the entire New Testament as thoroughly as we have the epistle to the Ephesians, but the very habit which we have formed in the study of that book will have led us to apply similar methods even to our ordinary reading, and many facts and thoughts which would otherwise have escaped us will have become clear in our daily reading. We will, therefore, begin our analysis and grouping of all the books of the New Testament. Perhaps it would be as well to continue with the Epistles for our first attempt. Thus we would naturally pass from Ephesians to Colossians, which it greatly resembles, and gather, if we can, the prominent features in that epistle. While we find much that is similar to Ephesians, the pre-eminence of our Lord Jesus Christ in both His person and work, as displacing all that would dispute His supremacy, will be found to be the theme. We might say that Ephesians gives us the Church "in Christ." In Colossians, we have Christ in the Church. Thus, in Ephesians, we are seen as linked to Him by the Holy Spirit as well as quickened and raised with Him and seated in Him in the heavenly places. In Colossians, Christ as the glorious Head and all-sufficient object of His people is presented; and the saints are looked upon as quickened, but still upon earth; and as "risen with Christ" are to seek the things where He is, mortifying all that is inconsistent with this, and applying this position and association to the various relationships in the daily life. But let us retrace our steps a moment, and indicate what might be the manner in which the reader would gather these and other truths in Colossians. We will make a list of some of the prominent thoughts of each chapter as it is read. Thus: Chapter 1. 1. The salutation. 2. A prayer for the saints. 3. Thanksgiving for present possessions, including: (a) Meetness for heaven. (b) Deliverance from the power of darkness. (c) Redemption. 4. The glorious Person of our Lord: (a) As divine. (b) As Head over all creation. (c) The Creator of all things. (d) His Headship to the Church in resurrection. 5. All fulness dwelling in Him. 6. Reconciliation by His death. (a) Of things in heaven and earth. (b) Of persons once alienated. 7. These blessings only for genuine faith, not profession. 8. Paul, a minister of the gospel. 9. Also a minister of the Church, the mystery. Endeavoring to group these thoughts together, we might say the general theme of the first chapter was. Christ in the perfection of His person and work the source of every blessing, present and future, for all creation, and particularly for His Church — the ministry of all this entrusted to the apostle. Chapter 2. By a similar process we would collect the prominent thoughts in the next chapter, and as a result state its general theme: Christ embodying all-sufficiency for His people and displacing for them both philosophy and legalism. A prominent thought is "Dead with Christ. Chapter 3. "Risen with Christ" is the theme here, and the walk of the new man; the old having been laid aside with his deeds. The theme of the chapter might be stated, "’ Risen with Christ ’ and the walk according to the new creation." Chapter 4. continues the side of the practical walk and closes the epistle with various greetings and salutations which have a beautiful and consistent place. The general theme might be given, "Practical responsibilities and the outgoings of love." It will be noted that we have made no attempt at what may be called a final outline of the epistle. That will come later, but sufficient will have been gathered each day in the reading of the chapter to enable one to make some such outline as is indicated above, with the result that the main theme of the entire epistle will be more or less clearly apprehended. We turn next to the epistle to the Galatians, and applying similar methods as with Colossians, reach its general theme: the believer delivered from the law, both for justification and as a rule of life, in order that he may walk in the power of the Spirit. Philippians has a place all its own, showing how occupation with the precious truths presented in the other epistles will result in the experimental knowledge of Christ as the one portion for our souls. This, we might state as the theme of the epistle, and its four chapters evidently suggest a four-fold view of our blessed Lord: 1. As the life, and source of all blessing. 2. As the example of His people. 3. The object in heaven toward which we press. 4. As the supply for our every need here. Let us now survey what we have gone over. We will suppose that the epistle to the Ephesians has been studied in detail, occupying possibly three months, during which we have also at odd times been able to memorize it. Another month will have given time for the less minute study of Colossians, Galatians, and Philippians, enabling us to go through the epistle to the Romans as minutely as that to the Ephesians, perhaps without memorizing more than chapters 3 to 8, giving, as the result of our year’s work, a fairly thorough outline of these epistles with their contents and their relation to each other. We might then probably appreciate the grouping which has been made of these epistles in an order which illustrates the perfection of divine inspiration and which pervades the entire word of God.* {* For this, see "The Numerical Structure of Scripture," or From Genesis to Revelation".} 1. Romans — Justification by faith, the true foundation. 2. Galatians — Deliverance from law, a necessary result. 3. Ephesians — "In Christ," and union with Him. 4. Colossians — Christ’s person and position, our delivering Object. 5. Philippians — Christ known experimentally in the soul. But we hear some of our readers say: "We have no time for such study as this; it is too difficult, and impossible for us in a year’s time to get such a knowledge. Life is too busy; the days are too short. There is no use of our ever attempting anything like this." But, courage. Do not dwell upon the difficulties. Begin today with ten minutes of your time, even if the results are so small that you cannot see them, and go on regularly, devoting that much time daily and systematically. If you have not been able to accomplish in the year what we have outlined, possibly you have done but a third as much, and surely if at the end of three years, we have gathered for ourselves from these great epistles their meaning to a certain extent, our work has not been in vain. The trouble with many is that after they have left school, and probably even when there, they have never accustomed themselves to habits of systematic work. The outcome of such a study as we have indicated would be most beneficial in securing more system and better results throughout the entire day. When once a mastering purpose has taken possession of the heart, even though we may not be able to give very much time to it, we will be jealous of everything which will encroach upon that time. Occupation with needless things, frittering of time away in reading trashy literature, or unprofitable conversation, will be eliminated, not from a legal sense of duty merely, but rather in the spirit of Nehemiah: "I am doing a great work, and I cannot come down." We leave, however, this part of our subject to further pursue that which is now before us, the analysis of Scripture. Our reason for taking up Paul’s epistles first is that these form, we might say, the centre of doctrinal truth about which all other truth is grouped. It is understood that during this time, whether one or three years in which we have been making our outline of this group of Paul’s epistles, we have also been reading steadily one or more chapters daily of the entire Bible. We will find also that our facility for catching the thought of a verse or chapter has greatly increased, and we are able to write down concisely what we are learning. We will, therefore, be able to continue our work of analysis and grouping, taking in, next, the entire New Testament, in which we will find certain clearly marked groups of books. Thus, the four Gospels stand by themselves as presenting to us the life of all lives, the Person of our beloved Lord. The Acts similarly give us the history of the Spirit’s work in establishing the Church in the true liberty of the gospel, separating it from the Jewish swaddling clothes in which it had been bound at the beginning. Paul’s epistles, as we have already seen, furnish the great doctrinal centre around which all revelation is grouped; while the so-called general epistles of Peter, James, John and Jude afford that which is so needful for our earthly walk. The Revelation concluding the whole is the great book of New Testament prophecy. We have hitherto been occupied simply with the New Testament, and it is essential that we should have this book first in our minds, or we will be lacking the light so necessary to understand the Old. Without going into further details,which would carry us too far from our more immediate subject, we find that a similar treatment, not so minute as that suggested for the epistle to the Ephesians, would enable us to put the Old Testament books into their main groupings. Thus, the Pentateuch would stand by itself; the Historical Books would follow. Then the Poetical Books, and finally the Prophets. As we proceeded further, we would modify this order according to the valuable suggestions given to us in the books already referred to, and thus have a framework of the Old Testament which could be gradually filled in as time enabled. As the years went on, more and more clearly would God’s wondrous Word spread out its riches before us, not in a confused mass in which we scarcely knew which to take up and enjoy, but rather in that order which is the characteristic of all God’s work, and which pervades His written Word no less perfectly than it does the order of the heavens above us or the creation which lies around our feet. In connection with the work of analysis, we might mention that form of it which Dr. Doddridge followed in his "Expositor," an old book probably difficult to find now, and too much out of date to find a place on many book-shelves. In it he gives what we might call a running exposition of the Scripture in which the exact language is woven into an accompanying paraphrase. The inspired words are all underscored so that they can be read separately without any difficulty. We will attempt a brief illustration of this method, with the suggestion that possibly some of our readers might devote a special notebook to this kind of work, a few minutes out of those devoted to analysis being given to it. Col 1:1-2. Paul, formerly a bitter persecutor but now an apostle (a specially inspired messenger with authority to establish Churches and to make full provision for their instruction and government) of Jesus Christ, the eternal Son of God, Creator and Upholder of all things, who became incarnate and by His atoning death made provision for the redemption of all mankind, and who, as risen from the dead and ascended on high, has sent forth the Holy Spirit to form His Church and to unite them to Himself as Head, and who is coming again to receive them and all His people to Himself; by the will of God, and therefore not subject to human authority, nor going at his own charges or of his own volition; and Timotheus, as present at the time of writing and identified, not in authority, but fellowship with the epistle; our brother, not indeed according to the flesh, but in those divine ties which are eternal. To the saints, not indeed such by nature or attainment, nor yet that the flesh, the old nature, does not still remain in them, but "sanctified in Christ Jesus," "sanctified, justified in the name of our Lord Jesus and by the Spirit of our God," sanctified too by the blood of Christ; thus, set apart to God, both by the work of the Spirit in them and the work of Christ for them, whose walk too will in greater or less degree show the fruit of this life; and faithful brethren, believing not merely with the mind, but with the heart, and therefore loyal brethren, members of the one family of God, and more specifically of "the Church of first-born ones whose names are written in heaven"; in Christ, partakers of His life, by the Holy Spirit born again and eternally united to their living Head in heaven by the baptism of the Spirit; which are at Colosse, but not excluding "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours," for all saints have not only a local connection, but are members one of another. Grace, the full favor of God, unmerited by us and secured by no works of righteousness which we have done, but the free gift of God, including all present and eternal blessings, be unto you; not to some special class of saints, but all, from the least to the greatest; and peace, the enjoyment of a relationship which has been already established by our Lord from God our Father, who has chosen us in Christ and is the Source of all things, and the Lord Jesus, the once lowly Man but now exalted to be Christ. Col 1:15-18. Who, as now incarnate, but the ever existent God, is the image or exact likeness in every attribute and moral character of the invisible God "who dwelleth in light unapproachable, whom no man hath seen nor can see," but who has been declared, made known, by the only begotten Son who is in the bosom of the Father; the Firstborn, not in point of time, but of priority, establishing His headship of every creature, or of all creation, being thus its Master and its Head; for, the reason why this is the case is that by Him, in His power, the Author and Agent, were all things as hereafter stated, created, not formed out of pre-existent matter, but called into being from absolute nothingness, that are in heaven, the vast universe above and about us, and that are in earth, the sea, the land, all things, vegetable and animal, in various families and orders, with their characteristics and possibilities of further development, in fact every possible and conceivable existence outside of Deity itself; visible, the material creation; and invisible, the world of spirit; whether they be thrones, highest official dignitaries; or dominions, rulers over parts of God’s vast universe; or principalities, lesser authorities; or powers, every angelic being exulting in strength, fallen and unfallen, though all as created by Him were unfallen, intelligent, responsible, superhuman, immortal spirits: all things as thus characterized, without a single exception were created by Him, who thus proves Himself to be absolute Deity, one with the Father, in essence, power and glory; and for Him as the expression of His attributes of power, wisdom, skill, of His divine mind with its infinite and glorious conceptions — that vast plan in which His entire universe is to set forth His glories, and those more blessed ones of righteousness, holiness, goodness and love; and He is before all things, nothing can compare with Him in importance; no subject can engage our thoughts equal with Himself; He rises above all the affairs of this world and of the universe; even as He existed before them, so now He is infinitely superior to them; and by Him, by His wisdom, and the power of that word which called all things out of nothing into being, not by anything inherent in themselves, all things consist, are held fast together, the stars in their immeasurable orbits above us, the tiny drops of water that sparkle upon a blade of grass, all are held fast by the same omnipotent power of the eternal Son of God; and He is the Head, supreme Master and sovereign Lord, not only in an administrative way, but vitally the controlling power of the body, composed of all believers since Pentecost, being united to Him by the baptism and the indwelling of the Holy Spirit, no longer a Jewish nation or an earthly people, but Me Church, the truth as to which forms the mystery spoken of in this epistle, and made known by special revelation to Paul; who is the beginning, the Author and Head of the new creation which rests not upon fallen man, but upon the Son of God incarnate, who is the Firstborn from the dead, victorious over that death and judgment under which His people lay, He the first-fruits and the Forerunner of all His redeemed; that in all things, in every department of existence, wherever the thought can reach or wherever the Spirit of God can lead to still higher and ever higher conceptions of the breadth and length, the depth and height of those domains which have no boundaries, to all, with every family in heaven and earth, angelic, human, infernal, He might have the pre-eminence, Head over all things, Lord of all, to whom yet every knee shall bow and every tongue confess that Jesus Christ is Lord to the glory of God the Father. These illustrations will suffice to open up a boundless field of activity. We might study greater conciseness, so far as is consistent with including every thought which occurs to us, as suggested by the word or phrase, and endeavor to weave all together, so that it can be read smoothly. A verse, for instance, like John 3:16, could be given to intelligent members of a Sunday-school class for paraphrase after this manner. It would probably give views of its wondrous depths of which they had never thought before. If separate notebooks are kept for this paraphrase work, we would gradually, in the course of years, accumulate quite a number of outlines of different books. Here, too, probably, it is better to go on verse by verse, rather than to select special portions. While we are upon this part of the subject,the writer has found it quite interesting to have a notebook as a companion in his daily reading, in which each chapter as it was read was roughly outlined under headings somewhat after the manner of the headings to the chapters in our Bibles, only more fully and with reference to dispensational accuracy. Thus, Mat 3:1-17 as it is read in the course might be divided up somewhat as follows: The preaching of repentance by John the Baptist (Mat 3:1-12); in fulfilment of prophecy (Mat 3:3); John described (Mat 3:4); the effect of his preaching (Mat 3:5-6); his warning to the Pharisees and Sadducees (Mat 3:7-9); judgment upon unfruitfulness (Mat 3:10); the coming of our Lord predicted (Mat 3:11-12); the baptism of Christ (Mat 3:13-15); the descent of the Holy Spirit (Mat 3:16-17). And so, as each chapter is read, it could be roughly hewed out in this way, which would pave the way for the more complete treatment that we get in our thorough analysis. Again, let us take courage. We do not expect persons to reach absolutely satisfactory results at the outset. No doubt, at first, one would find even so bald an outline as that given above, rather difficult; but a little practice will help, and with the blessing of our Lord we will soon begin to ask ourselves what each chapter contains and note it down. Every piece of such outline work lets fresh light into our understanding of the Bible as a whole, and makes it less and less an unknown country. Roadways will have been opened up through it in various directions and we will have the general "lay of the land." Often as we go along our road to an other destination, we may cast longing glances into some field which attracts us with its richness of flower and fruit, at which we only can glance in passing on, but with the promise to ourselves of returning there for a special examination. ======================================================================== CHAPTER 34: 03.08. NOTE-BOOKS ON BIBLE STUDY ======================================================================== Note-books on Bible Study It is not a logical method in the treatment of our subject that we are pursuing, but rather in the natural way in which each part would be suggested to us. We have now reached the point where it may be best to say what we have to about note-books and other matters of that kind. It is always well to read and study pen in hand. Lord Bacon said: "Reading maketh a full man; writing, an exact man"; and the practice of putting down the results of our reading and study is most important. What has occupied us in the former chapter will have already shown the necessity for note-books of one kind or another. Our study, for instance, of Ephesians would require a special note-book in which we would jot down the outlines of each verse and afterwards their groupings together The final results of our analysis might well be transferred to another book in which things were put in a more orderly way. This suggests the use of at least two kinds of note-books from the outset. The writer would only give some of the results of his own experience in this direction. No doubt, each one would find special means adapted to his peculiar needs. We would suggest, then, having two books, one perhaps larger and forming part of a series of such note-books, in which the results of our study could be entered in a more orderly and careful way; but we should have a handy book in which we can jot down everything as it comes up. Disconnected thoughts perhaps, outlines of verses or of chapters, questions which occur to us; hundreds of matters which will escape our memories if we let them go, but which are fastened definitely by being thus recorded. We might call such a note-book in which entries like this were made, the daybook, and the more permanent and orderly one, the ledger. Just as in a day-book each entry is put down, often quite hastily and with only a separating mark to distinguish it from the following entry, so this note-book should be used freely for everything. It can be of small size, so as to be conveniently carried in the pocket or bag, to jot down on every occasion our gleanings in the field of divine truth. In this also we might keep a memorandum of work done, and thus mark each day’s progress. As we read our daily chapter, something that has struck us in it may at once be put down. It is also before us as we take up our work of analysis, and we have no hesitation in blocking out the contents of a verse three or four times if necessary, until we get something like a real list of what is there. During the day other things occur to us, perhaps from our Old Testament reading, or something is suggested, not closely connected with our special study; but it too finds a place here. Such a book is wonderfully interesting when it is completed,and serves as a kind of diary of each day in connection with divine things. If we use it as freely as has been suggested, we would probably fill a small-sized one every two or three months. These should be numbered and kept for further reference.* {*It was the practice of the late J. N. Darby to fill such notebooks, and from these, after his death, four volumes of "Notes and Comments on Scripture" were prepared.} Will our readers pardon us if we suggest a few lines of entry in such a book? "Tuesday, May 9, 19 — . Daily reading in the family, Exo 20:1-26, the law. Ought not the ten commandments to be committed to memory by every one? Would it not increase conviction of sin in the unsaved, and gratitude in the hearts of believers? Was struck with the effect of the law upon the people, putting them at a distance, and then God’s gracious provision of the altar by which we are brought nigh. Thus, the wounding and healing are put side by side. Study the subject further." "List of subjects in Rom 5:1 1, justification; 2, by faith; 3, present possession, ’we have’; 4, ’peace with God ’; 5, ’through our Lord Jesus Christ.’" "Ver. 2: 1 Rom 5:2 1, Access into the grace; 2, by faith; 3, standing; 4, joy in hope; 5, the glory before us." "Three points of time are noted here: "Peace in view of past sins; access for the present; the glory of God for the future. "What exactly is meant by ’we stand’? What is the difference between standing and state, and is it a scriptural distinction? These two verses seem to stand out separately from what follows. Analyzed and memorized them." "Continued private daily reading, John 6:1-71. The language of this chapter suggests how important it is. The miracle of the five loaves is the only one recorded in all the four Gospels. Does our Lord mean to say that we are to labor for the bread of life, and if so, how can that be reconciled with its being a gift? Was struck with the expression ’at the last day’ used four different times in this chapter. It seems to connect together four thoughts: 1, John 6:39, the gift of the Father; 2, John 6:40, the faith of the believer. These two suggest God’s side and man’s side. 3, John 6:44, faith the gift of God; 4, John 6:54, all rests on the work of Christ. J. N. D.’s version gives a different word for ’eat’ in John 6:51 and in John 6:54 where it is translated ’feedeth upon.’ Does ’eating’ suggest the first time a hungry sinner comes, and ’feeding’ the daily communion which is to continue always? A very full and rich chapter, with only a little gleaned out of it. Hope for more next time." This will suffice to give a hint how such a book can be used. The daily date will serve as a kind of diary, and whenever meetings have been attended, or things of that kind, they could also be entered here. It is not advised that we should pursue the methods of the diaries of many godly Christians which have been preserved for us, in which thoughts and states are dwelt upon. Introspection is never a healthy or profitable occupation, except for necessary self-judgment, and is reserved for the privacy of our closets with God; and even here we are only to be sufficiently occupied with self to judge our ways and to turn more completely to the Lord and His blessed Word. A record of our goings and doings is of comparatively small value, but it is indeed a comfort if we can connect our life’s history with our progress in the knowledge of God’s precious Word. The entries indicated above might be made several times during the course of a day, and the time occupied in putting them down would be scarcely appreciable and would serve to fasten in our minds something we might use from every chapter we read. The results of our analysis or other special study could be, when fully digested, entered in the more formal outline-book suggested above. In addition to what has been said above, it may be well to have a special book for each line of study — as, for instance, Ephesians, Colossians, etc. ======================================================================== CHAPTER 35: 03.09. TOPICAL STUDY ======================================================================== Topical Study It will be noticed that we have given the first place to the simple, daily reading of our Bibles; the next, to memorizing special portions; the third, to analyzing and outlining individual books and grouping them. These we feel are of far greater importance than the topical studies which we will now dwell upon for a little. Our food comes to us, not divided up into the various elements which form its constituent parts; but into nutritious, wholesome meat, bread and vegetables,with fruit that is pleasant to the taste and attractive to the eye. God’s word is like this. It is not a dictionary nor an encyclopedia of facts and doctrines, but a living, throbbing, organic whole, instinct with love and with life, in which eternal realities pass before us — not in a cold list of doctrines, but in the person of the Son of God, the narrative of His work, the exhibition of faith in Him as exemplified in His people, their experiences, sorrows, trials and failures. Even when we come to the doctrinal epistles, truth is presented not in a coldly theological way, but ever with the deep, personal interest of both writer and reader fully engaged and in such an order that the distinct purpose of the Spirit of God is ever kept prominent; while, flowing from the doctrinal statements, the Christian walk and practice are ever brought before us. This we say furnishes the suggestion for the proper method of study. We have taken a walk in the fresh air, through a beautiful country. Field and tree, flower and running brook, even the very stones and red earth beneath our feet, have in turn filled the eye and caused our hearts to rejoice in the beauty all about us. We come home and arrange on a shelf a flower which we have plucked and pressed, a curious pebble which we found, a little box filled with the earth, a piece of the bark of a tree, perhaps a moth which we caught. A friend comes to see us, and, instead of taking him to enjoy the beautiful walk, we turn to our shelf and inform him that it is not necessary, that here we have the results of what we have gathered in the walk, and show him our dry bark, flower, pebble, etc. Now this is, of course, extreme; but we do feel that topical study of the Bible, arranging and classifying it into doctrine, should occupy a minor place in our studies; but we must qualify this to a certain extent, and can best do so by going a little further into detail. The apostle directed Timothy to "hold fast the form of sound words;" which could, perhaps, be more accurately rendered, "have an outline of sound words." A text-book of botany is necessary, although it does not glow with the beauty and brilliancy of the flowers that strewed our path. Indeed, it has a beauty all its own in laying bare the processes of plant life, the dissection of its various parts, all of which bring out the marvelous details of divine wisdom, power, and goodness. God would have us gather and arrange the great outstanding facts of divine truth in due order, and in this way gain knowledge of a more exact character, perhaps, than would otherwise be gathered from our daily reading. To go back to our illustration, a museum which contains specimens of the various plants, soils, rocks, etc. , in a given country serves an important purpose, and enables one to form a more accurate knowledge than he would gather in a walk. We have indicated what we believe to be the order, and can therefore now take up the topical study of Scripture without seeming to ignore that which should come first. 1. The great doctrines of Scripture. We might begin our topical study by forming as complete a list as we could of the doctrines which we have found throughout the word of God. Such a list would include the following: Creation. Inspiration. Angels. Sanctification. Man. The Father. Sin. Election. Satan. Forgiveness. Salvation. Justification. Repentance. Adoption. The person of Christ. Deliverance from sin. The work of Christ. The law. The Holy Spirit. The coming of the Lord. New Birth. The judgments. Eternal Life. Eternity for the saved and the lost. Assurance. Eternal security. This is but a partial list of some of the great fundamental doctrines. We might take them up and find that each one suggests a group. Thus the subject of the person of Christ might be divided into, 1. His deity. 2. His humanity. 3. The union of His deity and humanity. 4. His earthly life. 5. His present life. In like manner the atoning work of our Lord furnishes a number of subjects for detailed examination. 1. The relation between the person and work. 2. Substitution. 3. Atonement Godward, or propitiation. 4. Reconciliation, or atonement manward. 5. Access. 6. Priesthood. 7. Advocacy. This list need not be formed all at once. Probably at the first we might think of only a comparatively small number of the great doctrines, grouping them possibly around the three persons of the Godhead: gradually, though, as days passed on, we would add other doctrines to the list, which should be kept open for further additions and rearrangements as our knowledge broadens. It is suggested that the student adopt his own method of classification here, which may be either that suggested above or the historical one indicated in our list, or some other. We are now ready to take up our study of each doctrine separately, and will take as an example the solemn subject of "Sin." Pursuing the general method already indicated, and with our notebook ready at hand, we will not attempt any systematic outline at the start, but jot down the subjects as they occur to us, and the scriptures connected with them. Thus we would naturally refer to the fall in Gen 3:1-24, and examine the nature of sin, so far as we might We would see that its outward expression was in disobedience to God, the temptation of Satan by which he deceived having preceded that outward act. Next, the effect of sin is seen in the sense of shame and guilt, of distance from God, and the loss- of the privileges previously enjoyed. All this is connected with the narrative in the early part of Genesis. We might then trace sin historically as finding its development in the family of Cain, the corruption of the family of Seth, save an elect remnant, and the inevitable judgment which followed. This will indeed give us an example of the history of sin in the world. We might next trace it governmentally in the history of Israel under the law, and the oft-repeated apostasies and recoveries narrated in the historical books, where God’s earthly government takes knowledge of and punishes by temporal chastisements the violations of that law. This, of course, does not touch the question of future and eternal retribution. Passing on to the Psalms, Proverbs, and Prophets, we find an ever-broadening stream of iniquity flowing onward while in the New Testament we see it attaining special virulence during our Lord’s presence on earth, and culminating in its most awful form in His rejection and crucifixion. This would be the historical method, of which we will speak more in detail presently. Pursuing the subject of "Sin" further, we would take up the doctrine as found in the various Epistles, noting passages such as Rom 1:1-32, Rom 2:1-29, Rom 3:1-31, which delineate it in its various forms of corruption, whether man has been left to the light of nature, as in heathenism; to natural cultivation, as in the case of Greek or Roman philosophy; or to the exceptional privileges of those who had the Scriptures, as the Jews. In every case we find the solemn truth, "There is none righteous; no, not one." We note sin as moral death in Eph 2:1-22, and as enmity against God in Rom 8:1-39, Col 1:1-29, etc. The epistles of John furnish other characteristics of it; and in Revelation we find it rising to its full height of rebellion against God, only to meet its eternal doom in the lake of fire. After having gathered such thoughts as these, with such helps as were at our command, and more particularly our own study of Scripture, we could begin to classify the subject and reduce it to a somewhat orderly arrangement, for instance, as follows: 1. The nature of sin. 2. Its effects in relation to God. 3. Its moral effects in relation to man. Its fruits. 4. Its punishment. 5. Its remedy. This last, of course, would lead on to other and more blessed subjects. Before leaving this, however, we would find a number of subordinate subjects, as, for instance, the distinction between "sin" and "sins"; between "the flesh" and the "mortal body"; between "the old man" and "sin." Let us next take up in an illustrative way the subject of "Atonement." We have already, in looking at the doctrine of "Sin," indicated its historical treatment. We will pursue this a little more distinctly under the present head. Of course the doctrine of "Sin" forms here an introduction, suggesting the deep need of man which has to be met. We find in the book of Genesis that God’s earliest dealings with fallen man, and man’s only way of approach to God, were on the basis of sacrifice. Throughout the entire Old Testament this is portrayed in the sacrifices of clean animals whose blood was shed. In the patriarchal age great simplicity marked it. The offerer as Abel, Noah, Abraham, or Jacob — slew his offering and burnt it upon an altar. He was accepted on the ground of his sacrifice. We find no special mention of definite acts of transgression as calling for this sacrifice, if we except the implied suggestion of God that if Cain did not well a sin-offering lay at the door which could be presented as atonement for his guilt. Sacrifice, throughout the book of Genesis, seems to have been largely, too, the means for maintaining communion with God. In it the savor of the offering went up to Him, and, in connection with it, doubtless the offerer received the communications which God had to give. When we come, however, to the elaborate ritual established by God after the redemption of Israel from Egypt (where the passover sacrifice had given the clearest thought of substitution and shelter from judgment), we find much detail, particularly in the various offerings described in the first part of Leviticus. Taking them in inverse order as starting from man’s need, we find in the trespass-offering provision for actual transgression; in the sin-offering the question is dealt with more radically, the root as well as the fruit suggested; in the peace-offering we have communion established on the basis of sacrifice; while in the burnt-offering, with its accompanying meal-offering, we have all offered up as a sweet savor to God, in which savor the worshiper finds his acceptance. The great service of the day of atonement — Lev 16:1-34 — goes still more fully into the doctrine; and here we have, in addition to what has already been noted, the holiest, or place of access, with its mercy-seat, suggesting the Person through whom atonement is effected. This gives us, typically indeed, but very really, a well-nigh perfect outline of the great subject. Different aspects of it are given, for instance in Num 19:1-22, where the water of separation shows how the work of Christ forms the basis of the removal, not only of guilt, but of the moral defilement which would prevent communion. Thus it will be seen that the Pentateuch furnishes us with well-nigh all the material necessary for a complete conception of atonement. It is only in type, however, and needs the full blaze of New Testament truth before it could be understood. The law had but a shadow of good things to come; was not, indeed, the very image, and therefore could never make the comers thereunto perfect as pertains to the conscience. The historical books add but little to our knowledge of the subject of atonement, furnishing simply illustrations of what we have already learned. In the book of Psalms, however, we have a most complete and striking unfolding of this great truth, though still veiled behind the language of prophecy, so that faith alone could in any full measure divine its meaning. We find thus, in the great atonement-psalms, our Lord presented as the Sacrifice, with details which are not typical, but as deep as any statements in the New Testament. We see Him thus as the Sin-offering in Psa 22:1-31; as the Trespass-offering in Psa 69:1-36; and as the Burnt-offering in Psa 40:1-17, and possibly the Peace-offering in Psa 102:1-28. Many other psalms afford glimpses, more or less complete, of the atoning work of our Lord, while the blessed results of His redemption shine forth in all the splendor of Israel’s millennial blessing,and out to the nations gathered around them. Familiar passages in the Prophets are much in line with what we have already seen in the book of Psalms. They present to us, as Isa 53:1-12, our Lord’s suffering and rejection: in the book of Zechariah, His wounding in the house of His friends; while all future blessings for Israel and the world at large flow from those stripes by which faith can say, "We are healed." Passing next to the New Testament, in the four Gospels we have largely the record of our Lord’s earthly life, which showed Him to be the "Lamb without blemish and without spot," the only One in heaven or earth fitted by the dignity of His person as divine, and His assumption of perfect manhood, to be the Sacrifice and Substitute for His people. Each of the four Gospels gives us a special view of the sacrificial character of His atoning death. In Matthew we have Him as the Trespass-offering, bearing the consequences of sins, and death, which is sin’s wages. In Mark there seems to be the more absolute view of the Sin- offering in His death. In both these Gospels our Lord cries, "Why hast Thou forsaken Me?" quoting from the great sin-offering psalm. In Luke, with its blessed human gospel throughout, we have Him as the Peace-offering; and in John all goes up to God as a sweet savor, the true Burnt-offering. In the Acts the great doctrine of atonement is not brought out in any systematic way, but, rather, forgiveness and justification are presented, both to the Jew and Gentile, with their accompanying results. When we come, however, to the Epistles, and particularly that to the Romans, the doctrine of atonement is developed to the fullest extent. Here, as we have already seen, first man’s guilt and lost condition are presented. Every mouth is stopped, and all the world brought in "guilty before God." Then divine righteousness, which must condemn the guilty, is seen to be on the side of the guilty sinner who accepts the sacrifice which God has provided. Indeed, it sets forth our Lord Jesus Christ as a propitiatory, or mercy-seat — a meeting-place, through faith, on the ground of His blood, whereby we can approach to God. Not only is there forgiveness of sins, but a positive justification, resting upon this basis. The effects of this justification are "peace with God," access into His presence, rejoicing in hope of His glory; while God Himself becomes, instead of our dread, our exceeding joy, through our Lord Jesus Christ, "by whom we have now received the reconciliation." Further on in the epistle the blessed results of our Lord’s atoning work are set forth as meeting the condition of the believer born in sin, with a sinful nature, and prone to evil. The Cross which has secured our pardon has also "condemned sin in the flesh"; and now, for those "who walk not after the flesh, but after the Spirit," there is power for holiness. Galatians teaches substitution in the most marked way. "Christ hath redeemed us from the curse of the law, being made a curse for us." Thus forgiveness and liberty are assured, with all their accompaniments; so that now we are to stand fast in the liberty wherewith Christ hath made us free. Ephesians, in addition to much of what has already been dwelt upon, shows that we are made nigh by the blood of Christ, who is our peace, having broken down the middle wall of partition between Jew and Gentile, and brought both and presented them in one body to God, having slain the enmity by His cross. Colossians dwells upon much the same truth, showing our emancipation from legal ordinances which were contrary to us. These, and Satan’s power too, have been destroyed, so that we need no longer serve sin. The epistle to the Hebrews takes us back to the Old Testament, with the light of the New shining upon the priesthood, the sanctuary, and the sacrifices offered by the law, and showing how all has been fulfilled and set aside through the one accomplished work of our Lord Jesus Christ. The epistles of James, Peter, John and Jude with the Revelation furnish also many statements as to the atonement in line with what has been before us. We have gone thus into some detail to show how a doctrine can be traced throughout the entire word of God, and how, while gathering added truth, it shows the doctrine in germ in the earlier books of the Bible, but shining out more and more brightly until the full display is seen in the person and work of our Lord, and in the doctrine as enunciated in the Epistles. But we must go further here in our doctrinal outlines. Sufficient has been given to show how, with proper care, an endless field of profitable study is opened up. We would suggest that special attention be given to the topic of the Scriptures themselves. What does the Bible teach as to itself? This could be taken up in connection with the general topic of inspiration, and it will be found that Scripture itself speaks in no uncertain way of the perfections of the divine Word. The Psalms are full of this subject, the longest one in the entire collection being given to it (Psa 119:1-176). The structure of this psalm is remarkable. Each section, as is known, of eight verses, is devoted to a letter of the Hebrew alphabet in its order, each verse beginning with that letter. It is as though the perfections of the word of God were suggested in this way. The entire alphabet is used. All the possibilities of human language are exhausted in setting forth the fulness and perfection of the word of God. Other acrostic psalms, and other portions of Scripture suggest the same precious truth. Coming to the New Testament, we find in the quotations from the Old, and constant references to it, a witness to the truth of its inspiration. Let all these passages be studied in their connection. A most interesting and profitable line of work it will be, and the student will rise from it with the conviction that "the Scripture cannot be broken," and that higher criticism in all its varied forms is but a device of the enemy and an assault upon the word of God. It may be asked, When are we to finish all this? and our happy reply is, Never, in this life were we to spend every waking moment, we could not exhaust the fulness there is in the word of God. And indeed, this is neither to be expected, nor in one sense to be desired. There must ever be time given for the ordinary duties of life or, if one is engaged in the service of the Lord, in ministering to others that upon which he has already fed himself. ======================================================================== CHAPTER 36: 03.10. BIOGRAPHICAL STUDY ======================================================================== Biographical Study This feature of Bible study need not detain us long, although it is exceedingly interesting. Perhaps the earliest lessons of divine truth are learned at the mother’s knee in the stories of our first parents, of Abel, Noah, Abraham, Joseph, Moses, David, and above all, of our blessed Lord Jesus. As we have frequently said, God’s precious word is not a dull encyclopedia of religious facts and truths, but a delightful unfolding of the life of God in men of like passions with ourselves on the one hand, and yet the subjects of divine grace on the other who have obtained a precious faith which ever produces fruits which are according to God. The simplest method here is probably the best. We can begin with Adam and learn all that the Scripture has to teach about him, and follow it up with every other man of faith throughout the Scriptures. The biography of such a man as Moses will give us the history of his times and the stirring events of which he forms so large a part. Genesis itself, as we have seen, is a book of seven biographies. We do not pretend to make a list here of all the Old and New Testament worthies. What a list it is, however! Let each one write it out as fully as may be, and perhaps dedicate one day to thinking over all that he can remember about a character. This might come in as a kind of a change from other lines of study. A sad duty, also, is the preparation of a list of those who furnish warnings instead of example, headed by Cain and followed by such men as Korah, Dathan, Abiram, king Saul, all the kings of Israel after the division, and many of those of Judah, Ahithophel, Absalom, Judas Iscariot. What a dark list it is! As to methods of study here, we would only suggest that we should endeavor to get as clear a conception as we can of each character historically, in his individual relation to God, to the times in which he lived and to the persons with whom he was thrown. It is very striking that we find how faithfully God has delineated the character and conduct of His beloved people. He gives us a picture of "Solomon in all his glory," and yet does not hide from us the exceeding folly of the wisest of men when he allowed strange women to turn away his heart from God. David, the man after His own heart, is not spared in the faithful narrative which shows his weakness in connection with Joab and his awful sin of which he so deeply repented and for which he was so faithfully chastened. Even Abraham, "the friend of God," was not perfect. Indeed, there is the biography of but one perfect Man in the entire inspired volume, and how good it is that we have, not merely one, but four inspired biographies of Him, presenting Him to us in every phase of character in which we should know Him — in His official dignity as King, as in Matthew; in His prophetic and yet lowly service narrated in Mark; as the Man who knew every human need and felt every human sorrow as in Luke, and as the One who was in the bosom of the Father and remained there even as He walked the earth and witnessed for Him, recorded in John. But the subject of our Lord’s life must stand largely by itself and is treated of elsewhere.* {*The Handbook on the Four Gospels.} After we have gained a fairly complete and accurate outline of the life of our character, we can proceed with care to note the typical significance of the biography as given to us. Thus, evidently, Joseph is a type of Christ, both in His rejection and glory. His brethren figure Israel, their sin, repentance and restoration,while blessing goes out not merely to the seed of Israel,but world-wide through him who is put upon the throne of Egypt. So many, perhaps all, Old Testament historical characters are typical as well. Let us only be careful in our study in this delightful field, that we keep the due proportion of truth and that all harmonizes with the setting in which it is placed. Nothing is here of a haphazard character, and the student should guard carefully against mere similitudes or suggestions which are really not of a typical character. Unless our readers have the time and inclination for much writing, we have nothing special to suggest as to the use of the note-book in these biographical studies, beyond the free jotting down of whatever occurs to us at the time when it passes through the mind — which otherwise may be lost sight of. Where one is engaged, however, in Sunday-school work, a very delightful exercise would be to assign certain biographical characters to the children as subjects for compositions which they could prepare and hand in, or which might be read in the class, or a selection of them to the school at large. How much delightful service there is indeed in the things of God! Truly we are not straitened in Him! ======================================================================== CHAPTER 37: 03.11. TYPICAL STUDY ======================================================================== Typical Study God’s world is a picture-book. The things which are seen are doubtless shadows of unseen truth. He speaks to us, and would seek to attract our attention in the beauties of nature about us and above us to Him of whom they speak, and above all, to Him who has created them and made reconciliation for all things in heaven and earth, purging even the heavenly places by His own blood. When we come to the Old Testament, especially the Pentateuch, as we have already seen, we find a multitude of typical persons, places, times and acts. Genesis deals largely, though not exclusively, with typical persons. Adam is "a figure of Him that was to come"; Abel, of Christ in His rejection; Cain, of Israel according to the flesh; Seth, of Christ in resurrection; Noah, of Christ as head over the millennial earth; Abraham, beside his individual history, reminds us in certain details of the Fatherhood of God; Isaac, of the Son; and Jacob of one under the special leading of the Holy Spirit; and Joseph, of whom we have already spoken, is perhaps the fullest type of the Beloved of the Father. Genesis, however, is not confined to the narrative of typical persons. The coats of skin which covered our first parents speak of the covering secured for us through the death of Christ; Abel’s sacrifice,of a better; Cain’s, of the worthlessness of all efforts to approach God in any other way than by the sacrifice of Christ. In Noah’s ark, we have a shelter from coming judgment — type, not only of salvation in general, but particularly of Israel’s salvation and introduction into the millennial earth. The birth of Isaac is a re-echo of the promise of the woman’s Seed (the first of all gospel promises) while his being delivered up for death needs no word to remind us of the offering up of God’s beloved Son and His literal resurrection to be the Bridegroom of one brought out from a distance to be His bride. This must suffice as to Genesis. In Exodus, a veritable garden of types bursts upon our view. Indeed, there is such an abundance of riches here, that we are embarrassed to make a selection. The passover lamb, the passage of the Red Sea, the manna, the smitten rock, the tabernacle — with its types upon types, would require a separate book for their proper unfolding. * {*A few books on this delightful topic might be mentioned here. Further lists will be found elsewhere. "Notes on the Book of Exodus" by C. H. Mackintosh; "Typical Teachings of Exodus" by E. Dennett; "The Tabernacle and Priesthood" by S. Ridout.} Leviticus, as mentioned already, dwells upon sacrifice in its varied aspects and upon the priesthood. The entire book is typical. So also is Numbers, where in the camp of Israel,the number and arrangement of the various tribes, their officers and their journeyings through the wilderness, we can say in the language of Scripture, "Now these things happened unto them for ensamples (types); and they are written for our admonition." Deuteronomy is not merely a recapitulation, but deals largely in prophetic admonitions and glimpses into the future. There are still, however, a goodly number of typical portions; for instance, the "basket of first-fruits" (Deu 26:1-19). Joshua, the first of the historical books, is typical throughout. So, too, is Judges, and the charming Ruth which follows it. How meaningless would these narratives be, particularly the latter half of the book of Joshua, which opens up Israel’s inheritance in the land, if the very names were not a picture of something richer and better! The narratives of Samuel and Kings also abound in types, as indeed do all the historical books. Necessarily, the poetical and prophetic books have less of this character about them, being themselves unfoldings of principles which grow out of what has been presented in the earlier books. Passing to the New Testament, we find our Lord speaking in parables, and, we might add, acting them also. Doubtless every miracle is a picture of the grace which reaches the sinner, and how many gospel sermons have been preached from these types! Even the narratives of our Lord’s life abound in typical significance. We read His rejection as He goes to the Gentile towns of Caesarea-Philippi, and His exaltation to glory is seen in the Mount of Transfiguration, while coming down from the mount, He meets Israel possessed of a demon and casts it out. The book of Acts furnishes, too, we cannot doubt, many types and illustrations of grace. We mention but the healing of the impotent man at the Beautiful Gate, so near to all the grandeur of the legal ritual which yet had never given him power to do aught but beg. Set free by grace, he enters into those splendors and exults in his new-found liberty which doubtless gives a new light to all the splendors of the temple. Peter’s imprisonment and Paul’s shipwreck no doubt have a typical meaning as well. This rapid survey of the field, with part of its riches, will, we trust, awaken a hunger to search deeply for "things new and old" in the precious storehouse of divine truth. We add but a word of caution. Some minds seem peculiarly fond of this line of truth. They are inclined to take up fanciful resemblances. Let it be definitely understood that types are as exact in their meaning as any other line of divine truth,and their right understanding requires a broad and deep knowledge of the great fundamental truths, and indeed of the letter, of the word of God. We shrink from young Christians forcing their way into fields of typical study without having previously made a study of the New Testament, and particularly of the doctrines of the Epistles and of the life of our Lord. ======================================================================== CHAPTER 38: 03.12. DISPENSATIONAL STUDY ======================================================================== Dispensational Study We have had some misgivings as to leaving this portion of our subject so long untouched, because in one sense it is of the very first importance that all our study of Scripture should be along the lines of a clear understanding of the great dispensational landmarks of divine truth. The position, therefore, does not indicate that the subject is of less importance than the others that have gone before. By "Dispensational Study," we mean the study of the various ages, epochs or dispensations into which the history of God’s dealings with mankind from the beginning to the end of time are divided. Perhaps many Bible readers have never seriously thought of the self-evident fact that God has had different methods of dealing with men from the beginning to the present. Even where there is not entire ignorance as to this, the distinction between the dispensations has been but feebly grasped by the majority of God’s people. Far be it from us for a moment to say that any portion of Scripture may not be profited by without this: but we fail in its full application and use unless we realize its setting. For instance, the children of God in all time have justly turned to the book of Psalms as a storehouse of inspired experience in which they find utterance for their needs, sorrows, failures, trials, doubts and fears, as well as their joys, responsibilities, faith, hope, duty, love and all the fruits of the divine life which abound there. Indeed, we are persuaded that the people of God suffer in this busy day because of their neglect of the divinely recorded experiences which we find throughout the wonderful book of Psalms. But because of this very fact, we repeat that it is of the greatest importance, nay necessity, that we should apprehend the true dispensational setting of these inspired poems. For instance, godly saints have been obliged to consider what are called the imprecatory psalms as belonging to a ruder age, as possibly not inspired in the same way as are the lofty out-breathings of praise and worship. Thus an unintentional slur is put upon their inspiration, and at the same time much important instruction is lost sight of. Similarly, the absence of the spirit of adoption, the knowledge of present and eternal acceptance, the heavenly hope as contrasted with the earthly one, and the acquaintance with the person of our Lord Jesus, — these and many other features compel the intelligent reader to recognize that in the book of Psalms he is not on characteristic Christian ground. All this is seen to some extent by every Christian properly familiar with the Bible; and yet many of these, through lack of a knowledge of the great dispensational outlines, would be unable to explain exactly why we do not find the same liberty in the Psalms that we do, for instance, in the epistle to the Philippians. The explanation is at once simple and satisfying. "He hath made everything beautiful in his time" (Ecc 3:11), and the time had not yet come, in the dispensation in and for which the Psalms were written, to bring out Christian truth. Such a thing would have been putting new wine into old bottles. The same may be said as to the Prophets, and indeed of the entire Old Testament Scriptures. We must take truth in its proper connection, or we will fail to apprehend it aright. This is one of the very first axioms of Bible study. Get the immediate and surrounding context clear, if you expect to understand the meaning of any particular passage. It is the application of this principle that we may call dispensational study. Let us begin by supposing that the Christian reader has a fair measure of acquaintance with the letter of the Old and New Testaments, but has never had his attention called to the fact of which we are speaking. We will also, as far as possible, suppose that his interest has been awakened in some ordinary way, rather than by the reading of some book in which dispensational truth is brought out. In this way, we may, perhaps, get hints as to helpful methods of further study along these lines. Let us suppose, for instance, that in the daily family reading, they have come to Isa 53:1-12, and one of the children asks: "Father, of whom is the prophet speaking here?" and at once gets the reply, "Why of the Lord. Jesus, of course. He is the One who was despised and rejected of men, and the One upon whom the chastisement of our peace was." "Then, father, why does it not say plainly that it was the Lord Jesus?" "Because the Lord Jesus had not yet come, and God was telling, through the prophet, many hundreds of years before, how the Lord Jesus would be treated when He came. We know it speaks of the Lord Jesus because if you turn to the New Testament in the book of Acts, you find Philip preached to the Ethiopian about the Lord Jesus from this very passage." (See Acts 8:32-35.) "Is that the reason why we never find the name of the Lord Jesus mentioned in the Old Testament?" "Yes; He had not yet been born, nor suffered and died for our sins. Men of God were hoping and waiting for the coming of the Saviour who had been promised from the beginning." "Didn’t David know the Lord Jesus?" "No; because he lived many hundreds of years before the Lord Jesus was born." "Well, how could David be saved then? Was he not a sinful man?" "Yes; Psa 32:1-11 tells us not only that he had sinned, but also that he knew how blessed it was to have his sins forgiven. He did not know fully about it; he only knew God was very merciful and that the time was coming some day when all would be made plain; and so every one who really had faith trusted in God, and though they often had many trials and doubts, they also had faith and hope and were not left alone in the dark." Another child says: "Well, I think I like the New Testament better, because that tells us not only that some One was coming, but that He has come, and of the love of God and all that the Lord Jesus has done for us." "Yes," the father says; "and we would not understand very much from the Old Testament if we did not have the New to tell us plainly all about the Lord Jesus." This little conversation awakens thoughts in his mind. As he goes through the day’s duties it recurs again to him, and at some opportunity, he takes a New Testament out of his pocket to read a little from the word of God. "There, again," he says, "why do we carry the New Testament instead of the Old?" And of course his Christian conscience gives him the correct reply. Gradually, as he continues his daily readings in both Old and New Testaments,this light gathers increased clearness. He recognizes what all along he had more or less acted upon, that a different atmosphere pervades the New Testament from that of the Old. He notices, too, how our Lord speaks of His own coming. "Blessed are the eyes which see the things which ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them" (Luk 10:23-24). He connects with this another more striking statement still, where the Lord promises His disciples, in John 16:1-33 "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you." Coming to the book of Acts, he finds the Comforter sent according to promise, and in his study of the epistle to the Ephesians, he finds that the Holy Spirit has been given as a seal, "the Earnest (the pledge) of our inheritance until the redemption of the purchased possession." He finds, too, that the Holy Spirit was not given until our Lord Jesus was glorified, until after redemption had been accomplished (John 7:1-53). He finds, too, in connection with the Holy Spirit, that assurance, the knowledge of the present forgiveness of sins (Eph 1:7), the Spirit of adoption, of sonship (Rom 8:15), and many other characteristics abound in the Epistles, which are not found in the Old Testament. Gradually having been accustomed, let us say, to jotting down his thoughts in his note-book, he reaches some such conclusion as the following: 1. "Bible history is divided into two parts, marked by the birth and life of our Lord Jesus upon earth. All that took place before that, is narrated in the Old. Testament; and after that, in the New. The Old Testament is in the shadow, with bright glimpses of hope. The New Testament is in the full blaze of light." 2. "All New Testament history is divided into two parts and is marked off by the gift of the Holy Spirit at Pentecost. All before that narrates the perfect life of our Lord Jesus, and still deals more or less with the Jews. All after that speaks of the accomplished work of Christ and every blessing in him enjoyed by every believer." We are bold to say that such a discovery as this would mark an epoch in the life of any Christian man. The Bible would become a new book to him it would shine with the lustre of a love which he had feebly apprehended before, and the joy of a known redemption would fill his heart. He has grasped the great fact of dispensational truth. Much still remains to be learned, but this part is essential and most important of all. As is the case with all knowledge, and especially Scripture knowledge, what we learn not only gives us instruction upon the point before us, but raises further questions and furnishes a key to their answer. Accustomed to asking questions of every verse as he reads it, it gradually dawns upon him from his study of the Epistles, that there is a distinct hope which the Spirit of God has put in the hearts of the Lord’s people. Just as in the Old Testament everything looked forward to the coming of Messiah, so in the New Testament, after our Lord’s death, resurrection and ascension, everything looks forward to another coming. A growing conviction presses upon him that the expectation held forth in the Epistles is not of the restoration of the kingdom to Israel, or a gradual improvement of the earth and setting up of the Millennium. On the contrary, he sees that Christianity separates the believer from the world, that he belongs to heaven, and every question as to his salvation having been settled, he longs to be there. Furthermore, he finds that instead of death, the sombre companion of all hope of human progress and earthly blessing, God sets before him a "blessed hope" which is none other than the coming of the Lord Jesus at any time to take His people out of the earth, raising those who are sleeping, changing the living, and translating them all to heaven. In other words, he learns what marks the present dispensation. It is an accomplished redemption by the sacrifice of Christ,the presence of the Holy Spirit as the witness of this, uniting believers to the Lord Jesus, and leading out their hopes to wait for His second coming to translate them to heaven. As he continues, however, his Old Testament reading and study, with no less love than before, but with much clearer interest, he finds a progress running through it also. For instance, there are certain great landmarks which stand out like mountain peaks, dividing the whole domain of Old Testament truth into clearly marked districts. The greater part of the Old Testament has to do with a nation, the chosen people of God. These are under law. In the light of his New Testament studies, he finds that there is a special sense in which the believer is not under law now, as he was in the Old Testament. He finds, too, that the prophets, both in the days of Samuel and Elijah, as well as the later ones who committed their messages to writing, made reference to this law and the relation of this earthly people, Israel, to God. He finds, too, that this period of God’s dealings might be called national, because He treats the whole nation alike, many of whom are children of God and many are not. All, however, have a certain relation to Him, are under law, recognize their sinfulness and liability to punishment. He finds at the same time that faith pierces through this cloud and lays hold upon the grace and mercy of God, but that the dispensation, or manner of God’s dealing, is marked by distance and conditions upon which man could receive blessing. Looking back to the time preceding this, he finds in the book of Genesis a period not marked by this national dealing nor by the giving of law. There is a covenant relationship with God which recognizes the faith of Abraham, Isaac and Jacob, and these enjoy a communion according to their faith as individuals. Looking back a little further, he finds a brief account of the origin of nations, and traces it to the establishment of ordered government under Noah. Prior to that, was a long period in which man was left to himself, and lawlessness and violence filled the earth; and this, in his backward glance, brings him to the fall and the brief period of innocence which preceded it. Turning again to his note-book,he makes some such entry as the following: 1. "Man was created innocent, and God’s dealings with him in the Garden of Eden were entirely different from anything since." 2 "From Seth to the flood, there seems to be a period when man was left largely to himself, without government, and without intercourse with God except where there was faith." 3. "With Noah a new manner of God’s dealings with men seems to begin. They are put under government, and divided into nations." 4. "Abraham marks the great beginning of God’s ways in covenant or agreement with men." 5. "Moses begins the great chapter of national history, in which we find, not a covenant or agreement by promise, but one with certain conditions connected with it, God promising to bless if man would keep His law." In this way, in the course of ordinary reading, with thought and study, we will suppose that he has reached a more or less definite understanding of the difference between God’s ways with man before the fall, prior to the flood, in Noah’s times, and the call of Abraham,with the subsequent national history of Israel. We will suppose him now making a further entry: "Before the fall we have the state of innocence, separate from all the after-history of God’s ways with man. All Old Testament history after the fall is divided into four great periods: 1. Lawlessness, from Cain to the flood. 2.Governmental, from Noah to Abraham. 3. Patriarchal, from Abraham to Moses. 4. A chosen nation under law, from Moses to the end of the Old Testament." As he further meditates upon this schedule, he sees that the period called "patriarchal" is rather introductory to, and gives the faith side of the whole period of God’s dealings with Israel, and finally reaches a three-fold division for the Old Testament. All that such a student needs now is the help of some elementary book to gather up all the results of his dispensational study and carry it out to completeness. If it be said, Who ever got this far along with the knowledge of dispensations, unaided? our answer would be, Some one must have, or we would not have our present knowledge of dispensational truth and further, we are persuaded that if prejudice is absent, it does not take long to convince a sincere Bible reader and student of the truth of the great of which we have been speaking. We need hardly point out both the advantage and the necessity for distinct knowledge of this kind. We are not contending at present for any rigid dispensational outline, except the clear marking off the present or Christian period from all others, together with the hope of the Lord’s coming, which brings to a close the present period of grace. This leads us on to consider what is coming after the people of God are removed to heaven at the close of the present age. We will, for the sake of uniformity, continue to follow our supposed Bible student in his search. He finds a large amount of Scripture, in the Psalms and Prophets particularly, which speak of a glorious time that is coming. Evidently, it is not Christian times that are described, — unless, indeed, we rob words of their literal meaning and spiritualize everything, making the glowing descriptions of the kingdom and Israel’s blessing upon the earth to be pictures of spiritual blessing for the Church, as the summaries in the ordinary versions of our Bible indicate. He finds no time in the past, not even in the palmiest days of David and Solomon, when these predictions were fulfilled. Indeed, many of them were written long after the division of the kingdom into two parts. They evidently look forward to a future time beyond the present Christian age and perhaps, without becoming absolutely clear about it, he has in his mind something which he expresses in words like this: "The future hope for the Christian is not the improvement of this world, but the coming of the Lord Jesus Christ to take His people out of it. In the Old Testament many beautiful prophecies speak of a time when this world shall blossom as the rose. This will most likely be after the Christian period has closed." Probably, for the ordinary Bible student, the harmonizing of these two thoughts — the coming of the Lord to take His people out of the world (which experience and the Scriptures alike show to be getting worse, instead of better) and the introduction of a reign of righteousness, with the knowledge of the Lord covering the earth as the waters cover the sea — will be a task either too difficult, or accomplished only after long and prayerful study. We are, however, dealing with possibilities rather than actualities, and will continue, for the purposes of illustration, to suppose that the student reaches his conclusions as the result of his own labors. Indeed, we may say just here that there is a danger of having truth prepared ready to our hand, summing up what has been reached by others as the result of long, laborious search and prayerful meditation. Where it is learned in this way, at second hand — whether doctrinal truth or that which now occupies us, the prophetic outline of God’s ways — the knowledge will be of a superficial or light character, having little moral power, and relinquished, possibly, as easily as acquired. We are indeed most thankful for all the results of believing study and research, and are assured that one who despises written ministry of this character will probably not make much progress in truth, and may possibly fall into error; but the road lies between ditches on either side of it; and there is a distinct danger in learning truth out of books instead of from the Scriptures. The former often produces rapid results, but the authority is often that of some prominent teacher rather than of the word of God and the Holy Spirit. Possibly the danger of which we speak is greater in connection with prophetic truth than with any other. There is so much of a comparatively historical character which occupies the mind rather than the conscience and the heart; curious questions arise, and there is a subtle pride in having knowledge which is not possessed by others. We are justified, therefore, in encouraging and urging Christians to pursue studies for themselves, and to endeavor to make original research a prominent part of their Bible work. In education, wherever practicable, laboratory work is required of the student of chemistry, physics, biology, etc. We plead for more of this "laboratory work" in the word of God. Every Bible student should be an original investigator in some field, no matter how limited or elementary his work may be. How is the Millennium to be brought in? His Old Testament studies in the Prophets and Psalms present a dark picture of the condition of the world, and of God’s professed people. They show disobedience, godlessness and apostasy rising higher and higher until the very earth is seen to be a moral chaos, and nothing but the judgment of God can be expected. This judgment, he finds, is the prominent theme in the Prophets. So far from the world gradually improving and evil slowly giving way to or — strangest of all permutations — changing into righteousness, God’s judgment is delayed only for a time, and must fall both upon the nation of Israel and the world at large. Turning to the book of Revelation, the great prophecy of the New Testament, he finds that the larger part of the book is taken up with judgments of the most dreadful and complete character — upon the civilized nations of the world, upon the earthly people of God who have been led off into apostasy under the False Prophet, and upon Babylon the great, which bears unmistakable signs of being the apostate Church. After the infliction of all these judgments, he finds both in Old Testament prophecy and in the book of Revelation the appearing of the Son of Man in the climax of judgment, overthrowing His enemies, and introducing the very kingdom of righteousness and peace upon the earth for which saints of old longed and to which prophecy pointed. Working backward and forward, he sees that this period of judgment is spoken of as a "short work" (Rom 9:28; Isa 28:22). He sees, too, that this period has been made short especially for the sake of "the elect" — not the Christians of the present age, but a remnant of godly Jews who turn to the Lord after the Church has been removed to heaven, and are subjected to fearful persecutions because of their faithfulness to Christ. This remnant is frequently spoken of in Revelation (Rev 6:1-17; Rev 7:1-17; Rev 8:1-13; Rev 9:1-21; Rev 10:1-11; Rev 11:1-19; Rev 12:1-17; Rev 13:1-18; Rev 14:1-20), in the book of Psalms and in the Prophets. It is for the sake of these that the days of the great tribulation will be shortened. As a matter of fact, the last week of the seventy predicted in Daniel (Dan 9:24-27) is divided into two parts, the last half only being the time of the great tribulation, when the suffering is so great that unless the days had been shortened no flesh could be saved (Mat 24:22). He finds in connection with this scripture last quoted that the appearing of the Son of Man will follow "immediately after the tribulation of those days." This coming he finds described in Revelation as a victorious coming forth to battle, after the manner of Psa 45:1-17 and Isa 63:1-19. He has reached the solution of the problem which has occupied him, and finds in the glorious reign of Christ for a thousand years ample room for all the glowing descriptions of the Old Testament. The same chapter in Revelation (Rev 20:1-15) which speaks of this glorious millennial reign adds a brief description of the closing period of time when Satan who has been bound is let loose for a little season, and again the great lesson of the inveterate, incurable enmity of the heart of the natural man is manifested in the last and final act of rebellion, which is followed by the eternal punishment and retribution of evil in fallen angels and wicked men, so that nothing shall ever intrude into God’s glorious new creation, which for all eternity shall be the sphere of untold bliss and joy unutterable in the worship, communion and service of God and our Lord Jesus Christ, in the presence of Father, Son and Spirit, for the heavenly people on high, and a new earth wherein dwelleth righteousness. Thus the student will have, by the leading of the Spirit of God, and as a result, perhaps, of slow, careful plodding and prayerful study, out of the materials abundantly furnished in the word of God, constructed a bridge of truth reaching from eternity to eternity, over the comparatively narrow span of time of a few thousand years’ duration. This span, however, is of such momentous importance that every possible question of good and evil which could rise has been not only discussed, but manifested and allowed to run its course, in order that at the close of time, with the portals of eternity open, it will be with the knowledge that no further question can ever be raised. What a glimpse does this transcendent theme give of that eternal calm in which God sits enthroned! From eternity to eternity He is God! The restless malice of Satan and the puny rebellion of fallen man have not swerved Him from the one unceasing purpose which He purposed in Himself before eternal ages, to glorify His Son, to head up all things in Christ, "in the dispensation of the fulness of times" (Eph 1:1-23), and to have gathered about Himself a universe of intelligent, adoring creatures capable of entering into His thoughts and of enjoying His love; creatures of various families, but every family in heaven and earth named with His name who is the Father of our Lord Jesus Christ; and in these families one shines out with a tender glow of radiant beauty more marvelous than all others. It is "the bride, the Lamb’s wife." We must not think, however, that with the construction of the bridge, sufficient and suitable for us to pass over its entire length, we have completed the study of dispensational truth. We have, indeed, only mapped out that which invites us to further and more minute study. Many details remain for exploration, many questions to be settled; the place of many minor events to be found; but in it all, having the great outline, we will be able to fit in the details with increasing facility. We add a word of special emphasis with regard to the period in which we are living. The ends of the world, or "ages," are come upon us (1Co 10:11). The Church is the mystery which from the beginning had been hid in God, a mystery, or secret, now made known (Eph 3:1-21), the right apprehension of which furnishes the key to the knowledge of all prophecy, and shows the peculiar grace and marvelous dignity of the place into which sinners of the Gentiles like ourselves, with Jews who through grace have believed in Christ, have been brought. As has already been said, this present dispensation, or period of God’s ways, is marked by the presence of the Holy Spirit in a special way, not merely resting upon men for power and enlightenment in the knowledge of truth, but dwelling in them and uniting them, in abundant sympathy and vital activity, to Christ who is the Head of His body the Church, and to one another as fellow-members of that body. This opens up an immense and most delightful field of truth, which has all the greater charm because it presents the climax of all God’s purposes — His masterpiece, we might reverently say. In Col 1:24-25, the apostle speaks of a special ministry which had been committed to him in addition to that of the gospel. It was not, of course, that the one contradicted the other but rather that this special dispensation of God, which was given him to make known "the mystery," was supplementary to that of the gospel. A remarkable expression occurs here which it is well to notice: "Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God." A casual reading of this clause would suggest merely that these truths had been predicted before, and were now being fulfilled. As a matter of fact, this is not the case; for, as we have said, the truth of the Church was not made known, and could scarcely even be said to have been predicted; the types in the Old Testament requiring a knowledge of "the mystery" even to connect them with the Church. The word "fulfil" is, literally, "to complete"; and what we have stated here is that the great truth of the Church as the body of Christ, composed of Jews and Gentiles, baptized and indwelt by the Holy Spirit (all the saints of the present dispensation, from Pentecost to the coming of the Lord), is the crowning revelation which has come to us in the Scriptures. In that sense Paul’s ministry, while not the last chronologically, nor even morally, is the climax of all divine revelation. Whatever is brought out afterward, particularly the noble scenes that pass before us in the book of Revelation, are not new truths, but rather enlargements of what has already been declared in both New and Old Testaments. Indeed, we may say that the book of Revelation takes up the subject of Old Testament prophecy, giving it greater distinctness and enlargement. But there is no new doctrine involved there, and the place and destiny of the Church therein set forth have been already anticipated and revealed in the writings of Paul. Thus in a very distinct way this ministry of "the mystery," this unfolding of the truth of the Church of God, is the completion of the whole canon of Scripture. It is the capstone upon the perfect structure which completes the whole. It is the keystone of the arch, binding all together and making a perfect bridge from eternity to eternity. Therefore if one is ignorant of the true nature and place of the Church of God in His ways, he cannot be clear as to the vast purposes which He has formed. Such a subject as this deserves the prayerful and careful attention of the Bible student. The Epistles, particularly those of Paul, therefore unfold to us the nature, character and constitution of the Church as the body of Christ, the house of God, indwelt by the Spirit, and destined to be the bride in the day to come of which we have spoken. The constitution of the Church will be found to make ample provision for all worship, the enjoyment of all communion, the exercise of every activity, and the fulfilment of every responsibility which rests upon it. Whether we look at it as a body composed of many members, all united to the Head, and see the various functions of these members, differing each from the other, and all working harmoniously together to the edification of itself in love; or whether it be the house of God resting upon the foundation laid by the apostles and prophets, inspired men who have given us the New Testament Scriptures, we see every provision which divine wisdom and love could make. The minutest details are provided for. The greatest needs are anticipated; and so beautiful is the living organism that even now to the principalities and powers in the heavenly places are made known by the Church the manifold wisdom of God (Eph 3:10). Such a delicate, marvelous organism must have a suited environment in which to operate. This has been furnished in the Christian position. This is characterized by the finished redemption of Christ through the cross; by His resurrection as the witness of God’s acceptance of all that He has done; by His ascent on high to be our High Priest to sustain us in the trials of the way, and our Advocate to restore us should we wander from Him; by the Holy Ghost to give us the consciousness of our nearness to God, the sense of sonship, with its accompanying dignity power and liberty, together with the knowledge of all other spiritual blessings in heavenly places in Christ which are our present portion. No words of ours can emphasize the transcendent importance of a right apprehension of all this. It is only as Christian liberty is realized that our grave responsibilities, both individual and as members of the Church of God and of one another, can be carried out. Ministry, whether in the gospel of God’s grace as preached to the unsaved, or the unfolding of His word to His people; discipline, whether as to the ordinary daily, careful pastoral service of those who are gifted thus, or the various grades of warning admonition, even to the extreme of putting away, can only properly be carried out in the holy but most gracious atmosphere of the liberty wherewith Christ hath made us free. When once these great characteristic truths of the Christian position have been grasped, the student will see how incongruous it is to blur into one confused whole the various dispensations of Scripture. How limited is that liberty which sees no further than the letter — taking, for instance, the book of Psalms as equally germane to the Christian as the Epistles of which we are speaking! So far from this leading him to despise the precious revelation which is .given there, he will be filled with wonder and admiration at the perfection of this and each portion of the word of God. Indeed, his enjoyment of it will be enhanced by realizing that "some better thing" has been provided for us — a better thing, however, which only gives us the capacity to enjoy all that the Old Testament reveals. May we not say that much of the confusion which has come in among the people of God, the lack of power and liberty, with the corresponding intrusion of worldliness and the mingling of saints with the world, has resulted from a failure to follow on, under the guidance of the Spirit of God, into the full truth of the gospel, including, as it does, all the characteristic features of Christianity. This brings us to another feature of dispensational or prophetic truth clearly foretold in the word of God. Not merely do all things lead up to the great climax, but even the Church, which should have been the custodian of the most priceless secrets of God, has failed in its sacred. trust; and as a result ruin, so far as human testimony is concerned, has come in. Scripture foretold all this, and the present dispensation of marvelous grace is no exception to the sad rule — a lesson we gather from all the ages — that whatever is entrusted to man fails. God alone is faithful. So there is no room for self-complacency as we dwell upon the amazing truths we have been suggesting. Rather, shame and confusion of face will become us as we look at our present condition and that of the whole professing Church, and compare it with the glorious ideal spread before us in the Epistles. Where is the chaste virgin espoused to Christ? Where, the oneness of heart and soul? Where, that one body united to one Head, actuated by one Spirit? Where, that holy temple into which nothing profane or of the world intrudes? Blessed be God, we know that His purposes abide. The Church as it will be in glory He sees already but for ourselves, with sorrow, self-judgment and humiliation, we take our place as did Daniel for his time, and say, "Unto us belongeth shame and confusion of face." The result, therefore, of dispensational study will be to give greater breadth, deeper knowledge, and a more exact conformity of mind, to the purpose of God revealed in His word than is possible where all Scripture occupies one dead level. At the close of our little book we will give a list of helpful literature upon this part of our subject. What we are seeking, however, to emphasize at present is the great importance, nay, necessity, of every one forming his own scheme of dispensational knowledge. The student is earnestly requested to read again what we have said on that subject. ======================================================================== CHAPTER 39: 03.13. HARMONY STUDIES ======================================================================== Harmony Studies We put these studies into a special department, having, as they do, a character peculiar to themselves. In our later suggestions for systematic work we do not give them a place. They would come in under some special study for which the more advanced student will find time and manner. The four Gospels here occupy the prominent place in this kind of study, and to these we give the first and larger place. We would first remark that, had God intended we should have but one narrative, He would have given us the record of the life of our Lord in that form. Our attention, therefore, should be directed to each separate Gospel to ascertain, as far as we may, its general character; its main theme its point of view the manner in which it presents our Lord. These questions, it will be found, affect the entire narrative, and the very arrangement of subjects will be seen to have been governed by the main object before the inspired writer. We further remark that there is a fulness and multiplicity of detail in the life of our Lord and in His public ministry, crowded as it was in the three brief years, usually allowed, which would furnish abundant material illustrative of the special object which each Evangelist had before him. We get intimations of this in various ways. For instance: "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people." Here is a simple statement of the tireless activities of a life which had no hours of relaxation or periods of rest. No doubt, in the various conversations which are recorded (as for instance, John 10:1-42, or the period just prior to the last Passover, when there were various discussions with the leaders of the people in the temple), we have abridgments given by each of the Evangelists in which special attention is paid to those features of the discourse which are more particularly related to the general theme of that Gospel. This perhaps will account for the apparently different modes of expression in the different Gospels. For instance, in the parable of the vineyard in Matthew (Mat 21:40-41), our Lord’s question: "When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?" is answered by those whom He was addressing; while in Mark He seems Himself to answer it (Mark 12:9), and in Luke also it is the same. We find, however, in examining more closely, that our Lord Himself in Matthew gives an answer in addition to that which His hearers gave (Mat 21:43): "Therefore, say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." This in itself indicates that the narrators are not in conflict with each other, but simply recording that portion of the conversation which had special reference to their main theme. But we speak here more particularly of what are called "harmonies." This has been a favorite method of study by Bible students, and quite an account could be given of the various harmonies compiled, from the first diatessaron to the latest "Harmonies of the four Gospels." While these have very much that is in common, and indeed we may say that the general outlines of the Gospel narratives are not so difficult of recognition, yet there is sufficient divergence in the details which indicates that it is very difficult, not to say impossible, to arrange every portion of the four narratives so as to blend them in one smoothly connected whole. This is not because there are contradictions, but simply that this was not the object of the Spirit of God in giving us the four-fold record. It is difficult for us to divest ourselves of a certain external exactitude which is really not a proof of the highest kind of accuracy. Probably all of us have passed through, if we are not still in it, the stage in which our idea of harmony means that we can piece together the four narratives so completely as to leave no gaps. \ This might be possible, if, for instance, Matthew or any one of the other Evangelists had written. four Gospels instead of one, with but the one object. In doing this, he could dwell, in one, upon certain features, making provision for the addition of other features which could be taken from a second or a third narrative. When, however, we have four different Evangelists, with four different objects in view, as we have said, this becomes impracticable. The entire method of treatment is different. Minute details may be recorded in one Evangelist which in another are passed over without any allusion, or in a few words of generalization. Sometimes, indeed, the occurrence is so marked, that we can decide its place without difficulty, and therefore find room next to it for what manifestly belongs there. For instance, in the question of the miracle of the five loaves and two fishes in the Gospel of John, we have the record of our Lord’s discourse which was based upon that miracle. The feeding of the multitude took place at a distance, but we know that His return to Capernaum was on "the next day" or indeed during the same night, and that the discourse in the synagogue there upon "the Bread of God which came down from heaven" must thus be placed in connection with the miracle itself. There are numbers of cases like this, particularly in the synoptic Gospels, all of which are an interesting and profitable subject of study, with more or less definite conclusions to show as the result of our labors. Thus, helpful books on "The Life of Christ" endeavor to weave together the one narrative from all four Gospels in the way above indicated, and we have no fault to find with that kind of study if it is prosecuted in a reverent spirit. But we rise from all such with the conviction that God’s order is better than man’s, and that in proportion to our understanding of each Gospel in its individual character we will have the material for a clear view of some of the blessed perfections which mark our Lord’s life as a whole. We may say unhesitatingly that we would advise a more careful study of each Evangelist separately before attempting any harmony. This brings us to notice another matter. The order in the Evangelists is by no means always chronological. The facts relating to our Lord’s entrance into public ministry, and the close of His precious life by His atoning sacrifice, occupy nearly the same position in each Gospel, but it is difficult always to place in their chronological setting the various acts and teachings of our Lord. Indeed, some have questioned whether His ministry was as much as three years, believing that the feast spoken of in the fifth of John is not the passover, but one of the other feasts. There would thus be but three passover seasons referred to in John — John 2:1-25, John 6:1-71 and John 13:1-38. If these, are all the passovers in His public ministry, it could scarcely have been three years in length. We do not believe, however, that such a conclusion is demanded by the facts, nor does it seem to allow for sufficient time in which to bring together all the occurrences of that wondrous life. Other considerations, too, confirm this. We instinctively connect certain expressions with His life; the three, or three and a half, years suggest that "midst of the week" to come at a later date, when the sacrifice and oblation shall be made to cease (Dan 9:27). "Lo, these three years," when the Master was seeking for fruit from the tree, intimates something similar. As already said, the Evangelists are not giving us so much a consecutive, chronological narrative, as selecting certain features in our Lord’s life which illustrate the special theme of their Gospel. Luke particularly, probably more than the others, gives what we may call the moral, rather than the chronological order. Events are grouped together by him, not in the sequence in which they occur — sometimes indeed being separated by quite a length of time — but according to their bearing upon some feature of our Lord’s character to which the Spirit of God would call our attention. Instances of this will be given as we take up each Evangelist. We refer only to the general subject here. We might remark in this connection, that a hard literalness will often mislead us. Even the use of certain adverbs usually indicating time does not necessarily imply chronological sequence. For instance, we use the adverb "then" in a moral as well as in a chronological way in ordinary discourse. Thus, if we were giving a number of occurrences which illustrated a certain characteristic, we would connect them together by this adverb without the thought of succession, simply meaning that our evidence was cumulative.* {*We add a brief illustration to make clear the statement in the text. Suppose our object is to point out the unselfishness of a person as illustrated by a number of acts of kindness. We would not necessarily give these various acts in the order in which they occurred, but with reference to the special feature of his character which they illustrated. We might put it in some such way as follows: "When a boy, he once gave up his holiday in order to spend the time with a sick comrade. Then he relinquished all his right in his father’s estate. Then, when he had a few dollars which he had been saving up to make a purchase for himself, he heard of a widow, an entire stranger, who was in need, and gave it all to her." These three facts are arranged in a somewhat cumulative order, rather than chronological. They point out that the natural unselfishness of his youth was not a boyish impulse, but found expression later on in a sacrifice of what was his own to other members of his family. The generous care for the utter stranger gives an added feature to the character, though the act itself may have taken place long before what is recorded in the second place. The adverb used, "then," does not, as we said, imply the chronological, but rather the moral order.} In Matthew, as we shall find, our Lord’s teachings are grouped together, and similarly His miracles. Very likely what had taken place over a considerable space of time is massed together with this object in view. It will be found, without doubt, that all is perfectly accurate, although some things may be quite beyond us, as, for instance, the opening of the eyes of blind Bartimaeus. Did it take place before our Lord’s entry into Jericho, as it seems to be from Luk 18:35, or afterwards, as Mat 20:29 seems to indicate? There are a number of possible explanations; as, for instance, that the narrative of the opening of the eyes in Matthew is not meant to show that our Lord had passed through Jericho before He opened the eyes of the two blind men, but that it falls into its place because of its reference to the beginning of His final presentation to the people. Thus it would suggest that work of grace in the heart of the remnant which will take place in the latter days. Its relation to Jericho is not so much emphasized as that to Jerusalem, while in Luke the opening of the eyes took place before our Lord reached the town, and our attention is therefore called to that act of grace earlier than in Matthew. But Matthew, at least, does not require us to believe that it took place after He left Jericho, while Luke does seem to show that it actually occurred before He reached the town. Another explanation might be that our Lord lingered about Jericho, down in the valley, before going up to Jerusalem, and that there may have been two approaches to the town, one of which is given in Matthew, and after which He wrought the miracle, although in fact He had returned back eastward from Jericho, and the actual miracle had taken place there as narrated by Luke. We notice, too, that Matthew, as is his manner in several other cases, mentions more than one individual who was the subject of this mercy. There is doubtless a special reason for this, though probably Bartimaeus was prominent in the matter. If only we have it settled in our souls that both accounts are absolutely true, and that all we need is to understand the special object of the Spirit of God in the form of the narrative, we will find no difficulty in believing literally both. But we will not dwell upon further details. What has occupied us will be sufficient to show that an open and reverent spirit, which is not seeking for contradictions, will be amply rewarded. No doubt further study and deeper familiarity with the manner of each narrative will reward our patient and prayerful examination into details which for the time seem impossible of being harmonized. The opposite of this spirit is seen in much of the higher critical work. Apparent discrepancies are eagerly sought for and given as evidence of fallibility in the narrators. Thus the feeding of the four thousand is but another and contradictory narrative of the feeding of the five thousand. The critics, however, seem to forget that both are not only recorded by the same Evangelist, but our Lord afterward speaks of both in connection with the question raised by His disciples. See Mark 8:19-21. The two cleansings of the temple, one at the beginning of His public ministry, recorded in John, and the other at the close, recorded in the Synoptists, is another case in point. Each is in beautiful accord with the main object of the narrator. Both undoubtedly took place. In John the one at the beginning of His ministry is given, because in that Evangelist our Lord from the very first is seen as rejected. "He came unto His own, and His own received Him not." The purging, therefore, of the temple at the beginning of His Judaean. ministry, particularly recorded by John, is appropriate to His entire theme, which shows us our blessed Lord outside of the system of things in which He yet tarried, if perchance there might be repentance on the part of the leaders. He repeats the same act at the close of His ministry as recorded in the other Gospels, where His rejection is not emphasized until the close of His public ministry. It will be found thus that if there is a desire on our part to learn the reason why things are given to us in the order in which we have them, instead of stumbling over that which, after all, were it a mere question of common veracity, would not be raised, the difficulties would largely vanish, and we would be in a fair way to get explanations which the Spirit of God could not give us if we approached the subject in an irreverent, unbelieving manner. This brief examination will suffice to point out the relation which the four Gospels bear to each other, a relation which is significant; and the recognition of this, and further study here suggested, will serve to confirm our knowledge of the contents of each individual Gospel, and its ordered place in relation to the others. The rays of light which beam from each, all blend together to give us God’s thought of Him who is "the image of the invisible God," who is light, and who is love. Before leaving this part of our subject, it may not be out of place to offer a few practical suggestions as to the method of study to be adopted in seeking a fuller knowledge of the contents and mutual order of the four Evangelists. Of course, there are numbers of books which give these; but it will be found that what the student gathers for himself is often of greater and more lasting profit than the most admirably predigested analysis. Our suggestion is very simple. In an ordinary blank-book, let four columns be drawn on the opened page, two columns to a page, headed with the names of the four Gospels. In the column under "Matthew" enter each section of his narrative, making these so minute that they cover only one topic. Thus the temptation would be divided into three parts. For convenience, consecutive numbers could be given to these sections, which would reach, perhaps, to more than a hundred in the entire Gospel. Each section would have its number, title, and chapter. Thus: 1. Title of book. Mat 1:1. 2. Genealogy from Abraham to Joseph (3 parts). Mat 1:2-17. 3. Testimony to Joseph. Mat 1:18-25. 4. Visit of wise men. Mat 2:1-12. 5. The flight into Egypt. Mat 2:13-15. 6. The slaughter of the babes at Bethlehem. Mat 2:16-18. 7. The return from Egypt to Nazareth. Mat 2:19-23. 8. The preaching of John. Mat 3:1-12. Thus, let the entire Gospel be dissected with no special reference to the relation of each of the parts to the other, nor to their relative prominence, care only being taken, as we have said, to make the divisions sufficiently small for comparison with the other Evangelists. Next, in the column of "Mark," let the same course be pursued, each entry numbered with no reference to Matthew. In like manner, the columns of "Luke" and "John" are to be filled. There will thus be before the eye, in four parallel columns, the contents of each of the four Gospels dissected and catalogued in consecutive order. This will form a basis for comparison. Let the entry in each Gospel be compared with those in the others, and in red ink let their corresponding numbers be put over — thus: We take The Preaching of John (No. 8 in Matthew) as an illustration. Matthew Mk. (2); L. (13); J.(2) (4) (6) 8. The Preaching of John Mark Mt. (8); L (13); J. (2) (4) (6) 2. The Preaching of John Luke Mt. (8); M. (2); J. (2) (4) (6) 13. The Preaching of John John Mt. (8); M. (2); L. (13) 6. The Preaching of John When this work is completed, the student will have the material before him, not only for the study of each Gospel separately, but for purposes of comparison with the others, in which at a glance he can tell what is peculiar to each and what is common to two or more Evangelists. This is probably as far as most students will care to go, and is the most important part of this kind of study. From this, the portions of the different Gospels can be grouped into their divisions and subdivisions. For those who desire to construct a "harmony," the above catalogue of subjects will be of help in arranging the parallel passages in their order. Let another book be prepared with four columns similar to the first, and let "Matthew" be entered in the first column exactly as it was before, only with an interval of say three lines between each entry. Next, let the parallel passages in Mark be entered directly opposite those in Matthew, using the spaces left vacant for the insertion of those portions peculiar to the second Evangelist. In like manner, Luke and John are to be entered. Let the original numbers of the sections of each Gospel be also inserted. The result will be that at a glance we will be able to see the contents of the four Gospels arranged with reference to the order given in Matthew. This will form a basis for comparison, and much careful study will be required to see whether that order is always to be followed. As a matter of fact, the Gospel of John furnishes certain great prominent occurrences, the intervals between which must be filled in more or less definitely with the events recorded in the other Gospels. As has been said elsewhere, a certain order of subjects which we have called a moral order is observable in Luke. Only the most patient and careful study will put each narrative in its chronological place. While Matthew is perhaps as consecutive as any in the form of his narrative, exceptions will be noted. In concluding our subject, we would reiterate our conviction that God has intended special instruction in the four narratives, and that our efforts at "harmonizing" the four must not obscure what is manifestly His purpose. These "harmony" studies, while most prominent in connection with the four Gospels, have also been used in the book of Acts, where the place of the various epistles in relation to the historical narrative has been,with greater or less definiteness, ascertained. Similarly, the parallel accounts in the books of Kings and Chronicles have been treated. Effort has also been made to give the Psalms their historical setting,while perhaps next in prominence to the harmonizing of the Gospels, has been the arranging of prophetic truth in its consecutive order. Thus, harmonies of the books of Revelation and Daniel, together with the other prophets, have been made. The Levitical ordinances, given in the three central books of the Pentateuch, have also been similarly compared with those in the book of Deuteronomy. ======================================================================== CHAPTER 40: 03.14. SMALLER DETAILS ======================================================================== Smaller Details We might say we have used the telescope in sweeping over the vast epochs of God’s operations. We have passed, in our thought, from the Garden of Eden into the Paradise of God; from earth to heaven; from time to eternity. All has been found to be the revelation of the perfect mind of God. Indeed, the apostle closes the brief, prophetic section of the epistle to the Romans (Rom 9:1-33, Rom 10:1-21, Rom 11:1-36) with what should ever be the moral effect upon us of dispensational study — a grand doxology: "Oh, the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are His judgments and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counselor? or who hath first given to Him and it shall be recompensed unto him again? For of Him, and through Him, and to Him are all things: to whom be glory forever. Amen." As in nature the wonders of God’s workmanship are seen in their perfection in the infinitesimal world as well as in the immensity of the starry universe, so too is it in His word. We can for the time resign our telescopic sweep of the prophetic heavens, and take up the microscope of faith and reverent study, and gaze into the minute worlds of grace, love, and truth, suggested in the present part of our work. (1) Word Study It is not our desire in the compass of this little book to consider to any special degree the requirements of the advanced student. It is rather our purpose to begin with beginners, and go on with them to the extent of acquirement possible to the ordinarily diligent reader and student, leaving what is beyond this for special handbooks.* {*It is hoped eventually to prepare books of this character, both for the Hebrew of the Old Testament and Greek of the New, for which materials are being collected.} At the outset we must give a word of warning as to putting this kind of study out of its place. While it is true that "in all labor there is profit," well directed labor is more profitable — "rightly dividing the word of truth." We think, therefore, that the place in which we have put the present chapter will indicate its relation to other subjects which have gone before. By "word study," we mean the gathering together of certain words used throughout Scripture. For instance, in the chapter on Topical or Doctrinal Study, we have seen how a doctrine can be traced from the first intimations in the Old Testament to the full display in the New. Word study is an application of this thought in one of its branches. We take up, for instance, the word "blood" in connection with sacrifice, suggesting at once our Lord’s atoning sacrifice. With the aid of a concordance we find the first mention of the word in Exo 12:1-51. Passing down the long list, we make a selection from the various references in the Pentateuch of a typical character, on to the frequent mention made of it in the Epistles, until we reach, in Revelation, the last mention of that blessed word. Let us resume our little note-book entries, and see what we can glean from the study of this word: 1. Exo 12:7 : "They shall take of the blood, and strike it on the two side posts and on the upper door post of the houses." 2. Exo 12:13 : "And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you." The first mention of "blood" in connection with sacrifice and atonement. 3. The last mention of "blood" is Rev 12:11. "They overcame him by the blood of the Lamb." Two great monuments at the beginning and ending, of the doctrine of the blood which stands out so prominently throughout the word of God. The one tells of shelter from judgment; the other, of the power which overcomes the world. 4. The blood was sprinkled about the altar. Lev 1:5. 5. The blood was put upon the horns of the altar of incense. Lev 4:7. 6. Upon the horns of the altar of burnt-offering. Lev 4:25. 7. Upon the mercy-seat. Lev 16:14. These passages all teach the same precious truth of atonement by substitution and shedding of blood. "Without shedding of blood is no remission." The place where the blood is put seems to suggest, in some cases, the measure of apprehension of its effects. Thus, in the case of a priest, it was put upon the altar of incense; but in the case of a ruler, upon the altar of burnt-offering. When, however, God would show the perfect acceptance of His people and His thought of the blood, it was put, as in the day of atonement, upon the very Throne of God itself. 8. John 19:34 : "Forthwith came there out blood and water." 9. Acts 20:28 : "The Church of God which He hath purchased with His own blood." 10. Rom 3:25 : "A propitiation through faith in His blood." The propitiation is through faith, and is in or by His blood. 11. Rom 5:9 : "Justified by His blood." 12. Eph 1:7 : "Redemption through His blood, the forgiveness of sins." 13. Heb 9:22 : "Without shedding of blood is no remission." 14.Heb 10:29 : "The blood of the covenant." 15. Heb 13:20 : "The blood of the covenant." 16. 1Pe 1:19 : "Redeemed with the precious blood of Christ." 17. Rev 1:5 : "Washed us from our sins in His own blood." 1Jn 1:7 : "The blood of Jesus Christ His Son cleanseth us from all sin." No. 8 gives us the fact of the shedding of our Lord’s own blood connected with the giving up of His life. This is evidently the use that is intended all through the New Testament when the blood of Christ is spoken of. It means His atoning death in fulfilment of all the types of the sacrifices, where the shedding of blood is constantly mentioned. Nos. 9, 12 and 16 speak of the blood as the redemption price which was paid for the Church and for every believer, to deliver us from the guilt, as well as the power of sin. Nos. 10 and 11 give us the ground of the believer’s justification. He has access into the presence of God on the ground of the blood. See also Heb 10:19 and Eph 2:13. The work of our Lord thus furnishes a solid resting place and a perfect title to enter the presence of God. No. 17 serves as a connection between the great truth of the value of the blood as the ground of forgiveness and the purifying effect of the Spirit’s work. In both these scriptures, cleansing is by the blood. This must be, first of all, through forgiveness and putting away of sin; but God’s work is never one-sided, and one part of it always includes the other; so that the precious fact of cleansing (being washed completely from the guilt, and, resulting from that, from the defilement of sin) is suggested in these two precious verses. Nos. 14 and 15 show that the new covenant for Israel — the blessings of which are ministered to us also — has been sealed and rests upon the blood. Under the old covenant, the blood of goats and calves was used to sprinkle the people and the book; but it was not possible that the blood of bulls and goats could take away sins. These only pointed to Christ. The old covenant, the law, which was thus sealed by the blood of animals, could make nothing perfect, and has waxen old (Heb 8:13). The new covenant rests upon better promises, and these are made sure by that blood which is the seal of the everlasting covenant which never will be abrogated, because nothing can ever alter the value of the precious blood of Christ. No. 13 we may put as a seal upon the whole, reminding us that in no way could our eternal blessing be secured, apart from the shedding of blood. Similarly, the word "lamb" could be studied with profit. Without multiplying illustrations which would anticipate to a certain extent the work which we desire to suggest, we give a partial list of words which can be profitably studied in this way. The words are thrown together without any direct connection with each other. Words in both OLD and NEW TESTAMENTS. Believe — faith. Suffering — suffer. Sin. Law. Pray — prayer. Sanctuary — Holiest. Forgive — forgiveness. Priest — priesthood. Peace. King. Wrath. Prophet. Comfort. Obey — obedience. Hope. Ungodly. Love. World. Joy — rejoice. Save — salvation. Light. Redemption — Redeemer. Truth. Mercy. Creation — new creation. Heart. Sacrifice. Grace. Promise. Words in NEW TESTAMENT only. Adoption — sonship. Reconciliation. Holy — saint. Righteousness — righteous. Justify. New — newness. Crucify — crucified. Raise — raised — risen. Life. Eternal. Death. Consider. Glory. Come — coming. Whosoever. All. Bless — blessing. Repent — repentance. Tempt — temptation. Works. Kingdom of heaven. Kingdom of God. But we need not multiply words. Abundance has been given from which the student can make judicious selections and prosecute a line of study which is both fascinating and profitable. Particularly is this the case when we apply the knowledge previously gained. There are several advantages and several dangers connected with this kind of study which we will point out. Among the advantages, may be mentioned: 1st. An increasing knowledge of Scripture-truth, and an illustration of the unity of that truth underlying the entire word of God. 2nd. A variety of treatments of the same subject in different portions of the Scriptures. 3rd. The development of the faculty of selection and grouping. 4th. A directness and conciseness of statement helpful in analysis. 5th. A useful help in the topical or doctrinal study previously described. Some of the dangers to be avoided are 1st. Too slavish a following of mere verbal resemblances, and a mechanical similarity not justified by the actual or original meaning. Thus, the word for "world" translates two different Greek words with quite distinct meanings. We read in an ordinary concordance as follows: Mat 13:22 : "The care of this world." Mat 13:38 : The field is the world." Mat 13:40 : "In the end of this world." 2Co 4:4 : "The god of this world." Gal 1:4 : "This present evil world." If these words were taken as having identical meaning, we certainly would miss the thought in some of the passages. For instance, Mat 13:38, "The field is the world" means the material world as inhabited by men. Mat 13:40, "The end of the world" is really "the end of the age" — the dispensation or period which is to be closed at the appearing of the Lord. Gal 1:4, "This present evil world" is really "age," meaning the course of men away from God during the present time, and since the fall. If we did not distinguish these two words, our study would be misleading or at least confused. Very many cases of a similar character could be given. We would say in general that the remedy for blunders of this kind is to have one of the concordances referred to in our list of Helpful Books. Here the meaning of the original will be a safeguard from many errors into which we would otherwise naturally fall. 2nd. Giving the identical meaning to the same word used by different writers. Inspiration has not destroyed individuality, though it makes use of it. We will find, therefore, that with certain writers there are words of frequent recurrence with a specific meaning, which perhaps in another writer has quite a different one. Thus, the very word "world" used in many cases, as in Matthew, Mark and Luke, for the material world, without definite, moral distinction, in the Gospel of John seems to have a moral character answering considerably to the word aion or "age." John 7:7 : "The world cannot hate you; but Me it hateth." John 12:31 : "Now is the judgment of this world." John 14:17 : "Whom the world cannot receive." John 14:30 : "The prince of this world." Other uses of this word in John would give us its ordinary meaning, but these have evidently a moral character which should be noted in any grouping of our word studies. The word "righteousness" has quite a different meaning, according to the subject spoken of. Rom 1:17 : "The righteousness of God." Rom 9:30 : "The righteousness which is of faith." 1Co 1:30 : "Christ . . . is made unto us . . . righteousness." Gal 5:5 : "We wait for the hope of righteousness by faith." Here, righteousness is imputed and is therefore not a personal attribute, but a standing which every believer has in Christ. On the other hand: 1Jn 2:29 : "Every one that doeth righteousness." 1Pe 2:24 : "Being dead to sins should live unto righteousness," and many other passages, even in Paul’s writings, speak of the practical life and personal character of the believer. The one, as can readily be seen, flows from the other but to confound them would blur the precious truth of justification by faith, and reduce to an unrecognizable mass what in Scripture is clear as noonday. 3d. Ignoring the great lines of demarcation indicated in the study of dispensational truth and the characteristic epoch of each writer. Isa 63:16 : "Doubtless Thou art our Father." Isa 64:8 : "O Lord, Thou art our Father." Psa 68:5 : "A Father of the fatherless." John 20:17 : "I ascend unto My Father and your Father." Rom 8:15 : "The Spirit of adoption, whereby we cry, Abba, Father." Col 1:12 : "Giving thanks unto the Father." It would be a great mistake to apply to the Old Testament passages the same meaning as to those in the New. These latter show that new and blessed relationship which has been formed by the Holy Spirit, while for Israel they were a nation of sons; that is, in the place of outward nearness to God, but this must not be confounded with the present standing of believers. This will suffice to put our readers on their guard. Many most profitable outlines for private use, Sunday-school work, or gospel and other addresses can be had in this way. We reserve the discussion of the book indispensable to the use of this line of study until we come to the entire subject of "Helps." One general direction may be given in these word studies. Many words are of so frequent use that were we to attempt to include them all, the very abundance of the material would confuse any clearness of thought. A very good way is to copy down from our concordance those passages which strike us as furnishing added features to the general subject. We may have as many, we will say, as twelve references. These now can be classified and grouped together, forming perhaps four or five main divisions. Let us illustrate with the word "Peace." We select from our concordance the following list of texts: Job 22:21 : "Acquaint now thyself with Him, and be at peace." Psa 37:37 : "The end of that man is peace." Isa 26:3 : "Thou wilt keep him in perfect peace whose mind is stayed on Thee." Isa 48:18 : "Then had thy peace been as a river." Isa 48:22 : "There is no peace, saith the Lord unto the wicked." Isa 53:5 : "The chastisement of our peace was upon Him." Jer 6:14 : "Peace, peace, when there is no peace." Luk 2:14 : On earth peace, good will toward men." John 14:27 : "Peace I leave with you." Rom 3:17 : "The way of peace have they not known." Rom 5:1 : "Being justified by faith, we have peace with God." Eph 2:14 : "He is our peace." Eph 2:17 : "Came and preached peace to you which were afar off." Col 1:20 : "Having made peace through the blood of His cross. In a subject like this, we could easily multiply these references from the concordance, each of which strikes us as supplying some fresh thought as to peace. We next seek to group them, giving them somewhat in their moral order. The importance of the whole subject would be suggested by the passage in Job (Job 22:21), which would serve as an introduction. 1. As to the wicked: a) No peace — Isa 48:22. b) False peace — Jer 6:14. c) Ignorance of true peace — Rom 3:17. 2. The foundation of peace: a) Peace made — Col 1:20. b) Peace provided — Isa 53:5. c) Peace preached — Luk 2:14; Eph 2:17. 3. Peace possessed: a) By faith — Rom 5:1. b) Christ Himself our Peace — Eph 2:14. 4. Peace enjoyed: a) Kept in Peace — Isa 26:3. b) Like a river — Isa 48:18. c) Christ’s peace given to us — John 14:27.* 5. Peace at the end. Psa 37:37. {*It will be noticed that we have peace spoken of in two ways here. "Peace I leave with you" seems to refer to what the Lord has accomplished by the sacrifice of Himself which is our portion. "My peace I give unto you" is the enjoyment of that which filled His own heart.} Another interesting use of word studies is the gathering of the characteristic words found in a certain book. For instance, the phrase "These are the generations" occurs in the book of Genesis ten times, and gives us a certain characteristic of that book. "As the Lord commanded Moses" occurs in Exodus with suggestive frequency. "Holy" and kindred words give a key to the contents of Leviticus. The book of Psalms has many characteristic words — "Selah," "according to Thy word," "enemies," "wait." Proverbs invites a selection of many such words: "surety," "suretyship," "wisdom," "lying," "wicked," "slothful," "pride," "heart," "tongue," "feet," "lips," "eyes." Similarly, Ecclesiastes: "vanity," "vexation," "under the sun." Song of Solomon: "beloved," "spikenard," "spices," "charge." Similarly, each of the Prophets doubtless will be found to have certain characteristic words which are prominent. Coming to the New Testament, we find the same individuality in the different books. The Kingdom of heaven" is the main phrase in Matthew. "Immediately," "straightway," in Mark. "Son of man," in Luke. "Sent," "world," "Father," "abide," in John. "Spirit" and kindred words in the book of Acts. "Just," "justify," "righteous," "faith," "death," "dead," etc., in Romans. And each of the epistles will be found to have certain words which are used with greater frequency according to their length than any other portion of the book. For the purposes of comparison, a concordance of each separate book would have a value peculiarly its own. The writer has compiled a few concordances of this kind of the shorter epistles. It is significant, for instance, that in Galatians the words "love," "holy," "holiness," are largely absent, while in Ephesians they are prominent. The reason is not far to seek. The law produces neither love nor holiness, and those who are occupied with it need not be surprised at its absence. John’s writings have verbal characteristics of their own in contrast to Paul’s. Thus, where the latter speaks of "righteousness," John would speak of "life;" and "justification" in the one is paralleled by "new birth" in the other. "Child," or ’ children," suggesting birth, is John’s favorite expression, while "son," suggesting position, is Paul’s. These words give the characteristic themes of the two writers, and furnish fresh evidence of the marvelous exactness and divine wisdom of the Spirit of God in the inspiration of Scripture. As we go on with our word studies, our conviction of the verbal inspiration of the word of God will be deepened. We have but touched upon a vast field of research. Truly here, as in every department of the examination of this wonderful book, we can say: "There remaineth yet very much land to be possessed." Oh, for more courage, simplicity and diligence on the part of every individual child of God to enter into this good land and large, and possess himself of some of the treasures which lie upon its very surface its rugged hills inviting us to dig for iron and brass, and its apparently desolate wastes furnishing the occasion for fresh manna to be gathered! 2. Names, Their Use and Significance The great frequency of names is apparent to the ordinary reader of Scripture. The Bible is a veritable biographical dictionary, historical thesaurus, and a geographical gazeteer. Names of persons and places abound everywhere. This in itself would show us that we cannot ignore their presence. A casual examination of Scripture, however, will show that many names, at least, have been given for specific reasons. Thus, the first names, Adam and Eve, Cain, Abel, Seth, have an evidently appropriate significance. Adam is "made of the earth," as the word would suggest. Eve, "living," was "the mother of all living." Cain, "acquisition," speaks of the fond hope, so rudely disappointed, that he was the "gotten one," the promised woman’s Seed. Abel speaks of the "frailty" and brevity of his life. Seth, "appointed," of the one appointed to fill his place. Noah, "comfort," answers to his name. When names have been changed, the reason has been given, a reason based upon their significance. Thus, Abram, "great father," is changed to Abraham, "father of a multitude" — the change, as has been noted, effected by the addition of a single letter in the Hebrew, "he," the fifth letter of the Hebrew alphabet; number five speaking, as we know, of God with man. How truly does God with man change the lonely individual into the father of a multitude. It is noteworthy that Sarai’s name is changed at the same time by the addition of the same letter, exemplifying the same great truth. Isaac, "laughter," recalls the laughter of both his parents in view of his birth, and suggests that joy which the coming of the true Son brings. Jacob, "heel-catcher," was rightly so named, as his poor "hairy" brother Esau declared; while Israel, "a prince of God," is a new name with special significance given to him. So we might go on speaking of Judah and the other sons of Jacob; of Moses and his two sons; of Joshua, "Jehovah-Saviour," and the "wholehearted" Caleb; of Achan, "the troubler;" of Samuel, "asked of God;" of David, "the beloved;" and Solomon, "the peaceable." Evidently, Scripture itself gives us abundant justification of our contention that the significance of the names in the Bible is not merely of etymological interest, but furnishes at once a key to its fuller interpretation. Similarly, places and localities are suggestively named: Egypt, Mizraim, "double smallness" or "narrowness," suggesting the well known geographical characteristics of that country with but a fertile strip on either side its river Nile, and also indicating that this world is but a narrow place, hemmed in by the unknown desert of the past and the future, with a little strip of brightness in the present. Babel, Babylon, speak of the "confusion" begun and perpetuated there. Beersheba, "well of the oath;" Shechem, "shoulder;" Shalem, "peace;" Jerusalem, "possession of peace;" all have the meaning of their names either given or suggested in Scripture; sometimes indeed the reason for a name is given. Zoar, "a little one," so called by Lot. Beth-el, "house of God," because God there appeared to Jacob. Mahanaim, "two camps," because there the Lord’s host as well as Jacob’s is seen. But it is ever the manner of the word of God not only to give us instruction and explanations, but rather to furnish us with the key which will enable us to prosecute further our studies in the direction marked out by it. This is one of the proofs of the divine inspiration of the word of God, one of the marks of the love and care of Him who would at once satisfy, while He awakens the hunger for knowledge in His people. We find, therefore, that our Lord in interpreting parables, gives sample explanations, and leaves the key with us to investigate further. "Know ye not this parable; how then will ye know all parables?" The familiar use of Melchisedec in Heb 7:1-28 authorizes us to believe that names throughout the entire word of God can be similarly examined in a reverent spirit. Melchisedec means, as we are told, "king of righteousness," and this is what characterizes him who is the type of our Lord who is both King and Priest and whose personal characteristic is righteousness — righteousness the girdle of His loins, and every claim of divine righteousness having been met by His perfect sacrifice of Himself. Thus, He is fully Melchisedec, "King of righteousness," "Priest of the most high God." He is also "King of Salem," suggesting not only Jerusalem, the literal city, but of "peace," which is "the work of righteousness." Thus as "King of peace," we see Him unchanging and ministering the fruits of His own work in righteousness. Furthermore, the order is emphasized. He is first "King of righteousness;" after that, "King of peace." There can be no true reign or any peace until every demand of righteousness has first been met. This, as we have said, gives us a clue with which we can penetrate into the apparently meaningless array of words in genealogical catalogues or intricate lists of the cities, boundaries, etc., of the land. (See Jos 15:1-63 Jos 16:1-10, Jos 17:1-18, Jos 18:1-28, Jos 19:1-51, Jos 20:1-9Jos 21:1-45.) "But," it will be asked, "do you mean that every name of every person in the Bible has a significance?" There can be but one answer to this. It certainly has a literal meaning which a careful study of the derivation of the word will supply, and what has been said will justify us in expressing the belief that every word has a spiritual significance which will require only care, faith, patience and diligence to ascertain. We would say here, as has been remarked in other connections, that undue prominence must not be given to this department of Bible study. We shrink from the crude attempts at explanations of intricate or obscure passages given by those who are not well grounded in divine truth. Such efforts both cramp the one who attempts them and bring into reproach a very delightful, refreshing and important department of Bible knowledge. Let all things be kept in their proper place and proportion. We must not surfeit either ourselves or others with a mass of questionable matter, gleaned from partial study. We might add just here, deferring to another place the full mention of it, that the whole subject of etymology, or significance of names, in the Hebrew, and especially in the Greek, is yet in its infant stage. The subject has been so long neglected, worked by so few, that the results, while so satisfactory in a large number of cases, are in many others uncertain. Ere closing this, we might make an attempt to follow the leading of Scripture and see whether well ascertained meanings of names give any further clue to the interpretation of a passage. Noah means, as we have seen, "rest" or "comfort." His father Lamech gave it in faith that the divine comfort would be given through him, a hope well founded. In Gen 8:4, the ark rested, literally "Noahed," upon the mountains of Ararat. In Gen 8:21, "the Lord smelled a sweet savor," literally "a savor of rest," or Noah. In each case, the root is the same, and shows how truly God answered the faith, seen in his name, by bestowing rest in the midst of a scene of desolation — declaring that the sacrifice was the basis of it. Phinehas, "a mouth of brass" is singularly appropriate to him who was so unyieldingly faithful to God, and by his relentless judgment of sin secured an abiding priesthood for himself and family. Eleazar, the son of Aaron, "my God is help," was the successor of his father — an evident type of Christ in resurrection — as Aaron the priest dies, Eleazar is clothed with his garments. This same name, clothed in the Greek of the New Testament, "Lazarus," is associated with the resurrection of the brother of Martha and Mary, as well as hinted at in the case of that beggar who was carried by the angels to Abraham’s bosom, for whom, therefore, opened a new life of blessedness. These are but suggestions which can be abundantly multiplied, and we shall find with increasing knowledge of these details, we are being furnished with a network of truth which shows us how the word of God is a seamless robe woven from the top throughout, in which not a single thread is useless or disconnected from its place. 3. Numbers and Their Significance We are already prepared to believe that if names have a special meaning, so also must numbers, and indeed everything else in God’s precious word. We will therefore without any preamble see what Scripture has to say upon this subject; and here at the very threshold of our Bibles, we have a most manifest numerical order in the six days of creation followed by the seventh day of rest. We have gone somewhat fully into this subject in another book, to which we must refer the reader.* The result of our investigation there gives us the following conclusion: {*Handbook on the Pentateuch.} One is the number of origin, creation, sufficiency, and so on. It is the fitting number of God and of the Father. Two speaks of help and deliverance from evil. It is the number appropriate to the Son, the Saviour and Deliverer. Three speaks of manifestation and of Him, the Holy Spirit, who is the unfolder of truth. "God is light" (that which manifests), and it is significant that light is composed of a threefold ray. "Three" also suggests resurrection,which is so closely connected with the manifestation of God and His power; also of the sanctuary where His presence is manifested. Four is the earth number — of trial, weakness, and failure. Five is the creation with another coming into it, and suggests in addition to other features, the incarnation of One who embraces in His own blessed person, God and man. It is also the number suggesting responsibility. Six is the number of man’s day, the limit of human labor and activity, and therefore of evil so constantly carried on in man’s energy. It thus suggests divine restraint and victory over evil. Seven is the rest number. It speaks of completeness, leaving nothing to be added or desired in that sense. It therefore completes the perfect series. Eight, being a fresh beginning, is therefore the number of the new creation. Nine is a multiple of three; it is its square, we may say an intensified three. Ten is a double five, suggesting the two-fold measure of man’s responsibility as seen in the two tables of the law, the obedience demanded Godward and manward. Eleven seems to be one short of twelve. Twelve is the great governmental, administrative number — the twelve tribes, twelve apostles, twelve gates, etc. It is the number of Israel’s unity as seen in the twelve stones set up in Jordan, and the other twelve brought up and set up in a pillar on its banks the twelve stones in the altar of Elijah; the twelve loaves of showbread, etc. Other numbers seem to be multiples, as "fourteen" is a double seven, as though manifesting the completeness suggested by that number. Thus, our Lord’s genealogy in Matthew is divided into three sets (the number of full manifestation) of fourteen generations each, in which man is completely manifested and all is laid bare. It is only in the fulness of time that God thus sent forth His Son. "Twenty," "forty" and other multiples of ten give us the characteristic of responsibility suggested by the ten in combination with the other number. Thus, "forty" speaks of full testing under responsibility; "eighty," the limit of human life — four score, responsibility doubled, tested, and the end," Yet is their strength labor and sorrow, for it is soon cut off and we fly away." Numbers may be seen in various relations to each other, as the first four rules of Arithmetic show us. They may be added together, subtracted, multiplied or divided. We have illustrations of each of these uses of numbers, and no doubt a spiritual significance is attached to the process in each case. Joseph means "addition." At his birth, his mother said: "God shall add to me another son." The early chapters of the book of Numbers show how the tribes were enumerated and added together in various camps. Addition suggests strength. "Two is better than one." Spiritually, it suggests the help afforded by increase. All growth is addition. The Lord "added" to the Church daily such as were being saved. Just here we may guard against the too literal use of the concordance in such a connection as this. The familiar passage in 2nd Peter, "Add to your faith, virtue," etc. , is not really addition, but, if we may speak arithmetically, multiplication. It is, "Have in your faith, virtue"; that is, let your faith be characterized by courage; your courage by knowledge; your knowledge by self-control, etc. Subtraction, the taking away, suggests in the same way a lessening and weakening. "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life." The value of a piece of land was calculated by the number of years to the year of Jubilee. Thus, its full value was estimated on a fifty year basis. Every year nearer to the Jubilee subtracted so much from the value of the land. Multiplication, as its name suggests, speaks of growth in a fuller way indeed than addition, which is simply an increase in one direction, whereas in multiplication each figure is laid hold of and increased as many times as indicated by the multiplier. For instance, "seven" is formed by the addition of four and three. Twelve is the multiplication of the same numbers. In "seven" we have that completeness which includes heaven and earth — we might say reverently, God and His creation; while in "twelve," the number prominent in the foundations and gates of the heavenly city, we have "four," the number of earth, of human weakness laid hold of and increased according to divine power. Division is the opposite of multiplication, its very name suggesting separation. We know, alas, something of this in an evil sense, and yet even here there is a good side. God has divided the inheritance amongst His people; the word for "the rivers of water" in Psa 1:3 is a derivative of the root, "to divide." Refreshment flows in where there is a cleaving asunder of what would hinder its entrance. Thus the very word of God which is "quick and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow," but opens the way for the stream of refreshing to enter into the inmost parts of the being. Fractions are division in another form. They express the relation of two numbers to each other, indicating a division. They also speak of a proportionate part of a given whole. Thus, a shekel is twenty gerahs (Exo 30:13), half of which was to be given by every man as a ransom for his soul. This gives us the familiar "ten," suggesting that redemption is commensurate with full responsibility Godward and manward. The atonement price, the blood of our blessed Lord, is a full satisfaction to God for man. The ordinary measure was the ephah, one-tenth of which was an omer, the food of one man (Exo 16:16; Exo 16:36). In the meal-offering, the measure of fine flour which accompanied the burnt-offering was in proportion to the size and importance of the animal offered. Thus, for a lamb, one-tenth deal, that is one omer was given; for a ram, two-tenths, or one-fifth; while for a bullock, three-tenths, "three measures of fine flour," which speak of the fulness of Christ. The fractions, 1/2, 1/3, 1/4, we find in connection with the drink-offerings in Num 28:1-31; Num 29:1-40. These too were in proportion to the size of the offering, as was the meal-offering. "One-fourth," the smallest number, may suggest a comparatively feeble measure the earth estimate of Christ; "one-third" intimates a fulness when once completed; while the "half" reminds us of the other half, or, as the Queen of Sheba said of the glories of Solomon, the half had not been told her; so we have never yet grasped the half of the glories and blessedness of our Lord. This is a mere hint as to the wide field open for us in the study of numbers in Scripture. As has already been seen, when applied to the structure of the books in their groups or the subdivisions of individual ones, the numbers have a marked function in indicating the contents of the special portion to which they are attached. 4. Reference Work It is to be regretted that most references of our ordinary Bibles are merely parallel passages, or so remotely connected with the subject that they fail to elucidate the text in a sufficiently helpful way. This, however, should not discourage us from making use of Bible references. Probably, as has already been suggested, each reader can make his own set of references,which will be doubly valuable; but it is well in reading the Old Testament to refer to the references to the New; and particularly in the New, to look up the passages which are there quoted. A number of Bibles in their "helps" give a list of the quotations of the Old Testament in the New, and these could easily be entered or indicated by marking them. It necessarily consumes a good deal of time to turn to references, and therefore we must not slavishly do this, but if we accustom ourselves to look up a few in our daily reading, we shall soon acquire a facility in this direction. 5. Memorizing the list of Bible Books. It may be almost out of place to speak of memorizing the books of the Old and New Testaments in the order in which we find them in our Bibles. They should be so familiar to us that we should have no more difficulty in turning to one of the minor Prophets, Esther, the epistle of Jude, etc., than to any of the rest. It is also desirable to have a general idea of the length of all the various books as indicating, not exactly their importance, but the space which they occupy. Thus, the number of chapters in Haggai or Obadiah, Amos or Micah, will supply us with little pointers as to the place they occupy. Most of these details should be taught the children at their homes. Many a happy season can be spent with them thus, and our own memories be refreshed as we hear them recite the list of the Bible books with perhaps the number of chapters in each, or engage in a competitive test in finding and reading a half-dozen references. Speaking of the children, tender memories will arise of how we have sought to make the Bible a familiar and revered book to which they could turn, even for relaxation as well as instruction. The description of some familiar scene without mentioning names; the formation of anagrams such as "God is light" by asking the names of various Bible characters. In this way, Scripture or Bible books at least become familiar to the young, and God can use these things later on. This by no means exhausts the various details and lines of Bible study which could be included under this general head. We would reiterate that God’s precious word stands open for our minutest, most painstaking examination. "In all labor there is profit," and "Much increase is by the tillage of the poor;" so that we need not, because of our lack of education, want of time, habit of mind, or whatever it may be, hesitate to enter into such blessed work. The reward is great. Only let us seek to direct our activities into channels which will yield the surest and quickest results. As in our food the diet for children, the delicate or the aged, is largely confined to simple and easily assimilated articles, leaving other things, however palatable and useful in their places, to those of stronger digestion, so it is in the spiritual realm. Thank God there is abundance of milk and honey in the land, and we can eat our bread without scarceness under the eye of our God which rests in love continually upon it. ======================================================================== CHAPTER 41: 03.15. PART 2. ======================================================================== Part 2. Practical ======================================================================== CHAPTER 42: 03.16. SYSTEM, AND TIME-SCHEDULES ======================================================================== System, and Time-schedules We desire to gather under this head a number of matters of which we have already spoken in one way or another, but now wish to present in a more orderly way. The reader will pardon us if we take nothing for granted as to his abilities, present habits of study, etc. We have no doubt that some are already doing what is equivalent or superior to our own suggestions. Those who are already equipped will be the last to criticize our endeavor to give practical hints; they indeed will be the surest to compare our suggestions with their own practice. If we are ever going to accomplish anything outside of our daily employment, we have to take up the matter of time and settle distinctly a number of points. The person who works eight or ten hours a day, and has to spend two more hours in going to and returning from work, has very little spare time. The element of home duties, bodily strength, and the necessary attendance at one or more weekly meetings consumes much of the remainder of our waking hours. Seven or eight hours must be devoted to sleep if the body is to be kept in working order. Perhaps it would be as well for each one to draw up some sort of list of the way in which the twenty-four hours are disposed of. Such a list might look something like this: Work, 9 hours. Going to and fro, 2 hours. Morning and evening meals, 1&1/2 hours. Luncheon, hour. Sleep, 8 hours. This leaves us but two hours out of the twenty-four in which to do numberless things — dressing, general reading, an occasional visit, two meetings a week — so it is not too strong a word to say that we must fight for whatever time we are to give to systematic Bible reading. It is no wonder that the average busy man or woman says, "Do you see? — what time have I to do all these nice things that you suggest? It is utterly out of question;" and so it goes. Now we are quite aware of the truth of all this, and sympathize with it; indeed, may say the same of much that we would like to take up. The point is, are we going to fight for a half hour a day which we can regularly and rigidly dedicate to the Lord, to be used in the study of His precious Word? Each one must answer whether a half hour is too much. If so, can you be sure of fifteen minutes? And if not of that, you surely have five minutes out of the twenty-four hours which you can thus dedicate. Of course, there must be the will, the desire, and the purpose; and these we take for granted. If many of us would collect together the minutes we spend in looking over the newspaper or something of that kind, we would find more than five or fifteen minutes has been consumed. If possible, the hours of retiring and rising should be definitely settled, and unless something special hinders, our time for reading and study should be in the morning. If we are obliged to leave home, say at half past seven o’clock, which means breakfast at seven, can we not give the fifteen minutes before that to this work? If you ride on the train or cars to work, usually a seat is to be had, and then you could do a good deal of the Bible reading, and possibly memorizing, on the way to and from work. If an hour is allowed for lunch, a few minutes of this could also be taken for something, while the Bible can be opened, or we may be learning our verses as we make our toilet in the morning. We must learn to write on our knee, so to speak, and acquire the habit of jotting down in our note-book all sorts of things. The act of committing them to writing will often fix them in the memory. Thus, if we are able to attend to our reading as we travel, and our memorizing at odd moments, it will leave the time for orderly study free and, possibly, we can proceed to make a weekly schedule of how we are to use the time. We will suggest four different schedules on a basis of fifteen minutes daily, half an hour, one hour, and two hours. Fifteen minute schedule. We have indicated, in addition to daily Bible reading and memorizing of Scripture, six different methods of Bible study. Where so small a period as fifteen minutes a day is all that can be devoted to study, it is well not to attempt to prosecute the six lines at the same time. It would probably be better, say for a month at a time, to pay special attention to one line until a fair measure of progress had been made. We would suggest that these fifteen minutes be divided into two portions of ten and five. If one is only a beginner, it is important to get some clear knowledge of dispensational truth as furnishing the framework on which all our subsequent knowledge can be arranged. We therefore give ten minutes daily to the study of dispensational truth, along the lines suggested under that chapter. The other five minutes could be given to topical study. This could be done for one month; and for the next, analysis could take the place of the topical study, giving still the chief place to dispensational truth; so on through the year, giving one month of the five minute portion alternately to analysis and topical study. Thus, at the end of the year, the beginner would have acquired a fair measure of prophetic truth, and if he had used helps, would by this time be able to rightly divide the word of truth. For the next year he could possibly let dispensational truth change places with the five minute period, giving ten minutes daily to analysis, and alternating dispensational truth with topical study. When one feels that a certain line of truth is fairly clear in the mind, it can be put in an "occasional" column for odd moments, and another, such as "typical," take its place. "Word study" would also in this way find a place even in the fifteen minute schedule. "Biography" we would advise to be left for special times in this schedule, as for instance, Lord’s Day, when perhaps a whole fifteen minutes or longer could be given each week to the study of the life of some prominent character, in the New Testament first and then in the Old. Half hour schedule. Again, we suppose our student to be a beginner and will therefore give the place of prominence to dispensational truth. Fifteen minutes daily can be devoted to this until a fairly clear conception is had. Special attention should be given in every case to getting clearly the great characteristics of the present or Church period in which we live, with its characteristic blessings, privileges and responsibilities. The remaining fifteen minutes could be divided between analysis and topical study — ten minutes to the first and five to the second. The order for these two could be reversed for the next month, and at the end of six months, the typical might displace the topical for the remainder of the year. Here, too, biographical study could be relegated to a weekly period on Lord’s Day of, we hope, at least thirty minutes. One hour schedule. It is probably well, even with more time at our disposal, not to have "too many irons in the fire" at once. Again let dispensational truth have the first place of twenty minutes — fifteen minutes each for analysis and topical study, and possibly ten minutes daily for typical study. However, where so large a portion of time is being given, we would probably include the daily reading in the hour, and ten minutes could be the allowance for this. Any one who is able to give a full hour daily to study will probably be able to use good judgment in the disposal of it, so we do not indicate any more than the above. When we feel that we have finished a fairly careful review of dispensational truth, we might give the twenty minutes to analysis, which is indeed of prime importance. Twenty minutes daily will be none too much out of the hour, with ten minutes each for dispensational, topical and typical study, leaving ten minutes for daily reading. Two hour schedule. One who is able to devote so much time as this could probably divide it into two or more portions. If one has not formed the habit of study, it is probably better to do this, as it is difficult to keep the attention fixed for so long a time without a certain measure of practice. We would therefore divide it into two parts: First, morning hour: daily reading, ten minutes; memorizing, ten minutes; dispensational truth for beginners, twenty minutes; analysis, twenty minutes. Second, afternoon hour: topical study, twenty minutes; dispensational study, ten minutes; typical study, fifteen minutes; analysis, fifteen minutes. At the end of six months, this order can be varied, and after certain prominent topics have been studied, "word study" could be introduced as alternating with the topical. "Biographical" could exchange places in like manner with typical; but we would advise continuing the analysis daily, and the dispensational, until one is thoroughly grounded in it, and even then allow a brief period daily to pursuing the dispensational truth, taking up the characteristics of each period until one is able to refer each portion of the word of God, from Genesis to Revelation, to its appropriate dispensational setting. We might as well say here that the "typical" will long have a place in our studies, and we will find that the analytical method will remain with us throughout life, without exhausting the fulness and scope of the precious word of God. A few further remarks may not be out of place in connection with these different schedules. First, we would mention the importance of moments. The whole material universe is made up of atoms, and our life , of moments. All vital processes take place on a microscopic scale. We should see to it that the moments are rightly used. The student may be well content if at the end of the first month’s trial of any of these schedules he has formed the habit of regularity and promptness. Let a watch or clock be before the eye, and no matter how interesting the subject, when its appointed time is finished, let it be dropped for the next on the schedule. Of course, if one has extra time, he can return to that; but, for instance, in the fifteen minute schedule, let the five or ten minutes be rigidly devoted to the subject in hand. This very habit of system and regularity is an excellent mental tonic, and will assist to gird up the loins of the mind. After leaving school, the majority have little or no mental training, and their minds and thoughts are allowed to drift about according to inclination. As a result, nothing definite is accomplished. We believe that when once the habit has been thoroughly formed of dividing our time rigidly according to a pre-arranged schedule, there is a fascination about it and such distinct results as will ensure our prosecuting it further. We will also find, no doubt, that we will annex other portions of time, and it would not be surprising if the fifteen minute schedule could later on be exchanged for one of thirty minutes; but, let us reiterate, give the exact time to each portion, even if it has seemed to be so insignificant that we can scarcely see the progress from one day to another. Let the note-book be our constant companion in this work, and it might be as well to put it in a kind of diary form, giving the date each day and noting the carrying through of the schedule. This has been dwelt upon at length in speaking of the note-book and the various lines of study, but we repeat it here as being of the greatest importance. Let us not be afraid of system. God’s whole creation is carried on by system. Each day and year is divided into periods. What would happen if God’s works were carried on in the desultory, haphazard way in which we carry on much of our work? Nor let carelessness be taken as a mark of spirituality. One can be truly spiritual when ordering his spare time according to a given routine and system. It insures regularity and is in itself a tonic and stimulant in mental work. We are too prone to follow our own inclinations, and even in our Bible reading and study may be attracted into by-paths by our inclination, which will prevent that directness of purpose which gives true apprehension of details and a breadth of mind which can take in the entire scope of God’s precious word. Let us then be systematic, and with grateful hearts dismiss from our thoughts the idea that routine is unspiritual. We would mention also the importance of original work. Later on, we shall look at a goodly number of most helpful books as aids to Bible study, but there is a peculiar charm in original discovery, which is in itself an incentive to further research. God’s dear people are sheep in more ways than one. Sheep are great imitators, and follow one another; and we are often in danger of simply following the beaten track made by others where we accept, as really as a creed is accepted, the teachings which are current amongst Christians of our acquaintance. For this cause, we would deprecate the use of many books in our Bible study, especially for the briefer periods. It may be well to have some useful outline of dispensational truth, but apart from this, our best and only text-book is the Bible itself. There is nothing which promotes fellowship so much as original, private study. We meet together to exchange what we have learned, and thus are a mutual help. This also greatly aids in our enjoyment of ministry, whether written or spoken. If we are carrying on our own independent study, we will be able both to judge that which we read or hear and to appreciate it. So, let us be original investigators; whether scholars in the Sunday-school or aged Christians who through a long life of communion with God in His word have learned much, let us continue to gather fresh truths for ourselves. We speak this more particularly for the young Christian who is just starting out; and, with all the energy of which we are capable, would press again and again the great necessity and importance of what we are dwelling upon. Next, we must say a word about avoiding extremes. There is always a danger of our being one-sided. Probably every one of us has certain lines of truth which are more enjoyable than others. This can be seen in public ministry. The Lord’s servants, in common with all Christians, have these favorite lines of study and thought, and unless they are on their guard, it will be found that these recur with too great frequency in their public ministry. Thus the bent of mind in some leads them to finding the typical significance in occurrences, phrases, words, numbers, etc. While this is, as we have already pointed out, a most delightful field of study, we must not make it the staple, and we must not get the reputation of being the brother who always speaks on types. Again, others are devoted to prophetic truth, and dwell almost exclusively upon interesting points of prophetic detail, omitting, however, matters of greater moment. Others in preaching the gospel will dwell largely upon the narrative portions of the Gospels and Old Testament, while still others may never leave the Epistles for their gospel themes. There are those who crowd their addresses with illustrations and narratives, and others in whose addresses these are entirely lacking. Let us do nothing over much in any of these directions. May our entire knowledge of the word of God be harmoniously developed; "Unto all riches of the full assurance of understanding." Recurring to the subject directly before us, of Bible study, we reiterate the importance of not going too exclusively into any given line of work. Let us also avoid digressions in our studies and keep close to the subject in hand. It is well to have a place in our note-book where we can make a list of interesting and suggestive themes which we will pursue later on; but if we are to follow every lead, we will be like the child sent on an errand who turns aside after every butterfly that crosses its path. We say a word on the great need of caution and of meditation in connection with our study. The young need to be especially on their guard against wonderful discoveries which they have made. They will indeed make these, but let them be tested soberly by the word of God. Nothing is sadder than to hear young Christian brethren giving out crude, extravagant interpretations of Scripture. Our plan of study would guard against this, especially if we guard against jumping at conclusions, and use caution along with the faith which ever reaches forth to the things that are before. If we give the place of prominence to our study period which it should have, and endeavor to place it in the early part of the day, we will find that what has been before us then will go with us throughout the day; we will meditate upon it, turning it over in our minds, and many are the thoughts which will find their way to our note-books as a result of our meditation. Perhaps, at the close of this part of our subject, we might say a word as to the great dangers of mental dissipation and the destroying of our spiritual appetites by indulging in mental food which can only work injury. We say nothing against newspaper reading, for instance, or general literature in itself, but only ask, How much of our valuable time can we spare to those things which tend to destroy our appetite for the word of God and rob us of precious hours? We would particularly urge young Christians who are forming their habits for life, to avoid reading of this character. We need not specify. Conscience, and our own experience, will soon enable us to detect that which interferes with our regular work. We are living in days of superficiality. Even in secular things there is a light, trifling habit of mind which has taken possession of all. Many never touch a thoughtful book; have taste only for fiction, often of a most injurious character, and always tending to lead the mind from sober things. The love of amusement, the frivolity which seems to become a part of the very life, how often these little foxes are allowed to spoil the vines! May the Lord then lead us into true, systematic diligence, meditation and sobriety: "Meditate upon these things; give thyself wholly to them that thy profiting may appear unto all." The expression," Give thyself wholly to them" is literally, "Be in them," immersed, absorbed, occupied with them. The same expression was used by our Lord as a child of twelve. "How is it that ye sought Me?" He said: "Wist ye not that I must be about My Father’s business?" literally, "in the things of My Father." How truly was He thus characterized! He had but one object. "As the living Father hath sent Me and I live," not merely "by the Father" as in our version, but "because of Him," that is, for His sake, to be occupied with Him. He was the centre and circumference of His life. There was no other reason for His living here but for the Father. "My meat is to do the will of Him that sent Me, and to finish His work." Let us have unity of purpose. We pray that our words may contribute to this in many lives. ======================================================================== CHAPTER 43: 03.17. PART 3. ======================================================================== Part 3. General Responsibilities ======================================================================== CHAPTER 44: 03.18. PRAYER IN CONNECTION WITH BIBLE STUDY ======================================================================== Prayer in Connection with Bible Study We want to look a little more in detail at the subject of prayer, which has already been before us to some extent. Perhaps some of our readers have already felt that we were giving an undue prominence to mere study. It has been with no thought of excluding prayer, but rather preparing the way for it. We would say, however, even here, that the word of God. must ever precede prayer. We are not sanctified by prayer, but by "Thy word." There is danger in being occupied with prayer as a service, instead of looking upon it as simply a means and the natural out-going of the heart to God. But there is, without doubt, a danger of our becoming merely intellectual in our study and of losing that freshness of soul which is ever the mark of communion with God. We are not now speaking of prayer in general, nor of that pouring out of soul to God in worship and supplication which is needed in our daily life. We are ever to be worshipers, suppliants, and intercessors — worshipers in recalling to mind the infinite fulness of that grace which has been shown to us and which has opened to our adoring gaze the perfections of the person and work of our blessed Lord; suppliants, because we are in a great and weary land where needs are constant in every direction, and where enemies on all sides would assail us and temptations allure us; intercessors, because there are those who are dear to us whom we must ever hold up before God — family, kindred, and friends. There are also the needs of the people of God in ever-widening circles, needs which we should never forget — His servants at home and abroad, the work of the gospel, the upbuilding of His people, the spread of His truth, the various means of a Scriptural character used to this end. All these and much more will take us often to the throne of grace, and we need hardly say that morning and evening we should spend a season upon our knees before God. It is not, however, of prayer in this way that we speak, but rather as connected with our subject. Our studies are to be conducted in a prayerful way, and here we cannot be too simple. Whenever we open our Bibles, whether for reading our daily chapter or for any particular course of study, there should be a sense of incompetence and self distrust. We should realize our special tendency to having our own thoughts instead of having a mind open to the thoughts of God. We should therefore be as specific as possible. For instance, one may say: "How can I bring my mind to bear upon a topic for only five minutes; it will take me that long to collect my thoughts." How would it do to ask the Lord to fix our attention on what is before us? Perhaps the subject is a little distasteful to us at the time. Can we not confess this to Him, and ask His help? Perhaps some difficult point meets us at the very outset. Let us ask Him to explain it to us. And so on, throughout the entire fifteen minute period or longer, let prayer be mingled with our study. We will be astonished and delighted to find how often we will receive direct answers to the simplest kinds of requests. Of course, we shall not always at once get our answer. If we did, it would make us careless and we would lose that sense of reverence which must ever become us. Doubtless there will often be exercises and a sense of failure, but let us not be discouraged, only "continue in prayer and watch in the same with thanks giving." This will keep our study from being formal or merely intellectual. We will find our very prayers becoming more intelligent and direct; and if we really have desires, we will find them granted far oftener than we had thought possible. In connection with this general subject of prayer, we would add another thought. Let us be on our guard against losing a sense of having to do with divine things; that we are really in the presence of God, and the ground whereon we stand is holy. This will make us reverent, and in connection with this, we will not lose that sense of glad enjoyment of even the most familiar truth and of wondering surprise as new things are opened to us. If it were merely the natural mind trafficking in divine things, or even an investigator into Scripture subjects without any special personal interest in them, one would soon grow accustomed to truths, and the deepest and most wondrous things would lose their attractiveness; but where the soul is really engaged, and where the Spirit of God, the inspirer of all, is opening up to us "things new and old," this sense of wonder and surprise will not be wanting. Let us challenge ourselves if we begin to take things as a matter of course; and above all, if the simplicities of divine grace cease to have a special charm to us. ======================================================================== CHAPTER 45: 03.19. OUTSIDE RESPONSIBILITIES ======================================================================== Outside Responsibilities "Oh," we hear some one say, "you forget that we have our meetings to attend; and I have a Sunday-school class and must prepare the lesson;" and perhaps another devotes an hour each week to tract distribution and visiting; and another holds a little gospel-meeting ’each week in some cottage which has been opened to him. Another has open-air preaching during the summer, etc. Are we to neglect these in order to carry out your schedule? Most certainly not. Forsake not "the assembling of ourselves together, as the manner of some is." We should never allow ourselves to become neglectful as to attending the regular meetings. Promptness, regularity and attention to these things are certainly as little as we can render. How many have been stumbled by the absence of older Christians from meeting or their coming in late when unnecessary. We must surely make provision for these duties. Then, as to the special preparation for certain work. A Sunday-school teacher dare not go to his or her class with the lesson perhaps barely read over and no distinct preparation. Let it not be thought that the children do not notice this. As a teacher can tell when the scholar has not prepared the lesson, so the reverse is also true. A little regularity and system will no doubt help here also. In fact, we believe that if some schedule has been settled upon and persistently followed out, it will enable one to pursue also other work more systematically. Space will not permit our going into the whole subject of Sunday-school work, which will have a place elsewhere, but we may be allowed to suggest a certain line of preparation which ought to enable us to get a fair measure of acquaintance with the lesson without taking too much time. We will suppose that the lesson is clearly designated, and consists of as much as half a chapter. The first day, this could be read and a number of parallel passages and references looked up, occupying possibly ten minutes in all. The next day and those following could be occupied by an analysis of the lesson verse by verse, adding references to our Scripture. If ten minutes each day is used in this way, or its equivalent at one time, a half hour toward the close of the week will suffice to arrange in an orderly way what we desire to put before our class. We cannot, of course, expect to carry our studies as far as we would like to do, and we would also say that the very young Christian would probably better not undertake to teach a class until he has had time to acquire a certain knowledge of truth. "Not a novice" would apply here. It is best that young Christians should be put in the Bible Class for a season at least, and graduated from that into the regular work for themselves. The same remarks would apply to those who are conducting a little cottage meeting, or open-air preaching, or anything of that kind. We would distinctly state that wherever practicable, one should meditate upon and study the subject upon which he expects to speak. It is no mark of spirituality, nor do we believe it to be a correct application of the Scripture, that we should take no thought how or what we shall speak, nor expect the Lord to fulfil that promise given in a far different connection: "It shall be given you in that same hour what ye ought to speak." Here, He is assuring His disciples that they will never be deserted when brought before kings and rulers for His name’s same. They need not meditate in advance any line of defence, or any elaborate statement of what they hold. If they have been living in the enjoyment of these things and bearing faithful witness, they may be sure that the Lord will not desert them in their time of need. This would also hold good where one was absolutely unable to know in advance what he was going to speak upon, or if an unexpected opening were given for preaching the gospel. At such times, often, there has been the greatest liberty and directness, and the Lord’s help has been manifested. But we speak not of the exceptional. Do not divine things require our careful attention? Instead of rambling on, scarce knowing what one is saying, is it not more honoring to the Lord to be before Him in prayer, and have a more or less distinct conception of what we are going to speak upon? Of course, it is not a question of words. We can trust the Lord for these as for all else, but we do plead for a little more care and study. It is not "writing sermons" or anything of that kind, but only treating rightly the blessed privilege we have, and esteeming that the things of the Lord require as much attention as we would give to temporal affairs. The prophet Malachi rebukes the people for bringing the blind and the lame as an offering to the Lord, and in solemn satire suggests that they offer such things to their ruler and see if he will accept them. This may well apply to what we are saying. Robert McCheyne used to say: "Always beaten oil for the Sanctuary," the oil that is freshly beaten out in prayerful study. A little judicious care perhaps may enable us to incorporate our Sunday-school and other work with our regular routine of study. This would be particularly true where we were devoting more than an hour to that work. We return, therefore, to our original plea for system, both in time and method in Bible study, and trust that the busiest life will still find room for at least fifteen minutes’ daily work. ======================================================================== CHAPTER 46: 03.20. SUNDAY AND HOLIDAY WORK ======================================================================== Sunday and Holiday Work We cannot be too thankful that the law of the land and the customs of the countries in which we live give us the Lord’s Day free from the ordinary business of the week. While not under the law of the Sabbath (if we were, we should have most rigidly to observe the seventh day, Saturday, not the first), there is an evident necessity for a period of rest, one day out of the seven, needed by all alike, and doubly prized by the child of God as affording a cessation from that constant strain of business which is racking to nerves, mind, and heart alike. "The Lord’s Day," what hallowed associations, what precious privileges, what memories of happy enjoyment cluster about it! Although it has been greatly misunderstood by our fathers, and something of the rigor of the Jewish Sabbath imposed upon it, yet even so we are sure it was far better than the lawlessness which is now coming in like a flood and wiping away every vestige of reverence. Thank God for the day set apart to His worship. Even broad-minded statesmen cannot fail to see the menace there lies in turning this day into one of mere recreation and amusement. The loss of the fear of God is felt by the State, sooner or later; and it is to the best interests of government, looked at in purely this secular way, when by the individual, the family and the community, there is a wholesome regard for the proprieties and responsibilities of the first day of the week. But our concern is not directly with all this: only let us see to it that we do not use our liberty and freedom from the law as an occasion to the flesh, and spend this precious day in idleness or worse, and set such an example that the world thinks of us as careless as themselves. The Lord’s Day, then, will be one of special enjoyment. The careful housekeeper will begin to provide for it in advance, by seeing that all possible work is got out of the way, while the members of the family endeavor to clear up as much as possible all necessary duties, so that they can rise fresh and bright and ready for the joys of the Day. Saturday night will not be made a time for all sorts of things that rob of necessary sleep, so that there is an excuse for sleeping late on Lord’s Day morning. We may be pardoned for speaking in this plain way, but are persuaded that most of our readers will see the cause. With all of us, perhaps, there is a tendency to rob the Lord of His due by treating His day as one of mere family repose. We do not of course speak of the necessity perhaps for a little season of rest for those who have to rise up early and sit up late all through the week: but let it not be overdone and large numbers, without doubt, can rise as early on this day as throughout the week. Two questions confront us. We have our private and public privileges on the Lord’s Day. The one must not conflict with the other, and we cannot therefore lay down rules. For instance, those who have Sunday-school classes, and in addition possibly some extra gospel work, will find that if they attend the regular meetings for worship and ministry, together with these others, the day will be so fully occupied that there will perhaps be but little more time to devote to study than on any day in the week. We must not attempt to lay any burden upon these, only suggesting that they keep up, if possible, the brief period which they have allowed for study during the week. Of course, if one is spending from one to two hours daily, he will scarcely have that much time on the Lord’s Day, and would not need it; but for those who have the fifteen minute or half hour schedule, we would suggest, if possible, that they continue to use that time. But instead of going on with fresh work, we would suggest that these spend the time in a review of what has been gone over in the past week. The portion which has been memorized might be all reviewed and it would be very interesting at some time during the day, when the whole family can be together, for all to recite the verses which they have been learning. The note-book for the previous week could be read over, and the questions which have been asked in it or put upon the margin of the Bible could be looked at to see if we have yet reached any definite answer as to some things. In this way, there would be no constraint felt to force work; and the very cessation from the usual routine will leave one with further hunger for the next morning. We speak separately of those who have more leisure on the Lord’s Day. Perhaps these have only a morning Sunday-school, which, with the meeting, and the gospel at night, is all of their public activity, with possibly a visit or two sometime during the afternoon. These might very profitably spend an hour in the afternoon in some general reading which bears particularly upon their study during the week, and in the review which we have above indicated. Sometimes one who has held quite rigidly to the fifteen minutes of the daily study will rejoice to devote an hour or two in the afternoon to more careful and prolonged work than he has been able to give during the week. So we feel that for all, the Lord’s Day, so far from interfering with the regular routine of work, will serve to impress its results upon our memory and interest, and thus in liberty and joy we can take up on the following day what is never a burden, but a delight. There are a number of holidays, too, during the year — single days such as New Year and others, and the longer holiday during the summer which many enjoy. We would suggest that the Lord’s interests be not left out in the increasing leisure that we have. In the day of Israel’s joy, and at the time of their feasts, there was ever to be remembered the Lord’s share in the way of tithes and the care for His poor. Conscience will be kept clear, and the recreation sweetened, if the Lord is thus given His place in it all. We might add a word, perhaps not greatly needed, for any over-conscientious persons who unduly burden themselves with routine and other work, and turn all into a semi-legal bondage. These should see to it that they do not misrepresent the grace of our Lord by making Him a hard master in the slightest degree. There is no service like the service of love; no devotion like that which comes from the heart set free by His grace. Let us see to it that we are living in the joy of that grace which makes duty joy, and labor rest. ======================================================================== CHAPTER 47: 03.21. BENEFITS OF THIS SYSTEMATIC WORK ======================================================================== Benefits of this Systematic Work A year of faithful adherence to a system such as we have suggested,though in its briefest form, will be of incalculable benefit in many directions. We want to collect a list of these benefits together and set them before the eye of any who may question the wisdom, desirability or indeed the feasibility of taking up work like this. 1. The Bible will not be neglected. It is a sad fact that many children of God allow days and weeks to pass without more than a glance at their Bibles. Let one who has resolved to read a chapter every day, and who has allowed three or four days to elapse, or perhaps longer, try to "catch up." They will find how much easier it would have been to read one chapter daily. One is traveling, sickness has come into the family, the house is full of visitors, extra work at the office matters like these will be found to shut out all reading of the Bible unless there is in our soul the insistence upon the few minutes which we have set apart for this. In this connection we would advise that no one lightly undertake to dedicate a portion of time however brief, to daily Bible work, who has not determined in the fear of God to carry it through; and if prevented at the outset by unavoidable circumstances from going on, not to attempt to "catch up," but to resume one day’s work at once and go on from that point. Let the reader ask himself if his Bible is neglected or not? And then let him ask, without needless prying, whether many of his acquaintances are not neglecting it equally with himself. 2. The example will be contagious. If one is really possessed with an idea, he will be speaking of it to his friends. As soon as one gets established in this kind of work, he will find himself telling some brother about it, and they will begin comparing notes, and sooner or later, others will be encouraged and stimulated to take it up. There will also be a greater readiness to speak about the things of God, for the simple reason that one has something to say. We are often exercised about the Lord’s people having closed lips in the meetings. Often, this is due to the lack of clearness of apprehension; they do not speak because they have so little to say: and indeed it is probably desirable that they should first have a certain, if only a small, furnishing to speak to edification. So too in prayer; the more familiar we are with the thoughts of God in a proper way, the more our desires will find definite expression, and we, in the earnestness of desire, would soon lose self-consciousness; and prayer in public as well as private would be a normal practice. 3. The mind will be disciplined. The mind of man is a most marvelous instrument, if we may speak of it in that way. It responds to training, and every exercise of its powers increases its capacity for further activity. Thus, the practice of forming rough outlines, or making more accurate and minute analyses of portions of our Bible, will increase the facility with which we are able to do it, and with facility comes enjoyment of the keenest kind. There are no natural pleasures greater than those connected with mental activity, and speaking even in an educational way, the benefit of these studies cannot well be over-estimated. Regularity, system, accuracy, niceness of distinction, perception, memory, judgment — every faculty will be brought into play; and instead of a vague feeling of helplessness, coupled with shame to speak of things of which we know comparatively little, there will be a good degree of familiarity and confidence of a proper character. How different would Bible-readings be, for instance, if every one came to them already fairly familiar with the chapter to be discussed, and with ability to make or understand distinctions such as we have been dwelling upon. Every one could be a contributor to the general interest, and we are sure the Lord’s beloved people would, with His blessing, have an awakening that they would not easily allow to subside. 4. The whole life would be affected. Let us suppose that an ordinarily busy Christian young man has been accustomed to sleep until the last possible minute in the morning, so that he must hurry through everything to get to his business in time; who has spent his spare moments on the train or elsewhere in aimless conversation or reading of questionable things; whose evenings are spent in mere social intercourse, often leading to associations and amusements which cannot but injure the soul, and retiring late at night with conscience none too much exercised, to repeat the same experience day after day. Will such an one grow? Need we be surprised if he makes no progress? Let us now suppose that he determines to adopt the fifteen minute schedule of Bible study, and sets apart the time in the morning. He rises and begins the work. Perhaps the first feeling will be one of discouragement and distance, and he will be tempted to throw it all aside and resume his more easy-going manner but he has a conscience toward God and perseveres. Occasionally he "oversleeps," but at the end, we will say, of two weeks, the habit is in a fair way of being established to rise a half hour earlier than was his custom in order that he may not be unduly hurried. Instead of a wild rush at breakfast, with perhaps slips of temper and forgetfulness, a certain quietness and happiness of spirit takes its place. Something has interested him in his work and a glance at the newspaper suffices instead of the absorbing perusal of columns of worthless matter. Lunch hour finds him eager to finish something that he began in the morning, and his earlier rising makes him ready for retirement earlier than before. We say nothing now of the effect of the word of God upon his conscience and heart, but merely its tonic influence upon his habits. In a year’s time, can any of us doubt that the effect upon his whole life will be so marked that his profiting will appear unto all? 5. Our knowledge of Scripture will be gradually and largely increased and systematized. 6. Our love for the word of God will be deepened. 7. Our reverence for Scripture and belief in its absolute inspiration will cease to be an orthodox belief and become the intensest conviction. 8. We will become better Sunday-school teachers, or preachers, and whatever public service we are engaged in will feel the improvement. 9. Prayer will be more definite, broader and constant, while our very necessities will teach us to watch thereunto with thanksgiving. In short, we are persuaded that the whole life will be brought under the power of divine things more fully than before. There are of course dangers here as everywhere. Pride ever lurks behind every duty, and a spirit of complacency at increased knowledge, a measure of self-denial, greater usefulness, or whatever else it may be, will call for self-judgment and confession but where is this not the case? The very land of Israel’s inheritance was peopled with enemies, and the epistle which brings out in highest and fullest measure our blessings in Christ warns us to put on the whole armour of God, that we may be victorious in the inevitable conflict with Satan and his hosts. Dangers only deter the slothful. Let us not be amongst the sluggards. ======================================================================== CHAPTER 48: 03.22. PART 4 ======================================================================== Part 4 The One Great Theme ======================================================================== CHAPTER 49: 03.23. CHRIST, THE CENTRE AND THEME OF ALL SCRIPTURE ======================================================================== Christ, the Centre and Theme of all Scripture We want in this part to dwell somewhat at length upon that which we have constantly had occasion to refer to through our little book, as well as elsewhere, but which can never be repeated too often or given too great an emphasis. God’s word is a unit, with one Author, the Holy Spirit, although He has used numbers of instruments throughout vast periods of time. The object of the Book is one, although this too is approached from every possible point of view — historical, typical, legal enactments, biographies, poetry, parable, allegory, prophetic denunciation of sin and promise of glorious blessing — all of which we find in the Old Testament. And in the New, direct narratives of the life, teaching, sufferings, death and resurrection of the Lord Jesus Christ; then the history of the establishment of His Church upon the descent of the Holy Ghost, and the going out of the gospel world-wide, in the Acts. The Epistles unfold the truths and responsibilities of Christianity, collective, and individual; then the closing book of prophecy, with its windows open to the heavenly Jerusalem, where the seer, not in a home at Babylon but in his prison Isle of Patmos, looks out toward the glories that shall be. Through them all, Christ is the centre, the object, the theme, and the end. He is the Alpha, from the first of Genesis; and the Omega, as the light and glory that illumine the heavenly city. Yes, Christ is all. Christ is the theme of the Pentateuch. We have Him in the book of Genesis in Gen 1:1-31, where His presence in the divine Trinity is evidently indicated by the word "God" being in the plural, while the verb "to create" and the rest of the verbs used in that chapter are in the singular, indicating a plurality of Persons and one God. In Gen 2:1-25 we have Him typified in Adam, "a figure of Him that was to come," who with the helpmeet, the bride provided as his companion is established in paradise, a type also of that "Garden of Delights," the Paradise of God into which the serpent and sin can never intrude. We have Him in the third chapter, in the promised woman’s Seed, and in the earlier fact too that God came down into the garden. The very thought of God coming down suggests "Immanuel, God with us," while the coats of skin, necessarily taken by the death of the victims, remind us of His sacrifice through which a perfect robe of righteousness suited to God’s own character has been provided for faith. Abel’s sacrifice next speaks unmistakably of Him whose blood spoke better things than that of Abel. Seth, the "appointed" seed again tells us of Christ in resurrection; and the power of holiness is expressed in Enoch’s life of faith and walking with God. Noah, with the ark of safety, is another suggestion of Christ as Head of His people and the shelter it assures in Him, a shelter which brings in millennial blessing to all the earth. Christ is the key to the life of Abraham, his altar speaking of atonement and communion with God; his interview with Melchisedec for-shadows our Lord’s eternal priesthood and kingly authority. Isaac, the child of promise, is in like manner a figure of the Son; his sacrifice upon Mt. Moriah, arrested by the hand of God, a figure of that giving up of God’s only begotten Son unto death which was not arrested. The union of Isaac with Rebekah is a type of Christ united to the Church — Sarah (Israel) having for the time being been set aside. Esau and Jacob give us the contrasted seeds of the flesh and the Spirit; and Jacob of the exercises through which the child of God goes until Christ be formed in him, typified in Joseph. Joseph is a marked type of our blessed Lord as Son of the Father, hated and rejected by His brethren, cast out and banished by the world, and at last exalted to the throne over all. Thus, throughout Genesis, Christ is the theme and the key to every portion. In Exodus it is the same. Moses is also rejected, and afterwards established as leader. During his period of rejection by his kinsmen according to the flesh, he is associated with the bride, Zipporah, "a sparrow" (a little, worthless thing in itself, but cared for by God) a beautiful type of the Church, of little worth in the eyes of man, but the chosen bride of Christ. The blood of the Passover lamb needs no mention, and the triumphant departure from Egypt led on by Moses, by the pillar of cloud, all speak of Christ our glorious Leader in the power of His death and resurrection leading out His people, and under the Spirit’s guidance bearing us onward as on eagle’s wings, to bring us to God. He is also the Leader of our praises, and under His guidance we go forward through the wilderness, where the manna, the smitten rock, and above all, the tabernacle set Christ before us in various characters. Even Mt. Sinai, with its thick darkness and lightnings "and tempest and the sound of a trumpet and the voice of words" still speaks of One who in the majesty of His person and the holiness of His character could say: "Thy law is within My heart." The law itself, the whole system of divine requirement from man, with its claims of implicit obedience and absolute perfection, as a stern school-master convicting of sin, of guilt, and helplessness, points to the One who alone can set free from the law’s curse, having borne it Himself to deliver us from it — delivering us from the law to put us under grace. The gorgeous ritual of the tabernacle, the exquisite beauties of its various parts, all tell us in one way or another of Him who is the eternal Word, the very Shekinah of God, the effulgence of His glory. Leviticus, with its elaborate details as to the priesthood and directions as to the various sacrifices, takes up the same blessed theme: it is Christ our High Priest; and the garments of glory and beauty put upon Aaron only tell of the varied excellences of the character and matchless worth of our blessed Lord, entitled to all the glories and kingly dignities which are His by right and by sacrifice. Our Lord’s sacrifice needs more than one type to set forth its perfections, as we have already noted. The burnt-offering tells us of the sweet savor of His death which has gone up to God and in which the believer is perfectly accepted; the meal-offering tells us of His person; the peace-offering of reconciliation which He has effected, and the communion which He has made possible; the sin-offering has met our deepest needs; and the trespass-offering has more than repaid for the wrong which we have done to God. In the remainder of the book, the various ordinances all tell the same story: Christ will be found to be the key. Numbers still carries this on. The very failure of the people in the wilderness furnishes but a fresh opportunity for God to bear witness of His unfailing Son, of the perfections that are in Him, and through whom the fulness of blessing for Israel and the world is to come. Deuteronomy adds its prophetic word to confirm all this; with its reviews backward, as though emphasizing the fact that Christ must be all; and in its forward glance, even to the uttermost. bounds of the everlasting hills, blessing rests upon Israel only as in subjection to Christ. It is worthy of more than a passing notice that this first group of Old Testament books, at the very threshold of the entire Bible, is thus permeated with the truth that CHRIST is the theme. God emphasizes this in every way. He would tell us thus to cease from man whose breath is in his nostrils, and to find in the Second Man that which alone can meet our need and secure God’s glory. The historical books are necessarily taken up with the development of this great truth in the minds and ways of the people, and here of necessity we are more occupied with their failure than with God’s purposes. How often has He to pause in the unfolding of His counsels and desires because we are so dull of hearing and slow to learn! Joshua gives us our risen Lord as the Leader into the promised land with its fulness of blessing; the One through whom we are more than conquerors, and through whom we can overcome all the spiritual foes in the heavenly places, and gain full possession of our land. In Judges, God speaks to us in contrast. Out of the very eater (Satan, who is overcome) He brings forth to us meat, even Christ. We are shown that every bondage into which the people of God are brought is through sin, which turns away from Christ, and every corresponding deliverance is through leaders who, spite of all their failures, have unmistakable resemblance to the one great Deliverer who alone can set His people free. In Ruth, we pause a moment it takes us aside into the quiet scene of Bethlehem, there to show us in an anticipative way not to be misunderstood, how a Babe, the true Obed, the true Servant of God and of man’s need, is to be born and thus the sources of that stream of mercy and grace in the purpose of God, through the Seed of David, is disclosed. The books of Samuel show us, first, the failure of the priesthood and the bringing in of the prophet. The prophet supersedes a failed priesthood; as there can be no true priest until the coming of Christ — the true Prophet of whom Samuel and all the servants of God have spoken. The people long for a king, but the king of their choice is a poor man of like passions with ourselves, who disobeys God and has self for his object, and who must be superseded by the man after God’s own heart, David, distinguished from Saul by this fact pre-eminently, that Christ and God’s glory are the controlling object of his life. And so, at the close of David’s life, with the lowly acknowledgment that his house is not such as God could use in true headship, he looks forward yet to that covenant "ordered in all things and sure" when the "righteous Ruler over men" shall come. This is all his salvation and all his desire; Christ fills his vision. The blaze of Solomon’s glory is quickly quenched by his own folly, but it already reminds us that "a greater than Solomon" is in the mind and purpose of God. The kings who follow are either weaker Davids and Solomons, or poorer Sauls. We look in vain for the true King, save as we find Him evidently suggested; and the Desire of the heart of God and of faith is felt throughout. Asa, Jehoshaphat, Hezekiah, Josiah (righteous men) are foreshadows of Christ. So, too, during the captivity, Esther furnishes in Mordecai a type of the true Man whom God delighteth to honor, the Deliverer of His oppressed people; while Ezra and Nehemiah, both in their persons and times, give us fresh glimpses of the Lord as the restorer of the breach, the healer of the hurt of His people. Job is not wanting in many suggestions that the Lord is its underlying and final object. Human righteousness in its greatest excellence must take its place in abasement, repenting in dust and ashes, that the righteousness of Another may stand out in all its peerless glory. Thus, Christ, by implication as well as direct suggestion, is the key to the book of Job. Christ is the grand theme of the Psalms. We have special Messianic psalms, such as the second, which tells us of the Son as King in Zion and ruler over the nations. In Psa 8:1-9 we have the Second Man with dominion over all things. In Psa 16:1-11 we see the Leader and Perfecter of faith; in Psa 18:1-50 h, the King triumphant over all opposition; in Psa 10:1-18 and Psa 21:1-13, the lowly path of suffering through which He reached His glory. In Psa 22:1-31, the great atonement psalm, the forsaken One cries out from the thick darkness; and in Psa 24:1-10 the King of glory enters with divine splendor unto His own. All these speak directly of Christ. So, too, Psa 40:1-17 h shows Him to us as the fulfiller of the will of God in the sacrifice of Himself; in Psa 45:1-17, we have the Conqueror with the sword under which none but proud oppressors and guilty sinners need fall; the meek will be avenged, while the queen, Israel, attended by obedient nations, enter into their millennial joy. Psa 69:1-36 shows Him as the sin-bearer, restoring that which He took not away; and Psa 72:1-20 again describes the glory of His reign. Psa 91:1-16 tells us of the Second Man with all things beneath His feet. The glories of the kingdom and the coming of our Lord are put before us in the following ones up to Psa 100:1-5, while Psa 102:1-28 again leads us back to His sufferings, alone as a sparrow upon a housetop, with strength weakened in the way and cut off in the midst of His days, and yet the eternal Jehovah by whom all things have been created. Psa 109:1-31 reminds us again of our Lord’s sufferings at the hand of men, while Psa 110:1-7 exalts Him to the throne of God, waiting until His enemies be made His footstool. Psa 116:1-19 recounts His experiences, and shows Him as the Leader of our praises; while Psa 132:1-18 points Him out as the true Ark, the centre of the praises of His people, the highest step, we may say, in those songs of degrees or ascents, leading up to the temple of God. These give us a partial list of the directly Messianic psalms, but if we return for a moment to the first, and following ones, we find "the Spirit of Christ" evidently throughout, though He be seen in the lowly company of His afflicted but righteous people. Thus Psa 1:1-6 can only, in perfection, be true of Christ; and those sufferings at the hands of men, so much seen in the Psalms, are but part of that rejection which He had to undergo for us. The confession of sin and failure which abounds throughout the remnant psalms are not, of course, directly applicable to our Lord; and yet, even here, with full knowledge of His people’s sin, the Man of sorrows, Himself apart from sin, entered into all the afflictions, sorrows, and needs of His people. Without entering into things beyond our knowledge, we may safely say in the language of the hymn: "Our sins and guilt, in love divine Confessed and borne by Thee." And when we take up the themes of exultant praise which we find throughout the Psalms, when Jerusalem, "the city of the great King," shall answer to its name, "the foundation of peace" — "beautiful for situation, the joy of the whole earth," when mountains and hills shall flow down righteousness and all the trees of the field shall clap their hands, on to those final outbursts of hallelujah praise which bring this precious book of worship to a close, there is one sweet, strong, clear Voice pervading it all which we cannot fail to recognize. The Leader of the praises is the One who has sounded all the depths of sorrow, and has reached up to all the heights of joy; One who knows the bitterness of the enemy’s assaults, and knows also His people’s weaknesses and failures; Himself the unfailing One, but in whose heart the sweet chords of tender compassion strike true and deep, even the minor notes of sorrow and of failure (a failure in which He had no personal part) and out of it bring sweetest, truest, fullest melody to God. How truly CHRIST is the theme of the Psalms! In the Proverbs of Solomon, we have at once the suggestion of our Lord, the Son of David, as the true teacher of the fear of the Lord, while the Spirit of adoption is suggested in the oft repeated phrase: "My Son." Christ is seen in the first part of the book as the true Wisdom in contrast with the poor world with all its snares and temptations. In Psa 8:1-36, the language unmistakably applies to our Lord, and carries us back to the holy scenes before time began, where, in all the gladness of divine relationship and eternal affections, He enjoys communion with the Father and the Spirit, yet with a heart of tender interest in the sons of men. The main part of the book is taken up with what a superficial reader might call disconnected proverbs, words of wisdom thrown together with no systematic order; but even here we catch glimpses of a "Friend who loveth at all times," of a "Brother born for adversity," of a King to whom all power is entrusted. Even where the theme is some special sin whose consequences are pointed out, by implication the opposite is suggested, which we find in its perfection in Christ alone. It would be a healthful exercise to go through the book of Proverbs, and, opposite each exhortation or warning, to give a reference showing how Christ exemplified the one or was the exact opposite of the other. Thus "a false witness" is the contrast of "Jesus Christ, the faithful and true witness;" a "tale bearer" contrasts with One who did not accuse men,save to themselves, to bring them at His feet to know His grace. The "sluggard" is the very opposite of Him who ever was "in His Father’s business," and ever ready to serve in man’s need, finding rest not in bodily repose but in ministering to any poor needy soul; who willingly was raised from sleep to still the storm, or kept His lowly vigil all night in prayer to God — everywhere showing the very opposite of that wretched dullness which so besets us. Ecclesiastes, of any book in the Bible, comes nearest perhaps to leaving Christ out; and yet, by that very fact, makes His absence more keenly felt, thus turning us to Him by way of contrast, and preparing us to take up with fresh delight the theme of the Song of Songs where the King in His beauty is before us, the spikenard and precious ointments gladly and freely poured out upon Him. Christ is the glorious Hope to whom all the prophets point. The people’s sin; the needed judgment — God’s strange work; the raging of the Gentiles, to be quelled by the strong arm of divine power; the very pleadings of God with man to turn from his wickedness, all these are but the dark background upon which shine out in all their lustre and beauty the glories of the person, the fulness of the work, and the splendors of the reign of the King. Isaiah tells us of the glories of Christ which he saw in the temple (Isa 6:1-13). He is the root of Jesse with a sevenfold enduement of the Spirit; Christ is the true candlestick, the enlightener of His people; He is the virgin’s Son, Immanuel, "God with us;" He is the King who reigns in righteousness and causes the wilderness and solitary place to rejoice, and the desert to blossom as the rose; He is the corner stone, the sure foundation, elect and precious; the great Shepherd who shall lead His flock, gathering the lambs with His arm and carrying them in His bosom; He it is who spans the heavens and gathers the waters in His hands, the hills as dust and the nations as grasshoppers before Him, and yet who was "despised and rejected of men, a Man of sorrows and acquainted with grief." The triumph of His reign; the gathering of His people about Him; the flowing down of the mountains at His presence; the treading of His foes beneath His feet — all speak of Christ’s glory when He comes the second time, no more to suffer for sin, but for the deliverance of His people, and the eternal confusion of His enemies. Jeremiah, between his sighs and tears, his scathing denunciations of his people’s sins, tells of an unchanging covenant, of the gifts and calling of God which are without repentance, which will all be made good through Him who is "the Lord our Righteousness," who shall also put His name upon His people, that they may be characterized. by it. (Compare Jer 23:6 with Jer 33:16.) Ezekiel deals with the captive and still apostate people away from Jerusalem, and witnesses also the destruction of the city; but if the Glory departs, it also returns again to inhabit a temple described in the latter chapters. It requires no imagination to see our blessed Lord seated upon the throne, charioted by attendant cherubim, removing from His guilty people, but coming back again at the end to set up His kingdom and to restore the land to the nation, when the overshadowing glory shall be spread over all. Daniel speaks of Him definitely as "Messiah the Prince" (Dan 9:25), and all the historic and typical facts are grouped about Him who furnishes the key to their right understanding. Hosea, tenderly but faithfully, shows Israel as rejected of God because of their sins, and Judah no better; yet the time is coming when Jezreel, "the seed of God," shall "grow as the lily, and cast forth his roots as Lebanon." Indeed, all along God views His people linked with His beloved Son, as He says: "When Israel was a child, then I loved Him, and called My Son out of Egypt" (Hos 11:1 with Mat 2:15). Joel, in common with the other prophets, has to declare the people’s sin and the judgment that follows. Yet he points to the coming day when the Lord will restore to them the years of famine that their own folly have brought, and they shall know Him as their Lord. Then of that glorious outpouring of the Spirit which had its anticipative fulfilment at Pentecost — which meant even more than what Joel foretold, when "The Spirit shall be poured out upon all flesh, and in Mount Zion and Jerusalem there shall be deliverance." The same is true of Amos, who in the midst of unsparing rebuke of Israel points forward to the time when God will raise up the tabernacle of David that is fallen and close up the breaches thereof, when He will again bring the captivity of His people Israel and plant them upon their land. It is through Christ alone that all this is effected. Even Obadiah in his single chapter, with its unsparing denunciations of Edom for its pride and sin, at the close tells of the salvation that is to come to Zion, and the kingdom which is to be the Lord’s. Jonah, our Lord uses as a type of Himself in His death and resurrection. The whole narrative of the prophet finds its highest fulfilment in the work of Christ. Micah adds his definite tribute and tells us (Mic 5:2) of One whose goings forth have been from of old, from everlasting; who, born in Bethlehem, is to rule over Israel — a prophecy which even the unbelieving Jews well knew referred to the Messiah. The judgments upon Nineveh predicted in Nahum show us how the time is coming when the Lord will avenge His beloved people Israel and trample their enemies beneath His feet. We must not forget this aspect of Him who will one day gird His sword upon His thigh and go forth unto judgment. Habakkuk stands upon his watchtower with longing eyes, looking for the coming deliverance, and gives us that word, thrice used by the apostle Paul, the great principle of justification by faith (Hab 2:1-4) . Zephaniah tells of judgments upon the nations and the recovery of His afflicted and poor people who shall trust in the name of the Lord; the daughter of Zion shall yet sing when they are delivered, and the Lord in the midst of them, their mighty Saviour,will rejoice over them with joy, will rest in His love, and joy over them with singing. We are at no loss to see who is referred to here. Haggai, the prophet of the restoration, protests against the same formalism and pride in the returned remnant which had brought judgment upon their fathers. He points them to the house of the Lord lying unbuilt and uncared for, and men seeking their own; but the prophet by the Spirit looks on to the glory of the latter house, when the Lord will indeed give peace. That glory still waits to be revealed when "the Desire of all nations" shall come, and the Lord shall appear in His temple. Heaven and earth, the sea and the dry land shall be shaken, but He will come who sets up a kingdom that cannot be moved. Zechariah is very rich in detail as to our Lord, both in His person and His work. We see Him as the Shepherd, a man, yet Jehovah’s fellow against whom the sword of divine judgment against His people must fall, in order that He may return to them as their delivering King and establish the nation in blessing on the basis of "holiness to the Lord" (Zec 13:1-9; Zec 14:1-21). A beautiful gospel picture of the putting away of sin and the establishing of government upon the divine Stone (Christ) is seen in Zec 3:1-10 and Zec 4:1-14. The candlestick of testimony is established and its light maintained by Him who is both Priest and King, as typified by the two anointed ones, Joshua and Zerubbabel, types of Christ in these aspects. It is fitting and beautiful thus to see, in connection with the little remnant restored from Babylon, a brighter and more definite testimony, possibly, than before the captivity. Malachi closes the Old Testament with a picture, dark indeed, of formalism, open neglect and hypocrisy, with, however, a clearly marked remnant of those who "feared the Lord," spoke often of Him one to another, and who one day will be manifested as His jewels. Such a state existed at our Lord’s advent upon the earth, and will doubtless be duplicated in the day after the removal of the Church. On such a scene of formalism, and for those who fear His name, the "Sun of righteousness" will rise; the "morning without clouds" will dawn; Christ will appear, and His kingdom be established. This rapid glance at the books of the Old Testament, with repetitions which we trust, considering the theme, will not be regarded as amiss, will suffice to give us a hint at least of that which pervades the entire Old Testament far beyond our power to describe. CHRIST is the one Object before the Spirit of God; the one Centre toward which all tends; and from every direction everything leads up to Him as the fulfiller of all the purposes of God — the bringer-in of everlasting blessedness to man. Passing to the New Testament, we need not dwell long upon that which is too patent to be for a moment questioned. Surely here "God, who at sundry times and in divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by (or, in the person of) His Son." As intimated in the Prophets, we see at the opening of the New Testament a remnant of godly Jews who were waiting for redemption — for deliverance not only from the oppression of the enemy, but the more deadly formalism which rested as an incubus upon the nation as a whole. These rejoiced at the coming of "the Day-spring from on high," and saw in Him the One through whom, delivered from their enemies, they would be enabled to serve God without fear, in holiness and righteousness, all their days. Our Lord is thus in the midst, and gathered about Him is a company which to sight seems poor indeed, and the objects of scorn. It is composed of publicans and sinners who have felt the burden of their woe and been brought to Him — of those who have been healed of various maladies, spiritual as well as physical, and delivered from the thraldom of Satan more complete than that of demoniac possession. We see the Pharisees standing at the corners of the streets making long prayers to be seen of men, saluted as rabbi and sitting in Moses’ seat, but, alas, only whited sepulchres, full of all uncleanness within. We see, too, the populace lending an ear to Him at one time, and at another listening to their leaders and joining, at last, in that awful cry "Away with Him! crucify Him!" We also see many notable characters, godly persons, as Zacharias and Elisabeth, whose unaffected and deep piety shows why God still lingered over the nation; Simeon, Anna, and others. Towering above them all in rugged moral greatness is John the Baptist, a prophet, and more, whose denunciations of sin pierced more deeply still than those of Isaiah or Jeremiah or. Amos, and yet who is privileged to point to "the Lamb of God which taketh away the sin of the world." Indeed, we might take John the Baptist in this attitude — pointing to Him who had been baptized by the Holy Spirit and anointed for the great work of the Cross — as a symbol of the Old Testament Scriptures and prophecies embodied in the forerunner; and they, as he, in the same blessed attitude, all standing with rapt gaze as they point to that lowly Man by Jordan, and declare, "Behold the Lamb of God, which taketh away the sin of the world! " As we look upon Him on whom the heavens opened, and God the Father and the Holy Ghost thus setting their seal upon Him, we have indeed the great fact which we have been dwelling upon pressed upon us with absolute conviction — Christ is the Centre, both for earth and for heaven. A mere word must suffice as to each of the books of the New Testament, which we give rather to round out that which we have begun. Christ is the theme of Matthew as the King of Israel, the bringer-in of blessing to God’s chosen people, who will eventually establish the kingdom of heaven, with its authority over the earth. Mark shows Him to us as the faithful Prophet and witness for God, who humbled Himself also to serve man’s need. In Luke He seems to come closer yet, as Man with men, entering into every human sorrow, ministering to every human need, and forgiving every human sin. In John we soar upward into the heavenly abyss, and are lost in the divine glories opened to our view, while yet we find that He who came from eternal glory has taken up His abode with man, a foretaste of that happy time when it shall be said, "The tabernacle of God is with men." In Acts it is the preaching of Christ to the Jew first; then, in ever-widening circles, to Samaria, Syria, Macedonia, Greece, Rome, "to every creature under heaven." Christ is ever the theme. Romans declares the righteousness of God in justifying the guilty sinner on the ground of the blood of the cross — Christ is the mercy-seat where God and the sinner meet. Let us attempt to eliminate the Son of God from this great foundation-epistle, and we could well say, "If the foundations be destroyed, what can the righteous do? " In 1 Corinthians things are sadly wrong in the Church, both in practice and doctrine, as they ever will be unless Christ is the true Object and Lord of all. His resurrection proves that His person is indeed the Rock upon which His Church is built, and against which the gates of hades, of death, can never prevail. 2 Corinthians beautifully gives us a glimpse into the springs and motives of the apostle’s life and ministry; and Christ is his theme. The promises of God are "Yea and Amen in Him" who has brought in the ministry of righteousness; into whose unveiled face, as we gaze, we find a transforming power to manifest His life in our mortal flesh. Galatians recalls the wandering saints back from legalism, the rudiments of the world, to Christ, who gave Himself for us — the embodiment of all the types and shadows of a past dispensation. Ephesians leads us up into the inner sanctuary on high, but "in Christ;" and as from that exalted position we look out on ever-widening circles of the divine plans made known, we find all things headed up in Christ. Philippians has Christ as its one theme, in whatever way we may consider Him. Even the apostle still presses onward, confessing that he knows not yet, has not yet attained the full blessedness that will be his, "the prize of the calling on high," the same blessed One who had laid hold of him here. Colossians sets forth the glories of the person and the value of the work of our Lord in a very marked way, as the antidote for the temptations with which the saints were assailed to turn them aside to philosophy and vain deceit, or the empty formalism and rudiments of the world. In 1 Thessalonians the coming of the Lord is the one object before the saints; and in 2 Thessalonians, in view of the foreseen apostasy, it is His appearing by which all things will be set right and Satan beaten down beneath our feet. 1 Timothy gives the godly order in the assembly, with the varied responsibilities and activities which have their proper sphere there; but, for one who is to know how he should behave himself in the house of God, it must be, as recognizing that for which it stands, the confession and the display of the great Mystery of piety, He who "was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." A wondrous and blessed privilege indeed: as the pillars of old in the tabernacle held up before the worshipping priest the mystic veil (type of our Lord in humanity, the perfection of His person as Man), so also the Church, as "the pillar and ground of the truth," holds up before the worshiping kings and priests the varied perfections of our blessed Lord. In 2 Timothy, by solemn contrast, all is in ruins: "The pillar and ground of the truth" seems to have fallen, so far as entrusted to man; yet, rising out of the ruin like some great promontory standing out in the midst of an angry sea which vainly dashes its waves at its foot, we have "Jesus Christ, of the seed of David, raised from the dead," as the unswerving testimony of every one who, as bearing His name, should depart from the iniquity of displacing Him from the centre in which God has put Him. Titus is quite similar to 1st Timothy as connected with the order of God’s house. It is beautiful to see, in the midst of the simple duties en joined, the scope of the gospel declared — that "grace of God which bringeth salvation," and, while it teaches a godly life, leads the heart ever onward to that blessed hope, "the glorious appearing of the great God and our Saviour Jesus Christ!" Brief as is Philemon, there is the fragrance of Christ about it all. What but divine grace and the compassions of our Lord Jesus Christ could welcome a poor transgressor and bondservant, out of condemnation into the family, no longer as a servant, but a brother beloved in the Lord! Next, Hebrews reminds us of the breastplate upon the bosom of the high priest, in which every jewel shines with a lustre all its own, and each of which speaks of Christ. He displaces everything and every one else. These were but the shadow. He is the substance. They have their service, and as saints still have their position of blessedness, but can never dispute places with Him to whom they all point. They are set aside that we may behold Him in whom the shadows have their accomplishment. Aaron the priest gives way to the great High Priest; the apostle who writes the epistle (doubtless Paul) is lost in the brighter light of the Apostle and High Priest of our confession. Moses, the great lawgiver, the one whose memory had become a nehushtan to Jewish formalists, is seen indeed as a faithful servant. but never to be confounded with Him who as Son is over God’s house; yea, who Himself has built all things, the Creator of them — their God. Joshua, leader of the people into the land, after all never gave the promised rest; and David the great king still bends his yearning gaze forward to the coming of the greater King to bring in that rest for which the saints are still waiting. Even the mystic Melchizedek, whose delineation in the Old Testament narrative has been mistaken for Him of whom he was but a type, no longer occupies such a place. Now, it is the Son of God Himself. The old covenant is set aside for Him who has brought in the new covenant and established an everlasting one through His own blood. The tabernacle too was a type of Him who has tabernacled among us, and, by His work, has introduced us into the house. The sacrifices of bulls and goats are set aside by the one great sacrifice of Him who through the eternal Spirit offered Himself without spot to God. These were but the "shadow of good things to come." Christ, the High Priest of those good things, has brought in the substance. Heb 11:1-40 sets in array before our eyes the heroes of faith from Abel onward; but we feel as we read down its glowing verses that they as well as our conductor, the Spirit of God, have another object in view. The great cloud of witnesses is pointing us forward, urging us to lay aside every weight, and to look "unto Jesus the author and finisher of faith." The way is one of trial. Temptations are on every hand. Knees begin to tremble and hands to hang down; yea, the very earth on which we walk will one day quake, and heaven also, in order that what cannot be shaken may stand in its solitary grandeur on the Rock of Ages, the Christ of our salvation. Fittingly were the Hebrews warned, urged, pleaded with, to hold fast to Him; and, though at present it is a way of reproach — "Let us go forth therefore unto Him without the camp, bearing His reproach!" James has been thought by some to strike a discordant note in all this divine harmony; but they little understand his meaning who think this. He also contributes his quota of truth to the vast storehouse of "the unsearchable riches of Christ," and in that "beautiful Name" wherewith we are called, we have the key to all that he has to say to an empty form of faith which is not "the faith of our Lord Jesus Christ, the Lord of glory." 1 Peter is addressed (as was the epistle to the Hebrews, from another standpoint) to the Jews scattered abroad. They have lost their national hopes, and he reminds them that if their earthly inheritance has failed, they have one incorruptible, undefiled, that fadeth not away; that they are pilgrims and strangers as regards the earth, but holy and royal priests as regards access to God; but in whatever way he reminds them of their blessings, they see them all centered in Him who "once suffered for sins, the Just for the unjust that He might bring us to God." 2 Peter, as is common with the second epistles, speaks of ruin and declension; but in the midst of abounding apostasy, they are reminded that they have not followed cunningly devised fables. The apostle himself was a witness of the glory, a glimpse of which he got on the holy mount of transfiguration, and he exhorts the saints to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. The epistles of John, like his Gospel, have one blessed, glorious theme — that Eternal Life which was with the Father and has been made manifest to us. He is the test of everything that professes knowledge of God, as He, by His work and in His person, is the only way to the Father. Righteousness is the natural expression of that new life which He has imparted. He indeed is the true God and eternal life. On Him, as in the second epistle, the weakest woman can lean as she stands unswervingly for the doctrine of Christ; and the strongest man must remember, as in the third epistle, that subjection to the Lord is the one thing that pleases Him. Jude is similar in many ways to 2 Peter. Whilst the "common salvation" is upon his heart, he had to press the dark, terrible history of apostasy because it had already become manifest in the ruin of professing Christendom; but evil is not the centre, and the theme of his epistle is the "most holy faith" on which we are to build ourselves up, and "praying in the Holy Ghost," look for the mercy of our Lord Jesus Christ unto eternal life. In the last book, the great prophecy of the New Testament,we see the Churches like golden candlesticks, shining in a dark world, but in their midst is One whose glory can never be dimmed, whose eyes are as a flame of fire, and before whom the seer falls as one dead. Christ is manifestly the centre of all the Church’s testimony and history. Then we pass from earth to heaven and see there the same blessed One as the Lamb in the midst of the throne, surrounded by adoring hosts, and the glorious anticipative picture of that glad day when every creature in heaven, on earth and under the earth shall join in that majestic chorus of worship, "Blessing and honor and glory and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." The judgments then follow, unsparing and searching, making their awful advances nearer and nearer, sweeping the earth, shaking the nations, and manifesting all that is contrary to God. Full scope is given for evil to raise its head in one terrible rebellion, and also to the false church, the harlot, the opportunity to display herself in her attire of glory stolen from the Son of God. All is to be plunged into final judgment, and the earth to be swept clean for the establishing of the reign of righteousness, for which Christ is manifested as the only faithful witness and righteous Ruler. Heaven opens not merely to show us the glories that are there nor the innumerable hosts of that mighty army, but rather to fix our gaze upon the glorious Leader upon whose Head are many crowns and whose name embraces all the fulness of Godhead and manhood, a name which in its higher mysteries no creature can comprehend and no one knows but Himself, a name which still reveals Him and God to us, for it is "the Word of God;" a name also which is the pledge of universal dominion, for He has it written on His vesture and on His thigh, "King of kings, and Lord of lords." And in that last, awful scene, on the great white throne, One is seated into whose hands all judgment has been committed; heaven and earth flee from His presence. Blessed be God, it is none other than the eternal Son, He who has borne our sins in His own body on the cross, who has loved us and still loves us, and has washed us from our sins in His own blood, and made us kings and priests unto God and His Father. Thus we enter into the eternal glories and find there One well known through grace, still the Centre of heaven, the Object of eternal worship, as He is the Centre of all God’s ways from the beginning to the end. If Christ is thus the centre and theme of all Scripture, it is of first importance that the Bible student should have this in mind in all his study. As we read our daily chapter, it is well to ask, Where do I find Christ in this chapter? for He indeed will be the key to its right understanding. If we are analyzing a verse, or an epistle, it is well to remember that Christ is the centre and the key. Thus many a difficulty will be solved if we keep this distinctly in mind. So, too, prophecies are not meant to give us mere details of history, but to show how all things have their importance and destiny with reference to Himself. Thus, the affairs of nations which occupy centuries of time in man’s history, conquerors and their conquests, are dismissed with a few words in Scripture, while a poor little nation, scattered and peeled, is traced throughout the whole stream of history onward, until it is re-established in its own land in blessing and prosperity with control over all nations — because He who is the King of kings and Lord of lords is the Messiah of Israel, the Son of David. Let us ever remember He is the Key — "the Key of David," we may say — the Holy and the True who openeth all things, even the Scriptures themselves, so that no man can shut them to the simplest faith that discerns Him as the theme of all. ======================================================================== CHAPTER 50: 03.24. PART 5. ======================================================================== Part 5. Helpful Books for Bible Study ======================================================================== CHAPTER 51: 03.25. HELPFUL BOOKS FOR BIBLE STUDY ======================================================================== Helpful Books for Bible Study So far, we have rigidly adhered to our theme: "How to Study the Bible," and have endeavored to put ourselves in the place of the young believer who is just starting out upon this great life occupation. We must again remind our readers that this is no course of study out of which they are going to graduate. It is, however, a school in which the routine, so far from being irksome, becomes an increasing delight; and we rejoice at the fact that here at least it is no disgrace to be always scholars; indeed, in one sense, we should be always ready to take our place with the beginners, and to enjoy the lessons just as much as they do. We have, therefore, almost avoided the mention of any books except the Bible itself, in the hope that our readers will be encouraged to take up that precious Book with the confidence that from its pages directly they may learn more than they could from any number of commentaries, educational encyclopedias, and all the paraphernalia of theological study. Now when this is settled in the mind, and the reader or student has become an original investigator, to a certain extent dependent upon no other help than the guidance of the Holy Spirit and the prayerful, intelligent reading and study of the Bible, he is in a position to appreciate all the more keenly and to profit more fully from the many excellent helps to be found in books. For such, therefore, we have no misgivings in turning now to books other than the Bible, always remembering that at the last we must receive the truth for ourselves from God, no matter what instrumentalities He may use in making that truth plain to us. Creeds, for instance, are excellent and often admirable statements of Christian doctrine. The mistake in using them, however, is in making them authoritative statements of truth instead of historically giving us the faith of those who compiled them. Looked at in this way, they are helpful and valuable; but a creed, as has been pointed out by a profound Bible student, must be made up firsthand; each of us in that way must make a creed for himself. So it is also with all human literature. It is a servant, a handmaid, not a master. It can point out things to us and give us clues, but of no book, however wise and rich it may be in instruction, can it be said: "Thus saith the Lord." We must be pardoned for dwelling a little upon this at the threshold of our subject, but there is a need. Many true Christians read their Bibles largely in a perfunctory way, and turn with a measure of relief to some expository book and gather practically their instruction from it. Now let us face the matter. The word of God is more important than the best word of man about that Word, and the Bible itself states things infinitely more wisely and clearly than the wisest books of men; only, the Bible being a revelation of the whole mind of God which He has seen fit to make known to us, has a vastness, fulness, comprehensiveness which the combined intellects of all time can never exhaust; so that we may gladly profit by the suggestions and helps of others. We may say, in general, that those books are most helpful which are most stimulating. That book which satisfies us with itself, and does not stir a longing to turn to the word of God has something wrong about it. The best books ever written are in that way but signboards to point to where all knowledge dwells. ======================================================================== CHAPTER 52: 03.26. BOOKS THAT HAVE TO DO WITH THE TEXT ======================================================================== Books that Have to Do with the Text 1. The Bible Itself. As we are taking up the subject of books, we will refer our readers to what we said about the copy of the Bible it is best to have. We are living in a day of Bible production; publishing houses vie with each other in producing the most excellent and attractive editions of the Scriptures. They can be had in all sizes and for all purposes. As already recommended, we would suggest that one have a larger Bible for the table at home, with good, clear type, and a margin sufficiently wide to make such notes as it will be desirable to preserve. If one is making his notes freely, as was suggested, marking everything that strikes him, such a copy had best be moderately cheap, so that when it is marked up, it could be laid away. Where this is done and the student can afford it, it might be well to buy a wide-margined Bible of good paper, in which the more permanent markings could be entered, with such notes as he desires to preserve for constant reference. A Bible of this kind need not have any "Helps" in the back, which increases the bulk. Perhaps the note-book will take the place of the casual daily markings, and we need have but one table Bible for careful and permanent entries. Thus, subjects could be traced throughout and divisions noted, and whatever else is of permanent value would be preserved. In addition to this table copy, it is well to have a book as small as can be conveniently read, to carry about with us in the satchel or pocket. There ought to be numberless opportunities for the use of our pocket Bible, and probably a great deal of our consecutive reading and memorizing will be done with it. Bibles for permanent use for the table, and the pocket Bible, had best be of good quality, and here at least the best is the cheapest. If one is going to spend as much as three dollars for a book, he had better strain a point, if need be, and spend five to nine but if he cannot afford to do this, he will probably get almost as much satisfaction out of one for two. The middle-priced books are often rather disappointing, but any book, no matter how expensive and how well-bound, must be properly treated or we can easily "break its back" by opening it in the centre and straining it back at once. We should follow the directions which often go with such books, and open carefully, passing our finger along the joint where the leaves are stitched together, beginning with the first few leaves and alternating with the last, until we have thus pressed out the leaves at intervals of six or so, throughout the entire book. In this way, the book will gradually open and the glue at the back not be broken. The writer may be pardoned for not advising the purchase of two books of the "facsimile series" as they are called, where the larger editions correspond exactly to the smaller in their paging, so that local memory is assisted. We are not going to be limited to two Bibles all our lives, and it seems a pity to be brought into what is almost a bondage in the use of one style of book. As we grow familiar with our Bibles, we will find little difficulty in turning to passages. We unhesitatingly advise the use of the authorized version alone as our textbook and companion. It is a great pity to take up any revision or version, no matter how excellent, and make it the basis of our work. If for no other reason, the fact that King James’ version, while sufficiently accurate, is universally used would decide us in this. 2. Other Versions. As soon as one is fairly familiar with the text of our authorized version, it is very desirable to get one or more versions. The original Greek or Hebrew can be rendered of course in different ways, and yet the translation be faithful. It is this diversity of translation which proves so helpful as one advances in Bible knowledge. The way a sentence is translated, the different words used, or their arrangement, often prove a very suggestive help. Back of this is the question of the text, particularly of the New Testament which, as is well known, has been more or less improved by the discovery of ancient manuscripts since the time our admirable "Authorized" version was made. As we have already said, none need be disturbed at the thought that the text has been altered in certain places. If we remember that our Bibles were, for many centuries before the discovery of printing, copied by the slow and laborious means of handwriting, we may be sure that many little slips occurred, no matter how careful the copyist might be. It is worthy of note, however, that amongst the hundreds of manuscripts which are in existence, in the most faulty of these, not a single doctrine of divine truth has been affected, if we take the Bible as a whole. The vast majority of these errors are so manifest and of such unimportant character that their correction raises no question. A number of passages in Scripture, however, have been rendered obscure by this faulty copying. Occasionally, too, the copyist has dropped out a word, phrase, or even a sentence which is found in other manuscripts; and occasionally what was evidently a marginal note or explanation has been incorporated into the text by a succession of copyists who have apparently thought it helpful to the understanding of the passage. Thus, the familiar passage which found its way into our version (1Jn 5:7-8) is an interpolation which was probably introduced by some monk copyist more than a thousand years after Christ, and does not exist in any manuscript that can be considered for a moment as authoritative on such matters. There are very few passages so glaring as this, but quite a few where the text has been more or less affected, and where a judicious and reverent scholarship has, by faithful research, found out the more ancient reading and the exact original wording. Now, wherever this has been ascertained, of course we should make use of it; and here was one of the great needs for a revision of the text. The Revised Version of 1881, together with the recommendations of the American editors of the same, furnish very many helpful suggestions along these lines. Care, however, should be taken by the student, not to slavishly follow the suggestions of the revisers, for in some cases they are themselves open to further revision, and (with the exception of manuscript corrections mentioned above) are no improvement upon the Authorized Version — rather the reverse. We mention, therefore, another revision of the New Testament, of somewhat earlier date,which is more conservative and careful in its emendations of the various readings.* This book has a valuable introduction which will put the average reader in possession of the facts needed to appreciate the importance of textual revision; and a list of the principal manuscripts, with their description, is also given. The special feature of this work is that in foot-notes the editor puts the reader in possession of the manuscript authorities which have been the basis of his own alterations in the text, thus enabling one to form his own judgment. This feature of the work renders it particularly valuable, and we unhesitatingly recommend it to the student as a companion in his Bible study, together with the Revised Version. {*New Translation of the New Testament by J. N. Darby.} Along with these two, we would recommend the text of the Numerical Bible,* which also gives many suggestions as to passages in question, as well as an excellent translation. {*It is hoped that an edition of this valuable revision, separate from the Notes, may in time be published.} Thus far we have dwelt simply upon the text itself. For those who desire to go more fully into this subject, we would refer them to the many excellent books on New Testament textual criticism. Among these might be mentioned. "The Words of the New Testament," by Milligan and Roberts; and, for those who desire a larger work, "New Testament Textual Criticism," by Scrivener. In what we have said about the text, it must be understood that we refer chiefly to the New Testament. That of the Old Testament remains what it was, the Massoretic text, manuscripts of which are not so ancient even as those of the New Testament, and which have so little variety in them as practically to be a unit. The Septuagint and other versions are too uncertain for us to allow them at present to affect the integrity of the text as we have it. The Revised Version of the Old Testament is also helpful, and Mr. Darby’s particularly so. That part of the Numerical Bible which has been issued is also very helpful in this direction. Thus far we have dwelt exclusively upon the matter of text and manuscripts. When we come to translation, as has already been intimated, we find especial value in the use of different versions. Every good version in our own or other tongues is just a translation of the original from a slightly different point of view. We would not advise the beginner to get more than the few versions already indicated; but for the advanced student we would say that every genuine new translation which he can get will prove in some way suggestive. Thus, Rotherham’s "Critical Translation of the New Testament"; Alford’s more popular but scholarly version of the same; and any other genuine and reliable attempt to give the meaning of the original, will prove suggestive. We do not, of course, speak of those wretched and irreverent travesties of translation which result only in bringing dishonor upon the word of God. These, no matter how well intended, may be safely let alone. To express the word of God in the language of the daily newspaper is certainly no gain, but a great loss. If one is familiar with any foreign language, by all means let him have a copy of the Scriptures in that tongue. These will all prove helpful and suggestive in one way or another. The advanced student might also have one or more versions of the Old Testament by Jews. These will prove suggestive in certain directions, and the manifest effort to avoid the testimony of their Scriptures to the person and work of the Lord Jesus Christ is both sad and instructive. Truly, "They know not the voice of the Prophets, which are read every Sabbath day." Leeser’s "Sacred Scriptures" is perhaps as good as any of these Jewish versions of the Old Testament. The "Douay" or Roman Catholic version is by no means a poor one, and can be added to the stock of translations, both for whatever of suggestiveness it may offer, as well as to enable us to meet the Romanist with his own version of the Scriptures in our hand. Not to confuse the average student, we recur again to our recommendation, if but one additional version is used, let it be Mr. Darby’s, or that of the Numerical Bible; and our last word, best of all for the average reader is the Authorized Version. 3. The Original Text. This place will perhaps do as well as any to say something about the originals. Comparatively few Bible students have a knowledge of the original Hebrew and Greek, and we need not dwell very long upon this part of our subject, as we have more particularly in mind English readers. It may not be amiss, however, to say to college graduates, or those who have a fair knowledge of Greek, that it is a pity to let it slip as most do. Without pretending to independent scholarship, an ordinary knowledge of the Greek Testament is exceedingly profitable. Multitudes of details which would only cumber a translation can easily be gathered by the average student. Take, for instance, the simple matter of synonyms. We have a very profitable field of study open to an ordinary student. The same is true as to the use of prepositions, to say nothing of the shades of meaning involved in mood and tense. The last verse of Rom 12:1-21 recurs as an illustration of the delicate shade of meaning in the use of prepositions. "Be not overcome of (hupo, literally, by) evil, but overcome evil with (en, literally, in) good." Here "evil" is looked at as a power from outside which threatens and could easily overcome us. On the other hand, "good" is the atmosphere in which we are to live, occupied with it, and in the power of this can meet and overcome evil. Most are familiar with the delicate distinction made by the evangelist John in the restoration of Peter (John 21:1-25), where our Lord uses the stronger, we might say divine, word for "love," agapao, and Peter in response uses the more human phileo. The very use of the words might suggest that self-distrust which had so happily taken the place of Peter’s vain confidence; a dis trust, however, which must not be allowed to go too far, or it becomes false humility. Therefore let the one who has the Greek make use of it, and be very thankful for it. It is a most absorbing and delightful line of work, which yields rich results. On the other hand, we would not recommend the average Bible student whose time is limited to a few minutes each day to attempt to master so intricate a language as the Greek of the New Testament; but for the encouragement of those who have leisure and purpose of heart we say, The fact that you have never acquired the language at school need not deter you from the attempt to get a moderate, working knowledge of the New Testament Greek by devoting a certain specified portion of your time to faithful study. Perhaps as useful works in this direction as any other are, Dr. Green’s "Grammar of New Testament," and Harper and Weidner’s "Manual of New Testament Greek." We add a further word of caution for all except those who are actually qualified. Do not attempt to be dogmatic, and do not quote Greek to those who know nothing about it, nor make your little gleanings the staple of instruction to your Sunday-school class or at meetings. It will usually be found that those who have a fair knowledge of the original will be slower to exhibit it than those who have merely a smattering. We need to remember the apostle’s injunction, and "put on humility of mind." What we have said about the New Testament will apply equally to the Old. Hebrew is far simpler, and therefore not so difficult a language as the Greek. Yet it is the divinely-chosen medium of inspiration for the Old Testament. The very language is itself pictorial, or typical, and is therefore appropriate to the times of type and shadow. It is a most beautiful language, which, with a marked simplicity, is also sufficiently flexible to express profound emotions. It would, however, scarcely lend itself to the delicacies and shades of meaning, for instance, of the Gospel of John or the epistles of Paul. The Greek is perhaps the most perfect vehicle in existence for the expression of abstract truth; but in Old Testament days, while the time for this abstract statement had not come, the Hebrew, by its very simplicity and pictorial character, is peculiarly adapted to its own special use. Hebrew etymologies are particularly interesting, and, as we know, the significance of names has in late years attracted much attention and been useful in opening up hitherto neglected portions of Scripture. We add a word as to certain characteristics of the language which are suggestive. As is well known, there are but two tenses in the Hebrew, the past and the future. The present is the changing point between these two, itself suggesting a profound truth. There is also what is called the conversion of tenses which affords suggestive lessons. For instance, in Gen 1:1; we have the simple statement: "In the beginning, God created (bara) the heavens and the earth." This is a simple preterit. It carries us back to the beginning. The next event, however, is not described by a preterit, but a future, rightly translated however by a preterit. The original, by a vav conversive, changes the future into a past. Literally, it would be: "And God will say, Let there be light." The thought seems to be that we take our stand in the beginning with God, and look out upon the work which He is about to do: as though in answer to our question, What will He do next? the answer is given, And God will say, Let there be light; and God will see the light that it is good." In other words, the language is intensely dramatic. It enacts the whole scene before us, instead of simply narrating it. Many highly interesting and profitable suggestions will be gathered by one ordinarily familiar with the Hebrew, and we would again earnestly advise those who have time to keep it fresh by a little daily reading. Five minutes each, spent on the Hebrew and Greek daily, would at least prevent our losing what we have gained. Those who desire to take the time to acquire a fair knowledge of Hebrew, by no means an insurmountable task, can find helpful books. The "Elementary Hebrew Grammar" by Dr. W. H. Green, and the "Hebrew Chrestomathy" by the same author will suffice. ======================================================================== CHAPTER 53: 03.27. CONCORDANCES ======================================================================== Concordances We will speak of concordances first as being practically indispensable to those who are going to make progress in study. There are numbers of these, and it will not be understood that we are recommending one to the exclusion of others if we do not mention all. In selecting a concordance one should know exactly what he desires, as it is well nigh impossible to get every feature in one book. Of first importance for ordinary Bible students is one which gives every word in the Bible in alphabetic order with a reference to every passage in which it occurs, and a sufficient number of words to enable one to identify the reference. Of books which practically do this, perhaps the earliest was "Cruden’s Concordance," which in its various editions still remains the one most commonly in use, with many excellent features to recommend it. It is not, however, strictly alphabetic, but the same word is sometimes divided into groups with characterizing words, so that two, three or more lists or groups of the same word are given, which are somewhat confusing to one merely looking for a passage. "Walker’s Concordance" is quite good, although possibly not so complete as Cruden’s, but without the undesirable feature we have just mentioned. "The Oxford Pocket Concordance" is a much smaller book, suitable for carrying about, but would scarcely be recommended for permanent use, being so much abridged. The best of all verbal concordances with which we are acquainted is Strong’s "Comprehensive Bible Concordance," which has the advantage of placing every English word used in the Scriptures, including all proper names, in exact alphabetic order. This excludes the articles "a" and "the" and a few pronouns and other particles constantly in use. The author, however, has even included these in an appendix, indicating an immense amount of labor for which, with all respect to his diligence, we do not see the need. With this concordance, the English reader can select any word, except those just mentioned, and find its reference in the concordance. He will not be confused by a variety of lists, groupings, divisions or anything else. In addition to this, each word has a number, while different kinds of type indicate whether the word is Hebrew or Greek. These numbers are arranged in their order in two other appendices, in which the original Greek or Hebrew word is given, spelled also in English letters, with its meaning, and with the various English words which are used to translate it in our Bibles. We are thus quite completely in touch with the original tongues. Perhaps it is the best of all concordances for those who can have but one. Its great bulk, however, makes it unwieldy — a hindrance for some. "Young’s Analytical Concordance" differs in some respects from Strong’s. It gives us the English words in their alphabetic order, and under each English word we have the various original words which are used to translate it. Here we have lost the thought of a reference concordance, but have gained greater accuracy in having the different original words which are translated by the one English word classified in separate lists under an English heading. "Young’s Concordance" gives us, no doubt with a good degree of accuracy, all the original words translated by one English word. He fails, however — which seems a distinct blemish — to give us all the original words, whether translated by different English ones or not. In other words, he has made the English version the basis, instead of the original. We come next to "The Englishman’s Hebrew and Chaldee Concordance" and "The Englishman’s Greek Concordance" by G. V. Wigram, which we consider the most helpful and scholarly work of its kind. Here, the original is made the basis and the words are arranged in the order of the original alphabet and not of the English. Under each original word is given in English every occurrence of that word in Scripture, after the manner of "Strong’s" or "Cruden’s." The English word which is the translation of the original is printed in italics, so that there can be no doubt. Thus, the ordinary English reader is put in possession of a concordance to the original tongues, but on an English basis. The Hebrew and Greek are given in their own characters, and spelled out in English also. All in all, for purposes of study, we consider "Wigram’s Concordances," especially the Greek one, to be the most useful of all. However, as we have already said, Strong’s is the best where only a single concordance can be had. Our recommendation would be Strong’s and Wigram’s. We merely speak of other works, no doubt excellent in their way: "Hitchcock’s Bible Analysis," Bullinger’s and Hudson’s Concordances, and a very portable one for a Greek scholar, Schmidt’s. All are useful in their place. In addition to a concordance, we would recommend "The New Topical Text Book" with an introduction by Dr. Torrey, in which various Scripture passages are grouped together to illustrate certain topics, This little book will be found quite helpful in the topical study of the Bible as described in Part 1, Section 5. Simply for those who may desire to know, we mention for the Old Testament, Tregelles’ Edition of "Gesenius’ Hebrew Lexicon" and for the Greek, perhaps none is better than Dr. Robinson’s Dictionary of New Testament Greek. Cremer’s might also be named. ======================================================================== CHAPTER 54: 03.28. BIBLE DICTIONARIES ======================================================================== Bible Dictionaries In the wider use of the word, an excellent single volume is Fausset’s Bible Cyclopaedia which has the merit of scholarship, orthodoxy, and to a certain extent a spiritual apprehension of the truth. Another Bible Dictionary, published by G. Morrish, has the added advantage of a deeper spiritual apprehension, though we are not prepared to speak with the same certainty of its breadth and scholarly character. "Smith’s Bible Dictionary," Hackett’s edition, in four volumes, is perhaps the best of the comparatively recent and thoroughly scholarly works. It also has the merit of orthodoxy which, alas, is, lacking in many other modern works. Hastings’ Bible Dictionary, and Driver’s, and all of that kind are to be eschewed by any one who loves the word of God. They are thoroughly leavened and tainted by higher criticism, and all the vain show of scholarship but raises dust to obscure the vision of the simple. Other helpful and useful books of this character would be "Ditto’s Bible Dictionary"; McClintock and Strong’s "Doctrinal, Ecclesiastical and Theological Cyclopedia," ten or twelve volumes — of larger works the "Schaff-Herzog Cyclopaedia," an adaptation in English of Herzog’s larger German work, and for ordinary readers the smaller Bible Dictionary by Dr. Schaff, are all that need be mentioned. Two books with many helpful articles are the "Handbooks to the Old and the New Testaments" by Walter Scott. Some of these can be picked up occasionally in secondhand bookstores for a small sum. For any who are buying one book, we would recommend. Fausset as likely to give the greatest satisfaction. ======================================================================== CHAPTER 55: 03.29. BIBLE OUTLINES ======================================================================== Bible Outlines We devote a special section to a class of very helpful books which lie between the dictionary and the commentary. For want of a better word, we will speak of these under the general head of Books of Bible Outline. They give us in a general way the contents of the whole Bible sometimes in a brief, rapid summary, and again in a more detailed unfolding of the contents and purport of each book or perhaps, better than all, the contents and scope of each book and its grouping as bringing out the marvelous, perfect structure of the Scriptures. 1. "The Books of the Bible" by J. N. Darby, is a little book that can be put in the pocket and read through perhaps in an hour or so. It is very brief, but gives an excellent summary of all the books of both Old and New Testaments. 2. "Bible Outlines" by Walter Scott, is fuller and is valuable as giving a summary of the books of both Old and New Testaments in sufficient detail to enable one to form a fairly clear and comprehensive view of the Bible as a whole. 3. "The Numerical Structure of Scripture" by F. W. Grant, supplies a most suggestive and beneficial outline of the books, describing them not only by their contents, but by their numerical position in the various groups into which Old and New Testaments are divided. This is a most helpful book, and its publication marked what we may almost call an epoch in systematic Bible study. 4. "From Genesis to Revelation" by S. Ridout. This book is based upon the preceding, and is an attempt to combine the structural analysis of Mr. Grant with a descriptive summary of the contents of each book, somewhat after the manner of the "Synopsis" next to be described. It lies, in this way, midway between the two, and has been helpful in giving in simple, colloquial language, easily understood, the results of the profounder work that went before. 5. "Synopsis of the Books of the Bible" by J. N. Darby. Perhaps no uninspired book that has ever been written, all things considered, has been more used in opening up the word of God than these five unpretentious volumes. Two are devoted to the Old Testament and three to the New. Originally written in French, but added to and enlarged by their author, they were written, as nearly all the works of this devoted and learned servant of Christ, with the special object of the edification of the people of God. A prolific author of some forty volumes or more, it might be said that scarcely one of them was prepared without some definite purpose in view. Often it was to meet error. Even when writing on such topics as particles and prepositions, there was the evident purpose of the edification of the saints. Learned beyond ordinary, but with no pretense of pedantry, with a mind the equal or superior of any in his time, coupled with the simplicity of a child and the devotedness and zeal of first love, we cannot too warmly commend everything written by this faithful servant of God. His "Synopsis" remains the one book par excellence for the Bible reader and student who desires to get a full, clear summary of the contents and scope of the word of God. Mr. Darby had the unusual gift, beyond most, of grasping the great, salient features of an inspired book and of falling into the current and purpose of the Spirit of God in its elucidation. He could thus state in a few paragraphs the main theme and object of each book. This was followed by a few words marking the divisions of the book and under each division is given further the contents and main theme of each chapter or group of chapters. The work is therefore of great value as a companion to simple Bible reading. If we would spend a few minutes in reading the outline of the special chapter with which we are occupied in our Bible reading, it would be very illuminating. While all this applies to the Synopsis of the entire Bible, it is particularly true of the three volumes of the New Testament, and in a special degree of the Epistles, where the characteristic truths of Christianity, so long tangled up in a vague mass with all the rest of Scripture, are brought out in their true light and distinctness. For those who are familiar with the "Synopsis" no words of ours are needed to commend it, but we cannot too earnestly advise those who hope to gain a clear apprehension of all the word of God to secure this work, and make it the companion of their studies. This must suffice for books of general outline. 6. In addition to these, for the New Testament and for that part of the Old which it covers, we must mention the "Numerical Bible" by F. W. Grant. A work in its way as unique as the "Synopsis," the fruit of years of patient study for his own profit, the embodiment of his convictions as to the inspiration and perfection of the word of God in its structure as well as its contents, the "Numerical Bible" in its introductory outlines gives invaluable help along the lines we are now pursuing. A little later we will refer to its other valuable features, but just here speak only of its importance for outline, synoptic work. ======================================================================== CHAPTER 56: 03.30. OUTLINES OF SPECIAL TOPICS ======================================================================== Outlines of Special Topics It will be remembered that in the chapter on dispensational truth, we suggested it would be better for the student to have some useful book of outlines of prophetic truth as a guide. We will now mention a few of these, beginning with the simpler. Many of these are in pamphlet form and quite small, but it would be well if those who have not had and read them should secure them as of special value in their study. 1. "The Lord’s Coming," by C. Stanley. This is among the first published on prophetic subjects, which have since multiplied so largely. It contains the simplest of diagrams, which yet in an unmistakable way conveys Scripture truth. It is said that Mr. Stanley first drew this diagram on a barn door with a piece of chalk, to illustrate the great dispensational truths to his simple country hearers. We can only say it would be well if all preachers and teachers grasped this simple outline and grouped their knowledge of Scripture truth according to its teaching. "What God hath said on the Second Coming of Christ," and on the "Millennium," by the same author, are full of references to Scripture. "Caught up with the Bridegroom and Coming with the King;" "Changed in a Moment" and "He Cometh with Clouds;" "Papers on the Lord’s Coming," by C. H. M.; "The Mystery and the Kingdom of Heaven," with accompanying chart, are all of them pamphlets, small and large, which can be procured for a few pennies, and will illumine the whole subject of dispensational truth. Of larger works, we mention: "Eight Lectures on Prophecy," by Trotter; "Plain Papers on Prophetic and Other. Subjects," by the same. The first is a simple and valuable statement for beginners; the second goes into the subject at length and is a most valuable compendium of dispensational truth — perhaps the best work on prophecy. Here, the great epochs of Scripture and the great prophetic questions are treated in a clear, reverent and practical way. We can cordially commend this valuable work. "The Lord’s Coming, Israel and the Church" by T. B. Baines, is another valuable dispensational work with the special merit of great simplicity and clearness of style. It is perhaps more readable than the previous book, though not so full in its treatment of prophetic subjects. Other excellent books on dispensational truth will be mentioned in a supplementary list but need not be specially characterized here. We add, however, "The Lessons of the Ages," by F. W. Grant, a very clear and helpful characterization of each dispensation of Scripture, with the lessons to be learned from all. No one should fail to study this valuable book of only 125 pages. Before closing this part of our subject, we notice a very helpful "Chart on the Course of Time," by A. E. Booth, with notes to the same, called "A Key." This chart, based upon the typical interpretation of the seven days of creation in their application to the dispensations, is an interesting and helpful work. It puts clearly before the eye, in a semi-pictorial way, the great epochs and dispensations of Scripture, showing how each day of creation was typical of a day in the great progressive march of events. Thus, the first day with the light is typical of the first age when the light of God’s promise shone upon the troubled seas of humanity from Adam to Noah. The second day, in like manner, with the firmament above the earth, suggests the period of human government when the authority of the heavens was first felt in the government of the world. The third day, the emergence of the dry land, is the age of Israel’s history as a nation from the call of Abraham to Christ, where in the sea of the world’s nations, Israel arises as the great central continent where God manifested His ways. The fourth epoch is that of the Church, the dispensation in which we are living, when the Son, the light above the sun, for us shines in the heavens. The fifth day is the period of the fruitfulness of the waters, suggesting that Great Tribulation out of which emerges blessing for the earth. This blessing is described in the Sixth day, the millennial period where the man with the woman, typical of Christ and the Church, is given authority over all the earth. The seventh day is the Sabbath, the eternal rest of God where sin can never enter to blight His new creation. This, with very many interesting details, is given in the chart and accompanying key. ======================================================================== CHAPTER 57: 03.31. COMMENTARIES ======================================================================== Commentaries We can imagine some of our readers lifting their eyebrows at this word, especially in the light of what we have already said about original work. We can only say, there are two kinds of commentaries and we must not be afraid of a word because it has been abused. What is our own little book, but an endeavor to throw light upon the truths of the precious word of God? What are these outlines which we have been commending, but elucidations of the great dispensations, etc. , of Scripture; and what the helpful "Notes," etc., which have been of such benefit to multitudes? These are but commentaries under another name, and we must not despise helps of this kind. Indeed, the student who gathers most by original work will be the last to despise helps of every kind. We desire under this head to give no exhaustive list — an impossible thing; nor even to point out every helpful commentary, which would also be an impossibility; nor yet merely to repeat what we have said elsewhere, but simply to answer an inquiry that might be made by any one engaged in Bible study. As to commentaries on the entire Bible, we mention first, although it covers only part of the Old Testament with all the New, 1. "The Numerical Bible," by F. W. Grant. We have already spoken of it as supplying a new and carefully prepared version of the Bible, and have as well pointed out the value of its outlines, together with the numerical structure to which we have had occasion to draw the reader’s attention. We therefore confine what we have to say here simply to its value as a comment upon the Scriptures, and we can truly say that, in our judgment, no more valuable commentary exists. It is not in the strictest sense a commentary. That is, it does not take up each verse and give grammatical and other elucidations, with practical remarks at the close. It is rather an enlargement of the thought of an outline, giving the scope and contents of each book with its divisions and sub-divisions, and going into the evident purpose of the Spirit of God in each portion, both as to its form and contents. There is always special reference to the spiritual significance, and where this is clearly grasped, it often offers a key to the literal interpretation of a passage. Mr. Grant is particularly rich and helpful in the typical portions of the Old Testament; the comments on the tabernacle in Exodus, on the sacrifices in Leviticus, the other ceremonial ordinances in Numbers and Deuteronomy, are most valuable and suggestive. Indeed, it is the peculiar charm of this book that it gives us clues for further study, rather than sating the mind with every possible thought upon a passage. The work is thus stimulating and enables one to pursue his own studies with greater liberty and confidence. Nor is the practical feature found wanting. Indeed who that is most engaged with the truly spiritual can handle it in a coldly intellectual manner? It is ever God’s way to appeal to the heart and conscience as well as the intellect, and a mere mental enjoyment of Scripture is a dangerous thing. The two volumes from Genesis to 2 Samuel are a treasure-house of "things new and old" in this direction. The separate volume on the book of Psalms is remarkable in every way. We know of nothing to be compared with it in value as a commentary upon the Psalms, and especially with reference to their structure, dispensational setting, and Christological value. We are thankful to say that the entire New Testament is completed, and here, in Gospels, Acts and Epistles, together with Revelation, we have a complete commentary upon the Christian Scriptures, most useful and sufficiently minute in the more abstract portions to amount to a helpful treatment of the subject. It has also a system of references by which an effort is made to elucidate the text by suited and classified references. These have proven helpful to many students, not only in furnishing actual texts, but indicating the nature of proper references and how far we may make use of Scripture as a divinely inspired comment upon itself. This line of study, as already suggested, is most valuable, and indeed fascinating. 2. With certain qualifications and reservations, we mention "Jamieson, Fausset and Brown’s Commentary" of the entire Scriptures — a work of considerable value in furnishing a comment upon every portion of Scripture, in the main orthodox, but lacking that dispensational grasp of truth which is of such great importance. It is perhaps the most valuable commentary of this character that we can speak of. For those who know dispensational truth, it would be valuable in a general way, as furnishing useful and helpful explanations of much of an antiquarian and historical, as well as doctrinal and practical character. 3. Somewhat similar, but probably more scholarly and more lengthy, is "The Speaker’s Commentary," prepared by prominent clergymen of the Church of England, with much to commend in its devout and reverent tone and genuine scholarship, while quite within the comprehension of the average student. 4. "Ellicott’s Commentary" on the entire Scriptures seems also a valuable work of the same character, while the older commentaries of Scott and Matthew Henry are far too voluminous and diffuse for the average reader to make much use of. 5. Of more distinctly technical works, we might mention the commentaries of Kiel and Delitzsch upon the Old Testament, rich and scholarly, but without the knowledge of dispensational truth. We might mention as a New Testament companion to these, a work different indeed in many respects, but valuable: 6. "Alford’s Greek Testament," in five volumes. The author was a scholarly, gifted man, no mean textual critic, and with quite an insight into prophetic truth. His notes are interesting and suggestive, and his text, especially with its rich thesaurus of various readings, is invaluable. He must however be read with discrimination. 7. The Lange series of doctrinal, critical, exegetical and homiletical commentaries on the entire Bible is of varying value according to the authors. While not distinctly unsound nor tainted with higher critical infidelity, it is scarcely a work one would recommend for the general reader. Some, however, will profit from it, and whoever is capable of understanding it should at least be also capable of detecting partial or erroneous views. With these, we close our general list and add only a few works upon special books. 1. C. H. Mackintosh’s "Notes on the Pentateuch" we have already described and would again warmly commend. They should have their place on the shelves of every Bible student. With many, they have been the key to opening the entire Bible. The beloved author was a man of singular piety and ability, with a remarkable gift of expression. Scarcely anywhere in the English language will we find more beautiful and forcible language. It is a work to be put in the hands of a beginner, and many there are who have wished that he could have continued his comments upon the entire Scriptures in the same manner. This, however, was not permitted. We therefore add, as far as we can, a list of works of a similar class, upon the remainder of the Scriptures. 2."The Book of Joshua," by H. F. Witherby, is quite in line with Mr. Mackintosh’s work and a good introduction to this important and little understood book. It is particularly rich in its unfolding of what we might call "Ephesian truth." 3. "Lectures on the Book of Judges," by S. Ridout. In a series of familiar addresses, the contents of this book are opened up, the lessons of Israel’s failure to possess themselves of the land and to hold it in the fear of God, with special application to individual and corporate life at the present time. 4. "Gleanings from the Book of Ruth," by the same author, is along similar lines, and, together with other smaller works, is an exposition of that lovely pastoral supplement to Judges.* {*See also "The Time of Harvest," by C. Knapp "Ruth, or Blessing and Rest," by C. Stanley.} 5. "King Saul: the Man after the Flesh," by S. Ridout, is a series of Notes upon 1 Samuel, after the manner of the book on Judges; and while King Saul is the prominent character, as indeed he is in 1 Samuel, there is an exposition of the book from beginning to end. "Life and Times of David," by C. H. Mackintosh, covers the same period, as "Staff and Sceptre," by C. Knapp, also does. 6. The Kings of Judah and Israel," by C. Knapp. This book covers 2d Samuel, Kings and Chronicles,with many helpful and valuable notes on the various kings, good and bad, of Judah, and those who led or maintained the divided kingdom of Israel in their apostasy. To these also may be added the helpful monographs, by C. H. Mackintosh, on Jehoshaphat, Hezekiah, Elijah and Josiah. "Mephibosheth," "Great Stones and Costly," "Doors Shut and Lamps Put Out," interesting and valuable pamphlets by Charles Stanley. "Meditations on Elisha," by J. G. Bellett, in that gifted author’s usual happy style. 7. The captivity books, Ezra, Nehemiah and Esther, have been commented upon by E. Dennett, C. Stanley and others. "The Captives of Judah," by J. G. Bellett, is valuable. "The Gates of Jerusalem," by H. A. Ironside, and the same author’s suggestive "Notes on Esther," bring us to the end of the historical books. 8. "Notes on Job," by W. Kelly, with a new and able translation of that book, with Notes following each chapter, is an excellent little volume. Mr. Mackintosh has written "Job and His Friends" which deals with one feature of the book, and Mr. Stanley on "Job’s Conversion." There is still room for a handling of the whole book after the manner of Mr. Mackintosh. 9. Mr. Darby’s "Practical Reflections on the Psalms; ""The Book of Praises," by C. E. Stuart; "Meditations on the Psalms, chiefly in their prophetic character," by J. G. Bellett; and "Notes on the Psalms," by Arthur Pridham, the latter with some provisos, will suffice. 10. "Proverbs," by H. A. Ironside, a valuable and practical comment upon each verse of that wonderful book. 11. On Ecclesiastes, we have "Old Groans and New Songs," by F. C. Jennings, in which the great problem, "Is life worth living?" is discussed in the light of New Testament joys, which alone can justify an affirmative answer. 12. "Meditations on the Song of Solomon," by A. Miller, is a sweet and edifying enlargement of this lovely book. The smaller work by H. Friend is also helpful. 13. On Isaiah we have no work of a character similar to the list we are now giving. "The Prophet Isaiah," by W. Kelly, is a larger and more scholarly work, abounding in much that is profitable however, and with the special advantage of being clear in its dispensational presentation of the truth. 14. "The Weeping Prophet," by H. A. Ironside, is a helpful unfolding of the book of Jeremiah, with practical applications to our times. 15. "Notes on Ezekiel," by W. Kelly, covers that prophet in a profitable way. 16. "Notes on Daniel," by the same author, is a remarkably helpful and simple work. Mr. Iron-side’s "Lectures" on the same book, recently published, are perhaps a more popular treatment of the same subject. 17. "The Twelve Minor Prophets," by H. A. Ironside, gives quite a full unfolding of this "Deuteronomy of the Prophets" after the author’s usual clear and practical manner. Continuing our list of books that would form suited companions to C. H. M.’s "Notes," we come to the New Testament. 18. We place first here Mr. Bellett’s admirable book on "The Evangelists" which, in deep, spiritual and rich views of the person of our Lord, make up for any lack of detailed exposition. 19. These details are considered in "Lectures on the Gospel of Matthew," an excellent and scholarly work by Mr. Kelly, a little above the level of the other books, but furnishing a pattern for the study of the other Synoptic Gospels. 20. "Notes on Mark," by C. E. Stuart, and "The Great Servant Prophet," a series of addresses on this Gospel, by W. T. Turpin, are useful. W. Kelly has a learned work on this same Gospel. 21. The Notes on the Gospel of Luke," From Advent to Advent," by C. E. Stuart, bear marks of that author’s usual painstaking labor and helpful suggestions in many directions. 22. "Notes on the Gospel of John," by R. Evans, enter into the spirit of this wondrous Gospel, whose heights and depths still invite further prayerful meditation. A work on this Gospel in the style of Mr. Mackintosh is greatly to be desired. 23. Perhaps the best Notes on the book of Acts are those by Mr. Darby, originally written in Italian; they are a beautiful and simple unfolding of that book. Mr. Kelly has also written on it. 24. "Notes on Romans," by J. N. Darby, and another by W. Kelly on the same epistle, would serve perhaps as well as any for a detailed examination of that epistle. The smaller works by C. Crain and J. Fort have features of excellence which we miss in the others. 25. As for Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, Mr. Kelly has written a series of volumes on all these epistles, than which we know of none superior. The same remark applies to his books on the pastoral epistles to Timothy and Titus. 26. "Lectures on the Epistle to the Hebrews," by S. Ridout, is in line with the book on Judges, with perhaps more reference to detailed exposition, so that the entire epistle is covered. There is also an excellent summary of the Epistle by F. W. Grant. 27. "Reflections on James," by J. N. Darby is a simple treatise on that epistle. 28. 1 and 2 Peter by W. K., and Jude by H. A. Ironside. 29. The 1st Epistle of John, by J. N. Darby, and a larger work by W. K. on the three epistles. 30. On Revelation, we have a goodly number of illuminating expositions. "The Revelation of Jesus Christ," by T. B. Baines, is simpler than another of a similar title by F. W. Grant, which is more profound and, on the whole, the best that has been written on this portion of Scripture. Mr. Baines is more after the manner of Mr. Mackintosh. We have thus endeavored to suggest a library of Expositions of the entire Scriptures for the average reader, which might be called an elementary commentary on the Bible, while by no means unsuitable for more advanced students. All these books have the advantage of having been written from the standpoint of "rightly dividing the Word of truth," particularly as to dispensational details. There are many excellent works which have not been mentioned, but which lack this clear setting as to the general scope of Scripture teaching. No doubt, many think of favorite authors whom they would prefer to some mentioned here. We simply give a list which we can commend as being both profitable and safe. We add a few books not exactly expository,but which are as necessary for the Christian’s library. 1. "Facts and Theories as to a Future State," by F. W. Grant, the classic on this solemn subject a treasure-house of truth to meet the current assaults upon the fact of man’s responsibility, the eternity of punishment and related subjects. In view of the activity of Adventism, Millennial - dawnism, Christadelphianism, and other similar forms of error, this book is a necessity for the Bible student and Christian worker. 2. "The Atonement" and "The Crowned Christ," two works by the same author upon the person and work of our Lord Jesus Christ, are most valuable treatises on these subjects. 3. "The Son of God," by J. G. Bellett; "The Moral Glory of the Lord Jesus," by the same, are two delightful, elevating books, leading to a deeper and adoring sense of the excellence and matchless worth of our Lord. The first dwells upon His deity; the second upon His humanity. 4. "The Person and Work of the Holy Spirit," by S. Ridout, is an attempt to present in orderly detail this most important subject; special attention has been drawn to the unscriptural idea of seeking a baptism of the Spirit, a "second blessing," etc., while fully recognizing the need of being "filled with the Spirit" who dwells already in every believer. The work of the Spirit in connection with Church ministry, worship, etc., as well as in His dispensational work in the past and in the future, is set forth. 5. "Divine Unfoldings," by Walter Scott, is a very helpful and interesting little book in which the accuracy of Scripture in using the various titles of God and our Lord Jesus Christ is set forth. This book should have a place in every library. 6. "The Prophetic History of the Church," by F. W. Grant; "Simple Papers on the Church of God," by C. E. Stuart, and W.Kelly’s "Lectures on the Church of God" are excellent. These or similar books should find a place upon the shelves of every one who desires to know what the Bible teaches on this great subject. 7. No library would be complete without a little poetry. At least, the "Hymns of Ter Steegen, Suso and Others," by Mrs. Bevan, and her own book "Coming," should find a place in the smallest library. We add a short list of books upon the subject that has been before us, many of which will be found suggestive and covering part at least of the ground we have gone over. This must necessarily be the case, for Bible study cannot be entirely along new lines. 1. "How to Study the Bible," by D. L. Moody. This is a stimulating and suggestive little book, giving simply an address upon this topic. It does not pretend to enter into such details as the Bible student would require. 2. "How to Study the Bible for greatest Profit," by R. Torrey. Dr. Torrey has also written a very suggestive introduction to the "New Topical Text Book," elsewhere noted. His suggestions are valuable. In the book we notice here, he has gone quite fully and thoroughly into the general subject. Many of his suggestions, as just mentioned, will be found to have been given in one form or another in our own book but his method of treating the subject is original, and those who can do so will find much of profit in going over it. His suggestions as to analysis are good,and the chapter devoted to an outline of I Peter will be found stimulating. We can commend the book cordially. 3. "How to Study the Bible," by I. M. Haldeman. This is the first of a series of articles on Bible studies embraced in the book to which this article gives its name. While excellent and helpful, the purchaser must not expect to find a book of the size indicated by the price, as only the first article, of some fifty pages, is given to this subject. Dr. Haldeman also alludes to various methods, some of which we have taken up. Without claiming exhaustiveness for our little book, we can say that we do not know of any special method recommended in any of the other books which is not dealt with in our own. ======================================================================== CHAPTER 58: 03.32. HINTS AS TO READING ======================================================================== Hints as to Reading At the close of our little book, we may be allowed to make a few suggestions as to reading in general, with special reference to literature helpful for Bible study and other matters connected with this. 1. In one sense it can be said that we are living in a book reading age, and yet perhaps never have books and their readers been so superficial as at present. A vast mass of periodic literature of the emptiest kind is absorbed by the reading public. In our large cities nearly every one, even children, reads the daily newspaper, gorged with its disgusting recitals of crime and scandal. Weekly periodicals of trashy fiction, with numberless magazines of the same character, tinctured with an occasional article on some sensible topic, form the staple of mental food for the vast majority. In addition to these, novels by the hundred are turned out and greedily devoured. Of all this we have little to say, except to remind our readers that it indicates the course of this world according to which we no longer walk. We would seriously lay it upon our own heart and that of God’s people, that such reading is not only in many cases positively injurious, implanting infidel notions and a worldly habit of thought, but creates a distaste for solid, mental food, and particularly for that which has to do with our eternal interests. If there were no other reason why the young Christian should abstain from literature of this character, this would be sufficient. Anything that makes the Bible distasteful, or makes it a task to read helpful books that explain it, can surely not be a friend to our souls’ growth. It cannot be from God, and therefore must be from an opposite direction. We cannot as to these apply the Scripture: "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him." We do not wish to be narrow or legal, but that is not the special danger of the times in which we are living. If refusing to be turned away from Christ to enjoy this sinful world going on to destruction be narrowness, then with all our soul, let us be narrow! With the desire to avoid misunderstanding, we add a word: what we have said is not meant to put God’s people under bondage; for instance, as to reading the news. The Christian can acquaint himself with what is taking place in the world, especially as showing its tendencies and the progress of events. However, a glance at the paper will suffice for this, and we must be on our guard, for many strong men have been ensnared in this direction. There are a few books in which great epochs in the Church’s history have been described in the form of a narrative, in which there are fictitious individuals. Some of these books may be profitable for the young in giving them a clear view of historical events. Some of them we would hesitate to condemn absolutely. We cannot say without qualification that fiction of every kind is evil, without including such books as these; but we do say most distinctly that fiction as a whole is evil and demoralizing, for the reasons just given above. But enough of this distasteful subject. We must leave it with every one’s conscience,asking them only, if given to reading of this character, to glance back over a year and recall all such books and literature they have read, to estimate how many pages it would make, how many hours it has taken, and then do the same with their Bible and helpful Christian literature, and compare the two. For those who might object that we had given too long a list of notes and comments on the Bible, it might be a surprise to learn that many a young man and woman reads thirty-five novels and more in the course of a year. 2. There are two ways of reading helpful books, neither of which can be commended, leaving a third, which we think is the normal and proper way. Some devour books; will take, for instance, a volume of C. H. M. and read it through in two days. To do this, they may sit up half the night or neglect some manifest domestic or business duties, or so encroach upon the time for independent Bible study that it is entirely neglected. When we come to the table, we do not eat everything that is put upon it at once and we have a mental as well as a physical capacity for receiving and assimilating nutrition. Beyond that, what we take will only gorge and hinder true mental and spiritual digestion. Others fall into the opposite danger. A book is so long in hand that before the end is reached the beginning is forgotten: a page or two are read at intervals perhaps of two or three days; and while we do not say that much that is profitable is not gathered, yet there is no sense of progress and no positive accumulation of truth. The happy medium between these two extremes is doubtless the best. For instance, if we are reading the Notes on the Pentateuch, it might be done at the rate of a chapter a day, or at the same rate as we are reading in our Bibles. This has the double advantage of giving us leisure for the enjoyment of the portion in hand and of confirming and enlarging our understanding of the chapters we are reading. How delightful and profitable would such a systematic course through the Pentateuch be! The other books suggested in the list could be taken up in a similar way, so that gradually one would have read over helpful expositions of the entire Scripture; we do not say as rapidly as they would have gone over the Bible, but perhaps in double that length of time. This brings us to guard our reader from encroaching upon his time for study. Let that be kept inviolate, and if possible, be given in the early morning when one is freshest and least likely to be disturbed. Night study and late hours are to be avoided. Some books, of course, are merely for reference, such as the dictionaries, concordances and even the outlines of which we have spoken above, with the one exception of the "Synopsis" which we would indeed advise to be read consecutively, at least once, along with the Scriptures. Numbers of commentaries, if one has them within reach, can be consulted on special passages, but there is no profit in attempting to read through many helpful works of this character — indeed an impossible task. They are intended for reference. Do not be afraid of marking books which are your own, and as such marks are rarely erased, they might as well be made with ink to avoid the blurring and soiling of the page. An intelligently marked book is of interest to others. It shows them that some one has been along this way before and does not really lessen the value of the book. These marks may vary, from simply calling attention to an interesting passage, or a question as to the correctness of a certain statement, to making extended remarks on the margin. A book of this kind may be for the time a sort of note-book in which all sorts of things that the author suggests to us are jotted down. Let not a borrowed book, however, be marked, even with a pencil. We would advise one, if possible, to purchase his own books, rather than to borrow those of others. Books are lifelong friends, and if one is worth reading it is worth possessing. Of course, we may not be able to buy them at once. Indeed, books which have cost some self-denial to secure have a special value, and if thus gradually obtained will be more likely to be read than if they are bought by the yard. Borrowed books should be returned as soon as practicable. It is neither good for oneself morally, nor just to others, to fail to return books that have been kindly loaned to us. We have reached the end of what we set out to say upon this most important subject of Bible Study. We are quite aware that nothing very original or striking has been said, but if our little book shall result in encouraging beginners to take up their Bibles or stimulate those who are already happily thus engaged, it will not have been in vain. Its aim is to glorify our blessed Lord in the hearts of His people, and to seek Him, the living Word who was and is with God, and was and is God, in the pages of that written Word where everything speaks of Him. There is indeed a marked similarity between the person of our Lord Jesus Christ and the written word of God. The One is Divine and yet has become flesh, humiliating Himself so that He could be heard and seen and handled, a Man with a perfect human mind, heart, will, affections, all that goes to make up the ideal Man, yet in and above all this, with glory veiled only to unbelief, we see the living God. So with the Scriptures: in form they are human writings, the production of various authors, and with all the characteristics of times in which they were produced and the authors who produced them. Nothing is forced or cramped. A great genius evidently wrote the Pentateuch; true poets, of the highest order, evidently wrote the Psalms, the book of Job and the Prophets. Painstaking and discriminating historians evidently wrote the historical narratives; faithful and attentive biographers evidently wrote the Gospels; and a master genius, Paul, wrote his epistles. But underneath and above the human instrument, whether king or peasant, fisherman or poet, shines the Divine Mind, the inspiring Spirit, revealing in all its grandeur and perfection, the will, the ways, the holiness, the glory, the love of God, in the person of His Son. We know God through His word, not merely intellectually, but as born, cleansed and nourished by that Word. We know Christ thus, also; and thus, in a special and real way, the written Word is the mind of the living, the Divine Word. May something of that longing which filled the heart of the apostle possess us also. As we press forward to see our Lord on high, may we also seek Him in His word, forgetting our past attainments which are behind, reaching forth to those that are before, and pressing forward ever for the prize which, while it is on high, awaits our reverent, diligent, persistent search in the precious word of God. Not that we shall ever be satisfied this side of heaven. Indeed, God’s word is so perfect that we can never grasp all its fulness here, but we shall go on to know Him and the power of His resurrection, yea, and the fellowship of His sufferings too, in that measure in which His word fills mind and heart and possesses and controls our lives. Courage, then, dear fellow-Christian, in this noble work! The few minutes you are putting on some little study morning by morning may seem a trifle; but, oh, the knowledge of Christ is not a trifle; the knowledge of the word of God is not a trifle. Let us then be diligent, simple, obedient and hopeful, and continue in this precious work! "O how love I Thy law! it is my meditation all the day. Thou through Thy commandments hast made me wiser than mine enemies, for they are ever with me. I have more understanding than all my teachers, for Thy testimonies are my meditation. I understand more than the ancients, because I keep Thy precepts. I have refrained my feet from every evil way, that I might keep Thy word. I have not departed from Thy judgments, for Thou hast taught me. How sweet are Thy words unto my taste! yea, sweeter than honey to my mouth. Through Thy precepts I get understanding; therefore I hate every false way" (Psa 119:97-104), ======================================================================== CHAPTER 59: 04.01. KING SAUL: THE MAN AFTER THE FLESH ======================================================================== King Saul: the man after the flesh. S. Ridout. Loizeaux Bros., Bible Truth Depot & Press, 1 East 13th Street. New York. Content taken from stempublishing.com ======================================================================== CHAPTER 60: 04.02. TABLE OF CONTENTS ======================================================================== Table of Contents Part 1. Introduction The State of the People The Captivity in the Philistines’ Land God’s Care for His own Honor God’s Mercy to His Humbled People The People’s Desire for a King Part 2. The Call of the King The New King Tested and Found Wanting Saul and Jonathan Contrasted Saul’s Foolish Oath Saul’s Kingdom Established Amalek Spared The Man after God’s own Heart The Breach between Saul and David David and Jonathan The Priesthood in Connection with David and with Saul Saul’s Pursuit of David The Triumph of Magnanimity David and Abigail Contrasts of Faith and Failure Saul and the Witch of Endor David with the Philistines David’s Chastening and Recovery The Death of Saul and Jonathan David’s Lament over Saul and Jonathan ======================================================================== CHAPTER 61: 04.03. PREFATORY NOTE ======================================================================== Prefatory Note The following pages, begun several years ago, and now, in the mercy of God, completed, are an effort to give a brief series of notes upon the first book of Samuel. The title, "King Saul: the man after the flesh," shows us the central figure of the book, a type too of the fleshly condition of the nation as a whole. The lessons connected with the rise, reign and end of King Saul are many, and all point to the utter unprofitableness of the flesh in its greatest excellence to be aught that is acceptable to God. The subject in one sense is a depressing one, and the proper effect should be to turn us from the contemplation of the man after the flesh to the man after God’s own heart, David, who comes upon the scene in the latter part of the book and shows the contrast between faith and nature. As a type of Christ, he is the antidote to the baleful example and influence of poor Saul, and thus shows how God would ever lead, even through the knowledge of sin in ourselves and of the evil about us, not to occupation with that, but with Him who is the Deliverer of His people. May the Lord use this effort to trace the workings of the flesh and the triumphs of His grace to the blessing of His people! A word of explanation may not be out of place as to the character of Jonathan spoken of in the body of the book. The matter is one of great delicacy, and the writer shrinks from taking the edge off any wholesome lessons that have been connected with the character and position of Jonathan, but would only call attention to what is said in the body of the book and leave each reader free to draw his own conclusions. ======================================================================== CHAPTER 62: 04.04. INTRODUCTORY ======================================================================== Introductory In a certain sense, a king is the product of the times in which he lives. He represents the thought and condition of the masses, and while he may be beyond the individuals composing the nation, he will represent the ideal, which they exhibit but partially in their several lives. The king, though above the masses, must be one of themselves, only a greater. Just as the gods of the heathen are but the personification of their own desires and passions enlarged. In a similar way, every man is a representation of the world at large — a microcosm. He is a sample, as we might say, of the whole, having certain characteristics in greater or less proportion, certain ones obscured by the overshadowing prominence of others; but all features which compose the mass as a whole, present in greater or less degree. It is a solemn thought, and illustrative of our Lord’s words to Nicodemus, "That which is born of the flesh is flesh." We are now looking simply at the natural man and from a natural standpoint. Every observant and thoughtful man will confirm what has been said. Water will not rise higher than its source, and the great leaders of men have been but great men, like the rest of their fellows, only with enlarged capacities and greater force. In fact, the world would boast of the truth of this, and glory in the fact that their great ones are but the exhibition of the qualities that mark all. They make demigods out of their heroes, and then claim kinship with them, thus climbing higher and exalting themselves. It is man’s effort to make good the lie of the serpent, "Ye shall be as gods." It need hardly be said that there is a distinct limit to all this greatness. Between man and God there is still the "great gulf" impossible to pass. Nor is this merely the gulf between creature and Creator, fixed eternally, and which it is the joy of the child of God to recognize — for our happiness is in keeping the creature place of subjection and of infinite inferiority to "God over all blessed forever" — but sin has made the impassable gulf between man and the true knowledge of God. All his development, knowledge, excellence and greatness is on the side away from God, and every fresh instance of human greatness but emphasizes the fact that man is away from God. "Ye must be born again." Looking, then, at this mass of humanity, "alienated from the life of God" — solemn and awful thought — we see here and there, towering above the rest, some prominent and striking character who naturally attracts our attention. Opportunity, ability, force of character, have separately or unitedly put him in the place of eminence. It will surely give us a clearer idea of humanity to study it in this more excellent form, just as the mineralogist would seek for the richest specimen of ore to determine the quality of the entire deposit. Having found that, he would then remember that this was the best, the rest not yielding so much as his specimen. So we take up the great men of earth to see what is in man. We take the best specimen, where natural character, opportunity and education have combined to produce the nearest approach to perfection, and having learned thus what he is, we remember that the mass of humanity are but poor specimens of the same class. We will have to confess with the psalmist that "every man at his best state is vanity." Nor must we leave out the religious element in all this, but rather expect to find it prominent. Man is a religious being, and we will see where his religion leads. This may be a religion based upon God’s revelation, and in outward connection with the ordinances of His own establishment. It may make "a fair show" in all this, and under the influence of God-given ministry seem well nigh to have reached the true knowledge of God, and be born anew. We will find food for most solemn thought in all this. Such a man was king Saul, the ideal of the times in which he lived, and combining in himself traits of character which all admire, and all possess in some degree. Added to this natural excellence, he was the favored son of a favored nation, with abundant opportunities for the knowledge of God, both by revelation and prophecy. He will be found to have possessed in himself those qualities of ability and excellence most admired by man, and added to them the nearest approach, at least, to the true knowledge of God. It will be our duty to decide, so far as man can decide, whether he was in any measure a true subject of grace. But we have said that every man is but a specimen of the mass — possessing in greater measure what are the common characteristics of all. We can thus get help in determining the character of Saul by seeing the general state of the nation, more particularly at the time just prior to his reign; and our knowledge of Saul will in turn enable us more fully to put a just estimate upon the people. We must also remember that Israel was representative of the whole human family. A vine was taken out of Egypt and planted in a fruitful hill, surrounded by a hedge and tilled with all the skill of a divine husbandman. He asks, "What could have been done more in My vineyard, than I have done in it?" (Isa 5:4.) But it was a natural vine. It was simply the vine of earth given every opportunity to show what fruit it could produce. Saul was a representative Israelite, and Israel was but the best nation of earth. We, therefore, and all humanity, are under review in this examination of king Saul. So far we have looked merely at the natural man, leaving out of view that gracious work of God which imparts a new life and gives new relationships with Himself. This has doubtless gone on from the time of the fall; God has always had His children — "the sons of God" in the midst of an apostate, godless world. These, His children, have been born of the Spirit, and faith has ever been the characteristic of their life. Whatever the dispensation or the circumstances, faith has been the mark of the people of God, those possessed of life from Him. We find, therefore, in the history of Israel, no matter how dark the days and how great the apostasy, a remnant of the true people of God who still held fast to Him. It will be for us also to trace the workings of this faith which marks out God’s people from the mass of humanity; and here too we will find, no matter how bright the individual instance may be, that this divine life has a character common to all the saints of God. We may see it very clearly in a Hannah, and very dimly in an Eli; but there will be the same life in each. To trace this in contrast to the activities and excellences of the natural man will help us to understand each more clearly. But here again we will find that our subject is more than a question of persons. We will find that in the same person both these principles may exist, and that this will explain the feebleness of manifestation of the divine life in some, and apparent inconsistencies in all. We will find, and Scripture confirms the truth, that the nature of man remains unchanged — flesh remains that, and spirit also remains spirit; "that which is born of the flesh is flesh; and that which is born of the Spirit is spirit." May we not, then, expect real profit from this study of Israel’s first king? Should it not give us a clearer view of the helpless and hopeless condition of the natural man, of the utter incorrigibility of "the flesh" in the believer, and enable us to discern more accurately than ever between these two natures in the people of God? Thus we would answer more fully to the apostle’s description of the true circumcision: "who worship by the Spirit of God, and rejoice in Christ Jesus and have no confidence in the flesh." Lastly, we will more fully understand the dispensational situation, and see how fully is illustrated the fact that all things wait necessarily for God’s true King, for the Man after His own heart, of whom David was the type. King may succeed king, but it will be but the ever varying forms of human excellence as displayed in king Saul. Alas! the true King did come, and the people desired one of the class of Saul — a Barabbas — rather than the True, for their king is but the expression of their own heart and life. Therefore it is only the "righteous nation" who will desire and have that King who shall "reign in righteousness." ======================================================================== CHAPTER 63: 04.05. CHAPTER 1 THE STATE OF THE PEOPLE ======================================================================== Chapter 1 The State of the People In contrast with the book of Judges, and its supplement Ruth, the books of the Kings deal largely with the national centre and the nation as connected with that, and a responsible head. The previous books had given the history of individuals and of separate portions of the nation. While the victories of the judges benefited the people at large, there does not seem to be that cohesion, or that recognition of a divine centre, so clearly provided for in the book of Deuteronomy. It is significant that the first allusion to Shiloh, in the book of Judges, is the mention of an idolatrous rival in the tribe of Dan (Jdg 18:31). The book of Samuel begins with Shiloh, and shows us the state of things there, as Judges had shown the general condition of the people. We have in the earlier chapters the state of the priesthood, in Eli and his sons. We might have hoped that, spite of national unfaithfulness, the priests, whose nearness to God was their special privilege, would remain faithful to Him. Alas for man! Be he never so near outwardly, and entrusted with the most priceless privileges, there is nothing in him to bind his heart to God. All must come from God alone; His grace must keep us, or we will not be kept. There is no such thing as succession in grace. The son of the most faithful father needs to be born again as well as the most degraded of mankind. This is written clearly on many a page of the word of God. "Ye must be born again." Eli, the high-priest, was personally righteous and loyal in heart to God, but he was weak. This is bad enough in any position, but when one is entrusted with the priesthood of a nation, responsible to maintain them in relationship with God, it is a crime. Eli’s sons were godless men without conscience, and yet in the priests’ place, and one of them successor to the high-priesthood. The carelessness of Eli is so dreadful that nothing but the tragic circumstances of his and his sons’ death, can fittingly express God’s judgment. We will look at that later. We turn now to something brighter. God has always had a remnant among His people, even in darkest days, and it is most refreshing to see in Hannah a faith and a desire in lovely contrast with Eli’s feebleness, and his sons’ wickedness. She lays hold of God, and spite of nature’s impotence, and the discouragement of a reproof from Eli, she holds fast. What a reproach to Eli! He has no energy to control his wicked house, and therefore has no discernment in administering reproof outside. Faith may wait and weep, but it has its joys later on, and in Hannah’s song of praise we get fresh encouragement to pray and wait. "They that sow in tears shall reap in joy." This remains ever true, for the individual saint and for the Lord’s people at any time, and more particularly is it applicable to the remnant in the latter days who will in affliction stay themselves upon the Lord. This narrative of Hannah gives us a glimpse of what may not have been entirely uncommon among the people, while the mass was in a state of declension. There were always, even in the darkest days, the Lord’s "hidden ones," the salt of the earth who preserved the mass from utter corruption for a time at least. It is a comfort to think of this, and to remember that there is at the present time also, a remnant whose heart is turned to the Lord. But this remnant was not among the official class. The leaders were either too weak or corrupt to help the people. There could be no relief through the ordinary channels, and God must therefore come in by a new way. Samuel, the child of this faith of the remnant, is the first of the prophets. The prophet was God’s special means of communication with the people when the ordinary means had failed. This explains why the message was largely one of sadness. God will intervene; He loves His people too much not to deal with them, but that dealing must be according to His nature and their condition. The presence therefore of the prophet tells the true condition of the people. Hannah herself is practically a prophetess — all subsequent prophecy is foreshadowed in her song. She exults in the Lord over the conquest of her enemies; she celebrates the holiness of God and His stable purposes of mercy for His people. She rebukes the pride and arrogance of the scoffer, and rejoices in the overthrow of the mighty. The rich have been brought low and the needy lifted up. The barren has become the joyful mother of children. The Lord humbles and exalts — He is sovereign. His adversaries will be overthrown, and His King and His Christ shall be exalted. Faith looks on ever to the end. If for a time there seem to be partial recovery, still faith does not rest until God can rest. Thus the prophets in a certain sense were not reformers. They accepted and rejoiced in a true turning to God, but they were not deceived by appearances. All reform was but partial and temporary, to be succeeded by still greater darkness. All things wait the coming of the King. He is the desire of all nations, and all who are awakened to see the true condition of the world and of the professed people of God, know there is no hope but in the coming of the Lord. So too in the history of the individual, whether for salvation or deliverance, there is no expectation from the natural man. The eye of faith is turned from all human excellence to the Christ of God. What peace of soul, what Hannah-like exultation of spirit there is, when He is the object! Christ alone the Saviour; Christ alone the One in whom is deliverance from the power of sin. But this complete setting aside of the flesh in all its forms by Hannah, shows at once her own deliverance and the bondage of the mass of the nation by whom she was surrounded. The people’s condition was the very opposite of hers, and their confidence and expectation was in man. In this negative way, then, we may learn the true state of the people, — a state of ease and self-sufficiency on the part of many, of more or less open enmity to God, and a weak, helpless sense of need on the part of those partially aroused to the true condition of things. The state was similar, under altered circumstances, in the days just preceding our Lord’s advent. Then too there was a feeble remnant which stayed itself upon God, and a self-satisfied, hypocritical class of rulers, who led the people as they wished. Then, too, faith waited for divine consolation, and was rewarded with a sight of the wondrous Babe of whose coming Hannah’s song spoke. She could well have mingled her praises with those of Mary. But how few felt the need which had been satisfied in those few who had turned entirely from themselves to God and His remedy. Returning for a little, we must look at the state of the people as exemplified in that of the priests, for as the Scripture shows, the one corresponds to the other. "The prophets prophesy falsely, and the priests bear rule by their means; and My people love to have it so" (Jer 5:31). Here we see the false prophets, claiming to reveal God’s mind, and the priests bearing rule by this. But such a state would be impossible were the people not willing. The people, if only outwardly connected with God, are glad to have a carnal priesthood. So in the history of the professing church, with the awful iniquity of the priests, we must remember that it was but the reflection of the state of a carnal people; in name only the people of God. No doubt a godly priest would do much to check the abounding evil of the people, and a godless one would accelerate their decline. Hence, the solemn responsibility of those in such a place. But the point of importance to remember is that a people away from God make possible a wicked priesthood, as the latter intensifies the alienation of the people. But what a picture of reckless blasphemy and grossest wickedness have we in these priests. One bears the honored name of a faithful predecessor and relative Phinehas, "the mouth of brass." The name is suggestive of what he was, an unyielding witness for God in a day of apostasy and corruption, who by his faithfulness wrought righteousness, stayed the plague and obtained "an everlasting priesthood," as type of the Priest who one day will put down all evil and maintain abiding relationship between God and His people (Num 25:7-13). With this one, however, nothing remains but the name. Is it not suggestive also that Eli was not a descendent of Phinehas, but of Ithamar, the other son of Aaron? So that at this time, for some reason, the proper line of descent had not been observed, which in itself may indicate the disordered condition of everything. For Phinehas had been promised an abiding priesthood, "A mouth of brass" indeed had this younger Phinehas, but not on God’s behalf, as a faithful witness for Him. Rather, he hardened himself against God, and would be one of those who would say, "Our lips are our own; who is lord over us?" Hophni, too, while there is no historical connection with his name, seems to answer to it only in an evil way. "My hands," seems to be the meaning, which some have thought to suggest "fighter." But the root with which it is connected is used for describing the hands as capable of holding, rather than of striking. Very noticeably it is applied to the priest entering the holiest on the day of atonement, "with his hands full of sweet incense" (Lev 16:12). It would thus be a good priestly name, and fitting companion for Phinehas. "Hands full" of incense and an unyielding testimony. Alas, the hands of Hophni were full, but not of the materials of praise. They were filled with ill-gotten gain and the fat of the Lord’s offerings appropriated to his own use. The sin of these men was twofold, the one resulting from the other. In the judgment of the world they would not have seemed equally heinous. They were guilty of sacrilege and of gross immorality, the latter a fitting consequence of the former. And is not this always the case? Where God is displaced, His service despised, is not the relation between man and man also corrupted? The unspeakable corruption described in the early part of Romans is the direct result of man’s turning from God. So here. The priests will have their own part out of the sacrifice — not that in mercy provided for them in the law of God, but of the best, and of that which belonged to Him alone. When the worshipers, with some remains of a tender conscience, would plead that God have His part first, the rough answer and threatened violence was all the satisfaction they could get. Thus the Lord’s offering was despised, and the sin of the priests was "very great before the Lord." If there is one form of sin more abhorrent than another, and which will bring more fearful punishment, it is that which disports itself in the presence of holy things. This is why religious corruption is the worst. The conscience is seared, and God’s holy name is dragged into the most unholy associations. Will He allow it? Ah, He will no more allow it in a formal, Christless church than He would in a formal Israel. Men despised holy things, because of their abuse by the priests. And is it not true, not only in Rome past and present, but in the professing church today, that the world despises divine things because those who should be "holy priests," do not give God the chief place in their professed service of Him? When people cease to fear before God, when they see in His ministers mere selfish disregard of God’s will, we have apostasy. It is not extravagant to say that such is largely the condition in Christendom today. The Lord’s offering is despised. Eli hears of all his sons’ wickedness and calls them to account. His words are strong and good. But of what avail are good and strong words when the strong arm of judgment should fall? The law provided the penalty for such sacrilege as this, in death. Why did not Eli show himself to be truly zealous for the Lord’s honor? Ah, words, mere words no matter how strong are worse than guilty complicity. Worse, for the man who utters them knows the evil and goes on with it. There is solemn instruction in this. It is not enough to see the wrong of a thing, or even to bear witness against it. Action is necessary. This is why so many — Lot like — fret and talk against evil and find no relief or help. Action must be taken, either by inflicting true discipline upon the evil-doer, or, if this be impossible, by separation from a state of things which makes it impossible. Otherwise men will be engulfed in the judgment of the very thing against which they so loudly declaim. This may seem harsh, but it is in accord with the witness of the man of God who is sent to Eli. He associates Eli with his sons: "wherefore kick ye at My sacrifice and at My offering . . . . and honorest thy sons above Me, to make yourselves fat with the chiefest of all the offerings of Israel My people!" Not one word of commendation for his own faithfulness, or personal piety. "Them that honor Me, I will honor." And so Eli and his house go down in a common dishonor, branded with the common shame of having despised the Lord. Would that the lesson of this could be fully learned. "Let every one that nameth the name of Christ depart from iniquity." It is refreshing and yet most sad to think of the child Samuel growing up in an atmosphere like this. Refreshing, for the Lord kept him inviolate amidst "the obscene tumult which raged all around;" but sad that one so tender should not only witness, but be obliged to witness against this awful state of things. "But Samuel ministered before the Lord, being a child, girded with a linen ephod." "And the child Samuel grew on, and was in favor both with the Lord, and also with men." "And the child Samuel ministered unto the Lord before Eli" (1Sa 2:18; 1Sa 2:26; 1Sa 3:1). The mention of the ephod, the priestly garment, would suggest that on a little child had fallen the only spotless robe in the priesthood. He represents, as we might say, for the time being, the house of Aaron, fallen into ruins in the hands of Eli and his sons. The child grew on and ministered to the Lord before Eli. Be he but a child, no one who is truly before God will be long without a message from God. So Samuel gets his first revelation from the One till then but dimly known by him. Poor Eli! eyesight has well nigh gone, as well as faithfulness, and lying down to slumber he fittingly suggests the spiritual state he was in. How hopeless, to human appearances, was the state. How unlikely that God would intervene. And yet it is just then that He does speak, and to a little child. Thrice He must call before it dawns upon Eli that the Lord is speaking to the child. He had told him to "go and lie down again," even as many careless ones would seek to quiet those to whom God is speaking. But at last it dawns upon the old man that it is God who is there, and he dare not — weak as he may be with his sons — he would not silence that Voice, slow as he had been to obey it. How touching and interesting is the scene which follows, familiar to every Christian child. What a moment in this child’s life — God, the living God, deigns to call and to speak with him. What an honor; how lovely and yet how solemn. Well may the child say "Speak Lord for Thy servant heareth." But what a message for a child’s ears. Why should this awful story of sin and its judgment be the first words which the Lord should speak to the little one? Does it not emphasize for us the fact that the judgment of sin is as necessary for the young as the old? and that God’s messenger in a world like this must hear all His word? How many plead that they are not suited for such testimony. They love to hear the sweet and precious things of the gospel, but when it comes to the solemn declarations as to the state of the Church and the path for faith, how many plead that they are not ready for such things. A child can hear and declare the message of God. We can think of that little lad, lying open-eyed till the morning, with the great awe of God’s nearness upon him; and naturally shrinking from the responsibility of declaring this message to Eli. He quietly opens the doors of the Lord’s house — significant act — fearing to speak of what he had heard. But Eli calls him, and, faithful to himself, if not to his sons, hears and bows to the awful sentence of God pronounced by the lips of a child. When once God lays hold of an instrument, working upon the heart as well as the mind, He will doubtless continue to make use of it. So Samuel not only received the first message, of judgment upon Eli’s house, but was made the channel of God’s resumed relationship with the people. "The Lord appeared again in Shiloh: for the Lord revealed Himself to Samuel in Shiloh, by the word of the Lord." What an honor — to be used of God, after ruin had come into the very household of the priest. And is it not true that at this day, God passes by all pretentious officialism which has departed from Him, to reveal to babes the things hidden from the wise and prudent? The childlike, obedient spirit, which can say, "Speak Lord, for Thy servant heareth," will have a message. Nor will the humble instrument fail of recognition, though the careless and thoughtless may mock. The Lord let none of his words fall to the ground; what he said came to pass, and his message commanded a respect which could not be withheld. The words spoken to Jeremiah are also appropriate to him: "Say not, I am a child: for thou shalt go to all that I send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces; for I am with thee to deliver thee, saith the Lord. Behold I have put My words in thy mouth" (Jer 1:7-9). No need to fear the face of man when one has seen the face of God. The weakest is as the mighty when he has the words of God on his lips. Let us remember this in these days, and faint not because of our feebleness. The Lord will let none of His words fall to the ground, though spoken by faltering lips. We have seen now the state of the people. The mass, weak, prone to wander, and, without the strong hand of restraint, lapsing into carelessness and idolatry; the priestly family degenerated into senile feebleness and youthful profligacy; but, in the midst of all this, a feeble, prayerful remnant who still count upon God, and obtain His recognition. This remnant finds expression, in God’s mercy, through the gift of prophecy, raised up by Him as a witness against the abounding apostasy, and the channel of His dealings with the people. Sad and dark days they were, but just the time for faith to shine out brightly and to do valiantly for the Lord. ======================================================================== CHAPTER 64: 04.06. CHAPTER 2 THE CAPTIVITY IN THE PHILISTINES' LAND ======================================================================== Chapter 2 The Captivity in the Philistines’ Land 1Sa 4:1-22. As has been frequently noticed, the enemy who could successfully attack the people of God, represent in a spiritual way their state, or the natural consequence of their state. Throughout Judges we find various enemies, assailing different parts of the nation and at different times. At one time it is the Moabites on the east; at another, Jabin king of Hazor on the north. The first suggests carnal profession, and the second rationalism. The last enemy spoken of in Judges was the Philistines. Samson, last, strongest and feeblest of the judges, fought against them during his life — when he was not having associations with them. He did much, in an indefinite way, to keep them from completely bringing the people into bondage, but never wrought a thorough deliverance. He died in captivity, and though he slew at his death more than he had in his life, he left them still practically unconquered. These are the enemies that confront Israel during the priesthood of Hophni and Phinehas, and all through the reign of Saul. So we must see afresh what they represent in a spiritual way. Living in the territory which rightly belonged to Israel — their own land — they stand for that which is closest to the people of God without being really such. They drifted into the land — exemplifying their name, "wanderers," — along the shore of the Mediterranean sea, the short way from Egypt. For them there was need neither of the sheltering passover, the opened Red Sea or Jordan’s flow arrested. They stand thus for the natural man intruding into the things of God. That this has been done in its full measure by Rome, none can question. She has taken possession of the heritage of God’s people, and settled there as though it belonged by right to her, giving her name to the entire Church, or claiming to be "the Church," just as Palestine, the whole land, got its name from these Philistines. Rome with its profession, its ritualism remains the great enemy which menaces the inheritance of the saints. It is to be feared that Protestantism, like Samson, has but feebly dealt with this adversary, and too often adopted its principles to be a true and victorious deliverer from it. They still remain in probably greater vigor than ever, ready to make fresh inroads and to lay waste more of the land of God’s people. But Rome as a system appeals to man’s carnal nature. It may be said that all mere carnal, formal religion is Rome in principle. At any rate, doubtless, the Philistines stand for all that is of nature in the things of God. Any carnal trafficking in unfelt, unrealized truth is but the intrusion of the flesh — mere Philistinism. This explains the constant tendency toward ritualism, and so toward Rome. Nor will this cease till the "mother of harlots" gathers back her children, representing apostate Christendom, after the removal of the Church to heaven. Rome will again be supreme. A state of the people like that which we have been tracing, with its carnal and corrupt priesthood and no power to act for God, would be just suited for the degradation now imminent. Indeed in Hophni and Phinehas we see but Philistines under another name. God will show His people outwardly where they are inwardly. How often in the individual soul, and in the Church at large, are the outward sins but the expression of a state of heart which has long existed. We are not told the occasion of the conflict here, whether there was some fresh inroad of the enemy, some additional imposition of tyranny, or whether in fancied strength the people arrayed themselves against them. This last would almost seem likeliest from the language, "Israel went out against the Philistines to battle." "Pride goeth before destruction," and self-sufficiency is ever the sign of an absence of self-judgment. Many times do God’s people go out to do battle against a spiritual foe in a state of soul which would make victory impossible, which it would really compromise God’s honor were He to give it. This is why it is absolutely imperative that there should be the judgment of self, before there can be a true warfare against outward foes. But one defeat is not enough to teach the people their need, and the folly of their course. Four thousand fall before the enemy, and surely this should have brought them on their faces in confession and prayer to know the reason of this defeat. Had they waited upon God, they would soon have learned the reason, and doubtless have been spared the further loss of the next battle. But evidently they think nothing of their own condition, and the only remedy they can think of is truly a Philistine one. They will have something outward and visible brought along which will quicken the failing courage of the people, and strike terror into the hearts of their enemy. It does both, for when the ark is brought into the camp, a great shout is raised by Israel, and the Philistines are smitten with fear. The ark had led them to victory before. It had gone before them in the wilderness, "to search out a resting-place"; it had stopped Jordan for them to pass over, and had led them about Jericho till its walls fell. Naturally they think of it as the very throne of God, and substitute it, in their minds, for God Himself. But God is holy, and can never be made to link His name with unholiness. The ark was His resting-place in Israel, but He cannot be forced to countenance sin. So His ark can no more overthrow the enemy than Israel could previously. The hosts of Israel are overthrown, Hophni and Phinehas are slain, the ark is taken captive, and carried in triumph and placed in the house of Dagon, thus giving the glory of the victory to the idol. What food for solemn thought is here. No outward privilege, no past experiences of God’s presence, no correctness of position or doctrine can take the place of reality of soul before God. None can ever say they have a claim upon God because of any thing except Christ Himself laid hold of, and presented in true self-distrust and brokenness, with real, true judgment of all in the life that would dishonor the Lord. This is the meaning of "Ichabod," the glory has departed. It refers to the ark, the glory of God’s manifest presence; but this can only abide among a broken, self-judged people. In a real sense, we have the Spirit of God always abiding with us, but if that is allowed in the heart or life which grieves Him, all outward and manifest approval of God ceases. He will permit the badge of His presence to be removed. Persons will lose the joy of the Lord individually, and the candlestick of collective testimony be removed, if God’s warnings fail to bring His people into their true place. Let us ponder this lesson, remembering that none have a claim for permanent recognition, but only as God’s holy presence is not dishonored. Poor Eli! he had died long before, so far as service for God was concerned. His lesson is written large and clear. May we have grace to learn it. The way to "Ichabod" is careless weakness when God’s honor is involved. He bears patiently, but there is a limit to His forbearance, and when there is "no remedy," He must allow the due results of His people’s weakness, folly and unfaithfulness. So far as the people were concerned, they had lost the very badge of their relationship with God. "The Ark of the Covenant" had passed from their unfaithful hands — the very throne of God was no longer in Israel. "He forsook the tabernacle of Shiloh, the tent which He placed among men; and delivered His strength into captivity, and His glory into the enemy’s hand" (Psa 78:60-61). What an abiding witness that God will never act contrary to His nature, even though the stability of His earthly throne seem for a time to be threatened. How it shows that all divine power is holy, and that there is no authority save that which is consistent with God’s holiness. God does not need to preserve the outward continuity of His government, as is the common thought of men. What a mass of ecclesiastical rubbish is swept aside when this is seen. No need to delve into the annals of the past — doctrinal errors of the early "Fathers," grossest abuses of Rome, with her rival popes and councils, all tainted with that unholiness which forever disqualifies them from a claim to God’s recognition. No need to search here for a succession from the apostles. Ichabod is upon it all. God forsook all that, as He did Shiloh of old. But what a relief is this to see that God can never be held responsible for the errors of His professed people. Were this seen, how quickly would earnest souls turn from Rome or any other establishment which bases its claims of authority upon an unholy past. God can never act contrary to His character, and when that character has been distinctly and persistently ignored, we have a Shiloh — no matter what precious associations may be linked with it — bereft of its glory. Faith can follow God. Even as at an earlier day, when the golden calf usurped God’s place in Israel, Moses pitched the tent of meeting outside the camp, and thither resorted all who desired to meet Jehovah, rather than the place where once He manifested Himself. Thus faith ever reasons: "Let us go forth unto Him without the camp." Has He been compelled to withdraw? We can no longer recognize that which He has left. Shiloh with the ark away is like a body when the spirit has departed. It can only be buried out of our sight. We have here a principle of wide-reaching application. Not only is a simple path for faith laid down, where there is no need to attempt to justify what is not of God but there is a basis here for recovery to Him, and thus for true unity amongst His people. Who would not desire that? But it can only be in this way. The great mistake with nearly all efforts after outward unity among God’s people, is in having the eye upon them rather than upon Him. The question, the only question to be asked is, Where is God with reference to the matters upon which His people are divided. Has He been compelled to withdraw His approval? does His word condemn that which characterizes His people? To uphold their position does that need to be maintained which violates, in a radical way, His character? Then surely all effort at uniting His people, and at the same time ignoring that which has dishonored God, will never meet with His approval, not even if it outwardly brought together all those now separated. God, His will, His character, ignored — all else is absolutely worthless. But have not all here a most simple basis of true unity? We side with God — we take up, patiently and prayerfully, if painfully, that which has occasioned the breach. Is it a matter about which God’s word expresses His mind? Then the only thing to be done is to own that mind — to bow to Him. On the other hand, is it a matter practically immaterial, where patience and forbearance would accomplish what suspicion and force could not do? Then the path is equally clear. May there ever be grace among His own to seek to be with God according to His word, and they will ever be with one another also. Mere ebullition of love to saints, no matter how real, can never take the place of a clear, thorough examination of the difficulties in the light of God’s word. To ignore difficult questions, is but to invite fresh and more hopeless complications. But we must return to our narrative. ======================================================================== CHAPTER 65: 04.07. CHAPTER 3 GOD'S CARE FOR HIS OWN HONOR ======================================================================== Chapter 3 God’s Care for His Own Honor 1Sa 5:1-12; 1Sa 6:1-21. Having thus vindicated the holiness of His character by permitting the ark to be removed. from Shiloh, and taken captive by the Philistines, God will now show to its very captors that His power and majesty is unchanged. We need never be afraid that God will fail to vindicate either His holiness or His power. Our only fear should be lest we be not in that state in which we can be vessels of testimony for Him. Notice how all interest is transferred from Israel to the Philistines’ land. Wherever God’s presence is must be the true centre of interest. Nor does this mean that God has permanently forsaken Israel or ceased to love them. Nay, all that is now transpiring in the distant land is but the twofold preparation for the maintenance of His holiness and His grace toward a repentant people. The Philistines have looked upon this capture of the ark not only as their victory over Israel, but over God as well. They ascribe both to their own god, Dagon, and in acknowledgement of his triumph over Israel’s God, they put the ark in Dagon’s temple. It is now no longer a question between God and Israel, or even between God and the Philistines, but between the true God and man’s false one — part fish, part man, as the perverted and corrupt ingenuity of fallen man delights to depict the god of his own fashioning. This false god is at once immeasurably inferior to man, like to the fish in the main, with head and hands of human intelligence and power, and yet the object of his dread and worship. Such is the idol ever, in all its forms, really beneath those who form it. At first, doubtless to impress more fully the lesson, God simply casts the image prostrate before Him. Poor hardened man sets it up again. But the second time, the blindness of the people failing to understand, Dagon falls and is broken. He loses all that had given him a semblance of intelligence or power, and the headless trunk witnesses of the vanity of idols, and of the majesty and power of that God whom they in their madness had despised. Had there been the least desire after truth, what an effectual witness would this have been to the Philistines of the vanity of Dagon and the reality of the living God! Alas, their hardened hearts see but little in it, and give added honor to Dagon by not treading upon the threshold, where his head and hands had lain. Doubtless the priests put head and hands back again, and most was soon forgotten. How utterly hopeless is all witness to those who do not desire to know the truth. But God is vindicated, and His desire as well to deliver men from their errors. In how many ways does Rome answer to all this persistent and shameless idolatry. Dagon, the fish-god, suggests that worship of increase, for which the fish is remarkable, and which forms one of Rome’s claims to "Catholic." Does she not number her adherents by millions? Nor can we fail to recognize in all our hearts that Philistine tendency to worship numbers. Is it not the test of a work? How many simply follow a multitude, and measure all spiritual results by the number of those who are identified with a movement. Again and again does God break to pieces this false god, permitting the loss of hands and feet — both intelligence and power to that which a carnal religion would still deify. We need to have this thing hunted out of our souls Mere numbers are no token of God’s presence or approval, whether it be in evangelistic work or any testimony for God. His truth must ever be the test — His word, as applied by His Spirit. Without that it is but Dagon. God’s judgment is not confined to the overthrow of Dagon; He will touch not merely the idolatry of the people, but their prosperity and lives as well. As He had previously in Egypt not only-poured out His plagues upon the people, but upon their sources of livelihood, so He does here. His hand was laid heavily upon them and He smote them with emerods, a plague similar, probably, to the boils of Egypt and to what is now known as the Bubonic plague, repulsive and deadly in its effects. He had said: "Against all the gods of Egypt I will execute judgment" (Exo 12:12), making the infliction so sweeping that neither people nor gods could ever again be pointed to as having been immune. So He would do in the land of the Philistines, no less effectually, if on a smaller scale, stopping every possible opportunity for unbelief to lift its head again. And do we not see mercy in all this? Had Dagon merely been overthrown, the unbelief of the people and their half pity for their god would have found some ready excuse which would have enabled them to patch up their pride and their wounded god at the same time and go on with the old idolatry but if the judgment affects their property as well, and if the little mice, so contemptibly insignificant, can yet ravage their fields so as to rob them of the staff of life, they are forced to acknowledge here a hand whose weight they begin to feel and from under whose chastening they cannot escape. And when the blow comes still nearer and the stroke of God is felt upon their own bodies, with the dead all about them, surely they must be compelled to bow and own the rod. So God’s judgments are designed, if there be the least vestige of submission to Him, the least desire to turn from wickedness to Himself, to break down the pride and unbelief of the heart. This is the effect of all chastening upon those who are properly exercised thereby: "What son is he whom the father chasteneth not?" God’s people from the beginning have been acquainted with the rod, and how many have had occasion to bless Him infinitely for the overthrow of idols which they had set up, the loss of property, of health, yea even of this life itself! May we not all say: "I know, Lord, that in faithfulness Thou hast afflicted," and add: "It is good for me that I have been afflicted. Before I was afflicted, I went astray, but now have I kept Thy word"? So God was not merely vindicating His own honor, but had they only known it, was speaking in no uncertain way, in mercy, to the godless nation among whom He had permitted His glory to be brought. What an opportunity indeed for repentance we might almost say what a necessity for it. And yet, alas, it was unavailed of showing how hopelessly and permanently alienated from any desire toward Himself were the Philistines, who, like the other nations cast out by Joshua, had filled up the measure of that iniquity which, in the days of Abraham, God in His patience had declared not yet full, and whom indeed it would be a mercy to sweep from the land. And as we look at the world about us, under both the goodness and the severity of God, receiving His blessings, and experiencing the weight of His hand in providential dealings, do we not see how all this is calculated both to lead man to think of God and to repentance? Will it not be a weighty item in that awful account which the world must one day face? Particularly is this true in Christendom, where the light of revelation and the gospel of God’s grace alike serve to illumine all that is darkest in His providence. Men will be without excuse. The very plea that they sometimes make, that for one who has had so much suffering in this life there must surely be a relief in the life to come, will but give added solemnity to the awful doom. If they had suffering in this life — trial, privation, bereavement, sickness, what effect did it have upon them? Did it bring them to see the vanity of earthly things, the uncertainty of life, the power of God, and above all their own sin before Him? Did it drive them to Christ, if they would not be wooed and drawn by the love of God? Oh, what an awful reckoning for the world! Woe to those indeed upon whom neither the love and mercy of God, nor the smiting of His hand have any effect! At least, however, His own honor and His own goodness are vindicated. Men will not be able to say that God did not make His presence manifested. They will not be able to say that the sun of prosperity shone so uninterruptedly that they were never forced to think of eternal things. God’s cup indeed is "full of mixture," and the mercy and the judgment alike vindicate His ways and show that deep desire of His heart, "Who will have all men to be saved and to come to the knowledge of the truth." Such lessons, surely, we are warranted in gathering from this judgment upon the Philistines, though undoubtedly the main lesson was for His redeemed people. To bring upon them a deeper sense of their own unfaithfulness, and to show the power and holiness of God unchanged, were the primary objects. What Israelite, as he looked back at the defeat at Ebenezer (1Sa 4:1), with the ark carried off in triumph by the Philistines, and then at prostrate Dagon and the plagues upon the Philistines, could fail to learn the lesson so plainly taught? Must he not say, "Our God is holy" — He will not leave His honor to the unclean hands of wicked priests or an ungodly nation. But that which we could not care for, He still maintains"? But how touching it is to think of the desires of our blessed God as manifested in all this judgment on the Philistines! He dwells amid the praises of His people. He cannot dwell in a strange land. His heart is toward them, though in faithfulness He may have had to turn from them and all that went on in Philistia but showed that divine restlessness of love which could not be at peace until it reposed again in the bosom of His redeemed ones. What love we see here! Veiled it may be, but surely not to faith. He will go back to the land from whence He has been driven by the faithlessness of His people, and not by the power of their enemies. He will bestir Himself to return to them if indeed there is a heart to receive Him, but in that divine equipoise of all His attributes His love must not outrun His holiness. Hence the object lesson before the eyes of all. The nature of these plagues, no doubt, is typical here, as in the similar circumstances in Egypt. The emerods or tumors suggest the outward manifestation of a corruption which had long existed within, and which needed but the opportunity to display itself in all its hideous vileness. How solemnly true it is that to "receive the things done in the body" will be in a very real sense the essence of retribution! "Let him alone" is the most awful sentence that can be pronounced against any, and to allow the hell that is shut up in the heart of every unsaved man to express itself is an awful foretaste of that eternal doom where the knowledge of one’s self means the knowledge of sin. True indeed it is that there will be the infliction of wrath also, but will not this be felt in the reaping of what has been sown? "He that is filthy, let him be filthy still." Permanence of character — solemn and awful thought for those who are away from God! The world little realizes, or makes itself easily forget, that beneath the fair exterior of a life no worse than that of most, there is hidden the possibility for every form of sin. It is out of the heart that "proceed evil thoughts, murders, blasphemies," and all the rest. So God was merely letting the wickedness of the wicked be manifest. So, too, with the mice, as we said, small and contemptible in themselves; who would have thought that those fields of golden grain, with their abundant store, could be devoured by these trifles? So, today, in the world, men despise the trifles as they call them, which one day will eat out all the gladness and peace of life. Socialism, anarchy, various forms of infidelity, disobedience to parents, restiveness under restraint, pride, self-sufficiency — these things are either looked at with toleration, or, if characterized aright, as being so exceptional that there is no danger from them. And yet the book of Revelation traces all these things to the heading up of iniquity. The lawless one is but the embodiment of that lawlessness which even now is working in the children of unbelief. The fearful plagues recorded in that last book of prophecy are but the full development of the little mice, as we might call them, which are even now gnawing out the vitals of society and present order. Once let the powers of evil be turned loose, let the restraining hand of Him who "letteth" be lifted, and He (the Spirit in the Church) be taken away — as will soon come to pass at the coming of the Lord — and the ravages of evil fittingly described as famine and pestilence will show what the world may expect when left to itself. Would to God it had a voice for it now in this the day of His patience! These inflictions appall the men of Ashdod where the ark had first been brought, and like men in similar case, they try to get rid of the cause, not by repentance, but by putting, as it were, God far off from them. If the load grows too heavy for one shoulder, it will be transferred to the other and then to the arms. It does not become so intolerable that they are prostrated before the God of Israel as yet still less does it have the effect of bringing them to a sense of their true condition. They will get rid of the trouble by getting rid of the ark, and so it is sent on to Gath and from Gath to Ekron, and thus through all the cities of the Philistines. The same story is repeated everywhere. Men cannot so easily get rid of their chastening, and to shift the burden of an uneasy conscience will not remove the certainty of judgment. This passage of the ark from one city to the other of the Philistines is again a witness of the mercy and of the holiness of God. He will, as it were, knock at the door of each place, even as He did in Sodom, ere judgment fell finally, to see if there would be any that feared Him. And as He passes from one place to the other, we may well believe that there was no response save that of terror, no turning to Himself. But what a triumphant procession for this ark it was! Even as when Paul passed from one heathen city to another, where Jewish hatred and Gentile scorn vied with each other in heaping reproaches upon him, he could say: "Thanks be to God who always leadeth us in triumph" (as the original has it) "in Christ." Whether it were the stones at Lystra, or the prison at Philippi, or the mockery at Corinth and Athens, faith could see the triumphant witness of the glory of God brought face to face with those people. Even as our Lord, when He sent His disciples through the various cities of Israel, foreseeing their rejection in many places and telling them that they were to shake off the very dust of their feet from those cities where they were not received, added: "Notwithstanding, be ye sure of this, that the Kingdom of God is come nigh unto you." So here, the ark of God makes its majestic progress from city to city, and prostrate forms of men, and devastated garners bear witness to its progress. "The Lord is known by the judgment which He executeth." At last, desperation drives the lords of the Philistines to a conference in which they decide that what they thought was a victory over Jehovah was but a defeat for themselves; a victory too dearly bought to be longer endured, and they take the world’s way (alas, the only way the world will take) of finding relief. They will get rid of God, even as the men of Decapolis besought our Lord to depart out of their coasts, though before their very eyes was the witness of His love and power in setting free the poor demoniac. Yes, the world will try to get rid of God. It may apparently succeed for a season, until the final day. They decide to return the ark to the land of Israel: "Send away the ark of the God of Israel and let it go again to his own place, that it slay us not and our people; for there was a deadly destruction throughout all the city; the hand of God was very heavy there." "And the ark of the Lord was in the country of the Philistines seven months" — a complete cycle of time, witnessing perfectly to God’s abhorrence of His people’s course on the one hand; and, on the other, to the utter helplessness of idolatry to resist Him, or of the unsanctified to endure His presence. Seven is too familiar a number to need much explanation. Its recurrence, however, in connection with the periods of God’s separation from His people and of the infliction of judgments is significant and needs but to be mentioned. A glance at the pages of Daniel and the book of Revelation will make this plain. Is it not significant, too, that the day of atonement came in the seventh month, the time of national humiliation and turning to God marking the beginning of blessing, — a date, in fact, taken as the beginning of the year rather than redemption in the passover of the first month. Redemption is to be entered into, and the humbling truths of sin and helplessness and departure from God on the part of His own to be learned, before there can be the true beginning of that great year which we call the millennium. Determined now, if possible, to get rid of their plagues and of Him who had inflicted them at the same time, the Philistines cast about for the best way to return the ark to its place without further offending such a God as this. It is significantly characteristic of their utterly unrepentant. condition, that they turned not to Him who had afflicted them for instruction, but to their own priests, those who ministered before Dagon, and to the diviners, corresponding to the magicians of Egypt, who bewitched them and led them astray. How true it is that the natural man never, under any circumstances, will of his own accord turn to the only source of light there is. It is only the child of God, the one divinely and savingly wrought upon by the Spirit of God, who can enter into the word, "Hear ye the rod and Him who hath appointed it." It is to His own people that God says: "If thou wilt return, return unto Me." What can priests or diviners know of the true way in which to deal with God, or to return to Him that which had been taken from Him, His own glory and His throne? Still the divine purpose has been effected and the time for the return of the ark has come. Therefore no fresh judgment marks this further insult, and they are allowed to take the way suggested by the priests, out of which indeed God gets fresh glory to Himself and gives an additional testimony to the fact that He is indeed the only true God. There is some feeble groping toward divine truth suggested in the advice of the priests and diviners: "If ye send away the ark of the God of Israel, send it not away empty, but anywise return Him a trespass-offering. Then shall ye be healed, and it shall be known to you why His hand is not removed from you" (1Sa 6:3). In the darkest mind of the heathen there is a vague, indefinite sense of sin against God. It is, we may well believe, that witness which God leaves in the heart of every man, the most benighted, as well as the most highly cultured, that he has trespassed against his Creator and his Ruler. It is too universal to be ignored. The sense of sin is as wide as the human race, and the sense, too, of the need in some form or other, of a propitiatory offering to God. It takes various forms, the most uncouth and repulsive of the savage, and, no less insulting to God, the self-satisfied presentation of gifts of good works or reformation on the part of the Christless professor. This trespass-offering, then, which is to be returned with the ark must be at once a memorial of the judgment, and of a value which suggests the reverence due for the One against whom they had trespassed. We notice, however, that the offerings go no further than the memorial of their affliction. Images are made of the emerods and of the mice, but what about that sin which brought this judgment upon them? Is there any confession of that, is there any memorial of that? Ah, no. The natural man sees the affliction and so magnifies that as to forget or ignore the cause for which the affliction came. How different this from the true trespass-offering which alone can avail before a holy God! that which is not so much a memorial of the affliction or judgment deserved as an acknowledgment of the sin which made it necessary; and above all, a confession that the only propitiatory which can be acceptable to God is that unblemished sacrifice of a guiltless substitute, a constantly recurring witness throughout Israel’s history and ritual, of Christ, who alone is the trespass-offering, the One who "bare our sins in His own body on the tree." He has not merely satisfied every demand of God’s justice, but in the beautiful teaching of the type, has restored to Him more than was taken away; for the fifth part had to be added to whatever had been stolen. What a joy it is to contemplate this trespass-offering and to know that our acceptance before God is not measured, as we might say, by mere even-handed justice, though divine, but that we are far more the objects of His delight and complacency than we could possibly have been had we never sinned. We are "accepted in the Beloved," thank God. No image, even though it were golden, of our plagues and the sins which made them necessary, but the Image of God Himself, the One in whom shines "all the fulness of the Godhead bodily," and we "complete in Him." How worthless, and in one sense insulting to divine honor, seems this presentation of the golden mice! It was all that poor heathenism could give, all that it could rise to in its conception of what God demanded; nor can this be in the least an excuse for their ignorance, as it was a witness of most absolute and hopeless estrangement from Himself. And yet we need not travel very far in Christendom to find very much the same spirit at least, amongst those about whose feet shines the light of gospel truth. In the churches of Rome can be seen hundreds of little votive offerings hung upon the walls; crutches, and other evidences of affliction which have been offered to God by those in distress. Nor is it confined to such tawdry trifles as these. In the spiritual realm how much is brought to God of this character! It comes far short, indeed, of His thought, because it comes so far short of Christ Himself. The priests also appeal to the Philistines to take warning from the similar judgments which had been inflicted upon Pharaoh and the Egyptians. In his blind hatred, Pharaoh knew not what his servants recognized, that the land of Egypt was destroyed, his heart being hardened to his own destruction. The Philistines are warned lest they harden their hearts in the same way. So it is, nature can take warnings and guard its course so as to escape the extreme of judgment, without in the least being softened into true penitence. It is but another form of selfishness that will save itself and take sufficient interest in God’s past ways to learn how it can with least danger to itself go on still ignoring and despising Him. An Ahab might walk softly for many years and put off the evil day of reckoning about his murder of Naboth. But Ahab with all his soft walking was Ahab still, unrepentant and hardened, the very goodness of God in sparing him not melting him to repentance, but encouraging him to go on in his course of apostasy. All this is the opposite of that godly sorrow which worketh repentance that needeth not to be repented of. The lords of the Philistines are willing enough to listen to all this advice, and further, in obedience to their instructions, they prepare the trespass-offering, putting it in a coffer alongside the ark and laying both upon a new cart. Fitting indeed that it should be new, one that had never been used in Philistine service. Instinct often guides those who are most ignorant. The latent unbelief in the heart of the Philistines is seen in the way they took to restore the ark to the land of Israel. Who would have thought of taking two heifers who had never known the yoke, and harnessing them to a cart without drivers? Would not this insure the destruction of the ark? And to accentuate the difficulty, the calves of these cattle were left behind, so that all nature was against the ark ever reaching the land of Israel. May we not well believe there was a latent hope in the hearts of the people that it would turn out differently from what they were constrained to believe? "If it goeth up by the way of its own coast to Beth-shemesh, then He hath done us this great evil; but if not, then we shall know it was not His hand that smote us; it was a chance that happened to us." Truly, if the living God Himself were not directly concerned in it all, if it were not absolutely His hand that had inflicted the blow on account of the presence of His ark, if it were not His will to restore His throne again to His people, no better means could have been taken to manifest the fact. But God delights in such opportunities to manifest Himself and to make bare His arm, surely we may well believe a closing witness to the hardened hearts of these people that He was indeed God, and a wondrous testimony as He returned to His people, of the fact that His hand was not shortened that He could not save. It reminds us of that time in the history of Israel’s apostasy when the prophet Elijah issued his challenge in behalf of God to the prophets of Baal, with all the people as witnesses. It was to be no ordinary test. They were to see whether it was God or whether it was Baal. So the priests of Baal are allowed to take their sacrifices and, without unusual care, to see i f they can bring down fire from heaven. When they had consumed the day in their vain cries and cutting themselves, and there was no response, and abashed and silent they had to wait for the voice of God, then it was that the prophet took those special precautions to manifest that it was indeed God and He alone who was dealing with His people. Water is again and again poured over the sacrifice, over the altar, until it fills the ditch about the altar, and when every possibility of fire has been removed, all nature’s heat quenched, then it is that in a few simple words the prophet asks the Lord to manifest Himself. Ah, yes, He can do so now. He cannot manifest Himself where there are still smoldering embers of nature’s efforts; and it is well for the sinner to realize this. The fire to be kindled by divine love comes from God, is not found in his heart. It would only be a denial of man’s need of God. Nor must the saint forget the same truth. And so the kine with their precious burden go on their way, unwilling enough as far as nature is concerned, lowing for their absent calves as they went, but not for a moment turning aside; and the lords of the Philistines who follow them are constrained at last to admit that God has vindicated His honor and manifested the reality of His own presence and His own care for His throne. They follow and see the ark deposited upon a great rock, may we not say, type of that unchanging Rock on which rests the throne of God, the basis of all sacrifice and of all relationship with Him, even Christ Himself? And here we leave the Philistines, who return to their home, glad, no doubt, to be well rid both of the plagues and of Him who had inflicted them.* {*May we not reasonably think that this history of the ark and its deeds amongst the Philistines remained a powerful testimony among them, producing its fruits as we see in 2Sa 15:18, where we find that Ittai and several hundred with him from Gath were following David?} The ark returns to Beth-shemesh, "the house of the sun," for it is ever light where God manifests Himself, and His return makes the night indeed bright about us. It comes into the field of Joshua, "Jehovah the Saviour," a reminder to the people whence their salvation alone could come. In vain would it be looked for from the hills, Jehovah alone must save. And here the spiritual instinct of the people, weak and ignorant as they are, is shown. They take the cattle and the wood of the cart and offer up a burnt-offering, far more acceptable to God than the golden images sent by the Philistines, of which we hear nothing again. But the lesson of God’s honor has not been fully learned, and, alas! His own people must now prove that His ways are ever equal. If He is holy in the temple of Dagon, so that the idol must fall prostrate before Him; if that same holiness will smite the godless Philistine nation, it is none the less intense when it comes to His own people. In fact, as we well know, judgment will begin at the house of God, and as the prophet reminds the people that they only as a nation had been known of God, so far from this entitling them to immunity from punishment, it was the pledge that they would get it if needed: "Therefore will I punish you for your iniquities." The men of Beth-shemesh rejoiced to see the ark, but they little realized the cause of its removal into the enemy’s country, and the need of fear and trembling as they approached God’s holy presence. They lift up the cover and look within the ark, and God smites of the people, and there is a great slaughter. It seemed a very simple thing to do. We may hardly say that it was an idle curiosity to see what was therein. Possibly they may have thought that the Philistines had taken away the tables of the covenant, or at any rate they would see what was there. Was it not the covenant under which they had been brought into the land? Was it not the law which had been given on mount Sinai, written with the very finger of God, and were they not as the people of God entitled to look upon these tables of stone? Ah, they had forgotten two things, that when Moses brought the first tables of stone down from the mountain, and saw the idolatry of the people dancing about the golden calf, he cast the stones out of his hand and broke them at the foot of the mountain. He would not dare either to dishonor the law of God by bringing it into a godless camp, or insure the destruction of the people by allowing the majesty of the law to act unhindered in judgment upon them for their sin. They also forgot the divine covering over those tables of stone, that golden mercy-seat, that propitiatory with its cherubim at either end, beaten out of pure gold, one piece, speaking of the righteousness and judgment which are the foundation of God’s throne and which must ever be vindicated or He cannot abide amongst His people. So upon that golden mercy-seat the blood of atonement had yearly been sprinkled, the witness that righteousness and judgment had been fully vindicated in the sacrifice of a substitute, and that the witness of atonement was there before God as the ground upon which His throne could remain in the midst of a sinful people. To lift off the mercy-seat was in fact to deny the atonement. To gaze upon the tables of the covenant was practically to lay themselves open to the unhindered action of that law which says: "Cursed is he that continueth not in all things that are written in the book of the law to do them." The law acted, we may say, unhindered, as the covering was removed. How we should bless our God that His throne rests on the golden mercy-seat; that the blood of the Sacrifice has met every claim of a broken law, and faith delights to look where the cherubim’s gaze is also fixed, upon that which speaks of a Sacrifice better than that of Abel — calling not for vengeance, but calling for the outflow of God’s love and grace toward the guilty. Ah, no; God forbid that we should ever in thought lift the mercy-seat from the ark. And so at last the lesson of divine holiness is in some measure learned. The people are forced, by the smiting of God, even though but just returned amongst them, to acknowledge that He must be approached with reverence and godly fear. "Who is able to stand before this holy Lord God?" Here unbelief struggles with reverence, and for the time triumphs; and instead of turning in simplicity to the One who had smitten them, to learn why, and how they could approach Him and enjoy His favor without danger, they are more concerned, as the Philistines had been, that the ark should go up from them, not of course to be taken out of their land, but still to be removed from their immediate presence — so that they could have the benefit of God’s favor without the dread sense of His too near presence, a thing, alas, too common amongst God’s professed people. And may we not detect in our own hearts a kindred feeling which would shrink from the constant sense of the presence of God in every thought and word and act of our lives, and would rather have Him, as it were, at a little distance, where we can resort in time of need or as desire may move us, but where we are not always under His eye? Thank God, it is vain to wish this, it cannot be; and yet as to our experience, how often are we losers in our souls because the desire of the psalmist is not more completely our own: "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, and inquire in His temple." And so the ark cannot yet find a resting-place in the midst of the nation, but is sent off to Kirjath-Jearim, "the city of the woods;" strange contradiction, and suggestive of the place of practical banishment into which God was being put, a city in name and yet a forest. Here David finds it (Psa 132:6). "We found it in the fields of the wood;" no place, surely, for the throne of God; yet here it abides for twenty years (1Sa 7:2), until the needed work of repentance is fulfilled. We can well believe them to have been years of faithful ministry on the part of Samuel, and of gradual, perhaps unwilling submission and longing, on the part of the people. We are told all the house of Israel lamented after the Lord. Meanwhile, the ark rests in the house of Abinadab in the hill, and his son Eleazar, with the priestly name "my God is help," remains in charge. The ark never again returns to Shiloh: "He forsook the tabernacle of Shiloh, the tent which He placed among men, and delivered His strength into captivity and His glory into the enemy’s hand" (Psa 78:60-61). "He refused the tabernacle of Joseph and chose not the tribe of Ephraim (Psa 78:67). "Go ye now unto My place which was in Shiloh, where I set My name in the first and see what I did to it for the wickedness of My people Israel" (Jer 7:12). There was fitness in this in two ways. God never restores in exactly the same way a failed testimony. Shiloh had, as it were, become defiled and its name connected with the apostasy of the people under Eli. It had the dishonor of having allowed the throne of God to be removed into the enemy’s hands. It had, so to speak, as the representative of the nation, proven its incompetency to guard God’s honor, and it could not again be entrusted with it. Then, too, it was in the tribe of Ephraim — that tribe which spoke of the fruits of the life in contrast to Judah, from which tribe our Lord came, and whose name, "praise," suggests that in which alone God can dwell: "Thou inhabitest the praises of Israel." Praise for Christ is the only atmosphere in which God can abide. How everything emphasizes the refusal of the flesh! Even as Joseph himself displaced Reuben the first-born, and as Ephraim, the younger brother, was chosen before Manasseh, so now again the tribe which had had the headship and out of which the nation’s great leader, Joshua, had come, must be set aside. "The Lion of the tribe of Judah" is the only One who can prevail, and all these changes emphasize this fact which God has written all over His word — there is no reliance in man, the flesh is unprofitable, Christ is all. ======================================================================== CHAPTER 66: 04.08. CHAPTER 4 GOD'S MERCY TO HIS HUMBLED PEOPLE ======================================================================== Chapter 4 God’s Mercy to His Humbled People 1Sa 7:1-17. At last the faithful ministry of Samuel was about to produce manifest fruit. The twenty years of humbling had gradually, no doubt, led the people to an increasing sense of their own helplessness, of their absolute dependence upon God and a glimmer, at least, of that holiness without which He could never manifest Himself on their behalf. So Samuel now can say to them: "If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord and serve Him only and He will deliver you out of the hand of the Philistines." This searching of heart had prepared them to receive this word now. Their return to the Lord, gradual though it may have been, was now sincere and had that measure of whole-heartedness which His grace is ever ready to recognize. He cannot endure a feigned obedience, and yet with the best of our repenting there is ever mingled something of the flesh. How good it is to remember that if there be a real turning, He recognizes that, and not the imperfection that accompanies it! But a true turning to Him is of an intensely practical character and is shown in the life. If He has His place in the heart or in the land, all strange gods must be put away. All the loathsome idolatry, copied from their neighbors, must be judged, and God alone have His place. He cannot endure a heart divided between Himself and a false god. While all this is perfectly simple, yet there must be preparation and purpose of heart if it is to be carried out effectually and permanently. To serve Him alone means how much for ourselves; how much more indeed than for Israel, whose service was to a great extent of an outward character, at least so far as the nation was concerned. If they are ready for this, then there is the distinct promise: "He will deliver you out of the hand of the Philistines." God Himself had removed His ark from the Philistines’ land, yet, until the people were in a true state before Him, He could not in His holiness rescue them from the power of the same enemy. Through God’s mercy, Israel acts and the land is cleansed under the power of the ministry of Samuel whose life we have traced from its beginning. No longer now a child, in the full maturity of his powers he is in a position to be used, not now in a limited circle, but for all Israel. As his word had brought them to repentance, he now turns in intercession to God: "Gather all Israel to Mizpah and I will pray for you unto the Lord." The man who speaks for God to the people is the one who is able to speak to God for the people. The man in whom the word of God abides and who is faithful in using it will know much, too, of the priestly privilege of intercession, while those who may have as clear a view of the evil, but dwell upon that merely without divine power, are never brought into God’s presence about it, and so are themselves overwhelmed by it rather, and rendered helpless instead of being prevailing intercessors. We may well remark, in passing, upon the importance of being occupied with evil only to deal with it according to the word of God, and thus to be able to work a deliverance through His word and intercession with Him. There is always hope, even in a day of decline and ruin, when there are intercessors amongst the people of God; those who, if they know nothing else to do, at least know where to turn for help. Private intercession often opens the way to more public ministry, and this in turn to fresh prayer for God’s recovering grace. And so the people are gathered together to Mizpah. Common needs, common danger, and above all, a common turning to God will bring His people together. All other gatherings are worthless and worse. Here they pour out water before the Lord and fast and acknowledge their sin afresh. The pouring out of water and fasting seem to be but two sides of the same act, expressed probably in the words which follow: "We have sinned against the Lord." The pouring out of water seems to be an acknowledgment of their utter helplessness and worthlessness. "We are as water spilled upon the ground which cannot be gathered up again." They had spent their strength for naught and were indeed as weak as water. This weakness had come from their sinning against God. So it is proper that fasting should accompany this solemn act, no mere religious form or unwilling abstinence from food, as though there were some merit in that, but that intense earnestness of spirit which is so absorbed in its purpose that necessary food is for the time forgotten, or refused as an intrusion upon the more important business before the soul. Fasting, as a means to produce certain desired effects, savors too much of ritualism and fosters self-righteousness in its devotees but as a result, — as an indication of the state of soul — it is always the mark of a truly earnest seeker after God. A people thus self-judged, and in humiliation before Him, are now in position to receive with profit the ministry of God’s truth; so Samuel can now judge them, take up in detail their walk, ways and associations, and deepen that work which God had already begun in their souls. It is not enough to say in a general way: "We have sinned against the Lord." This, if real, includes all else, but for that very reason, details can then be gone into. A mere general judgment of self is too often but vague, and beneath its broad generalities may be hidden many a specific evil which has not been dragged out into the light, and judged according to God’s holy word. Yet the two must come in this way: — there must first be the judgment of ourselves, that state of true humility which is ready to bow before God, before there can be a helpful taking up of specific acts and testing them by the Word. It is to be feared that we often fail in this individually, and in our efforts to help the saints of God. Unless one is truly humbled before God, truly broken, it is vain to reach a real judgment of specific wrong. Thus a trespass committed against a brother will be condoned, or that brother’s own share in wrong doing will be brought up — an effectual check in true judgment of the act in question. What is needed is to get before God, to pour out before Him the water of a true and real judgment of ourselves according to His word — owning that we are capable of anything, yea, of everything, unless hindered by His grace, owning too our sin. This will enable us to judge calmly and dispassionately as to the details of the actual trespass. Would to God that this were realized more amongst us! There would be more true recovery of those who have gone wrong, and a consequent greater victory over our spiritual foes. Then, too, the judging of the people suggests not merely looking at their past conduct, but ordering their present walk. Any associations, practices, worship, that were not according to His mind and which had up to this time been ignored by the people, or which they were in no true state to form a proper judgment upon, all these things would now come into review. Practices and principles will be tested by God’s truth, and so the walk be ordered aright. To be low in His presence, as we said before, is the only place where we can be truly judged. It is a place of humbling, but after all, how blessed to be there! It is the place of power as well, for God is there. Israel at Bochim may not have been an inspiriting sight to nature. The flesh always despises that which humbles it, but Bochim is where the messenger of God can meet His repentant people and hold out to them hopes of deliverance. Israel, we may say, at Mizpah were again at Bochim. But we may be sure that the enemy will never permit any recovery to God without making some special effort to hinder it. So, when the Philistines hear of this gathering of Israel, they go up against them. Are they not their slaves? Can they allow that which, while a manifestation of weakness, may lead to something else? And so with our spiritual foes. Satan will not object to the people of God dwelling upon evil and being so filled with it that they lose all power to judge it; but there is one thing that he always resists with all his energy and cunning, and that is a gathering together before God for humiliation and prayer. He abhors this. Formalism abhors it. Philistinism in all its forms dreads seeing the people of God humbled in His presence. This will explain why the hour of prayer and searching of heart before God is so often interrupted by the intrusion of things which distract and hinder the soul. How often have we found individually, and unitedly too, that there were special difficulties in the way of getting low before God! This is the Philistine hindrance to God’s work amongst us. Various reasons will often be given. It will be said that there is no hope, on the one hand, or no need on the other, of such an exhibition; that we had better be getting to work rather than humbling ourselves and doing nothing. This is ever a Philistine device to hinder a return to God and deliverance from formalism. Let us be on our guard; and as the apostle could say, "We are not ignorant of his devices," let us not be so easily duped by the wiles of the adversary. The children of Israel are terrified at this array of the enemy. Their old masters are still that to them, and with consciences that remind them of their own unworthiness and failures, they do not seem to have the faith to lay hold upon God in face of the enemy; and yet there is a holding to Him, feeble though it be. They realize the need and the value of prayer. So they say to Samuel: "Cease not to cry to the Lord our God for us that He will save us out of the hand of the Philistines." They had indeed turned to Him, and though it is but a child’s feeble cry of weakness, what child ever cried to a mother without moving her heart? what child, failing and weak and unworthy though he may be, ever cried to God without getting an answer? There had been a time when they would save themselves out of the hand of the Philistines. That has passed. The humbling lesson had been learnt. They have turned now to Him from whom alone their help can come, and not even the ark, (that badge of His throne) but divine power itself in the midst of a self-judged people is their only hope. There is more yet; for Samuel, nearest to God and therefore knowing His mind, not merely intercedes, but "took a sucking lamb and offered it as a burnt-offering wholly unto the Lord." Well he knew that the one way of approach, the only ground of merit, was sacrifice; and though himself not the priest, yet here in the place of the priest, he offers the burnt-offering to God, on the ground of which he can add his prayers. This lamb, of course, speaks to us of that "Lamb of God which taketh away the sin of the world," though here not as the sin-offering, but as the burnt-offering, — Christ in His devotedness to God unto death, the Lamb without blemish or spot, whose life had proved Him personally well-pleasing and acceptable to God, and therefore whose death could be a Substitute for the disobedience and sin of His people. Thus they have had, we might say, a threefold ministry. The Word has searched their hearts and brought them to repentance. The priestly intercession and sacrifice of Samuel have opened the way for God’s power to be manifested, and, as judge, Samuel has taken the place of leader amongst the people. In all this, he no doubt foreshadows what Christ is in perfection for His people, the One who has brought home to our hearts the word of God by His Spirit, whose one sacrifice and all-availing intercession as our High Priest ever speak for us to God, and who as Leader carries us on to victory — the Prophet, Priest, and King. Now let the Philistines draw near if they dare. They are meeting no more a boastful people, whether strong or weak. Their controversy is now not with Israel, but with Israel’s God, and therefore the mighty thunder of the Lord is the answer to their proud assault. They are discomfited and smitten before Israel, and now the victory becomes a rout; the Philistines are pursued from Mizpah and all the way to Ebenezer. How significant that place becomes to them, — not of previous defeat (1Sa 6:1), but giving its own meaning now, "hitherto hath the Lord helped us." Have we not known something of this? And what a joy it is to be able to triumph in our God in the very face of those enemies which once have been our masters and to whom, hopeless, we had rendered, even though unwilling, yet a servile obedience! The victory is complete and lasting; the enemy came no more into the land all the days of Samuel’s faithful ministry. But what hindered this from becoming an abiding permanence? — for there was subsequent bondage to these very enemies. The simple answer must be, No leader like Samuel, and no bowing to his judgment like that at Mizpah. It is important to notice that this deliverance under Samuel was not of a temporary or partial nature, it was no make-shift; though other lessons, with other sins and weaknesses amongst the people brought out the need of fresh deliverers. The great, all-prevailing truth had to be learnt in fresh ways, and that which was only partial or external in Israel had to be manifested, — else Samuel was indeed another Moses, under whose rule, as type of Christ, the people might have gone on happily, recognizing none but God as their Ruler, and their guide him who spoke for God. It is comforting, too, to see the recovery that takes place. Cities which had long been under. Philistine sway, now that their power is broken over the nation, are restored. Peace follows as a result. So for us. If we in any way repeat the experience of Israel at Mizpah, there will be not merely a deliverance from present foes, but a restoration of many of those blessings, much of that spiritual truth which we have felt and enjoyed practically. "Cities to dwell in" will be restored to us and our coasts will be enlarged. We now see the government of Samuel after the enemy has been thrust out of the land. He judges Israel all the days of his life. What a beautiful life it is; begun, we may say, in the heart of his mother before his birth — a man dedicated to God and His service; who in childhood heard His voice and obeyed it; who, as he grew, became more and more the suited instrument as the messenger for God; the first of the prophets — of that long line of spiritual and faithful witnesses who, during all the years of Israel’s darkness and apostasy, yea, even of captivity, witnessed for Him,sought to bring back an alienated people, or failing in this, turned their gaze to Him who should come, the true Prophet, as the true King, and restore peace and blessing to the nation. But what a privilege to be a Samuel in dark days like these! May we not covet it for ourselves in our measure and station? We have seen the special scene of judgment at Mizpah, but this was to continue, a thing that we often lose sight of. There must not merely be one act of self-judgment, but our whole lives are to come under the light of God’s truth. The practical Word is to be applied to our ways. Samuel had four places in his circuit where he went from year to year to judge Israel; Bethel, Gilgal, Mizpah, and Ramah where his home was. There surely must be instruction in these names and the associations connected with them. They are well known in Israel’s history. Bethel is "the house of God;" all judgment must begin there. There is no power for judgment until we are in His holy presence. Judgment must begin, too, at the house of God, for holiness becometh that house forever. Here it was where God revealed Himself to Jacob at the first; and here, when he had forgotten, for his family, that holy separation which should ever mark the home of the saint, he was bidden to return: "Arise and go up to Bethel and dwell there." The next place was Gilgal, the place of the rolling away of the reproach of Egypt. Here Israel had encamped on passing Jordan and coming into the land. As soon as they put their foot upon their heritage, they had to make themselves sharp knives for circumcision, and thus to roll away the reproach of Egypt, the badge of the world which was upon them. So for us, Gilgal follows Bethel. This world is judged and its reproach rolled away. Circumcision is practically made with the sharp knife of divine truth. The sentence of death is remembered afresh, and what the cross means for self. Here is the place of power indeed. Here we lay aside the livery of the world and shake off its yoke. We are now God’s freemen, ready to do battle for all that He has given us in our goodly inheritance. Next comes Mizpah, "the watch-tower." There has been that sense of God’s presence suggested by Bethel, that judging of self at Gilgal where we have learnt, as the true circumcision, to have no confidence in the flesh; but how prone we are to forget, how easily do we glide back into the world, and need to be afresh reminded of what we thought we should never forget! The watch-tower, then, is needed to watch against the wiles of the enemy, to guard against that declension to which we are so prone. The very fact of our having been at Gilgal implies a danger of our getting away from it, or losing its holy lesson. We need to be on our guard. Many a saint has fallen because he forgot this obvious lesson and failed to meet the divine Judge at Mizpah. Let us watch and be sober. Lastly he returns to Ramah, "the height," which suggests that exalted place on high of our true Judge, the Lord Jesus, where His home is. He has gone on high. He would lead His people there. "If ye be risen with Christ, seek those things which are above, where Christ is;" and so, as His abiding place is there, we are to learn to abide in our hearts there also. We are to let the light of that heavenly position where Christ is, and where we are, in Him, judge our "members which are upon the earth," and which we can thus mortify (Col 3:1-25). The circuit of judgment is not complete until this heavenly character has been stamped upon it. It is, of course, very similar to Bethel, but there the thought is simply the presence of God. Ramah suggests, in its height, that heavenly character which should mark His people: "Our citizenship is in heaven." Beloved, shall we not crave for one another the the benefit of this fourfold judgment? this sense of the presence of God in His own holiness; this judging and refusing of self; this sober, careful, humble watching, and the separate, heavenly character which comes from entering fully into the fact that Christ is not in the world nor of it, and so neither are we of the world. Here is the place of worship. Here Samuel dwelt, and here it is our privilege to dwell and share, with an exalted Christ, in the sweet savor of that sacrificial altar upon which He offered Himself a sacrifice for a sweet smelling savor unto God. In the value of that sacrifice, Israel was safe, shielded from her enemies. So are we. ======================================================================== CHAPTER 67: 04.09. CHAPTER 5 THE PEOPLE'S DESIRE FOR A KING ======================================================================== Chapter 5 The People’s Desire for a King 1Sa 8:1-22. In a world where death reigns, all things, even the good, must come to an end. Samuel grows old. His well-spent life is reaching its close. It is then that he makes the first mistake which is recorded of him; a natural mistake indeed, and yet evidently he had not the mind of God in what he did. He makes his sons judges at Beersheba. Here we have in essence the whole principle of natural succession recognized. Because the father was a judge, the sons must be judges. It reminds us of that plea of Abimelech, the son of Gideon: "My father [was] king," which suggests the succession from father to son, of office. The name Abimelech was a Philistine one given to their kings, as the title Pharaoh to those of Egypt, and it is really nature’s substitute for dependence upon God. It is sad and strange to think of the victor over the Philistines falling into one of the snares peculiar to that people. A carnal and formal religion is based upon the principle of succession. "No bishop, no church" conveys a certain truth if it is man’s church that is in question. It is through the bishops that succession comes, — remove that, and the whole fabric of Rome and sacerdotalism generally would fall to the ground. Gideon had refused absolutely this principle, even for himself or his descendants. He had left the power with Him who had given it, God Himself: "I will not rule over you, neither shall my son rule over you. The Lord shall rule over you" (Jdg 8:23). So, too, Moses, when told that he could not lead Israel any further than the border of the land, and that he must lay down his leadership, did not presume to name his successor, much less to think of his own son as taking up that which he had laid down. How beautiful it is to see this meekness in the great leader, who, we may well suppose, as he felt so keenly the deprivation, would have loved to temper it by the privilege of naming his successor. But self is obliterated, and nowhere does his character show more beautifully than: "Let the Lord, the God of the spirits of all flesh, set a man over the congregation who may go out before them, and who may go in before them, and who may lead them out, and who may bring them in, that the congregation of the Lord be not as sheep which have no shepherd. And the Lord said unto Moses, Take thee Joshua, the son of Nun, a man in whom is the Spirit . . . And Moses did as the Lord commanded him" (Num 27:16-22). In this way Joshua is as directly called of Jehovah as Moses himself had been. Unquestionably he was fitted by his own association with Israel’s leader to carry on the work which he laid down, and it is equally probable that Moses himself might have chosen Joshua as his successor, but the point is that he did not do so; he left it entirely to God, realizing that wisdom and power for such responsibility could not be conferred by the hands of man, but must come from Him alone in whom all power is. Without unduly criticizing the honored and faithful prophet of whom we are speaking, Samuel seems to have failed to see the immense importance of this. There is no mention of any turning to God and asking that He would select a successor. He seemed to forget the history of the judges, when, for each emergency, God Himself had raised up the judge of His own choice to deliver His people. He would do it himself. His decision is accepted by the people. No question is raised, no opposition apparently is made, but God was not in it, and so the sons show what they are. They take bribes and pervert judgment, and, instead of perpetuating the honor of God as their father had done, they indirectly bring reproach upon him, subjecting him to the humiliation of a public rebuke by the people, and weaken in their minds that faith in God’s sufficiency which it had been Samuel’s great effort to establish. Nor is it necessary to suppose that these sons of Samuel were specially evil men. While reminded of them, we cannot class them with the apostates, Hophni and Phinehas, whose wickedness was of such a gross and glaring character as to bring down the immediate judgment of God. It is to be noted that they failed as judges, their wrong-doing confined to the exercise of that office into which they had been intruded. They took bribes and perverted judgment. Lord Bacon, whose wisdom and greatness, and, we would fain hope, his Christianity, are beyond dispute, failed in the same way. He was officially disgraced, and yet even in his own time his personal character and abilities were recognized to a certain extent. It was felt that the man was better than the officer, and that his position was responsible for bringing out that inherent weakness of moral character which might have remained in abeyance had he not been unduly tempted. At any rate, we may well conceive that Samuel’s sons in other respects were fairly blameless men, and had they been allowed to continue in private life or in the path to which God Himself would have called them, might never have fallen into the sin which is the only record that we have of their lives. All this emphasizes the importance of what we have been dwelling upon. God will never delegate to the hands of man responsibility for transmitting that which comes alone from Himself. The failure to see this has been one of the fruitful causes of all the apostasy of the professing Church from the earliest times. Man desires to have things in his own hands, and, having them there, only proves how utterly incompetent he is to administer these great and solemn responsibilities. So the ordination of men to office but fixes the man in a position which may not be of God at all. If a man has been divinely called, he needs no human authorization and, if not called, all such authorization is but confirming a human mistake, and paving the way for such failure as we see in Samuel’s sons. This touches upon a most profound and far-reaching subject. The leaven of Samuel’s mistake has permeated all Christendom until it seems heresy to dispute the principle of succession, and yet is it not a distinct denial of the presence and sufficiency of the Holy Spirit, who dwells in the Church to guide, control and actuate all ministry? Returning to Samuel’s mistake in thus making his sons his successors, we are led to ask how far it showed his failure to bring up his children aright. Had he unconsciously imitated the weakness of Eli, with whom he was associated in early life, and whose family failure was of such a glaring character as to be the cause of God’s sorest judgments? It would hardly seem likely, for he had warning before his eyes and from the lips of God Himself. He himself in his childhood had been the messenger to unfaithful Eli as to this very matter, and he witnessed the captivity of the ark, the death of Eli’s sons, and of the high priest himself, all because of this indifference. His own personal faithfulness with the people at large, his prayerfulness, forbid the thought that he was careless or indifferent as to his responsibility in his own home. On the other hand, are we not reminded in Abraham, that he would "command his household after him," and in Joshua’s strong words, "As for me and my house we will serve the Lord," that they link the family together with the father? Are we not told in the New Testament that one indispensable requisite for a leader of the people of God is that he should "rule well his own house"? Carelessness in the home would mean carelessness everywhere else, or a foolish and undue severity in just the place where it was not called for, as Eli could rebuke poor Hannah at her prayer, while his sons reveled in godlessness unrestrained. May the truth not lie between these two extremes? That Samuel was not entirely without blame we have already seen. He failed to grasp the mind of God. We may well believe that his frequent absences from home, the absorbing interest in a nation at large, unconsciously to himself closed his eyes to responsibilities at home which no weight of public care could relieve him of. "Mine own vineyard have I not kept" has only too often had to be the sorrowful confession of those who have labored in others’ vineyards. It is not a thing to excuse nor explain away, but solemnly to face and to remember the danger for us all, if such a man as Samuel, with such an example as that of Eli before him, could in any measure commit a similar wrong. May God’s mercy be upon the heads of families, giving grace and dependence and prayerfulness that the households may be an example of submission to His order! These sons were, after all, but a reflection of the state of the entire people, and even of the flesh in Samuel himself, and so in man generally. Wherever mere nature acts, we may be sure it does not act for God. Hence even natural affection, the strong ties that bind the household together, if not controlled by the word of God and the Holy Spirit, may do the very opposite of His will. How different from Levi, "who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed Thy word, and kept Thy covenant" (Deu 33:9). Therefore they would be qualified for wider service: "They shall teach Jacob Thy judgments and Israel Thy law" (Deu 33:10). How perfect in this, as in all else, was our blessed Lord Jesus, who rendered all due obedience in its place, and whose words from the cross itself bespoke a tender love and care for His mother; and yet, whenever nature intruded between Himself and His Father’s will, how He could rebuke her, or show that obedience to God was to Him a clearer proof of relationship than any mere natural tie! "Whosoever shall do the will of God, the same is my brother and sister and mother." Was it not, also, a certain measure of unbelief in Samuel in the sufficiency of God and care for His own beloved people that led him to appoint successors? We cannot therefore be surprised when the contagion of this unbelief spreads to the people at large; and so they come to Samuel as seeing the very thing which he himself had seen, and desiring to provide against it in much the same way in which he had attempted to do: "Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us, like all the nations." Was it not, after all, simply seeking to remedy a manifest evil, which was all too plain, by recourse to a human expedient rather than to God Himself? In passing, we may notice the humiliation to which Samuel was subjected in thus having to hear from the lips of those whom he himself had judged, sad words in relation to the failure in his own family: "Thy sons walk not in thy ways." Alas, too true, and we can well conceive the shame that would mount to the aged prophet’s cheeks as there, before the people, the sad state of his own house was declared to him! There is no mention of any resentment, and, from all we know of this dear and honored servant’s faithfulness to God, we may well believe that he bowed under what would seem most clearly to have been a chastening from God’s hand. We never gain by refusing such chastenings, painful and humbling though they may be. Let us be more concerned to avoid the cause of them, the need for them, than the shame of being subjected to them. May God write this lesson deeply in our hearts! "Like all the nations." How human this is! It is as though they were like all the nations. It is putting themselves on the same plane with those very Philistines whom but lately they had overthrown in the power of God alone. Alas, so easily do we forget and so quickly turn away from our blessed God, who would have us different from all the nations! Had He not singled them out as a peculiar people in His electing choice, by the wondrous signs in the land of Egypt, by the sheltering blood, and bringing them forth with a high hand and an outstretched arm? Had He not guarded them as the apple of His eye all through "that great and terrible wilderness"? Had He not cast out the nations from the land of Canaan and given them an inheritance — houses which they had not builded and vineyards which they had not planted? What nation had ever been so treated? This wretched word "like all the nations" is a denial in one breath of their whole history. If they were to be like all the nations, they would be still among the flesh-pots of Egypt, groaning in bitter and hopeless bondage. And for ourselves, does not the desire for human remedies for recognized evils, for some resemblance to the ways of men about us, deny all that divine grace has done for us in making us a peculiar people for God Himself? Has not our salvation marked us out as distinct from the world in which we live? Has not the blood of the everlasting covenant forever separated between us and the judgment-doomed multitude who go on in their own way? Does not the presence of the Holy Spirit as a seal upon each of us mark us in God’s eye, as it also should in the eye of the world, as "not of the world" even as Christ is not of the world? Do we desire to be "like all the nations"? No; in the name of all the grace and love of our God, of the all-sufficiency of His blessed Son, let us repudiate the faintest whisper of such a thought, and go on with acknowledged weakness, so feeble though it be as to be a subject of mockery to the world; let us as Jacob halt upon our thigh that the power of Christ may rest upon us, rather than seek for any human expedient like the world around us. It is beautiful to see how Samuel turns in all this to God. His heart is grieved at what the people have asked, nor is there the slightest suggestion of the repetition of his previous failure, which stands out alone, and that by implication only, as we have seen, in a character otherwise unmarred by any manifest blemish. Samuel prayed unto the Lord. Well would it be for us, when we hear of weakness in others, to bring it before God and pour it out there, rather than seek weakly to reprove or correct it by our own efforts. He gets, in a certain sense, comfort from God and yet no relief in the ordinary sense of the word. He must hearken to the voice of the people in all that they say, and then the sad fact comes out that this had been the treatment to which the blessed God Himself had been subjected by this same nation from the beginning: "They have not rejected thee, but they have rejected Me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt, even unto this day, so do they also unto thee." Samuel must expect the same treatment from the nation as God Himself had received. The one who stands with God must feel what the psalmist felt: "The reproaches of those that reproached Thee are fallen upon me." Man’s hatred of God was never more fully manifested than in the cross of our blessed Lord Jesus, and all that He was subjected to at the hands of man but manifested the treatment that they had in heart accorded God. Sad and sorrowfully true it is; and yet what an honor in any measure to be permitted to stand for God, even to suffer the reproaches, to meet with the treatment, which our blessed Lord met with: "If they have persecuted Me, they will persecute you also." But the people are not allowed to have their own way without having a divine and perfectly clear warning as to where that way will lead, and so Samuel is instructed to tell them what it means to have a king, like the nations. In brief, they will be slaves to their king: "He will take your sons and appoint them for himself for his chariots, and to be his horsemen, and some shall run before his chariots." They will no longer be servants of God in that sense, and no longer free to labor for their own profit. They will be liable at any time to be called upon by their king to engage in war, needless or otherwise, as his fancy may dictate, to be menials about his house, to be servants of his servants. Then, too, their property will not be safe from his aggression. Their lands can be taken away. The tenth part of their increase, the very same that Jehovah claimed as His own, must be given to their king. In other words, they would bitterly rue their choice, and find that from the perfect freedom of service to God they had passed into the bondage of human tyranny. How fully this was verified in after years, a glance at their history will show. Even David, in his awful sin, exemplified the arbitrary character of kingly power — a royal murderer, against whom no hand could be lifted in vengeance! Solomon’s oppression, that of Asa, the glaring robbery and murder of Ahab, are but illustrations of what was, doubtless, but too common amongst the kings of Israel, who in turn were, no doubt, held in from going to the extremes of other nations by the restraining witness of the prophets constantly sent from God. From that time onward, royalty, if that in reality, has been but another name for self-will, oppression and tyranny, save where, in the mercy of God, His grace overruled. It is not that a king necessarily must be a tyrant, but human nature being what it is, it is what is to be expected. God’s thought, after all, is for a king, but it must be the true King, who shall reign in righteousness, of whom there is but One in all the universe of God. When He comes whose right it is to rule, and the government is upon His shoulders, oppression will cease, the meek shall be judged, and the oppressed shall be rescued, as is beautifully set before us in the seventy-second psalm. Nor let it be thought for a moment that there is no necessity for human government at the present time. Kings and all that are in authority are, after all, but "the powers that be;" and the fault is not in the power, but in the men who misuse that power. But for a people who had God as their Ruler, for whom He had interposed in an especial way, it was nothing short of apostasy to desire a king like the nations. However, after the solemn witness is borne and the people repeat their desire, they are left — solemn thought — left to their choice. They shall have their request, even though it bring leanness to their own souls. Our blessed God often permits us to have our own way, that He may show us the folly of it. Alas, would that we might learn His way in His own presence, and be spared the sorrow for ourselves and the dishonor to His name which come from the bitter experience of a path of disobedience. Again Samuel rehearses all the words of the people to the Lord, and again he is told to hearken to the voice of the people, who are for the time dismissed with the tacit promise that, as they have desired, so it shall be. Sad journey homeward, as every man goes to his own city after having deliberately refused longer to be under the mild and loving sway of the only One who could be truly their ruler! ======================================================================== CHAPTER 68: 04.10. CHAPTER 6 THE CALL OF THE KING ======================================================================== Chapter 6 The Call of the King 1Sa 9:1-27; 1Sa 10:1-16. The people having definitely decided to have a king, in face of all the warnings given by the prophet, nothing remains but to give them their desire according to the fullest thought of it. Had the choice of the ruler been left to a few, he would not have been really the expression of the people’s wish. This difficulty is constantly encountered in the effort to secure a ruler who shall represent the desires of the people. The nearest that can be done is to let the majority decide. This at best but gives the preference of that majority, in which the rest of the nation has to acquiesce, and so man can never get the ideal ruler of his choice. For Israel, God mercifully intervenes and, as we might say, puts at the disposal of the people His omniscience in selecting the ruler, not after His heart, but who He knows will meet their desires. This is an interesting and important point, one too that has a New Testament illustration, which, if understood, will throw light upon that which has been a difficulty for many. The people had already turned against God and rejected Him from being their Ruler. Most certainly, then, their mind was not in accord with His. The king of their ideal would be a far different man from any whom God would Himself select. They had in their minds a ruler like those of the nations, whose first thought was the welfare of the people and the overthrow of their enemies. God’s thought would be a man who first of all sought His glory, and was in subjection to Himself. We must remember that He is not choosing a king for Himself, but for the people. He does for them that which it would have been impossible for them to do for themselves, so that the result is exactly what they would have done had they been able. The New Testament illustration of this is the selection of Judas Iscariot as an apostle. It has been said, did not the Lord know at the beginning that Judas was a traitor? We are distinctly told so in the sixth chapter of John, and may be certain that our blessed Lord was neither deceived nor disappointed — save in divine and holy sorrow over a lost soul — in the result. But this does not mean that our Lord put Judas in a position against his will or for which he was not in the judgment of men specially fitted. Judas himself had taken the place of a disciple. It was, therefore, simply selecting one who had already taken this place, and not imposing upon him a profession which he had not assumed for himself. Nay, more, the position of apostle was calculated to foster, if it existed at all, the faith of the disciple. The twelve were in the place of special privilege and nearness to the Lord, constantly under His influence, with His example before them as we know with much individual instruction according to the need of each. Who could associate with such a Master and witness His deeds of love, the flashing out of His holy soul, His tender heart of compassion, His sympathy, and not be made a better man if there were anything of grace in his soul at all? If Judas apostatized and the wickedness of his heart came out in face of all this, we may be sure it is only a special proof of the hopeless corruption of a heart that has not been visited by God’s grace. At the same time our Lord would not be violating in the least the free agency of the man or compelling him into anything counter to his nature. Returning now to the king of Israel’s choice, we will see in what is before us how divine care and foresight gave the fullest expression to the desire of the people, so that the result was one upon whom all the desire of the nation was fixed. But while man’s self-will was thus at work and his rejection of God’s mild and loving authority showed the determined alienation of his heart from Him, on the other hand, God was working out His own counsels, and His purposes were being unfolded too. The thought of a king was in His heart as well as that of the people, but how different a king! Hannah had given expression to this divine desire for a Ruler for His people at the close of her song, which is fittingly so like that of Mary, the mother of the true King. The main theme of that song (1Sa 2:1-10) is that God raises up the poor and the lowly, and overcomes all pride. Thus His enemies and those of His believing people are overthrown, and the needy and the afflicted are raised up. "He raiseth up the poor out of the dust and lifteth up the beggar from the dung-hill, to set them among princes and to make them inherit the throne of glory." Our blessed Lord laid aside all heaven’s glory, and, so far as earthly greatness was concerned, associated Himself with the poor rather than those who occupied the throne. The throne, so far as it could any longer be called that, was occupied by a Herod, while back of him was the power of imperial Rome, the sceptre having passed over to the Gentiles. The One "born King of the Jews" was to be found in a stable, and faith alone could recognize Him as the Man of God’s choice. But faith does recognize Him, and Hannah looks forward not merely to him who was to be the type of Christ, but to the Lord’s Anointed Himself. She closes her song with the triumphant strain: "He shall give strength unto His King, and exalt the horn of His Anointed." Well did God know that there must be a ruler for His people. Everything had been temporary, even the giving of the law itself at Sinai. There could be no permanent relationship between a nation and God, save through a Mediator. The only ruler could be, not some human deliverer, type of Him to come, but One who truly delivered them from bondage worse than that of Pharaoh and from a captivity greater than any inflicted by the Canaanites. Thus Joshua, and Moses himself, were but types of Christ. The deliverer, too, must be priest as well as ruler, and from Aaron on, the high priests and their sacrifices were but shadows of that perfect Priest who offered up Himself to God. The King was to be also a Priest, and in one blessed Person was to embody all that the righteousness and glory of God, on the one hand, and the need of sinful man, on the other, required. "All things that God or man could wish In Thee most richly meet." So the very unbelief of the people, expressing a desire for a ruler, was but the occasion for God to approach one step nearer the accomplishment of His own purposes but He was not to be hurried into taking more than one step at a time. He does not, — reverently we would say, He cannot give His own King yet. He must let them work out and manifest all the results of their own desires, and so far from impelling them into that which would show the worst side of self-will, He guards them in every way from this. Thus He uses divine wisdom to select the best man according to their judgment, offering every facility, the machinery of divine Providence, we might say, to secure such a man, and when he is chosen, not withholding all aid, encouragement and warning. If the king of their choice does not succeed, the blame can never be laid upon God. This will be fully manifest. And may we not say the same as co the natural man in every way? If he manifests his corruption, his enmity of God, his hopeless alienation from Him, it is not because of the circumstances in which he is placed, but in spite of them. The very world which has been given over to Satan is still full of witness of God’s power, wisdom and goodness. Every man’s life, with its history of mercies and of trials, is a witness that One is seeking to hide pride from him and to deliver him from his worst enemy, — himself. The whole providential government of the world and its long continuance in its present state is a witness of the same. God gives man a free hand to work out all that is in his own heart, while at the same time surrounding him with every inducement to turn to Himself. This is particularly true of the last phase of His patience and longsuffering, — the present dispensation, where, in Christendom at least, the full blaze of revelation would guide and attract man into paths of pleasantness and peace. When all is over (and it seems now to be nearly the end) it will be seen that if there were anything good in man there had been just the atmosphere in which it would properly develop, and so far from God being an indifferent spectator, or a hostile one to human progress and development, it will be clear that He has done all that He could to make the trial a successful one on man’s part. It will be true of Israel as a nation, and her kings and the world at large as well, that but one answer could be given the question: "What could I have done more unto My vineyard that I have not done?" All has been done. Our chapter opens with the genealogy of king Saul. It is traced back through five ancestors, whose names are given, and the significance of which cannot fail to be suggestive. We must bear in mind that it is a genealogy of the flesh, as we may say, where that which is emphasized will be nature rather than grace. Saul himself means "asked" or "demanded." He represents the people’s demand for a king, and in that way, nature’s ideal. His father was Kish, which means "ensnaring," very suggestive of all that is of nature, which in its most attractive form cannot be trusted. The next in line was Abiel, "father of might, "which seems to emphasize the thought of strength in which man does indeed glory, but which too often proves to be utter weakness. Zeror, the next, "compressed" or "contracted," suggests the reverse; we can readily understand how one, himself hedged in and oppressed, would seek a reaction and give expression to his desire in his son. Bechorath, his father, "primogeniture," is that which nature makes much of and which Scripture has frequently set aside. Nature says the elder shall rule. How often has Scripture declared that the elder shall serve the younger! Aphiah, "I will utter," would suggest that pride of heart which tells out its imagined greatness. The last person in the list is not named, but described as a Benjamite, a member of that tribe whose history had been one of such glorying self-will and rebellion. Thus the genealogy of the man of the people’s desire would suggest the pride, the self-will, the excellence of nature, together with its feebleness, too, and its deceit. These things are not looked upon as man would regard them, where many of the traits are considered valuable and important, but they are looked upon from God’s point of view, and all that is great and excellent in nature is seen to be stained with decay. Thus Saul is described as "a choice young man and a goodly, and there was not among the children of Israel a goodlier person than he. From his shoulders and upward he was higher than any of the people," surely a beau ideal of a king, in man’s eyes; alas too soon to show the vanity of man’s nature! The man of the people’s desire being now marked out, we are next shown the steps which lead up to his being presented. What trivial events apparently decide our whole after-course of life! It was comparatively an unimportant matter that the asses of Kish should have strayed away and Saul with a servant be sent in search of them, and yet God used this to bring to pass all that was hinging upon it. No doubt everything here has its lessons for us if we are able to read them aright. We are told that man is like a wild ass’s colt, naturally unrestrained and self-willed. These asses would then naturally suggest that nature of man which has gone astray from God, and in its wildness and absence of restraint needs ever the strong hand to hold it down. Israel, too, had many a time shown its waywardness in like manner, and one who goes in search of that rebellious nation must indeed have help from God to lay hold of it. As a matter of fact, Saul did not find the asses; they were restored to his father by divine Providence; and no mere man has ever brought back the wayward wanderer to God. If brought back at all, it is through a divine work. When the time comes for the true King to enter His city, He rides upon an ass’s colt upon which man had never sat, controlling all things. Saul searched diligently enough in various places for these lost asses, but fails to find them. First he goes through Mount Ephraim, "fruitfulness," and the land of Shalisha, "the third part," which may have stood for a very large territory; but neither in the place of fruitfulness nor in any wide extent of region has a wanderer ever been found. Man surely has not been fruitful for God. He next seeks through the land of Shaalim, "the place of hollows or valleys" and the land of Jemini, "my right hand," which would suggest exaltation. But neither in humiliation nor exaltation is the natural man found. The poor and degraded are as far from God as those who are exalted. Lastly he comes to Zuph, "a honey-comb," and there he gives up the search. It would seem to stand for the sweetness and attractiveness of nature, but perhaps more hopeless than any is this. One may be naturally attractive without one thought of God, and if the best have no heart for Him, the search must be abandoned. It would need a Seeker after another kind to find the wanderers, and He found them in a different place from those in which Saul ever sought. Going down in death and taking his place under judgment, there He found the wanderer. Saul has given up the vain search for the asses of his father, and now proposes to his servant to return home. But this one, like a true servant, seems to have a knowledge far beyond that of the favored son of Kish. He informs Saul that the prophet Samuel is in that place, and advises that, instead of human energy or hopelessness, they should go and inquire of him. Saul evidently has had no thoughts of turning to God in this matter, and apparently no knowledge of His prophet, and now can only suggest, as human righteousness is ever prone to suggest, that some price is needed if they are to get aught from God’s hand. How like the natural man this is! He must bring his present to God if he is to receive anything from Him, and he knows nothing of that liberal Giver whose delight it is to give freely to those who have nothing with which to buy. The confession of poverty on the part of Saul makes possible the servant’s offer of the fourth part of a shekel of silver, which reminds us of that half-shekel of the atonement money which every child of Israel had to pay. Thus, whatever may have been the thought in the mind of the servant, or whether the price was ever actually handed to the prophet, there is a partial suggestion here, at least, that all approach to God, all learning of His mind, must be on the basis of atonement. An explanation is next introduced showing the use of the terms "seer" and "prophet." In former times it was the custom to speak of the man of God as a "seer," — one who sees the future, or that which is not visible to the eyes of sense. In other words, the people were more occupied with the result of the prophet’s ministry than with its Source. The later word "prophet" suggests the Source from which he received all his inspiration, which then flowed forth from him. This explanation in itself is in keeping with all the circumstances at which we have arrived, both in Saul himself (who surely was not troubled about his relation with God, or how the man of God would gain his information, but rather with the benefit which he might receive from this divine insight) and in the nation at large, of which he was the fitting representative. So Saul and his servant approach the city where the man of God was. What momentous changes are to occur within those walls! Inquiring their way, they find the object of their search. Everything here, no doubt, is suggestive. They are obliged to ascend to the city. A moral elevation must be reached if they are to enter in any measure into the revelations that are about to be given. Everything of God is on a plane far above the thoughts of the natural man. They are guided by the young maidens who were coming forth to draw water from the well. This is a familiar scene in every oriental city, and frequently referred to in Scripture. The well with its water is a figure of that Word, which is drawn out of the wells of salvation. The maidens would remind us of that weakness, lowliness and dependence which alone can draw from these wells of salvation. The future king is directed to the man of God by these feeble instruments, which reminds us that God delights to use the weak things. It was a little captive Hebrew maid who told her mistress of the prophet in Israel, by whom Naaman, the great Syrian general, could be cleansed of his leprosy. Wisdom, in the book of Proverbs, sends forth her maidens with the message of invitation to the feast which she has spread. Feebleness which is getting its refreshment and strength from the word of God can point the mightiest to that which alone can give guidance or peace. It is very suggestive, too, that it is upon the occasion of a public feast and sacrifice that Israel’s future king meets the prophet. This falls in with what we have already said as to the atonement money. The basis upon which God’s mind can be known, and in connection with which the anointing oil is to be poured upon the king, must be that of sacrifice. In passing, it is well to notice that the disordered state of the nation is manifest here. There is a "high place" where the sacrificial feast is spread. This was in direct contradiction to the will of God as expressed in the book of Deuteronomy, which provides that it was to be only in the place where Jehovah put His name that sacrifices were to be offered and feasts celebrated. But the glory of the God of Israel had departed from Shiloh, where He had placed His name at the beginning, and the ark was abiding in "the field of the woods." There was no recognized centre. Israel might be mourning after the Lord, but the time was not yet ripe for the pointing out of the true centre of gathering for His people; nor was Shiloh to be thought of, because that, once forsaken, was never again to be recognized as the central abode of the glory of Jehovah. Thus the high place was, we might say, a sort of necessity brought in by the failure and disordered condition of the people at large. We will find, also, that it was frequently used in this way. There was one at Gibeon, where King Solomon, later on, had a revelation from God. Thus they were not necessarily connected with idolatry. As a matter of fact, they were at the beginning devoted to the true worship of God, and to a certain extent were places where He Himself in grace recognized the need and met with His people, though not according to the due order which He Himself had provided. Later on, however, when He had established His centre, placed His name at Jerusalem, and the temple of His glory was there, the worship of the high places was in direct disobedience to His will, and necessarily, therefore, became more and more connected with the idolatry to which the people were ever prone. Thus, in the history of the faithful kings, we find that these high places were destroyed in some cases, and their idolatrous worship abolished; in others that in spite of all the manifold efforts to do away with them, they still remained, apparently not for idolatry, but for independent worship of God. There is food for suggestive thought here. There can be no question that God meets individual faith wherever it truly turns to Him; but He has provided in His Word and by His Spirit for a true Centre of gathering for His people, a corporate recognition of Christ Himself and His name as all-sufficient, of the word of God as the absolute guide, and the ever-present Spirit as the competent One to control, order and direct in worship, testimony, ministry, discipline, and whatever other functions there may be, of His people. To ignore this divinely provided Centre, and to turn to human thoughts, to select places and modes of worship which are not provided for in the word of God, is really to worship in the high places. There is no question that very much of this is done in all sincerity, and God, as we were saying, meets His people in grace according to the measure of their faith. But can we wonder that when the truth of the unity of the Church of Christ, the sufficiency of His name and Word, are known, to go on in independency and self-will is but to prepare the way for wide declension from God, and eventually to lead to that dishonor to God which in Christianity corresponds with the material idolatry of which we have been speaking in the history of Israel? Returning to the feast and sacrifice of which we were speaking, everything has almost a patriarchal simplicity about it. The prophet is, as we might say, another Abraham, living in a later age. The people will not eat of their feast until he comes and bestows his blessing, which at least would indicate their sense of dependence upon God and their desire to receive the blessing which His servant would bestow. The invited guests who share with the prophet in his feast were those, evidently, whose position in the city qualified them for the enjoyment of this honor. Having received the directions as to meeting the prophet, Saul and his servant go on and find Samuel just going up to the high place. Everything has evidently been ordered of God, even to the appointed moment at which the meeting should take place. There is no waiting on the part either of the prophet or of him who was seeking him. Moreover, Samuel is not surprised at this meeting, for the day before, the Lord had forewarned him as to all that is to take place — the visit of the man of the tribe of Benjamin, whom it was His will to anoint over His people Israel, and who should be the one to lead them in victory against their oppressors, the Philistines. At this first mention of the object for which the king was to be anointed, it is very suggestive and pathetic to remember that Saul never really won great victories over these very enemies against whom he was appointed to lead the people. The nation was more or less in bondage to the Philistines during his entire reign, and he met his end in the final battle at Mount Gilboa with these very people. Into this we shall look further as we go on; but we can see thus at a glance how ineffectual is all human adaptation to the end designed by God. He had harkened to the cry of His people and looked upon them in their need, for which He provided according to their thoughts and desires, rather than according to His own knowledge of what would really deliver them. Not only has the prophet thus been forewarned of the visit of Saul, but, as he now meets him, he is assured by the Lord that this is the man of whom He spoke. Thus there is no possibility of mistake, and unerringly is the prophet’s hand guided to pour the oil upon the appointed head. We can well conceive the surprise of Saul, as he approaches the prophet with his question, to find that both he and his errand, and all else, are well known to the man of God. He is invited to join with Samuel in the feast, and promised on the morrow that he shall be sent on home after all that is in his heart has been made known to him. His mind is set at rest as to the asses for which he had vainly searched, and he is furthermore told of his father’s anxiety at his prolonged absence. We can well understand how this evidence of divine knowledge on the part of the prophet would solemnize the heart of Saul, and make him realize that he was having to do, not with man, but with the living God. This would prepare the way for the next word that Samuel has to say — the desire of Israel is toward him and his father’s house; that is, as Saul well understood it, the people wished just such a man as himself for king. This does not necessarily mean that they had their eye upon him individually, but that he was the kind of man who would answer to the desire which they had already expressed. We have in what is next, an apparent humility on the part of Saul, which if it had gone more deeply would doubtless have been more permanent. He declares that he is a Benjamite, belonging to the smallest of the tribes of Israel, and his family one of the least in that small tribe. He was doubtless familiar with the history of the tribe, and how it came to be reduced to such small proportions, because of the judgment inflicted upon it for the awful sin of Gibeah, and the shielding of those evil-doers. Had the tribe been properly exercised by this fearful chastisement, it would, as a whole, have been brought into a place of true humility before God, and have been prepared for exaltation. There is no indication, however, that there was any genuine self-judgment on the part of the tribe as a whole or any individuals in it, and their humility was rather compulsory than spontaneous. This, it is evident, was also the case with Saul, from his subsequent history. He might speak in depreciation of his family and of his tribe, but as a matter of fact there is no evidence that there was the genuine judgment of self in the presence of God. It is one thing to have low thoughts of one’s self as compared with one’s fellows, but quite a different thing to take one’s true place in the presence of divine holiness. The flesh knows how to be humble under stress of circumstances, but it knows nothing of that which judges its very existence, and compels it to be absolutely prostrate before God. Saul is introduced, now, into the company of those who had been invited to the feast, and is given, in anticipation, the kingly place at the head of the table over all the invited guests. There is also set before him, at the command of the prophet, the special portion which had been reserved for the guest of honor; might we not say, Benjamin’s portion for the leader of Benjamin’s tribe? The shoulder was that part of the sacrifice of the peace offering which was eaten by the offerers. It was originally, as we see from the tenth of Leviticus, a part of the priest’s portion, for himself and his family. Thus, Saul was admitted to the privileges of the priestly household: a very suggestive thought for one who needed priestly nearness if he were rightly to carry out the responsibilities which were suggested in the fact that the shoulder was set before him. The sacrifice, as we well know, speaks of Christ as the One who, having made atonement for us, and who in His death was the Object of God’s delight, is also the Food for His people’s strength. In the peace offering there is a portion for the priest, for God, and for the offerer. Thus, the thought of communion, and the strength which flows from communion is the prominent one. The shoulder reminds us of Him of whom the prophet says: "The government shall be upon His shoulder." He only has strength to bear the responsibilities of rule, who first of all laid down His life in submission to the will of God and for the salvation of His people. Never will government be what it should be until this great fact is recognized and until the true King, who is also the true Priest and the true Sacrifice, takes up the burden upon His shoulders. But, in this sacrificial feast, we have at least an indication that is suggestive. If there is to be true qualification for government, it must be as one has assimilated the mind of Christ and has received from Him that strength for service which He alone can give. Saul remains with Samuel that day, and when about to take his departure, early on the following day, is called by the prophet at daybreak — the beginning of a new day for Israel and for Saul — to the housetop, alone in isolation and elevation above all his surroundings. The prophet then accompanies him outside the city, and, the servant being sent on ahead, Samuel declares to him the purpose of God. The holy anointing oil is poured upon his head, and he receives the kiss of the prophet’s benediction, perhaps in acknowledgement too of his allegiance to him. He is assured that the Lord has anointed him to be prince over His inheritance. This anointing with oil was a figure, of course, not only of the divine designation for a specific service, but of the qualification which accompanied that. The oil, as symbol of the Holy Spirit, would suggest the only power in which it was possible for him to carry out the responsibilities of that place into which he had now been inducted by the prophet speaking for God. He is now ready to be sent away, but is told of three signs that will meet him that day and which will at once confirm him in the realization of the truth of all that has been done, and at the same time, no doubt, give suggestions as to his future path of service. These signs are not explained, which would suggest that Saul knew, at least, to whom he could turn for explanation, the Lord Himself. It was also to be supposed that one who realized that he was now having to do with God, would be suitably exercised by any such manifestations as are spoken of here. The first sign was to be that, after leaving Samuel, he would find, by Rachel’s sepulchre at the border of Benjamin, two men who would announce to him the finding of the asses and that his father’s anxiety had been transferred from their loss to the prolonged absence of his son. Rachel’s tomb was a type of Israel according to the flesh, and in a special sense, perhaps, of the tribe of Benjamin, the last son at whose birth his mother, Rachel, breathed her last. All these things would appeal to Saul in a special way. It would seem to emphasize for him the fact that if he were to be a true Benjamite, "the son of the right hand," he must enter into the fact that death must pass upon all the excellence of nature. It is by Rachel’s sepulchre, at the grave of the old man, in refusal of all the excellence of mere nature, that faith is to learn its first lesson. If there is to be true service for God, it must be on the basis of the refusal of self. Here Saul was to learn that the asses were found; and, at the grave of self, one learns all the futility of his past activities. His father now yearns for him, which might well remind Saul that if he is at the grave of all that nature might count great, he is still the object of love; if a human love, how much more also of that love of God which finds its perfect display in the Cross which sets man aside, and there too, the channel for its unrestrained outflow toward us! The next sign would emphasize the privileges of fellowship on the basis of redemption and worship. He passes on to the "Oak of Tabor." Rachel’s sepulchre, as we have seen, speaks of the rejection and refusal of nature. Where one’s natural strength is recognized as weakness, he is qualified to know whence true strength comes. Thus, the sepulchre is changed for the oak, which suggests might — the might of a new "purpose," as Tabor means. There he meets three men who are going up to Bethel, "the house of God," the place of communion and of divine sovereignty. They carry with them their offering, three kids, which reminds us of the sin-offering; and three loaves of bread, which speak of the person of Christ, communion; and a bottle of wine, of the precious blood of Christ and of the joy that flows from a knowledge of redemption through that blood. They would ask of his welfare. He would thus already receive at their hands the salutation which was now his kingly prerogative, and from them also he would receive the loaves of bread, which speak, as we have said, of Christ as the food for His people. Fitting reminder for a king — "royal dainties" truly. Passing on further, he comes to the hill of God, and finds there not only the manifestation of divine presence, but the evidence of the enemy, too. There are outposts of the Philistines in the very place where God would manifest Himself. What a twofold suggestion to a newly made king that his work was to be, on the one hand, in the sanctuary of God’s presence, and on the other, in facing the enemy who had intruded themselves there! Here he would meet a company of prophets, men under the power of the Spirit of God and controlled by His Word; and, as he mingled with these, he too was to be changed from the man which he was, to come under the sway of that mighty, divine energy which controlled them. As we know from many Old Testament examples, it was, alas, possible for a person to come outwardly under the power of the Spirit, and even to be used as was Balaam to be the messenger of God’s word, without any saving interest in His grace. There was this in this sign which was to meet Saul, and yet subsequent history shows that he was only an outward participant in this manifestation of divine power. The prophets were not merely speaking under the power of God, but were accompanied by psaltery and harp; that is, there was the spirit of praise as as well of prophecy. In God’s presence there is fulness of joy, and He dwelleth amidst the praises of His people. Thus worship should ever be an accompaniment of prophecy. Elisha, when called upon to ask counsel of God, called for a minstrel, in order that, as it were, his spirit might be fully attuned to the praise of God. We read also of prophesying with harps, where the spirit of praise gives the needed instruction to mind and heart. This would be a reminder to Saul that mere knowledge, even of a divine character, was never to be separated from that priestly worship and joy which cannot be simulated, but flow from a heart that is well acquainted with the grace of God, which alone can empower for true service and testimony. Samuel had even told him that as he prophesied he would receive another heart. That is, there would be a change which would suggest permanency, while at the same time it left things open to the will of Saul himself. Surely, all that was to occur to him on that day, the testimony of the judging of the flesh at Rachel’s sepulchre, of the sufficiency of Christ’s atoning work and the presence of God in the second sign, and of the power of the Holy Spirit in the work of the prophets, would all tend to powerfully work upon heart and mind and conscience, so that if there were indeed life toward God, he would find here a complete revolution of his entire past. The prophet then leaves him, as it were, to God. When all these signs came to pass, he could act under the guidance of God, for God was with him. At the same time, Samuel warns him to go on down to Gilgal and there to await his coming, where burnt-offerings and peace-offerings were to be offered up to God. He was to tarry there seven days, everything in complete abeyance, waiting for the coming of the prophet. This is most important in connection with what subsequently took place. Thus we see Saul, on the one hand, set free to act as God guided; and on the other, checked, and reminded that his place is at Gilgal,the place of self-judgment, of the refusal of all the excellence and glory of nature, of which the Israelite was reminded by that place. How everything, in this whole history of the man after the flesh, emphasizes the fact that nothing of nature can glory before God. How everything was designed, as it were, to call Saul to judge and to refuse himself, in order that having no confidence in himself, he might be spared the terrible experiences and fall which marked his later history. It would seem as though God Himself were laboring to impress all these things upon the mind of the future king, and to spare him, so far as divine mercy could intervene, from the pride and self-righteousness which were the occasion of his final downfall and overthrow. May not we also need to learn well these lessons for our own souls, and have impressed more deeply upon us, as we grow more familiar with these facts, the necessity of having "no confidence in the flesh "? All takes place as Samuel had predicted, and Saul seems fully to come under the control of the prophetic Spirit; but those who remembered what he was, asked, as if in mockery, (as they repeated the question in later years, under different circumstances) "Is Saul also amongst the prophets?" He had evidently not been characterized, up to that time, by any fear of God or faith in Him. It was a matter of astonishment that he should thus take his place with them. Alas, we know that it was but temporary. His uncle meets him too, with questions as to where he had been and what Samuel had told him, but here, in some Nazarite way, Saul keeps his counsel as to all that had been told him about the kingdom, and mentions to his uncle simply that which was external and which he had a right to know. This is good, so far as it goes, and was an indication of that spirit of reserve which to a certain extent characterized him in after years and which was, so far, a safeguard against feebleness. ======================================================================== CHAPTER 69: 04.11. CHAPTER 7 THE NEW KING ======================================================================== Chapter 7 The New King 1Sa 10:17-27; 1Sa 11:1-15. God having dealt faithfully and fully with Saul in private and through the prophet, now manifests to the nation at large the man whom He has chosen for them. Samuel is again the honored instrument here and calls the people to meet the Lord, as he had already, so far as possible, brought the future king face to face with Jehovah. The people are to come together at Mizpah, the place where God had signally manifested His delivering hand in rescuing them from the Philistines, and also one of the stations where Samuel was accustomed to judge Israel. Its name, as we have seen, means "Watchtower," appropriate surely for those who would rightly survey the past and the future, and heed the admonitions with which God would address them. "I will stand upon my watch, and set me upon the tower and will watch to see what He will say unto me, and what I shall answer when I am reproved" (Hab 2:11). Good would it have been,for them and their king, had this attitude of soul truly marked them. It was that indeed to which God called them, as He ever does His people, to hearken to the admonitions and reproofs of love, and thus to be guarded from the snares into which we will otherwise surely fall. Well would it have been for Peter had he been spiritually at Mizpah to receive the warning of our Lord. God again reminds them of His work for them as a nation, from the time of their deliverance out of Egypt, and from all the power of the enemy up to the present. He reiterates the fact that in their desire for a king they, and not He, have been the rejectors. He, blessed be His name, never turns from His people whom He has redeemed. His love to them is measured by that redemption, and all their future experience would be but repetitions, according to need, of that deliverance but, alas, how prone are His people to forget the past, and measure the present by their unbelief, rather than by His power as manifested for them again and again. It is not, however, with any view of securing a change of mind on the part of the people. They were determined in their course. That wretched watchword "like all the nations" had gnawed into their spiritual vitals and produced its necessary results. A king they must and will have, and it must be the one who answers to such a state of heart as that. What other kind of one could it be? God deigns still to serve His people, as we have been seeing, and to interpret their own wretched minds for them, giving expression to their desires, far better than they could themselves. For this purpose He uses the lot, leaving nothing to mere chance or to the caprice of any part of the people, still less to that modern fallacy, the will of the majority. "The lot is cast into the lap, but the whole disposing is of the Lord." It also causes contentions to cease. We cannot for a moment think that, though thus guiding in the choice, God was pleased with it, or that the man selected thus would represent His desires for the people. We have already dwelt upon this. And now the tribes are brought up one by one, and "little Benjamin" is taken, ominously significant as one which up to this time had been distinguished chiefly by its fearful rebellion. The one who rules others must rule himself first of all, and he who claims obedience from a nation must be preeminently the obedient one. How perfectly has our blessed Lord manifested His capacity for rule in this way, resigning, as we might say, the place of authority, "taking the form of a servant," learning obedience in all His life of lowliness. Truly He has qualified Himself to be the true King of Israel as well as the Ruler and Lord of all His people. There is no account of Benjamin’s repentance, and therefore we may well suppose that the tribe was still marked by that spirit of rebellion which had wrought such havoc in the days of the judges. And yet that hardihood of spirit, that rash courage which marked them at that time — one of the least of the tribes facing the entire nation, and "giving a good account of itself" in the conflicts that ensued — was doubtless rehearsed and handed down, and became matter for boasting, rather than for humiliation and true self-abhorrence before God. Thus it will ever be with the flesh. It will boast in that which is its shame, and plume itself upon a strength which must be broken to pieces before God can come in. It thus represents, as a tribe, the nation; and while we cannot say that all this was intensified in that branch of the tribe from which Saul came, neither is there any indication of its absence. The various families are sifted out and finally the choice falls upon Saul himself. We have already looked at his genealogy. Another name is here mentioned, the "family of Matri," which is said to mean "Jehovah is watching," which ought, at least, to have been a reminder that the holy eye of God had seen all their past, and knew well too their present. How the mention of this should have caused both the people and Saul to halt! God’s holy eye was upon them. He had searched out their secret thoughts. He knew their motives, their state of soul, their self-confidence, their pride. Could they, with that holy eye of love resting upon them, proceed in this wretched course of disobedience, that which was practically apostasy from Himself? Alas, while Jehovah’s eye is open upon them, theirs is closed as to Him. They have eyes only for the king whom they desire, and he is soon presented to their gaze. The lot declares that Saul, the son of Kish, is the appointed man. But he is nowhere to be found. Flesh-like, he hides himself when he ought to be present, and obtrudes himself when he should be out of sight. Self-depreciation is a very different thing from true lowliness of spirit. As the poet says; Satan’s "darling sin is the pride which apes humility." He had already spoken to Samuel of his tribe being the smallest in Israel and his family the least in that tribe. All this had been overruled by the prophet who had anointed him. He had already received the assurance that he was the appointed king. God Himself had spoken to him through the signs that we have been looking at, and in the spirit of prophecy which had indeed also fallen upon himself. Why, then, this feigned modesty, this shrinking from the gaze of his subjects? Does it not indicate one who is not truly in the presence of God? For when in His presence, man is rightly accounted of. The fear of man indicates the lack of the fear of God, and "bringeth a snare." In God’s presence, the lowliest can face the mightiest unflinchingly. Hear the faithful witnesses refusing to obey the command of king Nebuchadnezzar. There is no hiding there: "We are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; but if not, be it known unto thee, O king, that we will not serve thy gods nor worship the golden image which thou hast set up" (Dan 3:16-18). Faith in God produces true liberty in man. But even if this shrinking from the people did not indicate the extreme of fear, it yet showed a self-occupation which is utterly incompatible with the true spirit of rule. Saul indeed does not appear to advantage here, and we get a glimpse of his character as he hides among the baggage, which bodes ill for himself and the people. Indeed it is the Lord Himself who must go further in this patient care for a perverse people and tell them what has become of their king. The baggage seems a strange place in which to look for royalty; not much dignity about that, and one can almost imagine the ludicrousness of the scene. No wonder that carnal men ask, a little later on, How shall this man save us? He was indeed a part of the baggage and an illustration of the old Latin word for that, "an impediment," no help, but a hindrance to those whom he should lead on to victory. But he at least appears better than his people. Judged according to the appearance, he is "every inch a king," head and shoulders above all the rest, one to whom they could look up and in whom they could boast; and if fleshly strength were to count, one who was more than a match for any who would dare dispute his right and title to the place. Do we not all know something of this stateliness of the flesh when it stands in full length before us? Hear another son of Benjamin describing how he stood head and shoulders above his countrymen: "If any other man thinketh he hath whereof he might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless" (Php 3:4-6). I "profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (Gal 1:14). Here is another Saul, a king among men, too; but, ah how all this shrivels up under the eye of divine holiness and love; in the very noontide of his carnal greatness, he beholds One who had been crucified but now was glorified, and as he catches sight of that glorious Object on high, from the dust he can declare for the remainder of his life: "What things were gain to me, those I counted loss for Christ." Would that we ever remembered this when tempted to glory in our flesh, or measure ourselves by ourselves and compare ourselves among ourselves! Paul was ashamed even to speak of the work of Christ in and through him, save as it was needed to deliver the poor Corinthians who were, like the Israel we are examining, tempted to judge according to the flesh. The only man in whom he could glory was the man in Christ, and well he knew that that man was "not I, but Christ." "I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me" (Gal 2:20). However, there is none of this knowledge of the flesh, even in an Old Testament measure, among the people. They compare their king with themselves. He is better than they are, head and shoulders above them, and exultantly they shout aloud: "Long live the king!" They have found their man. How that cry has re-echoed down the centuries ever since! King after king has been brought into view over great or small nations, and when he is seen, his prowess, his knowledge, his ability, in some sense has been recognized as above the average; at least his position has put him upon a pedestal, and "Long live the king!" has been the people’s acclaim! But faith can detect the wail in this exultation, and the unconscious yearning for One who is indeed the true King; One who is not to be compared with the sons of men, surely not head and shoulders above them; One who took His place as servant to the lowest, humbled even unto death, the death of the cross, and who now in His exaltation is far above all principality and power and might and dominion and every name that is named. Who could compare himself with the King, even to acknowledge His superiority? No, "my beloved is one," "the chiefest among ten thousand" "yea, He is altogether lovely." "The shout of a king is in her"; but in this shout there is the echo of that other shout when the Ark was brought out to the camp of Israel and they supposed that God was going to link His holy name with their unrighteousness and give them victory over the Philistines. As we saw, He would rather let His glory be carried captive into the enemy’s land than dishonor His name among His people. This shout is like that. We yet wait for the true shout of the King: but it will come, thank God, for Israel and for this poor, groaning earth; the time when all creation shall burst forth in the shout. "With trumpets and sound of a cornet make a joyful noise before the Lord, the King. Let the sea roar and the fulness thereof; the world and they that dwell therein. Let the floods clap their hands; let the hills be joyful together before the Lord, for He cometh to judge the earth. With righteousness shall He judge the world." The scene, however, is not allowed to close with mere enthusiasm. This is not checked; but "the manner of the kingdom" is described,and God’s will is impressed upon them, if they will but hear it, together no doubt with His warning which we have been considering. All is written in a book, to leave them without excuse; to be there, too, no doubt, for reference, should penitence or faith ever turn to it — a proof of God’s faithful care, though His heart was grieved and wounded at the treatment He had received from those He had fed from His hand for so long. The book is laid up before the Lord. Surely it is there yet. He has not forgotten. He never can forget. In His own patience He still waits, and the time is coming when all will be gone over with them and they shall acknowledge, with shame, their own folly as well as His love and faithfulness. We, too, have the book of the Lord in which His faithful testimony as to the unprofitableness of the flesh is fully recorded. This He never forgets, and oh, may we remember always that God has put a mark upon it even as He did upon Cain, and may we shrink from every form of that exaltation of the natural man, "hating even the garment spotted by the flesh." Saul again retires for the time, into private life. The second stage has been reached, the first being his private anointing. Still, however, opportunity must be afforded for him to make good practically that which has been publicly declared. A band of young men are touched by the hand of God and follow Saul. Many yet, however, are skeptical and ask how such an one could save them out of the hand of their enemies. The king is still despised by many of his people. There is none of the honor paid to him, no presents brought to him which would show he is enthroned in their hearts. He, however, is impressed, for a time at least, by the solemnity of all that he had been passing through, and makes no attempt to vaunt himself or claim a place which was not willingly accorded to him. He holds his peace and waits a suited time. Had he continued to do this, a different history would follow. The occasion is not long wanting to show what manner of man the new king is. With the nation prone to wander from God, as the whole book of Judges shows, attacks were constantly invited by the enemy from various quarters. Morally, their condition was unchanged from the times of the Judges; and, as is abundantly shown in that book, so far from there being true progress, the periods of captivity increase as the years roll on. Nature never improves with time. It can only deteriorate. However, there was some gracious recovery on God’s part, of the people, which preserved them from complete disintegration. But the constant danger when they were left to themselves was from the hands of enemies, who were all too ready to take advantage of every weakness. The outbreak narrated now was significantly on the east side of Jordan, in Gilead, and by the Ammonites, kinsmen according to the flesh, of Israel. Remembering that the whole settlement of the two tribes and a half on the east side of Jordan was practically dictated by self-interest, that they seemed never fully to be identified with the mass of the nation on the west side of the river, it can easily be gathered that there was less devotedness to God there than even in the proper inheritance of the people. Looking at it spiritually, it is, of course, very significant. Settling down in the world, allowing selfish interests to dictate our path and testimony, is to open the gates for the enemy’s assail. Alas, how frequently this is done, and what subtle tendencies there are in our hearts to repeat it! These two tribes and a half are finally carried captive before even the remnant of the kingdom of Israel. They would answer, in that way, to the hindmost of the people in the march through the wilderness, who were specially exposed to the assaults of Amalek. It is also worthy of note that the men of Jabesh Gilead, who were the special object of the assault in this case, had refused to unite with the rest of the nation in revenging the awful iniquity of Gibeah in which the tribe of Benjamin was involved. There is a significant connection in this, at which we will look later on. As to Ammon, the assailing power, as has been said, he was a descendant of Lot and related, according to nature, with the people whom now he would overthrow; and so far from this forming any tie of affection, it was really the occasion of special hatred, as the history will show. Moab and Ammon are the inveterate enemies of Israel, constantly threatening and frequently bringing them into subjection. Spiritually speaking, we have learned to dread that which can claim a sort of kinship to the things of God without being truly His. Thus, Judaism was the bitterest enemy of Christianity, and at the present time everything that apes the true faith of God is all the more dangerous, because of a certain external similarity. Satan’s weapon, liar that he is, is dissimulation. He makes a counterfeit, with which he assails the truth, as Jannes and Jambres, by imitating it. As has been seen in the book of Judges, Moab and Ammon represent the two sides of the flesh: Moab, an empty profession, accompanied by carnal indulgence, as seen in Eglon their king (see Jdg 3:17-25); and Ammon, living further north, with, apparently more vigor, answering rather to intellectual perversion and the intrusion of doctrinal evil into the things of God. What would complete this array of fleshly religionists is the Philistines, who represent the religion of the flesh, as Moab does its profession, and Ammon, its doctrines. The king of Ammon is Nahash, which primarily means "’serpent," and, in that connection, suggests the thought of sorcery and divination and other Satanic practices. Thus, the association of evil doctrine with its author is clearly seen. The serpent was more subtle than any of the beasts of the field. It is the cunning of Satan which has mingled together some outward forms of truth with the deadly poison of error. We need only to look about us at the present time to see the Ammonites, under the leadership of their cunning king. False doctrines of every kind flourish under the very shadow of Christianity, and bearing its name. In fact, these, so far from decreasing as the knowledge of Scripture increases, seem to multiply. Satan has many forms of untruth, all alike proceeding from the common source. These, then, would represent the enemy now attacking a portion of the nation of Israel; that portion, as we have seen, which was most exposed to such an assault, but least able to cope with it. We must notice also another thing in striking similarity with the revival of a power which also, to some extent, resembles that of Ammon. It will be remembered that in the time of Joshua, Jabin, king of Hazor, was completely overthrown and his capital laid in ruins. Notwithstanding this, again we find the same enemy, with the same name, revived in the times of the Judges, threatening the people with destruction, as though he had never been overthrown. This is characteristic of evil, of that which assails doctrinal truth. Jabin stands for the spirit of infidelity, and Ammon, as we have just been seeing, is the same spirit of untruth, only applied more intimately to the doctrines of God’s word. As Jabin had once been overthrown, so Ammon had been completely conquered by Jephthah during the Judges; and yet we find him here re-asserting his power with all the vigor of the early day. All this scarcely needs any comment in the way of spiritual application. We know too well how ancient heresies revive, and how it is not sufficient to have overcome them once. They must be ever kept beneath the feet of God’s people, or they will quickly reassert themselves and bring havoc and destruction. At the present day, very many of the blasphemous doctrines which are being held and taught under the name of Christian truth, are the revival of old heresies which were apparently exploded centuries ago. This shows a perennial activity in things of evil, which must be met by a perennial vigor of faith far greater than the evil which it opposes. Nahash is sufficiently insolent in his demands upon the men of Jabesh Gilead to awaken in them any slumbering manhood but this seems impossible. He is not satisfied with their subjugation. He will rob them of their eyesight, taking away their right eye, and lay this as a reproach upon the whole nation of Israel. Thus we see the pride which is not satisfied with the local triumph, but would array itself against the entire mass of God’s people. And it is just in these ways that Satan overreaches himself. He seems never to have learned, in all the centuries of his experience and with all the power of his cunning, to control that malice which, after all, is the strongest feature of his character. It has been suggestively remarked that the right eye would speak of faith, as the left would of reason. So far from being fanciful, this seems perfectly simple. The right is the place of priority and importance, and surely faith is above reason; and yet reason has its place even in the things of God. We are not deprived of that, but where it is under the control of faith, reason can put forth all its powers without danger of leading us astray. The challenge of Nahash, then, would be that faith is to be sacrificed. That which they know to be the truth of God is to be given up, and this is to be laid as a reproach upon all the people of God. And surely is not this the case? Wherever faith is compelled to close its eyes, it is a shame upon the saints of God throughout the world. Alas, how much there is to bring the blush to our cheek as we see how many reproaches have been laid upon us! The men of Jabesh apparently have little hope, but are not ready to submit to this loss and indignity without at least an appeal to one who had been pointed out by God as a leader and deliverer for them. Thus they ask for a seven days’ respite, and send for succor to Saul. After his public recognition, Saul had returned to the privacy of his daily work and is here found by the messengers from Jabesh Gilead. The humiliating story of the threat of Nahash produces in the people at least sorrow, if not indignation, but there are no stirrings of faith, only a helpless lamenting that such things should be possible. It is different, however, when Saul returns from his labor in the field. Inquiring what the cause of their grief is, he is told the shameful story; there is no weeping on his part, but rather the righteous indignation of God by His Spirit against the insolence of the enemy. As we said, Saul shows well here. He passes from service into conflict, and the one is a fitting preparation for the other. However, certain things are wanting, which are suggestive. In the first place, let it be noticed that the Spirit of God may come upon one in whom He has not effectually wrought for salvation. The Old Testament gives instances of this, notably in the case of Balaam, who declares the whole mind of God as to Israel, while himself willing to pronounce a curse upon them, and, in fact, afterwards plotting for their overthrow. Thus, it roust not be understood that the Spirit that moved Saul was anything more than the external power which the Spirit of God put upon him in connection with his official place. The threat, also, against the people, with the bloody message evidenced through the oxen hewn in pieces, does not savor of that dignity of faith which alone endures. Threats may energize in o, temporary faithfulness and spasmodic courage, but it is only the inward abiding which can produce lasting results for God. Then, too, we see that Saul is still leaning upon another arm than that of God, even though it be the arm of the faithful servant of the Lord, Samuel. The threat is, that "Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen." Samuel never claimed a place of equality with the new king. He was perfectly willing to be his servant and that of Jehovah, and it does not look as though Saul fully realized how his relations were to be directly with the Lord,without any human intervention whatever. However, there is, at any rate, thorough earnestness for the time being, and a real purpose to deliver Israel; and this God recognizes — as He ever does in whatever measure He can, a turning to Himself. Multitudes respond to the threatening call and are gathered after Saul. A reassuring message is sent to the men of Jabesh Gilead, and all is ready for the deliverance. Saul shows skill and wisdom in disposing his army in three companies. There is an absence of precipitateness which argues well. The early rising, too, before daylight, shows an intentness of purpose and prudence in taking the first step, which always is a presage of victory. This reminds us of some of the old conflicts of days gone by, under Abraham and Joshua. In fact, it was under the same leadership, though perhaps with people not so willing and ready as in those days. The result is not for a moment in any uncertainty. Ammon is thoroughly discomfited, his vast hosts beaten down and multitudes destroyed, while the remainder are scattered to the winds, no two remaining together. Thus, the proud flesh, with its knowledge and insolence, is overthrown. Heresy, false doctrine, cannot stand before an attack like this. It is quite significant that King Saul should be more successful in this conflict with the Ammonites than in any of his subsequent wars. There was that in him which peculiarly fitted him, typically speaking, for such warfare. After all, a successful conflict with doctrinal evil is not the highest form of victory. The history of the Church has shown men who were vigorous contestants for doctrinal truth and scriptural exactness, who had, alas, but little heart for the Lord Jesus, and little in their lives that would commend Him. A certain form of the flesh may, for the time being, take special pleasure in overthrowing error. Jephthah, who had previously conquered the Ammonites, showed that a victory over false doctrine can go with bitter hatred of one’s brethren; and of this, too, we have illustrations in the history of the Church. Doctrinal contentions that sprang up in connection with the great work of the Reformation are the common shame of Protestantism. However, the victory is won, and God can be thanked for it. The people, in that revulsion of feeling which is common to human nature, wish to know who it was that had opposed Saul being appointed king. They are ready to put them to death at once, when perhaps multitudes of themselves had looked with much suspicion upon him. Saul, however, checks all this, and still shows well in his ascribing the glory of the victory to Jehovah; at the same time he would show perfect clemency to his enemies. There is wisdom as well as mercy in this. Samuel, however, goes further. He calls the people back: "Come and let us go to Gilgal and renew the kingdom there." Strikingly fitting place indeed was it for all to return to. The normal camping ground after every victory, as we remember in Joshua’s day, it is the true place to which we should ever come. Gilgal teaches the great lesson of the sentence of death upon ourselves, having no confidence in the flesh. It was the true circumcision, where the reproach of Egypt was rolled off, the first camping ground in the land after the people had crossed Jordan. It thus emphasizes, as we were saying, the great truth of the Cross applied practically to our lives and persons. It was the one lesson which the nation as a whole needed to learn in fuller measure than they had yet done, and which, for Saul, as their leader and representative, was absolutely indispensable. So, it is a call of mercy which is hearkened to externally, and all congregate at Gilgal. Here Saul is again made king in connection with sacrifices of peace-offerings. It is rather significant that these are the only offerings mentioned. Nothing is said whatever of the burnt- or sin-offering. The peace-offering speaks of fellowship with God and with one another; the burnt-offering, of the infinite acceptability of Christ, in His death, to God; while the sin-offering tells how He has borne our sins and put them away. Communion cannot be the first thought. It is appropriate, at Gilgal particularly, where death to the flesh comes in, that there should be prominent mention of that death of the cross which has put away sin and which is infinitely precious in God’s sight. However, peace-offerings show at least a unity of fellowship, which, as far as it goes, is good. We read that Saul and all Israel rejoiced greatly. Poor man, would that that joy had had a deeper root! It would have borne more abundant and abiding fruit. Nothing is said of Samuel’s joy. Doubtless it was there in some measure, though perhaps chastened as he remembered the cause of their being there. He could not forget, spite of all this brave show and recent victory, that the people had rejected the Lord, and that the man before them was not the man of God’s choice, but of their own. They had come to Gilgal at the invitation of Samuel to renew the kingdom; and this he proceeds to do in the divine, rather than in the human way. Man’s thought of reorganization, or renewal, is to strengthen everything on the basis upon which it rests. The people evidently had this in mind in connection with the celebration of their victory over the Ammonites, and the joy which accompanied it. Samuel, however, appropriately with the place, seeks to lead the people into deeper self-judgment, goes back indeed to the roots which had made possible their present condition, and shows how their desire for a king was connected with their sin and departure from God. First of all, he speaks of himself. He is about to lay aside that government which, as judge, he had exercised for God. There was no longer need for a judge if they had a king. How significant it was that there was still the same need for him as ever, showing the utter incompetence of the king, who occupied a place officially which he could not actually fill! Samuel spreads his whole life before them, going back to his childhood days, when he had taken his place publicly before the nation as one who was to be a servant for God. From that day to the present he had walked before them. His sons also were with them. Of these indeed, as we have already seen, not much could be said, and yet the very contrast of their unfaithfulness with his uprightness would only serve to bring into bolder relief the integrity which had marked his entire course. He asks them to witness against him, even as Paul did at a later day. Had covetousness, self-interest in any of its forms, characterized him? Whom had he defrauded? Whom had he oppressed? From whom had he received a bribe, that he might pervert justice? It is the last opportunity the people will have of having their wrongs righted, if indeed there were such. What a sense of integrity must have filled his heart thus to challenge their accusations! Not even calumny can raise its voice against this faithful old man. His pure, unselfish life spoke for itself, and they can only reply, "Thou hast not defrauded us nor oppressed us, neither hast thou taken aught out of any man’s hand." He calls God to witness that they have made this statement; and in thus silently passing over rule to the hands of Saul, he calls him also to witness that there has been nothing unjust in all his past life. Again the people reply, "God is witness." Will they be able to say the same of the young king, flushed with his recent victory, and the man of their choice? Will he prove as unselfish, as devoted, as single-eyed, as this aged servant of God, whose care is not so much for his own good name as for the honor of that gracious God whose servant and representative he has been? Samuel would have shrunk from the thought that he in any way had been a king. All his authority was derived from God; all his appeal was to God, and he had never sought to interpose between the people and their direct obedience to their rightful King and Ruler, Jehovah. This is ever the character of all true rule. Self is obliterated. If it speak of its own faithfulness, it is simply to silence false accusation, and to awaken conscience. Thus Paul, in the eleventh and thirteenth chapters of 2 Corinthians, is compelled to speak of his own course, but is well-nigh ashamed to do so. It is only to leave the Corinthians without excuse as to the character of ministry there had been amongst them. True service, as we have said, ever has clean hands. Love, which is the spring of all service, "seeketh not her own." Fruit-bearing is for others, and not for our own enjoyment. Samuel never sought a place nor claimed dignities for himself. It was his one desire to witness for God and to be a help to His beloved people. This his whole well-spent life testified to. It is a searching question for us: What is our motive in ministering to the saints of God? Is it simply for the honor of our Lord and for the blessing of His people, or does self enter, as an important element, into it all? The Lord keep us in that true lowliness of spirit which desires simply the blessing of others! Having cleared his own skirts and secured from the people themselves a witness of his integrity, Samuel next speaks of the faithfulness of God, and with it of the unfaithfulness of His people. He goes back, as he had once before done, to Egypt, and rapidly reviews the salient features of their history. In their distress in Egypt they had cried to Him. Had He failed them? He sent Moses and Aaron to deliver them out of their bondage and bring them into the place which they were now occupying. Moses and Aaron were not kings. They were God’s instruments accomplishing His will; but so far from displacing Him, they were the means of preserving the people in closer relationship with Himself. So, too, in the trials which had beset them since their entering into the land: all these trials were produced by their own departure from God, and He had never delivered them into the hands of enemies save when they had forsaken Him. But even when, in faithfulness, He was compelled to turn them over to such enemies as Sisera in the north, or the Philistines in the west, or the Moabites on the east, it had only been that they might learn the difference between serving God and serving evil. It would only intensify in their souls the absolute necessity of cleaving to the Lord in true-hearted obedience. As soon as they had begun to learn their lesson, how quickly did He respond to their cry! He had sent them one deliverer after another. Gideon, Jephthah, Barak, and Samuel himself, amongst others, had been used of God to rescue them from the most cruel bondage. But, as we have already seen, did these deliverers become kings? Gideon distinctly refuses the crown, and even Jephthah, though he apparently dallied with it, never usurped full kingly authority; and as to Samuel, we have already seen. Their past lessons should have taught the people, surely, both the cause of their trouble and the way of escape. What deliverance could be more brilliant and complete than that of Gideon, or of Barak? Was anything lacking in it? Had not Samuel led them victoriously against the Philistines? Could a king do more than these had done? And yet, when a fresh evil menaces them, caused unquestionably by the same spirit of departure from God, they turn now to other relief than to the living God. The Ammonites assail, and instead of crying to God with confession of the sin which had made such an assault possible, they ask for a king, thus displacing Him who was King in Jeshurun. How faithfully the aged prophet shuts the people up to a sense of their folly! They cannot escape it. They have turned away from the One who has been their Saviour and Deliverer from Egypt to that present time. They have dishonored and rejected Him, and now they may look at their king. Surely his stature and goodly appearance would shrivel into nothingness in the presence of the mighty God whom the prophet had been holding up before them. Surely, if there was a heart to hearken, such a review as this could not fail to bring them to that true self-abasement which answers to Gilgal. He has now unburdened himself, and therefore next speaks of the future. Even though they have thus slighted the Lord, let the time past for all this suffice, and let them with their king now go on in obedience to His will; for, after all, the king, as the people, must be subject to God. If so, they will find that His path is still open for them, and blessing will follow them; but if they turn away from Him, and refuse the voice of the Lord, and depart from Him, His hand will be against them, and they will go on to the bitter end, to learn that God is as true as His word, and that departure from Him can only bring one result. But he will not leave them even with this last word alone. There must be visible manifestation that he is speaking for God, and that God will speak with him. It is the time of their wheat harvest, a season when all nature seems at rest; but in answer to his cry, God will send storm and thunder as tokens of His displeasure at His people’s course — a witness of His resistless majesty and power. As at Sinai, the people tremble. Alas, the flesh can only tremble in the presence of God. It cannot profit by the solemn lessons of His majesty. Its one desire is to get out of that Presence, that it may do its own will. So they seem contrite enough for the time being. They acknowledge their sin in having desired a king, and ask God’s mercy. Alas, all this too is superficial, as is abundantly seen in a short time. The prophet has not meant to overwhelm them, but only to test them. And so comes the reassuring word "Fear not: ye have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart." How patient and long-suffering is our gracious God! He will test the flesh down to the last, give opportunity after opportunity to see if there is still any true desire to cleave to Him. The prophet’s one anxiety is that the people should not depart from God. There is no danger that the Lord would forsake them. For His own great name, for that grace which has set its love upon them, He will not depart from them. They are His people. The very chastenings which fall upon them are but a proof of this, and so far as He is concerned they can rest assured that His love will be with them to the end. So, too, the aged prophet will ever remain loyal to the people dearer to him than his own life. It would be a sin against God to cease to pray for them. He will continue, therefore, to be their intercessor, though they have rejected him as their leader. How beautiful and gracious is all this! Into his retirement the servant bears no grudge against an ungrateful nation. He enters simply into his closet, there to pour into the willing ear of a loving God the needs of this foolish, self-confident, fickle people. How beautifully all this speaks of the unchanging purpose of God and the grace of our Lord Jesus Christ, we need hardly say. All on that side is secure: divine love and power pledged to bring us safely through, even in spite of the folly which would forget that grace alone can preserve. Our Intercessor abides before God, and bears His people’s names and needs before His Father. So, too, will it be with all true ministry for God. One will not be soured by the indifference of those whom he is seeking to help. If he has truly been ministering for God, he will continue to pray for those who, for the time being, have no desire for his service, and are glorying in the flesh. How the prophet rings the changes on his message! "Only fear the Lord, and serve Him in truth with all your heart; for consider how great things He hath done for you" — words surely that need not exposition, but the impress of the Holy Spirit upon our own souls! How great things has He done for us! Shall we then for a moment boast in that flesh which He condemned by the cross? Lastly, there is a final word of warning: But if ye shall still do wickedly, ye shall be consumed, both ye and your king." How solemnly this was fulfilled in their later history, the captivity of many a king, with the people too, makes only too manifest. ======================================================================== CHAPTER 70: 04.12. CHAPTER 8 TESTED AND FOUND WANTING ======================================================================== Chapter 8 Tested and Found Wanting 1Sa 12:1-25, 1Sa 13:14. We come now to that which manifests the character of the new king in a far more searching way than was possible in the matter of the children of Ammon, and this for two reasons. The enemy, the Philistines, were nearer at hand and had had a longer and more complete hold upon Israel than the enemy on the east. Saul also was to be tested as to his dependence upon God, and patient waiting brings out the inherent unbelief of the heart more quickly than activity. The nature of the Philistine oppression has already been dwelt upon, and therefore there is little need to enlarge upon it again. We need only remark how natural such a state of bondage is where such a man as Saul is reigning. He exemplifies the condition of the people at large, and this is, after all, in a spiritual sense, Philistinism itself. The flesh can be religious. We shall find this as we go on with Saul. Philistinism stands for the religiousness of the flesh, and therefore is fittingly that which oppresses those who are walking according to the flesh. On the other hand, there is an apparent resistance of this enemy, with but little power, however. After the scene at Gilgal, which we have dwelt upon, there was an apparent season of quiet, as suggested in the first verse of the thirteenth chapter. All Israel have returned to their various homes, save 3,000 men, chosen to be the personal guard about Saul; 2,000 of these are with himself, and 1,000 with Jonathan. We have here the first mention of that beautiful character whose presence relieves the gloom of Saul’s history, and the pride and self-righteousness which developed apace. Jonathan was altogether a lovely character, a man of genuine faith and devotedness to God; as unlike his father as it is possible to conceive. It will be a pleasure to trace his course, which is brought into clearer relief by contrast with his father’s. Jonathan is really the forerunner of David, and in a marked way he is merged into the man after God’s own heart. We will doubtless have occasion to speak of him in other respects at the proper time, but unquestionably the main lessons of his life are most profitable and attractive. From the very beginning, he takes the initiative against the proud enemy, and smites their garrison in Geba the fortified hill. Of course this was most audacious on the part of a subject people, as evidently the Israelites had become, even so soon after the deliverance effected by Samuel. The Philistines hear of it, and naturally begin at once to move against the people who were even in such little measure as this bestirring themselves. Faith does not fear to strike, no matter how absolute the oppression. Formalism may have laid its deadly hand upon the saints of God so completely that none dare lift his voice in protest; but faith will smite wherever there is an opportunity. It does not coldly calculate the effect, nor count up the numbers the enemy will be able to bring into the field to crush it. It counts rather upon God alone. Here is that which is not according to Him, — it must be denounced — it must be smitten. Such faith was that exhibited on many a page of Church history, where some genuine soul has seen and smitten abuses which had become so entrenched that it seemed an impossibility that God’s people could ever be delivered from them, and what results have followed! As we said, it is Jonathan who does this, and not Saul; but he will be at least a second in such work. His own pride, perhaps also a real interest on his part, would lead him not to be behindhand. He blows the trumpet, therefore, to assemble all Israel, saying: "Let the Hebrews hear." He does not use the familiar name "Israel," which had so many blessed suggestions in it; but rather the natural name of the people, going back to their descent from Abraham, the Hebrew. Of course there is a spiritual use of the word "Hebrew" which suggests pilgrim character, but this evidently is not in Saul’s mind. He simply arrayed the nation of Hebrews against the Philistines. But there does not seem the same energy and decision that marked him in the case of Ammon. There, he would take no refusal of the people, but urged them with threats to go out with him and Samuel against the enemy. He is evidently on even lower ground here than there. Israel also hears the report of this preliminary victory of Jonathan, only ascribing it to Saul, as the prowess of many a subordinate has been ascribed to his commanding general. The state of the people, however, is sadly brought out by the manner of their reception of the news, So far from it thrilling them with vigor and arming them as one man now to make an end of this proud enemy, they are filled with terror. They realize that they are now held in abomination by the Philistines, and are more occupied with that than the possibility of their deliverance from them. How like unbelief in all time is this! It fears the consequences of any measure of faithfulness. "Knowest Thou that the Pharisees were offended, after they heard this saying?" said the disciples to our Lord when He had been boldly denouncing the formalism of the leaders of the people. They were afraid of the consequences of such faithfulness; and while perhaps acknowledging the truth of what our Lord had said, shrank from stirring up opposition. Alas, we know much of this timidity in view of opposition. What will men say? What will our friends say? Oh, how often has this deterred many an one whose conscience has been awakened as to his path, from going on in simple obedience to God, regardless of what men say! Truly, "the fear of man bringeth a snare;" and to be occupied with the effect of our action upon the enemies of God, rather than with Himself, is indeed to invite defeat. Truly the Philistines had gathered together in enormous numbers to fight with Israel; chariots and horsemen and people as the sand on the seashore, a most formidable host: and if they have only conferred with flesh and blood, no wonder the children of Israel are terror-stricken. This is too sadly the case: and the people, instead of boldly confronting this host, remembering that it was against the Lord that they had come forth and not against His feeble people, they flee to the caves, and hide in the thickets and rocks, in high places and pits. Some of them also flee further yet, over to the east side of Jordan and the land of Gad and Gilead, and there is apparently utter nervelessness in the whole nation. Poor material indeed is this, and yet doubtless many amongst this terror stricken people were groaning with the sense of the dishonor done to God by their subjection to this enemy. Saul, at least, does not follow the people in their hiding. In fact, he abides at Gilgal, the place which Samuel had appointed for the meeting with himself, which was soon to take place. During all the time that had intervened between his anointing and the present, there had not been the real opportunity to manifest his true obedience to the prophet’s directions (1Sa 10:8). Saul is at Gilgal, where, had he truly entered into the spirit of the place, he would have found an impregnable position, and from which he could have gone forth victoriously to triumph over all the host of the enemy. A few follow him also, so tremblingly that evidently their eye is upon their human leader, and they have forgotten the living God. This wretched remnant of an army is really a mockery of any true resistance, and would have been found so, had it been tested. Even this little handful, Saul is not able to hold together. He must, according to the prophet’s directions, remain seven days, or until Samuel appears to offer the appointed sacrifices. Surely without these, it would be madness to attempt to meet the enemy. It must be ever on the basis of a sacrifice that we dwell with God, and from the strength of His presence go out to meet the enemy. Saul recognizes this in his way, and evidently waits with impatience the coming of the prophet. Meanwhile, the people are melting away and he will be left alone, and this the flesh cannot endure. It has not God before it, and therefore must look upon apparent resources. With his army gone, what could the king do? Surely, God would not have this: therefore he must take some steps to inspire confidence in the people, and be prepared to go forth to fight. Alas, we know something, doubtless, in our own experience, of this restlessness of the flesh, which recognizes that something must be done, but never does the only thing that is suitable, — wait upon God for His time. So, Saul offers the sacrifices, intruding himself in this way into the priest’s office and practically ignoring all need of that which was at the basis of sacrifice, a mediator. The flesh, with all its religiousness and punctiliousness, never grasps the fact that it has no standing before God. It would intrude into the holiest things, and, as we have already said, this is the very essence of Philistinism, which would thrust nature into the presence of God, and, according to its own thoughts, build up a system of approach to Him which would at the same time quiet natural conscience and foster the pride of the unregenerate heart. This was an awful fall for the king. It was the very thing against which the prophet had guarded him in the beginning; the very thing, too, which was the peril of the people, — acting without God. Their choice of a king had really been this, and therefore all is in fitting keeping with that act of independence. Saul had had ample warning, abundant opportunity to manifest his faith and obedience if he had any. The very place where he was had but lately witnessed the solemn testimony of Samuel, and heard the voice of Jehovah in thunder at the time of harvest. Had the fear of God really filled his soul, it would have eclipsed all other fear, and the king would have waited patiently, though he waited alone, for the word from the Lord. But he is tested and fails. So soon as the failure occurs, in divine mercy on the one hand, and justice on the other, Samuel appears on the scene. What unavailing regrets doubtless filled Saul’s bosom as he saw the prophet! Oh, had he only waited but a few moments longer! But this is not the point. God would test him to see whether he would wait. He had not almost held out, but he had simply manifested the state of his soul. There is no such thing as almost obeying the Lord. The heart that is truly His, will obey; and testing, no matter how far carried, will never bring out disobedience from a heart that is truly subject to God. How perfectly this was brought out in the life of our blessed Lord, who was constantly subjected to pressure in one form or another to depart from the path of simple obedience to God. There was no danger of waiting too long in His case. All the testing would only bring out the reality of that obedience which controlled His whole spirit, and He is the only true King of men, the only Man after God’s heart to lead His people; and it is only as His Spirit fills our souls, that we will walk in His steps, having the mind in us which was in Christ. Saul runs out officiously to greet the prophet, as he does in a more marked way after a still deeper failure a little later on; but there is no responsive greeting from the dear faithful servant of God whose soul burned with indignation at the king’s palpable unbelief and disobedience. Sternly he asks, "What hast thou done?" He need not go further with his question, nor can Saul pretend to be ignorant of what is meant. What he had done was in known violation of the prophet’s word. Therefore he had practically forfeited all claim upon the prophet’s service or the approval of God. He, however, puts up a feeble defence; and notice the character of that defence. "I saw that the people were scattered from me." In other words, his eye was on the people, who were as full of unbelief as himself, instead of upon God. Then, Samuel had not come during the appointed days. This, as we have already seen, was simply to test the genuineness of his faith. And lastly, the Philistines were gathering together in great numbers. Not a word, we notice, of the Lord. Now, however, he says the enemy will come down to attack him (a most unlikely thing for an enemy to do in such a place as Gilgal) and he must make supplication unto the Lord. At last the Lord is brought in, but we notice that it is only in this feeble way. Really what filled the foreground of the king’s vision was the melting of the people, the menace of the enemy’s attack, and the absence of the human prop in Samuel. So he says: "I forced myself therefore, and offered a burnt-offering." How many have fallen in the same way! His words are a confession that he knew he had disobeyed God in offering the sacrifices. It was contrary, he would have Samuel believe, to his own inclinations. He had to do it in spite of his convictions and desires. All the more, then, did it fully manifest the unbelief which will not cling to God, at all costs, in obedience. How much is excused in the same way! Human expedients are condoned, fleshly activity is encouraged, fellowship with the world is allowed, all under the plea of expediency. The reluctant conscience has to be forced, for it knows that these things are contrary to God; but force itself it will, if not subject to God in living faith. In a minor way, how saints of God may dishonor Him in the assembly of His people by allowing the flesh to dictate what shall be done. It knows that what is being done is not according to God, and yet, for fear of man, forces itself to fall in with what others are doing. Thus, the Spirit is quenched and grieved. This will ever be the case where the flesh is allowed to dictate. Samuel’s reply is startlingly frank. Saul has done foolishly. He does not attempt to take up his reasons in detail. The people may have been scattered. He does not refer to that. The enemy may be threatening. He does not even explain his own tarrying, though its purpose was manifest. One thing he has to say to the king: "Thou hast not kept the commandment of the Lord thy God which He commanded thee." How all his paltry excuses are scattered to the winds by that solemn arraignment! What excuse can there be for disobedience? Then, too, as to the consequences of this they were not temporary, nor would they be immediately manifested, but this act had shown him to be utterly incapable of rule, to be certainly not the man after God’s heart. If indeed he had stood this test, his kingdom would have been established, for it would have been seen that he was a man of genuine faith. One thing he lacked, and that one thing was absolutely needful. It was really everything. It was faith in God. Everything else may be present, but where this is wanting, one cannot be used of Him. His kingdom, therefore, shall not continue. God must have a man after His own heart; one who knows Him and His goodness and love, and who, spite of many shortcomings, still has a true spirit of obedience to God, which springs from confidence in Him. A little later on will see poor Saul with wonderful zeal and rigidness of external obedience; but we will notice always that wherever the will of God. came in conflict with the wishes of man or the desires of his own heart, Saul was wanting. How unspeakably sad and solemn is this, yea, how searching to our hearts! God grant that it may search out every vestige of self-confidence in us, every particle of unbelief which would turn us from obeying God rather than man! Having delivered his faithful witness to the king, nothing further holds Samuel at Gilgal. The place had lost, for the time being at least, its spiritual significance — the state of the king little answering to it. We hear of the prophet no more, for Samuel though, as we know, his heart was sorely grieved at the development of evil — cannot go on with it. He apparently withdraws to the same place, Gibeah of Benjamin, whither Saul comes; but as no mention is made of any intercourse between them there, it is probable that the prophet did not tarry long. The people have dwindled down to a paltry 600; enough surely, if they were with God, to do all the works which David with a like number did later on; but the one thing needful is lacking. They abide in Gibeah of Benjamin, near Saul’s native place, and with painful suggestions of the past associated with it. The Philistines encamp in all their power at Michmash — as Young gives it, "the place of Chemosh," or, translating the latter name, "a fire," answering to the desolation which marked their occupation of the land — a burnt-over territory with no verdure or fruit. From this centre they devastate the entire land. One company goes to Ophrah, the city of Gideon, to the land of Shual, "the jackal;" very significant in this connection, for surely wild beasts were devouring the heritage of Israel. Another goes to Beth-horon, "the house of destruction;" and still another passes on across the land until they can look down into the valley of Zeboim, where all fertility had been quenched with the fire from heaven, at the time of the destruction of Sodom. Thus, fittingly, from Michmash, "the place of fire," radiates that which consumes all the fair heritage which God had given them. How true it is that religious formalism burns up every Christian thing, every sign of real life to God! How are the people to meet this devastating horde? Their pitiable condition is seen in the fact that there was no smith found throughout all the land. The Philistines had taken them away to prevent them from manufacturing weapons of war for the Israelites. Even for the peaceful pursuits of agriculture they were dependent upon their masters, and were obliged to go down to them to have their plowshares sharpened, or the ax, or even the mattock. Nothing remained for them but a file for the mattocks and plows, which could put but a poor and temporary edge upon their implements. We are reminded of the lament of Deborah over the condition of the people in her day: "Was there a shield or spear seen among 40,000 in Israel?" Can it be possible that these are the people who have, but a short time ago, gone so valiantly against their enemies? Their condition is pitiable. They have been reduced to a worse condition than servitude, being dependent upon their masters even for the means of tilling the soil. But more pitiable is the spiritual condition of the people of God when under similar circumstances. Wherever the power of formalism prevails, as seen in its completeness in Rome, not only are all spiritual weapons taken out of the hands of God’s people, but even the needful spiritual implements for cultivating the peaceful means of satisfying our soul’s hunger are removed. Our inheritance is a spiritual one. We are "blessed with all spiritual blessings in heavenly places in Christ," and this answers, as we know, to Israel’s position in Canaan; but the soil, though fruitful and drinking of the water of the rain of heaven, needed to be cultivated if it were to yield its increase. So, too, in spiritual things. There is no lack in what is ours in Christ. As far as the eye of faith can reach, north, south, east and west, all is ours, and every part that the foot of faith treads upon practically belongs to the saints; but if the soil is not cultivated, of what use is it? We might say that our inheritance is contained in the precious word of God, and that our cultivation of this, the diligent digging beneath the surface for its precious things, the turning it over with the plow of conscience, applying it thus to ourselves, answers to the various agricultural pursuits indicated here. The domination of religious formalism would rob us of the means of doing this. Need we ask, With how many of us does our portion lie fallow because we are apparently without implements for its cultivation? The Bible, in other words, is a closed book; or, if read, seems to be but barren because there is no searching into its wondrous depths; or, if there is this, alas, how the dullness of our spiritual implements, our diligence, our faith, our spiritual judgment, prevents anything like a full yielding of an abundant harvest! To be sure, there is the rubbing of the file, as iron sharpeneth iron through mutual intercourse, which even formalism cannot completely destroy; but the fire is needed also, and the beating down of that which even in proper use becomes dulled, so that its keen edge may be again restored to it. These smiths might well answer to what we have later in Israel’s history — the schools of the prophets, places where the fire and the hammer of God’s word and truth are applied under the direction of the Holy Spirit. They would thus correspond to all proper and scriptural means for developing activity among God’s saints. Might we not say that, in their place, institutions of learning would answer to these smiths’ shops, where furnishing in the knowledge of the languages in which the word of God is written, and other truths, would equip one to be a diligent seeker in the Word? Thus, schools and colleges, when in proper hands and used in faith, are most helpful in developing an ability to dig into the word of God. The same is true of all assembly fellowship. Where the Spirit of God is ungrieved, how much spiritual furnishing do we get from association together! We can see, then, what it is for all this to be in the hands of the Philistines. And has not that been the case all too often in the history of God’s saints? Nay, may we not say that it is that which particularly characterizes them at the present day, religious formalism having charge of all education, both elementary and advanced, and even, in great measure, of the people of God? A Christian parent puts his child to school and what is the character of the influence exerted over the little one there? How often is it Philistine — that which is often in open enmity against God, or so formal in character that no genuine faith is inculcated! This is seen in still greater measure when the youth passes on to college, where infidelity is taught and if his intellectual implements have a keen edge upon them, he is taught rather to turn them against the truth of God than to explore its wondrous depths. Institutions of theological education only bring this out still more glaringly, for here the things of God are professedly the objects. Alas, higher criticism, evolution, and various forms of infidelity, are taught in the very places where one should be thoroughly furnished to cultivate the inheritance of the Lord. We have been speaking merely of the implements used in times of peace; but when we think of the necessary weapons of warfare with which to meet the manifold enemies who are constantly threatening our heritage, here the lack is even more glaring, for not even are there dull weapons. The enemy knows too well that it will never do to leave spear and sword in the hands of those who may be nerved to use them. As we look abroad today, how many of God’s people are able to meet the attacks of evil on all hands? Infidelity presses in one direction, worldliness in another, the Philistine formalism in another; and what power is there to meet it with those weapons of warfare which the apostle says are "not carnal, but mighty through God"? Surely, we can never expect Philistia to furnish weapons against itself. In God’s mercy, however, faith can triumph even here. We remember it was with an ox goad, a weapon which could be pointed up with a file, that Shamgar wrought deliverance from these very Philistines. The goad would seem to answer to those words of the wise which are as goads; a word of simple exhortation, admonition, appealing to the conscience, which true faith will ever make use of. Even Philistines cannot deprive God’s people of that; and what is an ordinary and needful implement in times of peace can, in the hands of faith, be turned against the enemy with terrible effectiveness. ======================================================================== CHAPTER 71: 04.13. CHAPTER 9 SAUL AND JONATHAN CONTRASTED ======================================================================== Chapter 9 Saul and Jonathan Contrasted 1Sa 13:15-23; 1Sa 14:1-46. Wherever there is a living faith that lays hold upon God, no apparent helplessness will prevent His manifesting His power, and we have now a refreshing contrast to the timidity and helplessness of Saul and the people with him, in the energy of faith on the part of two. Jonathan, Saul’s son, and his armor-bearer, act in independence of the king. Apparently seeing the uselessness of waiting for his father to take any initiative, the soul of Jonathan is stirred, and he proposes to his armor-bearer to go out alone. Saul still tarries at Gibeah, with his 600 men and with the priests, who would seem to speak of the presence of God, but whose names and connections remind us of the period of priestly ruin at the time of Eli. It is Ahiah, the son of Ahitub, Ichabod’s brother, who is there. The glory had departed from Israel, and so far as these priests were concerned it had not returned. Neither Saul nor the people with him know anything of Jonathan’s determination, and the priests are apparently as ignorant as the rest. How truly must faith not confer with flesh and blood, nor count upon the slightest assistance from those who have but the name without the reality of priestly communion! Things are as discouraging as possible for Jonathan. The garrison of the Philistines is strongly entrenched upon an almost inaccessible height, separated by a deep ravine from where Jonathan was. A sharp rock on either side of this ravine would prevent his approach to the enemy, except as he had strength and courage to surmount almost impassable obstacles. The names of these two rocks are given — Bozez, which means "shining," and would dazzle the eyes and prevent any rapid climbing, while its white, bare surface would most effectually prevent any concealment needed in an ambuscade. Seneh, the sharp declivity down which he must descend before he can ascend Bozez, means "a thorn," which might easily pierce, and evidently suggests the extreme difficulty of his undertaking. The spiritual meaning of all this seems quite clear. The enemy is strongly entrenched on its rock, surrounded by brilliant, shining heights, both intellectual and material. It would seem like madness to attempt to scale these shining heights in the hope of dislodging the proud enemy. All that can be associated with the side which is to make the attack is the barrenness, and even the apparent curse, suggested by the thorn. Is not God’s hand that which has permitted all this oppression, and does it not seem like resisting Him to resist the authority of those who have gained ascendency over us under His chastening hand? But faith does not reason in this way, nor does it look at either thorns or brightness. The way of the slothful is as a hedge of thorns, but the way of faith is with God, and neither thorns nor heights are aught to Him. Jonathan confers with his armor-bearer, who is but a young man, even nameless. He proposes to him to go over unto the camp of the Philistines. Notice how they are designated — uncircumcised, people who are without the mark of covenant relationship with God, that covenant which had been made with Abraham, and the sign given to him which was ever the mark upon the Israelite. Spiritually, we know that circumcision answers to that sentence of death upon ourselves, that we should not trust in ourselves, but in the living God. It is that which was renewed at Gilgal, at which we have already looked, and speaks thus of "no confidence in the flesh." Circumcision does not trust the flesh, knows its helplessness, its hopeless enmity against God. Uncircumcision would in like manner answer to confidence in the flesh; and, after all, what are the Philistines, with all their greatness, with all their entrenchment on the shining heights of power and position? What, indeed, are they in the eyes of faith, but those who have confidence in the flesh? They trust in human power, human wisdom, human forms, everything of man, and God is left out. What is this, after all, for faith? Does not faith know that these things cannot be trusted in, that there is no spiritual power in them whatever? So Jonathan, as he looks at them, sees only those whose confidence is false, in the arm of flesh. On the other hand, looking at God, while not absolutely sure that He will do so, he knows His ability. "There is no restraint to the Lord to save by many or by few." He sees that the battle is not his, but the Lord’s. What difference does it make whether the Lord uses a host, or uses his own feeble arm? Nay, if He please, can He not act without any means? What victory already is in the air as we listen to such brave words as these, coming from a heart that is fed upon the strength of God! Is not every word true? Is there any restraint with the Lord? Can He not save by the few, as well as by the many? Has He become reconciled to His bitter enemies? Has He come under the oppression of the Philistines? To ask such questions is to answer them, and one would fain feel the quickening pulsations of a courage that partakes of Jonathan’s faith. How noble is the response of the nameless armor-bearer! "Do all that is in thy heart: turn thee; behold, I am with thee, according to thy heart." "Can two walk together except they be agreed?" And here is the faith which responds to faith, and is developed by it. But courage does not mean rashness, though it may often seem like that. Jonathan is really working with God, as the people say later on, and therefore he must be sure that he is in God’s path. He proposes, therefore, that the sign shall come from God Himself, even as Gideon in his day had his faith fortified by various signs in confirmation. Jonathan and his armor-bearer will show themselves to the Philistines. They will attract their attention. If this excites them sufficiently to come down to their position, they will stand and wait the attack. If, on the other hand, they invite them to come up to them, they will go forward in the confidence that God is leading them on to victory. We notice, however, that no provision is made for retreating, and apparently there is nothing in his mind but a conflict and victory. It is simply a question whether he or the Philistines shall be the aggressors. Faith has its armor on the right hand and the left, has its breastplate, shield and helmet, but never any armor for the back. No provision is made for the cowardice which runs away. Jonathan will either go forward or stand his ground. He will not retreat. Neither, by God’s grace, will we. How graciously God responds to the faith that lays hold upon Him in this bold way! The two show themselves to their enemies, and are invited to come up. We can well imagine the supercilious smile of contempt with which the Philistines say, "The Hebrews come forth out of the holes where they had hid themselves." What a reproach, beloved, it is when we are afraid to say that we are the Lord’s, and hide in secret places — when we are afraid to let our neighbors know that we are Christ’s, and that the word of God is our sufficient guide, which we are seeking to obey! Is not such a reproach merited by the mass of the Lord’s people at this time — hidden, so that even those in closest contact with them would not suspect that they are genuinely for Christ? Of course there may be, as there is, a morality and outward walk of rectitude — even to a certain extent religious observances in which Philistines themselves can join; but where is that bold confession of loyalty to Christ our Lord? doing what we do because we belong to Christ, and not merely because it is right, or expected, or the habit of others? And when one, in the boldness and simplicity of faith, does thus show himself, speaking out frankly for his Lord’s honor, how the reproach may well fall upon all the rest of the people of God if even a few are coming out of their holes and showing themselves! But this very showing is the presage of victory, The Philistines will amuse themselves with this little morsel of opposition, and have no hesitation in inviting the bold climbers to come up to them. This they do, and a sorry day it was for the Philistines that they ever invited them up! Jonathan speaks out. The Lord has already delivered the enemy, not into his hands, mark, but into the hand of Israel; for Jonathan realizes that the victory is not for himself individually, but for all the people of God. How important it is, for all our spiritual conflicts, to realize that we are first of all fighting with God; secondly, for God; and thirdly, for all His people! They climb up, as has been said, upon their hands and feet, suggesting both work and prayer. It is neither idleness nor vain confidence, but the toil of those who realize that in themselves is no strength. We read very little of the details of this conflict. The victory has already been won in Jonathan’s heart, and further details might detract us from the real lesson involved. Faith that has conquered our own coward heart can conquer any Philistines that oppose. The slaughter does not seem to be very great, judged from human standpoint, and yet what mighty results flow from it! There is a trembling everywhere. It is as though God were laying His mighty hand upon all, and causing proud oppressors and the camp of Israel, yea, the land itself, to feel the weight of that arm which will shake not only earth, but heaven too. There is a trembling of God. Saul and his company soon learn of the commotion among the Philistines, and of an apparent conflict and victory with which they had had nothing to do. But there does not seem to be any thought with them that God is at work — surely it must be that some of his own little company have gone to fight the enemy. "Number now, and see who has gone from us," seems to indicate that he had some idea that human power had been at work. He finds only Jonathan and his armor-bearer are absent, and this would not be sufficient to explain the commotion. Have we not more than a hint here that the man of flesh never rises to the thoughts of faith? Could we imagine such noble words coming from Saul as we have heard from Jonathan? The flesh never rises beyond itself, its circumstances. God is left out, for in His presence it cannot exalt itself, and must be eclipsed. Even in the measure in which Saul succeeded, this was the case. But he is now compelled to ask counsel of God, though with apparent reluctance. It is significant that the ark of God was present, as mentioned here. The camp and field was no place for it. A resting-place had been provided for it at Shiloh, where the tabernacle had been set up when Joshua brought Israel into Canaan. It had been brought out against these very Philistines in the days of Eli, with what disastrous results we know. God will never link His holy name with an unjudged state of His people. The ark went into captivity, and had never found an abiding-place since. In fact, it never did till David brought it to Zion. Perhaps Saul was not far at this time from the hiding-place of the ark, and had had it brought as a sort of rallying-centre for his dwindling band, as well as a witness that God was with him. Such expedients are not unknown to the flesh, which will make use of visible forms from which the power has departed, and seek to rally men around the names of what have become mere pretension. Rome’s extreme claims are an illustration of this, though by no means the only one. While Saul is talking with the priest, and apparently while the latter is beginning to ask counsel of God, the rout of the Philistines becomes more manifest, and the king considers this sufficient reason for discontinuing what was not his first impulse. The flesh loves not to ask counsel of God, and gladly withdraws from His presence. It looks merely at what is seen; and if victory is already assured, there is no need for dependence upon God. Alas, how common is this! We turn to God in our times of perplexity, and when all other means have failed; how readily do we dispense with His aid when there seems to be no further occasion for it! The flesh in us is as hopelessly independent of God as was this man who is a type of it. It is ever going to extremes. The man who a while ago said, "I forced myself," when intruding into what God forbade, now says, "withdraw thy hand," and turns from God, because he thinks he can get on without Him. And yet how utterly foolish is this! Had the lesson of Al been utterly forgotten? The feeblest enemy can conquer a people who are relying upon an arm of flesh, though flushed with past victory. Let us remember that we need God as much in victory as in conflict — perhaps more; for, while the issue is uncertain we naturally turn to Him, but our temptation is to forget Him when the battle is won. We must ever return to the camp at Gilgal; but as we have seen, this had no significance for poor Saul. But God is at work, through Jonathan, and the enemy is thoroughly routed. Indeed, they turn their weapons against one another, as is so often seen in Israel’s conflicts. Whenever they were with God, it was scarcely necessary for them to fight. They could "stand still," and see the enemy fighting among themselves. So it was in the days of Gideon and when Jehoshaphat faced a countless host. Saul and his little band rush up to have a share in the battle, and join in the rout. But victory was already assured. Saul was not needed; indeed, later we find what a hindrance he was. How good it is to see the results of a work of God like this! Not merely is the enemy overthrown, but the poor scattered sheep of Israel are called back. Many of them were captives, or willing bondsmen, to the Philistines. Many had also hidden themselves in the mountains, fearing to face the enemy. But they know a victory, and rally to the Lord’s standard. Surely it would have been faith to have needed no such recall as this, but the Lord’s people are weak, "prone to wander," and easily lose sight of Him. How responsible is every one to see that his example does not encourage defection from the Lord! What a terrible thing it is to be a stumbling-block! May the Lord keep us lowly, in all self-distrust, that we do not by our example, or unbelief, scatter the feeblest of His own from Him. But if the saints are easily scattered, they quickly rally when the Lord’s hand is seen. Even in Asa’s time, when division was consummated, they fell to him in great numbers out of Ephraim, when they saw that the Lord was with him. How refreshing it is to think of these two men of faith, alone with God at the beginning, now reinforced by these scattered ones! But were they any stronger? Were not these as liable to drop off again in time of danger? Ah yes; the strength was in the Lord alone, and two with Him are infinitely stronger than the undivided host of Israel without Him. The joy is in the recovery of the wanderers; not for the help afforded by them, but rather for their own sakes, and because of the glory to the Lord’s name through His people’s recovery. We must not despise numbers. Pride may lurk in the hearts of a few, as well as among the many. The strength of Jonathan and his armor-bearer was not in themselves. Their faith laid hold upon God. Apart from that they were as feeble as any of these fugitives. And these latter can in their turn be Jonathans if they but lay hold of the same One who wrought on that day. We long to see recovery and unity among the people of God. Let us not seek to secure it in any other way than Jonathan did. It was not the ark with Saul that effected the victory, but the living faith of Jonathan which brought God in. The saints will be united, recovered from wherever they may have wandered, not by fleshly efforts to bring them together, but by turning to Him who still is the God of victory. Let us see to it that we are in all lowliness and self-distrust before Him, and the desire of our hearts for the recovery and unity of His beloved people may yet in some measure be seen. ======================================================================== CHAPTER 72: 04.14. CHAPTER 10 SAUL'S FOOLISH OATH ======================================================================== Chapter 10 Saul’s Foolish Oath 1Sa 14:23-46. Saul, having taken charge, soon turns a glorious victory into a very limited one, and, instead of the joy of conflict in God’s cause, gives the people heavy hearts. He occupies them with himself rather than God, and pronounces a curse upon any who may taste food until his enemies are overthrown. He does not see God and His honor, and accordingly all takes color from this. He makes the hearts of the people sad at the very moment when they should be experiencing "the joy of the Lord." Poor Saul! Even his religion is a gloomy, selfish thing. Like the elder brother in the parable, his service to his Father is unaccompanied even by the joy of a kid, and his friends are confessedly not his Father’s. All legality is like this; self is the centre and not God; and where this is the case, what can there be but depression? And its misery and discomfort is all that such a soul has to share with others. What a libel upon God’s love! what a misrepresentation of Him in whose presence there is fulness of joy! But let us again remember that Saul stands not merely for individuals, but for that principle of the flesh which is present even in the true children of God. The flesh is legal and selfish. When it intrudes into the things of God, it can only mar them. It turns the grace of God into legal claims, and even in hours of spiritual triumph would occupy the soul with itself. It has no discrimination, and would put into one common class things essentially evil and those harmless or helpful. But a little while before Saul had been glaringly disobedient to God he now goes to the other extreme, and would command "to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth." Fasting has its place in the realm of grace as in law, but not the place given to it by legalism. Where abstinence from food is the unstudied, undemanded act of a soul absorbed with the things of God, it has a place. One might abstain from food to avoid distraction, or, in fact, because his mind is controlled by other things. But to make fasting a merit, or even to regard it as a means of grace, is to put it in somewhat the position in which Saul put it here. See the disaster that results from this legalism. The people are passing through a wood loaded with honey. It is at their hands, just lying in their path. Jonathan, without taking his eye off the enemy, dips his staff in the honey, tastes, and is refreshed. With renewed vigor he can speed after the flying foe. When told of his father’s oath, Jonathan truly characterizes the folly of it: "My father hath troubled the land." For nothing is so distracting as the legalism of the flesh. Let us remember, too, that under plea of conscience, a morbid self-righteousness may impose its claims upon oneself and others till liberty and joy give place to groans and bondage. As we have already said, this principle is inherent in the flesh wherever found. It flourishes under the ascetic rule of the monastery, and equally so in the bosom of one who is still seeking to coerce the flesh into subjection to God, though his creed be the opposite of that of Rome. The flesh is always selfish — always; when religious — rigid and morbid. It can know nothing of the liberty of the children of God. Jonathan takes a little honey, which speaks of the sweetness of natural things, not in themselves evil. These things must surely be approached guardedly, and taken, as it were, on the end of a rod. If we kneel down and gorge ourselves with them, as the mass of Gideon’s army did, they incapacitate us for warfare. But there is much in nature that can be enjoyed by the freeborn soul without spiritual detriment. After all, "only man is vile" in the pleasing prospect about us; and scenery, the beauties of nature, needed bodily relaxation, and much else, can be a true refreshing to the Lord’s wearied people. "Hast thou found honey? eat so much as is sufficient for thee." This is the divine rule. The world, among the "all things," is ours. But we are to use it and not to abuse it, or to be brought under its power. Here grace and the Holy Spirit alone can guide and check. Needed relaxation may degenerate into the engirded loins; cheerful intercourse into unholy levity which blights true spiritual growth. We are absolutely dependent upon the Spirit of God, but He is ever sufficient. The positive evil of Saul’s fleshly restriction is soon seen. The people, faint from long abstinence rather than arduous conflict, reach historic Ajalon, scene of Joshua’s long day of conflict. But, unlike him, they have been bound by mere human fetters, and have lost heart. The fear of God has left them, and they fall upon the prey and violate the first principle of sacrificial law — that all blood belonged to God. This brings in genuine defilement. The pouring out of blood (Deu 12:23-24) was ever a sort of foreshadow of that Sacrifice of "richer blood" one day to be shed. To ignore all this is defilement indeed; and this is what carnal asceticism will, by reaction, produce. Saul here, at least outwardly, would preserve divine order, and recalls the people to the sacredness of blood. In this connection too he builds his first altar. But the end of self-righteousness has not been reached. God has yet to put His finger upon the folly of this oath of Saul. The king proposes, and the people agree, to go down by night and spoil their enemies. But the priest suggests turning to God and seeking His mind. "Let us draw near hither to God" — a good word surely for us at all times. And now God speaks — first, indeed, by silence, showing that it is of more importance to Him that His people should be right in their hearts than that they should pursue their enemies. This silence meant, as they knew, that some offense had been committed, and Saul rightly connects it with the oath he had imposed upon the people. But he did not yet know who the guilty person was, nor how. Like Jephthah of old, he is ready to sacrifice his child, and persuade himself he is pleasing God. God permits all to be brought about as though Jonathan were the guilty one. The machinery, if we may so say, of the lot works out for Saul, and points at his son, And in the madness of his folly the poor king would go to the last extreme, and cut off the only man of independent faith among them. How beautifully Jonathan shows here! He does not accuse his father, nor speak of the harshness of the oath. He frankly acknowledges his act, though he does not confess a sin. Indeed, his words imply the reverse: "I did but taste a little honey . . . and I must die!" How manifestly at variance with God’s thoughts was such an ending to this bright life! And yet Saul is still blind. With another oath he declares Jonathan has spoken his own doom: "God do so, and more also; for thou shalt surely die, Jonathan." What can be done for a man who brings in God to carry out his own self-will, and thinks the deliverer of Israel is a malefactor? Is it not like the fatuity of the Jews at a later day, and that other Saul, of Tarsus, who invoked God’s approval upon the murder of His Son, and of His people? Saul is beyond reach, and God must interpose in another way. The people, who had so lately been demanding a king, must now withstand him. Poor Saul’s authority vanishes before the hot words of a justly outraged sentiment: "Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day." Saul is incorrigible. We do not even hear of acquiescence, nor of resistance. In sullen silence all conflict with the Philistines is abandoned, and they are permitted to return to their own territory. It has been only Jonathan’s victory, and Saul has done all he could to spoil it. We need hardly draw the evident lessons as to the flesh here. It has neither discernment of God’s will, nor mercy upon those manifestly with Him. It will turn victory into defeat, put divinely-given authority to public shame by its extravagance, and turn joy into mourning and indignation. We need not go back to Israel’s history for examples of this: our own hearts will furnish us with these. Oh, in how many homes has this harsh legalism broken divinely-given authority! and in how many cases has the very name of discipline become a stench because of this fleshly pretension! Need we be surprised if in such cases "the people" rise and speak? ======================================================================== CHAPTER 73: 04.15. CHAPTER 11 SAUL'S KINGDOM ESTABLISHED ======================================================================== Chapter 11 Saul’s Kingdom Established 1Sa 14:47-52. We now find Saul established in his kingdom and going on with apparent prosperity after what had previously taken place. He shows, too, considerable prowess against his various enemies. Moab as well as Ammon, the victory over whom we have already looked at, and Edom, together with the kings of Zobah and his lifelong foes the Philistines, all feel his power. It is significant that there was no complete and final overthrow of these enemies; but at any rate they were "vexed," and their assaults upon the people of God were doubtless for the time checked. The flesh in its excellence by no means allows the unrestrained prevalence of evil. Glaring moral inconsistencies in profession, as indicated by Moab; the spirit of rationalism, as suggested in Ammon; an avowed secularity, of which Edom speaks, cannot be allowed where the flesh is taking the place of professed allegiance to God. So too the Philistine ecclesiastical assumption cannot be recognized. None of these, however, are entirely overcome. They remain in abeyance, ready to reassert themselves whenever the inevitable relaxing of fleshly rigor makes it possible. The Philistines, indeed, continue their warfare, and Saul, whatever successes he may have had against them, was never able to check their inroads, much less to drive them from the field. But he did succeed in delivering Israel in good measure, for the time being, from their foes; and even the Amalekites, who form the subject of our next chapter, were largely subdued by him. There was no lack of courage too on his part; and much that was excellent in administration within and conflict without, no doubt, characterized this period of his reign. We are also told, at this time, who were the members of his family and the captain of his army. We have already learned that a list of a few names may furnish us with abundant hints as to the moral character of what is not much dwelt upon, and we might expect to find in these members of Saul’s family, and those whom he gathered about him, suggestions both of the strength and the weakness which underlay his whole administration. We may expect to find in Saul, as the first king of Israel, an intimation of what kingly rule should be; not merely what it has become in the hands of man, but, in addition to this, suggestions of what it will be in the hands of Christ. His family therefore will probably give hints of both that which is of God in government, as well as the abuse of it by man. The names of three sons are given here, and two daughters, together with that of his wife. Jonathan, "Jehovah hath given," suggests all that is of God in this family. As the natural successor to his father, he may represent that which is of God in government, which surely always abides. It cannot, however, affect with its own God-given devotedness him who merely has the form without the reality of obedience. This explains why Jonathan, the son of Saul, acted in a way so different from his father. Of Ishui, the next son, we have no further mention except his death, which is recorded under the name of Abinadab (1Sa 31:2), two or more names being often borne by the same person. "My father is willing" would suggest that he stands for but a reproduction of the characteristics of his father. Ishui, "just," or "equitable," suggests that human government when in subjection to God is a righteous thing; but, as has already been suggested, it must be in faith, or it fails to be true justice. The third son, Melchi-shua, "My king is savior," also suggests that in true rule is safety and deliverance for the people. How little a measure there has been of that the history of Israel and of the world shows us. The true King must first come before a Saviour can be known. The last syllable of his name indeed is almost identical with "Jesus," which has, however, the significant addition of "Jehovah" in the place of "king." The daughters follow, who speak of abstract principles, rather than personal characteristics. Merab, "exalted," or "increase," speaks of that advancing greatness which is the mark of a true government; and Michal, "Who can measure?" shows its boundless extent. Both these, too, wait for their true fulfilment, not as linked with Saul, but with Him of whom it is said: "Of the increase of His government and peace there shall be no end, upon the throne of David and upon his kingdom, to order and to establish it, with judgment and with justice, from henceforth even forever." Saul’s wife, Ahinoam, "My brother is pleasure," the daughter of Ahimaaz, "My brother is strength," suggests how kingly rule has often had as its consort, not the glory of God, but that "pleasure" which will use its unlimited "strength" to secure its own ends. Abner, the son of Ner, was the captain of his host. Abner, "the father of light," is also the son of Ner, "light" — a strange combination. One cannot be both father and son, root and fruit. As captain of Saul’s army, he would suggest to us the one who upholds kingly authority and that light which is characteristic of righteous rule. "A king that sitteth in the throne of judgment scattereth away all evil with his eyes" (Pro 20:8). These eyes suggest the light but it must be truly that, in order to scatter away evil. The only "Father of lights" of whom Scripture speaks is quite Another than the captain of Saul’s host. Well will it be for the kingdoms of this world when they are led on to victory under the glorious leadership of Him whose eyes are as a flame of fire, and whose countenance is as the sun when it shineth in its strength. Significantly, one son is not mentioned here. Ishbosheth, "the man of shame," is the culmination of all human government. He will be found later on in the history; but here, at least at the outset, we are not reminded of the inevitable conclusion of human excellence apart from divine grace. God will allow that which is apparently good to live on unhinderedly until its own end is reached. This, alas, will be found to be in shame.* {*For a full discussion of the names of Saul’s family, and their significance, with much helpful and suggestive comment, the reader is referred to the Notes in the Numerical Bible at this point.} ======================================================================== CHAPTER 74: 04.16. CHAPTER 12 AMALEK SPARED ======================================================================== Chapter 12 Amalek Spared 1Sa 15:1-35. We have reached now the great turning-point in the history of king Saul. He had, as we have already seen, manifested the results of the unbelief of the flesh in failing to wait for the presence of Samuel at Gilgal, and in intruding into the priestly prerogatives, as did king Uzziah in a later day. (Comp. 1Sa 13:8-10 with 2Ch 26:16-21.) For one under the Levitical law, an intrusion into the priesthood was a most glaring act of sacrilege. What answers to it now is the refusal of Christ in His priestly and atoning work as the only way of access to God. This will explain the terrible judgment upon Uzziah and the setting aside of Saul. No one who fails to see the absolute necessity for the sacrifice and intercessory, priestly work of Christ is fitted to lead His people. Indeed, he manifests in this act the fact that he is not a Christian himself. It is, however, like the long-suffering of God not to visit the full consequences of one’s wrong-doing upon him at once, and to grant, if it may be, a space for repentance and an opportunity for one to retrieve himself, if his former error has been a ’slip rather than the habit of his mind. God is not unrighteous, to confound one’s being overtaken in a fault with the expression of what is his radical character. It will be found, in the day when He will judge the secrets of men, that amplest opportunity was given for men to recover themselves from any course of evil upon which they had set out. Indeed, the history of the people of God gives many illustrations of this recovering mercy. Saul being now fully established as king, he must meet the responsibilities connected with his high office. It has been from time immemorial the bane of kings that they have used their position for themselves, their own ease or selfish ambition, rather than for serving the people. The principle, "He that is greatest among you shall be servant of all," seems to have a twofold meaning; primarily, perhaps, to show that any thought of self-importance only makes it necessary for one to be abased; but, on the other hand, the best proof of a spirit of rule, in a scene where the beloved sheep of Christ are subjected to all kinds of assaults, is to serve them; so He, the true King, could say in the fullest way, "I am among you as He that serveth." Saul must now show his fitness for the place to which he had been called. In his case, it was the office which preceded the gift, rather than followed it. In the case of David, his fitness for the position was established in those secret conflicts which he had had, before ever the thought of rule was put before him. With Saul, he is first anointed, and must then prove his qualification. Amalek was Israel’s first foe after leaving Egypt. The Amalekites were descendants of Esau; and this, connected with the assault in the wilderness, gives us a clear clue as to what they represent. Esau, the first-born, is that which is natural as contrasted with Jacob, the younger, who suggests the sovereignty of grace which sets aside the first-born. It is the flesh which is the first-born in us, and only as born again is faith present. "The flesh lusteth against the Spirit." It may be cultivated, refined, improved, and what not, but it remains unchanged. "That which is born of the flesh is flesh." "The carnal mind is enmity against God." The descendant of Esau, Amalek, seems to suggest rather the lusts of the flesh than mere nature in general. Referring for a moment to the assault of Amalek upon Israel in the wilderness, we find it resulted from their unbelief and doubting whether God was among them or no. "Then came Amalek and fought against Israel" (Exo 17:8). In the book of Deuteronomy (Deu 25:17-19) we find that they were successful in assailing the weakest and hindmost of the host of Israel. This is ever the case. The lusts of the flesh can have no power over those who are pressing forward, forgetting the things which are behind; but for those who lag, who forget their pilgrim character and become stragglers, following afar off, the lusts of the flesh have special power. It was when Peter followed at a distance that he succumbed to that cowardice which is one of the marks of the flesh. God had commanded that when His people had entered into their inheritance in Canaan they should execute His judgment upon Amalek because of what they had done. They were to "blot out the remembrance of Amalek from under heaven. Thou shalt not forget it" (Deu 25:9). It was also declared that Israel should have war with Amalek from generation to generation (Exo 17:16). That is, the flesh and its lusts were never to be regarded as aught but enemies; and there is to be, not surely constant conflict, but absolute hostility between the people of God and the lusts of the flesh. The time is coming, thank God, when the very name of the flesh, with all its wretched significance, shall be blotted out, so far as the beloved people of God are concerned, and become only a memory of what we once were and of a grace which has delivered us completely. This is what is before God. One, therefore, who is in the place of king — a type in that way of Christ — must be a relentless foe to Amalek. We cannot conceive of our blessed Lord sparing the flesh in its fairest form. King Saul, alas, was himself, in spirit, an Amalekite. That is, he represented the best of what was natural. It is the one lesson of his life which stands out in prominence above all others. David and Hezekiah failed — David, more particularly. As the man after God’s own heart, and one of the brightest types of Christ in the Old Testament, he was not that because of an entirely blameless life, but because he stood for the mind and purposes of God, and because, eventually, he judged all that was excellent in nature in himself, and his confidence was in God alone. But if king Saul represents the best of the flesh, how can we expect him to be a successful warrior against it? This is manifest in what follows. It was not, of course, that Saul had any love for the Amalekites, or that he was particularly disposed to spare them. As a matter of fact, he seems to have done his work with a good degree of thoroughness. An enormous army of Israelites is gathered; significantly, the majority of them belonged to the ten tribes, there being but ten thousand men of Judah. The Kenites, who were dwelling among the Amalekites, were warned to withdraw lest they should partake in the doom which was to fail. Then Saul seems to sweep over the major part of the territory occupied by Amalek, from Havilah close to Shur, near Egypt. It was therefore not because of any lack of power on his part, nor any sudden strength of the enemy. Agag, the king of Amalek, was taken captive, and surely the sheep and oxen offered no resistance to the victorious sword of Israel. The sparing, therefore, of the best of the cattle and bringing of Agag alive did not suggest a partial victory, but a deliberate purpose because of special desire. This is noteworthy. There is, alas, often a failure in faith to count upon God for complete victory over the lusts of the flesh. This is most reprehensible, but it is a very different thing from deliberately choosing those lusts as something to be spared. It was the best of the possessions of the Amalekites that were thus spared. Everything that was vile was utterly rejected. How often are the grosser forms of fleshly evil unsparingly denounced and rejected while a fair show in the flesh is still being made! Thus, no one thinks of making provision doctrinally for the allowance of drunkenness and the lower vices of the flesh, yet will plead earnestly that what appeals to the aesthetic taste in ritual service, or legal formalism, or an unequal yoke with the unconverted in the work of God, may be spared and dedicated to the Lord’s service. But how can that which is unclean be dedicated to Him? There is but one dedication of evil to God, and that is the dedication to the sword of judgment. The sin, therefore, of Saul and the people — for he seems to have been both their agent and co-partner in this act — was a distinct refusal to obey the command of the Lord. He had put his own interpretation upon that command, an interpretation which fell in with his own and the people’s desires. All of this disobedience God rehearses to Samuel before the prophet goes to meet Saul. God repented — not surely in the sense of having been taken by surprise at the outcome — but rather, speaking so that we may understand Saul’s responsibility, which alone debarred him from the place of dignity and confidence. Samuel is deeply grieved at this. There seems to have been a strong natural affection on the part of the prophet for Saul. No doubt he was a lovable man in many ways, and the prophet, as having been used in connection with his anointing, would feel especially the keenness of the disappointment which now is his. He cried to the Lord, perhaps pleading that fresh opportunity might be given, and that the final word might not yet be said; but with God, and indeed with every spiritual judgment, Saul’s character was fully and finally manifested. Its essential was disobedience. As a matter of fact, too, he was allowed a long season in which he could have shown whether or not his repentance was genuine, and whether he could again be trusted; but the longer the space given for repentance, the more manifest is his inherent and total apostasy of heart from God. Samuel therefore goes to meet Saul, and finds him at Gilgal, a place of blessed associations, but the scene, too, of Saul’s previous failure to manifest faith. Before reaching Gilgal, he had gone to Carmel — the place of fruitfulness — and had there "set him up a place" — doubtless a memorial of some kind to celebrate his victory over Amalek. This was appropriate to one who was boasting in the excellence of the flesh and would declare his own prowess. Saul seems (though it may be hypocrisy) delighted to meet Samuel, and apparently is ignorant of having disobeyed God. He goes out with the bold profession, "I have performed the commandment of the Lord." The prophet, who might weep in secret over the rejection of the proud king, is most faithful, however, in his dealing with him. He asks as to the spared flocks and herds, who give the lie to the king’s declaration that he had obeyed the commandment of the Lord. How often do those spared things of the flesh and its lusts contradict the bold profession of having put to death all our members which are upon earth! Samuel now goes on to tell Saul the judgment of God upon him. There was a time when he was little in his own sight, when he shrank with greatest reluctance from any intrusion into a place of prominence. He had thus protested to Samuel on the occasion of his anointing; and later on, when declared the chosen one of the people, he had hidden himself. A change has come over him. He has become flushed with victory; he has been recognized by the mass of the people, and has attained an importance in his own eyes far different from the low thoughts he once had. Samuel recalls this past to him, and places it side by side with his present lofty disregard of the will of God. Again Saul protests, and would seek to throw the responsibility for sparing the cattle upon the people. No doubt they were quite willing thus to spare them, but that did not relieve Saul from his responsibility as king. What king yields to his people, or obeys them? It is ever the reverse. Samuel, however, does not dispute this, or speak of it to Saul. There is another King who had given His command. It was to Him that Saul must give an account. Did He delight in sacrifices, even if all the cattle were thus to be devoted, as much as in obedience? And then follows that word so often quoted, so heart-searching: "To obey is better than sacrifice, and to hearken than the fat of rams." It tests many a specious claim to devotedness or service. How often is the plea made that we should spare something of the flesh in order to devote it to the Lord! Thus an unscriptural course, either in the private life or in public association, is condoned on the plea that we can the better serve the Lord. The principle, "Let us do evil, that good may come," has not yet lost its power in the minds of many, and is often used as an excuse for manifest disobedience. Disobedience here too is characterized as rebellion. It is not merely neglect; it is not some trifle, for there can be no trifles in what God commands. To disobey Him is rebellion. The first sin that came into the world was that of disobedience; and this earth has been from that day in rebellion against its rightful Lord and Owner. The sin of rebellion is closely linked with those satanic powers suggested in witchcraft. Indeed, Satan thus deceived our mother Eve. He led her into disobedience by his satanic ways. How solemn and striking it is to remember that this act of disobedience and rebellion of Saul’s culminates finally in that scene with which his life closes! When he consulted the witch at Endor he was linking together the beginning and the ending of his course of disobedience, and all alike had the same character of stubbornness and idolatry. At last Saul seems to have recognized his sin; at least, there is the acknowledgment of it; but we remember how Pharaoh acknowledged his sins only to repeat them again; and how Judas, after his deliberate treachery against the Son of God, repented himself. "The sorrow of the world worketh death." It does not work repentance "that needeth not to be repented of." He pleads his fear of the people, which, if true, showed his incapacity for all true rule. For "he that ruleth over men must be just, ruling in the fear of God "; and the fear of man is inconsistent with the fear of God. It bringeth a snare. Scripture abounds with illustrations of this. It is the bane of the life, even of many a child of God — a shrinking from the path of full surrender to Him, in the fear of what flesh can do or say. Saul begs that Samuel will return with him, still to honor the Lord in sacrifice; but the prophet cannot compromise. The declaration of judgment had been final, and could not be retracted. Saul was a rejected man, and there must be no uncertainty as to this. Therefore the prophet, whatever his personal feelings may have been, turns away from the suppliant king. Saul lays hold of his garment to detain him, and that is rent; furnishing only an illustration that God has rent the kingdom of Israel from him, and will give it to another, a man who will answer to the thought of God. He cannot repent. God does not lightly speak here: at the very outset of Israel’s history as a monarchy He must put His stamp of judgment upon that principle of confidence in the excellence of the flesh which shall abide a lesson for all time. Again Saul pleads, not now for a reversal of the judgment, but rather that at least his own dignity may be preserved, and that he may be honored before the people. Alas, here again we see the flesh. It has its own interests, and its own honor is ever before it. It is incapable of thinking of the glory of God, and thus is branded for all time as a thing to be absolutely refused. Samuel consents to this, as God had His own ways of working out His purposes. It was not necessary that Saul should be outwardly deposed at once. His own conduct will manifest his unfitness for his position, and therefore it could be no compromise for Samuel to return thus and worship with the king. It is, however, the last occasion in which he has intercourse with Saul. He returns to his home, ever mourning for him whom he loved, but in faithfulness never again to enter his presence. Sad and solemn parting, when he who stands for the word of God must part company from one who had proved himself to be utterly unworthy of the confidence reposed in him! Samuel also hews Agag in pieces, as though he would illustrate God’s abhorrence of the lusts of the flesh, the controlling principle of which is represented by its king. Good would it be for us if we allowed the keen sword of the word of God to do its complete work, and if we, as Samuel, would mortify our members which are upon the earth. It is necessary and refreshing for faith to turn from one who thus utterly failed to meet his responsibilities, and who, when placed in the highest position, only showed his incompetence by disobedience, to One who never failed, and who was the contrast to king Saul in every detail. Our lessons as to Saul can be of little profit to us unless they turn us absolutely to Christ. It would do no good to know that the flesh must be refused in its fairest and most attractive forms unless we also realized that there was One who would fill the whole soul if He is only allowed to. Saul was in the place of exaltation when called to his service. Our Lord was in the place of lowliest humiliation when He entered upon His earthly work. Saul had a great army with which to carry out the command of God. Our Lord was all alone, forsaken even of His own disciples. But oh, how perfectly did He embody God’s abhorrence of evil, and, in His work upon the cross, "utterly destroy" Amalek! The sentence of death which He bore, the judgment of God which He endured, was the complete condemnation of the flesh. The body of the flesh was put off in that true circumcision in which He marked it forever as a thing irrevocably condemned. (See Col 2:11.*) It is this which makes possible also the practical putting to death, or mortifying, our members which are upon earth. (Col 3:5.) It is the crucifixion of the flesh, with its affections and lusts, spoken of in Gal 5:24. {*All are agreed that the words in Col 2:11 should read, "In putting off the body of the flesh by the circumcision of Christ."} What marked Him at the outset was, "Lo, I come to do Thy will, O God "; at the close of His life, "I have finished the work which Thou gavest Me to do." It was at the cost of everything here that He thus accomplished that will; but in it we have our deliverance for all eternity from that which would mar heaven itself were it allowed there — the presence of the flesh and its lusts. Any page of the Gospels would furnish illustrations of our Lord’s unsparing judgment of Amalek. His dealings with the self-righteous Pharisees partly illustrate it. All that they boasted in — the best of the sheep and the cattle, which they professed to spare for the service of God — was by Him inflexibly characterized and condemned. Their religiousness, their obedience to the traditions of the fathers, their fair show in public prayer and alms-giving, were all characterized, in truth, as being absolutely rejected by God; and we can see in the sevenfold denunciation of the Pharisees (Mat 23:13, etc.), what answers to the hewing of Agag in pieces before the Lord. And yet He never sacrificed an iota of grace or mercy to a truly penitent sinner. Nay, one was saved who could truly characterize himself as the chief of sinners — chief because all his religious excellence which was a gain to him he found to be arrayed in bitterest enmity against the Son of God. Thank God, we need not therefore mourn for Saul, nor need we mourn that the flesh, with its affections and lusts, was so incurably evil that nothing but the sword of judgment could do for it. We turn from all vain confidences in it unto Him whose cross has judged it, and rejoice that we have as Leader and Lord one who has triumphed over it completely. ======================================================================== CHAPTER 75: 04.17. CHAPTER 13 THE MAN AFTER GOD'S OWN HEART ======================================================================== Chapter 13 The Man after God’s own Heart 1Sa 16:1-23; 1Sa 17:1-58. The people’s choice, king Saul, has already proved himself unworthy of the position of rule and service to which he had been called, and was therefore set aside. The act was not a public one, and so far as we know, the people as yet had no knowledge of it. With God, however, there was no thought of change. It was not the chastening of one of His children who would thus be recalled to the path of obedience, but Saul had manifested himself as unalterably unfit, because inherently disobedient. His reign indeed goes on as if nothing had occurred, except the significant absence of Samuel from the royal presence. Doubtless, this was not unusual in the sense that prophets do not usually dwell in kings’ courts, and perhaps even in David’s day of glory, the prophet did not constantly abide near the king. Samuel’s absence, therefore, may possibly not have been known; or, if so, the people at least probably did not realize the full significance of it. Saul is allowed to go on and thus fully to manifest his unfitness. Meanwhile, however, God calls for the man of His choice, who is one day to supersede the people’s choice. This is in harmonious accord with God’s ways, both with individuals and dispensations. Nations are rejected, and yet allowed, as in the case of the Amorites, to go on for years until the measure of their iniquity should be full. Individuals who have taken a final stand in rejecting Christ are not immediately cut off, but go on throughout life, surrounded still by every token of God’s goodness, if they might even yet be led to repentance, though unalterably crystallized in their opposition to God. For such, in an awful sense, eternity has already begun. Well is it for us, that we do not know who such are, or when they are thus rejected. How solemn the thought: "Ephraim is joined to his idols; let him alone." "There is a time, we know not when, A point, we know not where, That marks the destiny of men To glory or despair." So, too, dispensationally, Israel was rejected as a vessel of testimony when the captivity to Babylon took place; yet they were restored again to their own land, and then, too, later on, came in the true Anointed of the Lord, while yet the nation as such went on, being allowed to manifest their character and to fill up the iniquity of their fathers. So, the four Gospels give us what we have in type, the Pharisees and the nation at large fully manifested, indeed rejected as in Mat 12:1-50, and yet allowed to go on until the final rejection of the testimony of the Holy Ghost, with Stephen. Then it is that the testimony goes out to the Gentiles, and Christ is seen to be no longer connected with the nation as such. However, judgment still lingers, and the destruction of Jerusalem did not take place until years later, when there was the final break up of Judaism, which answered to the death of king Saul. Returning for a moment to the fact of the two natures in the believer, we have something similar to this. "That is first which is natural, and afterward that which is spiritual." The flesh we inherit, and it manifests itself; spite of every safeguard of care and testimony of mercy and truth given, it proves itself to be utterly unfit for God and is set aside. Grace then comes in and Christ is formed in the heart of the believer by faith. It would answer to the call, we might say, of David. Still, however, the flesh remains in us, no longer to be in authority, but by its presence to be a constant witness to what nature is, and how it cannot be trusted. The day is coming when its very presence will be banished. This brings us to the narrative before us. Our special subject is king Saul and to trace his course, so we must follow him on to his end, gathering the lessons his history affords and, by contrast, learn of Christ. We cannot follow the life of David, save as it is interwoven with the history of Saul. It would be a far more attractive subject, but has been so fully treated by others, that there is not the same necessity, perhaps, for going into detail.* {*The reader will find much profit in the "Life and Times of David" by C. H. M.; "Staff and Sceptre" by C. K.; and the full and orderly Notes in the Numerical Bible on the life of David.} David’s genealogy is given to us from the beginning. He stands out as one of the landmarks in the genealogy of our Lord, from Abraham down, as given in Matthew, or back, through His mother’s line, as probably is the case in Luke, still to David and thus back to Adam. Abraham’s side is given and the line of Judah singled out, and in that, Boaz continues the descent until Jesse is reached. Any examination of this genealogy would lead us too far from our subject and we must content ourselves with commending it to those who desire to prosecute that study further. Samuel is sent to Bethlehem, the former home of Boaz, and where Jesse, the son of Obed, had his family inheritance. He shrinks from the danger involved in going thus, because Saul would hear of it and surmise his object, and the prophet seems to know instinctively that the man who is afraid of the people, still had such love for his own position that he would not shrink from putting him to death. God quiets the fears of His servant, however, by telling him to take a heifer and go to Bethlehem and say that he had come to offer sacrifice. This has doubtless been thought to suggest a subterfuge on the part of the prophet which God commanded him to adopt, but this comes from ignoring the tremendous significance of the sacrifice and its prominent place in the mind of God. With Him, and with faith, a sacrifice meant no light matter, but that by which alone He could be truly approached. Indeed, king Saul’s own anointing had been associated with a sacrificial feast. Bearing in mind that the sacrifice refers to the atoning death of Christ, our shelter from judgment, we can see its place of supremest importance. Then, too, Samuel was not told to conceal his object, but to anoint the son of Jesse, presumably before as many as might be present at the feast. Thus, we have a beautiful type of the sheltering value of the sacrifice of Christ. Under its protection, the servant of the Lord can go forward in the very face of his enemies, knowing that all the enmity of the flesh can do nothing against that sacrifice. King Saul himself, with all his hardihood, dared not lay unholy hands upon one who had such protection. The men of Bethlehem seem to share Samuel’s thoughts as though knowing that the visit of the prophet was no idle matter, and so ask him: "Comest thou peaceably?" How our poor hearts shrink from turmoil and conflict, even when necessary, and how most would prefer the undisturbed reign of the flesh, rather than have the conflict which they fear from the presence of the Spirit striving against the flesh. Of the anointing, we need say but little. It is a very striking repetition of the lesson in king Saul’s choice. The prophet himself here is deceived when the eldest son of Jesse is presented. "Surely, the Lord’s anointed is before Him." But Eliab, as Saul, is not to be chosen for the height of his stature. "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." All Jesse’s sons are thus set aside until the youngest is sent for. All through Scripture, we find the setting aside of the elder. Thus, Abel is accepted, while Cain is rejected. Isaac and Jacob are both younger sons; Reuben, the first-born, must be set aside, and Judah’s own children illustrate the same truth that nature’s excellence and the rights of primogeniture are not to be respected in the things of God. Fittingly, too, David is connected with the keeping of the sheep. A shepherd has always suggested Him who is the Shepherd of Israel, and the Good Shepherd, who giveth His life for the sheep. When David is presented, there is an attractiveness about him which commends him. There is the glow of healthy vigor and the beauty of a countenance which expressed in some measure the beauty of the spirit within. He is anointed among his brethren, and here we see the choice of God resting upon him, marked out by the oil, a type of the Holy Spirit, even as our Lord was anointed with the Holy Ghost and with power for His work in the midst of an ungodly nation. The Spirit comes upon David from that day, and while he resumes his lowly service of caring for the sheep, all would now have a new significance, at least in the mind of Samuel. The Spirit which had come upon David, the true anointed one, now leaves Saul, and he is afflicted with an evil spirit from the Lord. This seems to be a clearly marked case of demon possession. One who has rejected the word of God is given over to the power of Satan. It is striking that we find so many cases of demon possession in the life of our Lord, and in beautiful accord with the thought of His mastery over the demons, we see here David, His type, called in to soothe the troubled spirit of king Saul when afflicted by the demon. Of the nature of that affliction, we cannot speak minutely. Unquestionably, there was a sense of being forsaken of God, no longer having His approval. Of the utter hopelessness and despair of this, no one could speak fully. It was likely accompanied by certain clouding of the mind, or at least, such an oppression that one was rendered totally unfit for the performance of any duty. It has sometimes been said that king Saul was afflicted with insanity. This is not the truth. Alas, it was not insanity, but the demon of evil to which he had yielded himself and which now asserts itself as his master. What a picture of him who but a little while ago was the proud victor over the hosts of Ammon, who was acclaimed with joy by the people as the man of their choice and who had the fullest privileges of the prophet’s guidance, and, above all, the power of God with him! Here he is, brought so low that even his servants can only pity him. And such is the consequence of disobedience, seen here in full measure in the setting aside of one whose abilities and powers towered above all others in his time. The servants’ thought of relief is that a sweet singer should soothe the poor king in his hours of despair, and they suggest, with his approval, a man exactly suited for this. It is none other than David; and how the providence of God thus brings him into the presence of the king! There is a solemn thought that there is a kind of ministry of Christ of so soothing a character that the fears and distress of a soul may be measurably relieved without any radical cure being effected. David evidently here is a type of Christ, who by His Spirit in the ordinary ministration of His word, with its sweet tale of God’s love and care, of His power too over evil, of the comfort which He brings to His own, affords solace even to those who are in their hearts estranged from God. Our Lord while here, relieved many a case of suffering, such as the impotent man in John 5:1-47, where His mercy was not allowed to extend further because of the unbelief of the heart. There were doubtless many out of whom He cast demons, who remained still strangers in heart to Him. So, too, in the present day many in Christendom itself have been, we might say, soothed by the sweetest songs of redeeming love that have ever been heard, who yet in heart have refused the full benefit of that redemption. Saul is attracted to David. The melody has its effect, and he is for the time relieved. He greatly loves him too, and makes him his armorbearer, but it goes no further. He is still the proud, though rejected man, and has no thought of giving to David the place which God had given him — a place which, had he but known it, would have meant abiding peace for Saul himself. The victory over Goliath and the Philistines, recorded in 1Sa 17:1-58, shows how completely unnerved Saul had become by his affliction, and how fully David was qualified to step into the place of the trembling king. It was the Philistines, enemies of Saul throughout his reign, who, spite of the victory of Jonathan, had reasserted their power, who now come up to threaten Israel. The names of the place here are no doubt suggestive, as elsewhere. Shochoh, "His tabernacle," and Azekah, "a fence," as we might say, which protects the tabernacle. Ephes-dammim, "the boundary of blood," suggests that outcome of any struggle in which the people might engage without a God-appointed leadership. Remembering that the Philistines stand for a carnal religious establishment, and, as we have seen, representing outwardly that spirit of Pharisaic profession for which Saul himself stands, it will be seen that he had no power against them. Indeed, the lesson which is stamped upon the whole life of Saul is this. He succeeds only in the measure in which he is distinct from the enemy whom he opposes, but when that enemy is the embodiment of his own character, how could he have power against it? And this is true with all. The empty talk about self-mastery is practically the dividing of a kingdom against itself. The very conflict that confronts a Christian is the witness at least, that he is not the enemy whom he is opposing, and though he may be overwhelmed again and again, still the enemy is not himself. The champion of the Philistines, Goliath of Gath, is a magnified Saul, where human greatness is energized by Satanic power. Goliath is said to mean "banishment." He is from Gath, "the winepress," a foreshadowing of the doom of that which arrays itself against God and His people, — banishment and treading in the winepress of His wrath, but it is this very banishment which is the weapon that strikes terror into the heart of those who are threatened by it: and Rome, to which the Philistines answer, has ever shaken this dread weapon against the trembling subjects of its authority. Goliath’s brazen armor and the number six connected with his stature and the weight of his spear’s head, suggest the power of evil reaching is height as the number of the Beast in Revelation. Against such armor and such a stature, the king of Israel, who has no excellence except what belongs to him by nature, appears as a pygmy, and his armor worthless. Even Jonathan, too, here, man of faith though he is, cannot withstand the fearful assault. He evidently recognizes his own limitation and knows that if deliverance is to come, it must be by the hand of another. All here is most striking and suggestive, and the utter powerlessness of Israel to do aught, shows the complete need of a deliverer. David’s three older brothers, as we have already seen, have excellence of a character similar, but inferior, to that of king Saul itself. It is the excellence of nature. David thus comes on the scene in the glow of youth, but with no outward display of power comparable with that mighty enemy. We see in him that power which is of God, manifested in its perfection in our Lord who came in lowliness, as did David from his father with the message of love to his brethren; who seeing the enemy, goes forth to meet him in what was a real "boundary of blood" and a valley, apparently not of Elah, "mighty one," but of weakness. He discards the armor of Saul, inferior, indeed as it was to that of Goliath, and going down into the brook, gathers five stones, the number of human weakness linked with divine power, the number too of our Lord’s incarnation, God with man; and with these alone, he goes out to meet the giant foe. All victory over evil is at least a shadow of that one supreme victory which our Lord gained over the prince of this world, once and forever, at the cross. While there are details which have special reference to the character of the enemy and the nature of the victory, applicable to special periods in the history of God’s people, these carry us back always to the Cross. We, therefore, would take this as the great lesson here before us. David presents himself to Saul who, it would seem, has forgotten the one who had soothed his troubled spirit many a time before, and reassures him. The enemy was defying, not man, but God; and it was God’s battle, not theirs. Thus faith ever reasons. It sees the hostile adversary not against poor puny man, but against the Lord of hosts. To Saul’s inquiry, how he could meet such a mighty foe, and he but a youth, David replies that already God has given him the victory over both the lion and the bear, and would, in like manner, deal with this foe. Our Lord had won the victory over Satan at the time of temptation, and the cross, therefore, was but the culmination of that same victory. Thus David goes forth, meets the foe, overcomes him, and a glorious triumph is the result; a triumph in which Saul himself, for the time being, shares, and David is brought before him and begins a new chapter in his life as the recognized leader of the people. Saul himself rejoices in this victory, as though little realizing what it meant for him personally. How much the world, though dominated by the flesh, owes to the victory of Christ! The very peace and order of government are the result of that victory; and yet, alas, the world has only temporary blessing resulting from it and would cast those results away in the inevitable refusal of the reign of Christ and the adoption of the Man of Sin as their king. ======================================================================== CHAPTER 76: 04.18. CHAPTER 14 THE BREACH BETWEEN SAUL AND DAVID ======================================================================== Chapter 14 The Breach between Saul and David 1Sa 18:1-30; 1Sa 19:1-24. How beautifully does Jonathan respond to the glorious victory of David! Without a thought of jealousy or a pang of wounded pride, he strips himself of his own dignities and badges of royal authority and gives them to David, and this not in a mere outward recognition of the victory, but because his soul was knit to him and he loved him as his own soul. Well, indeed, for us is it when our hearts have been so attracted by our blessed Lord that, as the result of His victory over sin and Satan, we are constrained to strip ourselves of all that we might boast in and lay it at His feet, out of love to Himself. Thus it was with Saul of Tarsus, who has the distinction of embodying in himself, we might say, the characteristics, before his conversion, of king Saul in all his excellence, and after he was brought to Christ, of Jonathan in all his devotion. It is grace alone that thus can change what otherwise would be a history as dark as the one that we have been considering. Saul is quite willing that David should fight his battles, and sends him out as captain of his men of war. By the people, this leadership is gladly accepted. But how often does mere nature willingly accept the result of Christ’s victory, when it brings forth from degradation and irksome bondage! It is to be feared that even God’s own people forget that the Lord is something more than a warrior against their foes, and accept His service for them, while indifferent, perhaps, to His claims upon them. David had once played with his harp for Saul, and now he would fight the battles for him, but Saul was still as far in heart from submission to God as ever he was. This comes out in what follows. The people meet David after his victory with rejoicing. The women, with their instinctive recognition of true excellence and their simple childlike celebration of it, while giving to Saul a place of honor, set David above him. Saul has slain his thousands and David his ten thousands. Nothing could stir the heart of the self-centred man like this. Was not he king of Israel, and here they were, ascribing to David greater prowess than his own. What more could he have than the kingdom itself, and so he eyes David from that day forward. But was it not true? Had not David slain his ten thousands? What was Saul, compared with him? Would not this reminder of the superiority of the man after God’s heart have furnished an opportunity for Saul to have even yet retraced his steps and bowed to the government of God? What an act of faith it would have been; and what a lesson to the whole nation, had the king deliberately abdicated in favor of the one whom God had so signally used! But there is no thought of that in his heart. His watchful eye is upon David, and he evidently seeks occasion to rid himself of him; and yet he would still make use of the minstrelsy of David, who resumes the playing of the harp when the king is afflicted by the torture of the evil spirit. And how blessedly our Lord Jesus shows His fitness, whether in the field of battle with our mighty foes, or in the quiet ministry of His own joy to soothe the heart. In both alike, He is supreme. There is none like Him. But Saul’s enmity of David is not soothed by the ministry of his love. He throws his javelin at him to make away with him. Twice he thus seeks to take the life of his benefactor and thus confirms the enmity which possessed him. At last, he can endure the immediate presence of the sweet singer no longer, but puts him at a distance. Fearing, however, to set him completely aside, he makes him a captain over a thousand. Thus, David can continue his service of warfare and wins the hearts of multitudes of the people. Poor Saul, we cannot but pity him. He stands in the way of his own peace, and his pride robs him of all blessing. It is ever thus when pride asserts itself. We see it in full measure in the world, but even in the children of God, if pride is harbored in the heart, it thrusts out the enjoyment of the Lord, and He is, for the time, in a place of distance. It might be thought that Saul’s enmity was connected with his demon possession, but we find that his malignity pursues David with a distinct method even after he has put him at a distance from him. The original promise of his daughter as the wife of the victor over Goliath is now renewed and Saul offers her to David on condition that he will valiantly fight the Lord’s battle’s and especially against the Philistines. The Satanic craft which marks the king here shows the true nature of his character. He will expose David to all the dangers of constant warfare and stir up the hostility of the Philistines against him by special insult, so that they shall make every effort to put him to death. Thus, while seeking immunity from the responsibility of his death, Saul is really plotting it. Does not this remind us of the malignity of the Pharisees, who would in every way seek to entangle the Lord in His talk, so that they might alienate others from Him, and if possible, expose Him to the judgment of the Romans. With becoming modesty, David shrinks from the dignity of being associated with the king, but fulfils all the conditions, and is eventually given Saul’s second daughter as his bride. This is a very feeble foreshadow or suggestion, may we not say, of the Church which is given to our Lord, as the result of His glorious victory. "Christ loved the Church and gave Himself for it." But all Saul’s machinations only gave David new occasion to show his prowess against the Philistines. So it was in the life of our Lord. The very malignity of the world, the opposition of the Pharisees, furnished the opportunity for Him to display His victorious power, and, in the face of the enemy, to let the light of His mercy and the teachings of the grace and truth of God shine forth. Saul’s enmity ripens further and now he would seek to enlist Jonathan, as well as his other servants, against him. Jonathan, however, had already given in his allegiance to David, and could not be induced to lift his hand against him. Indeed, for the time, this proves a check upon Saul’s persecution. Jonathan has the opportunity of speaking well of David, of recalling his glorious victory, of reminding the king how he himself rejoiced at that time, and appealing to his sense of honor, if nothing else. Saul hearkens for the time and promises that he will spare David, who now returns to his old occupations in the king’s house. But this does not last long, the enemy still menaces, and Saul is still unchanged — a prey to the evil spirit whom he had welcomed to his heart. Again he seeks to slay David, who again escapes, even as our Lord passed through the midst of His enemies who would seek to lay hands upon Him, and goes forth, for His hour had not yet come. David flees away. Saul shows that it was not a passing passion, but the renewal of that relentless hatred which had a definite purpose. He sends to his daughter’s house, David’s wife, to take David, but Michal lets him down through the window, reminding us of Paul’s escape from the plotting of the Jews in Damascus (Acts 9:23-25). What a unity underlies all truth whether it be as to the enmity of the natural heart or the path of faith through the world! Michal evidently has love for David, but it does not seem to be coupled with genuine faith here, although we would not brand her as being entirely like her father. Her act in its deception, which we do not excuse, has some points of resemblance to that of Rahab, who sent forth the spies in peace; but she does not seem to be as loyal in heart as Jonathan. However, her device shows at least her willingness to aid her husband, and he escapes in safety. David flees to Samuel, by whom he had been anointed, as though instinctively turning to him who had the word of God which he needed for his guidance. Some are ready enough to tell Saul where he can find his fancied enemy and he pursues him there, in that relentless hatred which has now become the full expression of his character. The similarity of the whole scene to those early days, when as yet evil had not fully mastered him, ought at least to have recalled to the madness of Saul, their brightness. Here again was a company of prophets, and here too was Samuel over them, in all the dignity of a divine mouthpiece. Saul sends messengers to take David who had found his asylum in this holy Presence, an asylum really where the Lord was his protection. The messengers succumb to the manifest power of the Spirit of God; and although the king thrice repeats his effort to reach David through others, each time they are bowed in the presence of a power mightier than that of Saul. He himself last of all comes, only however to feel afresh that to which perhaps his heart had been so long a stranger, a resistless power sweeping him along. He too prophesies, and again the old cry is raised: "Is Saul also among the prophets? " The whole scene reminds us of that energy of the Spirit’s power manifested where the people of God are truly gathered together, with no restraint upon His manifestation. It is not a speaking with tongues that dazzles; but definite prophecy, the ministry of the word of God in its appointed place, which will convict the man of the world who comes in, and "falling down, he will own that God is in you of a truth" (1Co 14:23-25). Would that Saul had thus truly fallen down! How different a story might remain to us, for surely wherever there is repentance and the bowing to God, there is mercy and healing. ======================================================================== CHAPTER 77: 04.19. CHAPTER 15 DAVID AND JONATHAN ======================================================================== Chapter 15 David and Jonathan 1Sa 20:1-42. As we have already seen, there is a marked contrast between Saul and his son Jonathan. Indeed, but for the relationship according to the flesh, there was nothing in common between them. Jonathan, in his initial conflict with the Philistines, in which the Lord wrought a great victory through him, and in a devotion to David which led him to strip himself of his own honors and place them at the feet of the victor, showed that faith which is the proof of a new life apart entirely from that which is born of the flesh. Already there had been one well-nigh open breach between Saul and Jonathan which might have resulted fatally to the son, had it not been for the loyalty of the people who had delivered Jonathan from his self-righteous legal father. Jonathan, however, as son and natural successor of his father, would stand for that principle of government which is of God, and yet which, apart from divine grace, must go on deteriorating as it is handed down from father to son. This would have been impossible in the case of Jonathan, for faith does not grow old, and any measure of that is immeasurably superior to the strongest activities of nature. Jonathan therefore occupies an anomalous position. As son of Saul, he owed him that filial respect and obedience which is the mark of every true child and which could not be arrayed against him in open rebellion. Indeed, we shall find as we go on with the history of Saul, that David himself never took up arms against him whom he always called "the Lord’s anointed." It is this which is such a beautiful feature in the life of David and marks that meekness which was the foreshadow of Him who was "meek and lowly in heart." Jonathan had already expressed in no equivocal way his attitude toward David. He had practically surrendered to him after the victory over Goliath and the Philistines, and later on, had loyally pled for him with his father, and with, as we see, temporary success. As the malignity of his father increases, Jonathan is constrained, as we shall find, to assume an attitude of devotion to David, which absolutely refuses to be identified with his persecution. It is this that we find in the chapter before us. A further question as to Jonathan and his course confronts us at the close of what we shall now look at. Saul’s enmity was so pronounced that there could no longer be the slightest question of a deliberately formed purpose to rid himself of David at all costs. David, therefore, as he had previously counted upon Jonathan’s mediation, which had been temporarily successful, comes again to him, not now to seek his good offices in effecting a reconciliation which he realized to be impossible, but to bring matters to such an issue that there could be no mistake as to the enmity and the cause of it. He comes therefore to Jonathan, and asks boldly what his sin is against Saul for which he is seeking his life. Jonathan assures him that he is mistaken in this, for his father, he says, would do nothing without consulting him. David, however, reminds him of the well known devotion of Jonathan to himself which would cause the crafty Saul to keep to himself his sinister purpose. In spite of Saul’s assurance to Jonathan that David should not die, the pathetic words of the fugitive, "There is but a step between me and death," told the exact truth. So, too, it was with David’s Son and Lord, as He went from place to place throughout this very land of Israel, practically a fugitive from the pursuing malignity of His enemies. His death was decreed early in His course and it was only the providence of God and His restraining hand that kept our Lord from His persecutors. There was ever "but a step" between Him and death. When David thus appeals to Jonathan, he gets an immediate and a loyal reply. Whatever he has to propose in order to ascertain the reality of Saul’s attitude, Jonathan is ready to acquiesce in. David therefore suggests a plan which will manifest everything, and while we cannot look upon it exactly as the feast to which Samuel came at Bethlehem at the time of his anointing, there are certain points of similarity. David had the right, and would naturally go to his home at the time of the feast of the new moon but there does not seem to be the same open seeking of protection against Saul as is suggested in the sacrifice which Samuel took, but rather it is used as a test to draw out what is in Saul’s heart. Remembering that David is but a man, we need not seek to justify every detail here, and we must also be slow to condemn him for what was distinctly within his rights. As a matter of fact, he does not seem to have gone to his father’s house at all. We therefore leave this, only calling attention to the possible feebleness of the faith which would resort to this course. We hardly think that any would feel that our Lord would have done exactly the same. The feast of the new moon was the celebration of the beginning of a new period of time, marked, however, not by the yearly revolution of the sun, but the monthly reappearing of the moon. It is typical of the new phases of blessing for Israel; may we not see in it a suggestion that in David himself, thus anointed as king and openly separated from poor Saul, whose light indeed had been eclipsed, there was the advent of a new era for Israel? The nation still must wait for the rising, not of a moon, not of some earthly satellite, but of the Sun of Righteousness with healing in His wings, to bring in the new day for them and for the earth. David’s place, according to court etiquette, would be at the king’s table, at the feast of the new moon. Should Saul miss him and inquire after him, Jonathan was instructed to resort to the ruse above described. If, then, Saul should acquiesce, all was well; but if he was enraged at it, it would be a clear indication that his motive for desiring David’s presence was evil. Having settled this, David repeats that if there is indeed iniquity in him, he does not refuse the extremest judgment that may be inflicted. Let Jonathan himself smite him. Of course, Jonathan rejects any such thought, and engages to do all that had been asked. He reminds David, too, that were there the slightest evidence of danger, he would warn him. The next question is, how is David to find out the result of their plan to discover the mind of Saul? It would not do for him openly to return to the vicinity where there were many who doubtless would have been willing to sacrifice his life to gain favor with king Saul. For Jonathan, too, in the jealous condition of his father, to absent himself for any great length of time would have aroused suspicion. Indeed, it was a time when, with both Jonathan and David, there was the need for much care. The plan therefore is arranged — a further ruse whereby Jonathan is to go through the pretence of practising marksmanship, and the position of the arrows, either close at hand or away off beyond the mark, is to indicate whether David can return in safety or must flee to a distance. What has already been said as to the first plan must also apply here. There seems a certain lack of dignity about it all which may not fully consist with a strong faith, and yet we must be slow to condemn. It shows however how perilous was David’s position, and how few were his helpers. Then follows a touching scene, in which Jonathan evidently foresees the end. David must be exalted to the throne, only he pleads that when the Lord should have cut off his enemies, he would remember the covenant between them and spare his seed. How faithfully David fulfilled this pledge is seen in the beautiful history of Mephibosheth. The new moon arrives and David’s seat is vacant at the feast. Saul, with that punctiliousness of outward form which marks the Pharisee, explains his absence by the thought that he may not be ceremonially clean; but missing him the next night, he inquires of Jonathan the cause of his absence, and the plan of explanation agreed upon is carried out. Saul’s jealousy and hatred at once flash out in their full malignity, blazing even against Jonathan, his heir. The fact that he is attached to David makes him for the moment hateful to Saul. The mother’s name is dragged in as a rebellious woman, the cause of Jonathan’s attitude. In the heat of anger he discloses the whole situation. As long as David lives, his throne is unsafe. There is nothing but the cutting off of the son of Jesse that would prevent its overthrow. We are familiar enough with this plea in the world’s history, where the blood of countless "pretenders to the throne" has been shed. Jonathan stands firm and asks why he should be put to death, and gets, as his reply, the javelin which had been aimed again and again at David. Therefore there can be no question that evil is fully determined. According to agreement now, Jonathan goes out into the field and makes known by the sign agreed upon, that David must flee. Having shot the arrows and urged the boy who gathered them to hasten, as though he would remind David of the imminence of his danger, Jonathan sends the boy and his weapons back to the city. His affection for David will not let him leave without one more expression of it. Most touching it is. It is a time of sorrow, and only those who love as did David and Jonathan, can know the bitterness of such a separation as this; but even here David exceeds, as though to remind us that He of whom he was but a type goes infinitely beyond the love of His most devoted people. Then the separation takes place, and David departs with the blessing of one who loved him as his own soul. We must now ask at this point, Did Jonathan miss the path of faith here? Should he have identified himself with David and fled with him now from his father’s court? Should he have reasoned, If my father is plotting against David’s life, I cannot recognize him at all and I will identify myself with David as the Lord’s anointed, in complete separation from that court which it would be death for him to visit? The question is a delicate one and involves many details. As is well known, the usual application made of it is that here Jonathan missed the path of faith and that by returning to his father’s court, he refused to take the place of separation. Looking upon Saul as the implacable enemy of David and typically as representing the enmity of the Pharisees against our Lord, and further as suggesting the whole establishment of a carnal ecclesiastical system which excludes Christ, it has been thought that in Jonathan there was the one thing lacking, typical of the complete renunciation of all earthly advantage and every association with ecclesiastical assumption which is not according to God. According to this, Jonathan stands for those who, while having received much light, and who are unquestionably children of God, devoted to the Lord Jesus Christ, do not "go forth unto Him without the camp, bearing His reproach." It must be confessed that we shrink from thus stigmatizing one of the most beautiful characters in the Old Testament, and many considerations at least should make us hesitate from too hasty or extreme a conclusion as to what would have been a better path for him than the one pursued. Most certainly, we should refuse all sympathy which the harsh spirit of criticism in any who perhaps lack much of the devotion which marked Jonathan, and yet who can lightly speak of him as disloyal or failing in true devotion to his best friend. In a day of confusion, and especially when the confusion is so wide-spread that we all are beneath its shadow, it ill becomes us lightly to characterize the tender devotion and loyalty of a true heart as being in any way like Laodiceanism. On the other hand, David was obliged to flee. A company had already gathered around him, who shared in his rejection, profiting by his leadership, and were associated with him in his future glory; but we must remember that these were not in the place occupied by Jonathan. David himself never allowed any of his followers to lift their hand against the Lord’s anointed. He was ever a sufferer, persecuted and fleeing from the malignity of Saul, but always recognizing the high office which he occupied. It reminds us to some extent of our Lord’s attitude toward the Scribes and Pharisees. He said: "They sit in Moses’ seat," and all therefore which they commanded and taught which was according to Moses, must be recognized. At the same time, He did not close His eyes to their own condition and walk. David thus recognizes the position of Saul, and until the Lord’s hand should remove him, he would do nothing to weaken the hold he had upon the respect of the nation. Jonathan would also have the same thoughts; and he, as the son of his father, owed that respect and obedience, may we not say, in remaining with him, to uphold him in all proper acts,while absolutely holding aloof from any evil. Thus, we may be sure Jonathan took no part in the pursuit of David. He would not have lifted his hand against his friend, and would doubtless do all in his power to hinder his evil-minded father. It may be urged that Samuel came no more to Saul until the day of his death but Samuel was a prophet, and therefore must take the stand for God, which was called for. David continued with Saul long after Samuel had withdrawn. The whole question is a delicate one, and what should be kept inviolate in all its discussion is that in the devotion of Jonathan to David, we have a lovely example of the devotion of heart to our Lord which should mark us all. Recurring for a moment to the application of all this to the present day of confusion and the separation of the people of God from a system of things which is contrary to His mind, we can only point out that the very devotion of Jonathan to David would lead such as have his spirit not to remain in a system which has no claims upon them, but to go forth unto Christ, without the camp. It is simply a question whether Jonathan failed in this way. ======================================================================== CHAPTER 78: 04.20. CHAPTER 16 THE PRIESTHOOD IN CONNECTION WITH DAVID AND WITH SAUL ======================================================================== Chapter 16 The Priesthood in Connection with David and with Saul 1Sa 21:1-15; 1Sa 22:1-23. David is now an outcast and fugitive, and is entirely cut loose from any hope from the government in the hands of Saul. Instinctively, he flees first to the priest as the custodian of the sanctuary of the Lord. Apparently, the tabernacle, or a substitute for it, was here at Nob, under the care of Ahimelech, the priest. From him David would seek to get needed food for himself and his few followers. The priest, apparently aware of the disordered condition of things in king Saul’s court, hesitates to aid David, but is reassured by the falsehood of the latter. A little later on, we see again the feebleness of David’s faith, in feigning madness before Achish, king of the Philistines, who also drives him away. There is no need to attempt to justify, and little occasion to entirely condemn, the course of one who was but a mere man, and hunted by a powerful and relentless foe. We can thank God that enshrined in his heart was the one purpose to glorify Him; and if we complain of the feebleness of his faith, which would lead him to resort to human expedients of deception, let us search and try our own hearts, and we may find far more of untruthfulness in them than in this beloved man after God’s own heart. The question as to his taking of the showbread has been decided for us by our Lord, who uses that apparent profanation of holy things as a sample of His own course on the Sabbath day. Everything was in confusion. Shiloh had been forsaken. The people had allowed the ark of God to be carried into captivity, and it still was without an abiding sanctuary, and therefore, in that sense, the whole priestly order, with its ceremonial requirements, was in abeyance. So too, in a far deeper way, in our Lord’s day everything was in confusion; and the Jews, while professing to keep the Sabbath day, in reality, by their sin, forfeited all claim to such a holy day, and therefore could not stand for the minutia; of a ceremonial observance, questionable even in an upright people, but utterly out of place among those who were glaringly apostate from God. Our Lord further goes on to declare His own lordship over the Sabbath, and thus completely to vindicate His course of mercy and activity of love toward the needy on the day which would have been one of complete rest had sin not entered to mar it. David also gets from Ahimelech that which surely he had a right to — the sword of Goliath overthrown in battle. But a traitor is lurking near, who a little later will bring destruction upon the innocent priest who, unknowingly, was furnishing aid and comfort to the man whom Saul was pleased to call his enemy. We have already alluded to David’s brief stay at the court of Achish, king of Gath. He is not an attractive object as we see him, feigning madness there; but apparently his faith is restored to its simplicity immediately on leaving there, as he returns to the land of Judah and seeks refuge in the cave of Adullam. Psa 34:1-22 shows the state of his soul after he had departed from the court of Achish. The cave of Adullam has always been connected with that place of separation with a rejected Christ which is the true abode of faith in the day of His reproach. We cannot question this; and how beautiful it is to see that here are attracted to the rejected One those whose need brings them there. It needs but little interpretation to see — in those who were debtors, and discontented, and with grievances — ourselves, who have been driven by our very needs to find our resources in One who, though rejected by man, has power to remit all debts, to heal all sorrow, and remove all discontent. David’s parents, as too old to suffer the hardships to which he was exposed, find a temporary shelter with the king of Moab. Ruth, the ancestress of David, was a Moabitess; and there seems to have been a certain measure of friendliness between David and them. Here, too, we will not too rigidly condemn him for the weakness of faith which fails to count entirely upon the faithfulness of God. Moab stands for profession; and surely profession is no place of shelter for the people of God. However, we leave this as belonging rather to a more minute examination of the character and conduct of David than it is our purpose to take up here, and pursue the less attractive subject which is before us. But we will note that, as David had received comfort from the priesthood and affords them shelter from their enemy, so too he has the presence of the prophet of God. How good it is thus to see that if God calls his people into a path of rejection, it does not preclude them from the enjoyment of all the advantages of His presence, and communion with Him, and guidance by His word! And what was all the display that was about Saul, in array and numbers, in dignities and honors, when the prophet refused to attend him, and the priest was driven from him, while he himself was a prey to an evil spirit and his own dark heart? Saul had heard that David had been seen, and begins at once to inquire as to his whereabouts. This shows that there was in his heart a settled purpose to destroy David, and not a mere ebullition of jealous rage which would subside. He is at Gibeah, a city of evil savor in the tribe of Benjamin, surrounded by his servants. He addresses them as Benjamites, which in all probability they were. He had been anointed as king over all Israel, and therefore his servants, from whatever tribe they may have come, would have had their tribal connection, to a certain extent, merged into the larger and more honorable distinction of serving the king of all Israel. He appeals, however, to their partizanship, and, further, to their cupidity. Would the son of Jesse, he asks, give every one of them fields and vineyards, would he exalt them to places of honor in his army, that they thus have conspired against him? He does not hesitate to drag in the faithful Jonathan too, and accuse him of having stirred up David against him. What extremes will not malignity go to in the indulgence of its mad hatred! Do we not see here a manifestation of that enmity against God of the flesh, which He has declared? All Saul’s charges were untrue. The only rebellion was in his own evil heart against God, and all his suspicions came from a guilty conscience which knew that by his own self-seeking and disobedience he had incapacitated himself for government. It was his consciousness that God had rejected him, which goaded him on to rebellion and murder, instead of leading him to acknowledge the mighty hand of God. In response to such an appeal to self-interest, one replies, who is not a Benjamite, nor even an Israelite, but a member of the ungodly race of Edomites, the relentless enemies of the people of God. It is quite suggestive that an alien should be the chief of the shepherds of king Saul, and that the king should have as his servant one of the race closely linked with the Amalekites whom he had failed to completely destroy. Doeg, intentionally or otherwise, misrepresents David’s interview with Ahimelech. From David’s characterization of it in Psa 52:1-9, there can be little doubt that his own enmity led him deliberately to lie. Whatever would weaken the kingdom of Israel would be pleasing to an Edomite. According to his representation, Ahimelech was in the conspiracy to enthrone David. He had inquired of the Lord for him, had given him food and the sword of Goliath but even the statements which were correct were given a wrong interpretation by Doeg, and so his whole narrative was false witness, which had a most disastrous result for the priestly house. Ahimelech and the whole priestly family are called to face Saul with his accusation. In his innocence, the priest completely denies all thought of a conspiracy. Was not David one of the most faithful of the king’s servants? Had he not been sent on many a mission of importance, and succeeded in overthrowing multitudes of the king’s enemies? Who then so faithful as he, and why should the priest have refused to give him that which was his right to ask? Was he not also the king’s son-in-law, and did not this preclude any thought of rebellion against him? As to his inquiry of God for him, the priest utterly denies this, and the narrative shows nothing of it. But who can alter the mind that is made up, and which sees in every one not blinded with the same hatred that marks him, or weakened with a servile compliance with his unholy wishes, an enemy that must be destroyed at all hazards? And so the priests are slain. The servants of Saul shrink from such unholy work, but Doeg is equal to the occasion, and makes good his title to association with king Saul by his slaughter of the innocent priests. To an Israelite, this glaring sacrilege must have been a terrible revelation of the true character of the king. He who had begun by intruding into the priest’s office at Gilgal, in offering a sacrifice, which he had no right to do, and who had gone on in rebellion and disobedience, now puts the seal upon the essential irreverence of his entire character by attacking God’s priesthood. Saul could spare the best of the cattle and sheep of Amalek, which he had been commanded to destroy, but his blind hatred would wipe out every vestige of the priestly family and possessions. One priest, Abiathar, escapes, and flees to David with the priestly robe. He finds his protection with the Lord’s anointed, and, in the words of David, is identified with him in his danger and in the protection which his presence affords: "He that seeketh my life seeketh thy life; but with me thou shalt be in safeguard." Thus we have in miniature — may we say? — a travelling court: the king attended by the priest and the prophet and a little company of loyal supporters. What matters it that there is no royal palace — that the king must go from place to place a fugitive? God’s presence is with him; and that presence, for faith, is infinitely greater than the most gorgeous palaces and the largest armies. A greater than David was attended by even fewer, and had not where to lay His head. ======================================================================== CHAPTER 79: 04.21. CHAPTER 17 SAUL'S PURSUIT OF DAVID ======================================================================== Chapter 17 Saul’s Pursuit of David 1Sa 23:1-29. We have left David in complete rejection by Saul, but thoroughly furnished, so far as was needed, for all practical communion and guidance. What more could one ask? He was the chosen of the Lord, and His anointed. He had already manifested that the Lord was present with him in both the victories gained and the deliverances from the hand of Saul. The tragic cutting off of the priests had been the occasion of the removal of this outward sign of communion with God from Saul to David, and the prophet was ready with the word in season as to his course. Thus he was thoroughly furnished unto every good work. We find him now engaged in that work. It is remarkable to see how the proper activities of the king of Israel were now in his hands. What had been taken out of Saul’s hands was committed to David. He had already been the captain of the people, and had led them on to victory; and yet he was, to the eye of sense, but a fugitive from his king, with a price upon his head, and liable at any moment to be cut off. How strange a combination, and yet how beautifully illustrative of the path of faith! For it, too, there is no outward display, no great array of wealth and power and position; but, on the other hand, the benefit of full priestly communion with God, through Christ, and all-sufficient guidance through His word and Spirit. True, the flesh is seeking ever to destroy this, but how futile it is, for it is fighting, not against man, but against God. As we look about us today, we see the vast ecclesiastical systems of the world, from Rome on, with high pretension, with wealth and all carnal machinery for the carrying on of a great work. The mistake is often made — alas, often by the children of God — of thinking that where there is such an enormous amount of machinery, there must be power. It is this that causes men of faith sometimes to shrink from the lonely and lowly path of separation, lest they be deprived of their activity in the service of the Lord, both in ministering to His people and in the gospel to the world. It is often objected that if one gives up association with some system, it will deprive him of his usefulness. Let David speak to us here. His equipment and opportunities were ample. It was lie who was largely doing the work for Israel. We must carefully distinguish, too, between the hostility embodied in the ecclesiastical system and the true people of God in it, together with the various endowments, or weapons, and men, which are largely at its disposal. Here too we can learn a lesson from David. He was never a reviler of the system which had cast him out. He would have been the first to deprecate a hostility on his part toward the people of God who still followed Saul. His weapons and his followers, such as they were, were at the disposal of the whole people of God to do whatever would be for their benefit. It requires devotion and absence of all self-seeking and self-righteousness to follow such a path. Indeed, no one but the One who had His Father’s glory as His only object has ever exhibited, in its perfection, utter absence of all personal resentment and hostility against His relentless foes while patiently teaching them, so long as they would receive it, and ministering to the needy that were all about Him. It was the spirit which also actuated David in such good measure, and we are sure that it is that which moves the true servant of Christ, whoever and wherever he may be. Let us cherish this spirit, and remember that, even if reviled or neglected, our great work is still to feed the flock of God, and that the words of our Master are still binding upon the love of hearts restored to Himself: "Feed My lambs;" "Shepherd My sheep." A mere crusade against what is called "system"; a denunciation of those who follow not with us; a cultivation of a spirit of contempt for them, is farthest removed from what we are looking at here. How refreshing it is when the obstacles and persecutions of the way do not interfere with the activities of divine grace working in our hearts! We have been led to this line of thought by our present chapter, in which we find that David comes to the rescue of the city of Keilah, a part of the inheritance of Israel. The Philistines were fighting against it, and robbing the threshing-floors. David does not hastily go up to make a display of himself, as though he would show his activity unimpaired, but reverently inquires of God whether it be His will for him to go. He meets a most gracious response, and is assured that the enemy will be given into his hands. His men have not his faith, and shrink from the dangers to which they would be exposed. It reminds us of the hesitation of the disciples to return to the land of Judah at the time of Lazarus’ illness. "Master, the Jews of late sought to stone Thee, and goest Thou thither again?" So David’s men urge. They were afraid even where they were, and how much more if they should expose themselves to the added danger of the Philistines! Nature ever argues thus. "There is a lion in the way; I shall be slain in the streets," is the plea of the sluggard against doing anything. But is it not true that activity is the best safeguard? To sit idly with the hands folded, to tremble because of impending evil, instead of going forward in the plain path of duty in reliance upon God, is never the way of safety. Indeed, personal safety is the last care of faith. Our present and ultimate salvation has been eternally secured, and is kept for us by our almighty risen Lord. That leaves no room for further care as to self, but rather encourages us to throw ourselves into the breach and fight manfully the battles of the Lord. Those who do this are not only victors for the Lord and His people, but themselves come out unscathed. So they go down to Keilah. Of the spiritual significance of the place and the character of the Philistines’ oppression there we cannot say much. The meaning of Keilah is given as "refuge," and the ecclesiastical system of Rome would ever seek to rob us of our true refuge. Under the plea of casting her mantle of protection over all her children, Rome actually robs them of the only true refuge, which is Christ. The Philistines were robbing the threshing-floors. As Israel gathered the golden grain, and beat it out there, these enemies would come down upon them and take away all their food. How truly too does Rome, while professing to be a tender nursing mother, rob the people of God of their true food! The grain which is beaten out in the threshing-floor answers to the person of Christ, risen and glorified, who is apprehended by His people through the diligent study of His word and the exercise of faith. The threshing-floor would suggest the needed care and labor incident to a right apprehension of the person of our Lord. The grain must be gathered and then winnowed, in order that it may be separated from the mere empty form of the chaff, and in all its perfection offer itself for our food. The Philistines thus, in robbing Keilah, would answer to the effect of ritualism upon the people of God. It robs them of their refuge and of their food, and it is only the true David, the Lord Himself, rejected by ritualism but the chosen of God, who can rescue His people; and He does this through those instruments whom in His grace He has chosen, and who are walking in that path of faith which our Lord has marked out for us. Thus David conquers the Philistines and takes away their cattle and rescues the men of Keilah. The victory is not merely a repulse of the enemy, but an actual gaining of fresh stores. Faith, no doubt, always gathers fresh riches from every conflict. The spoil of the enemy does not rightly belong to them, but to those who overcome them. This spoil, again, may well remind us of those fresh views of Christ which we gain from the very conflict in which we have engaged for Him. But where is Saul in all this good work? He has not had the courage to take the initiative against the enemy. So far as he was concerned, the men of Keilah would have been at the mercy of the Philistines. Is it, however, possible that, as in the case of Jonathan, while lacking in initiative, Saul will follow in the wake made by the victorious leader? Will he not follow up the good work which David has done? Alas, he has already manifested his true character, and shown the one object which dominates him. He does fight against the Philistines throughout his reign, and yet there is one name to him more hated than the Philistines themselves, and this is none other than David, "the anointed of the Lord." What a dreadful thought! Here is a man with the full knowledge that God had chosen David, with the full knowledge also that he himself had been rejected from being king, who yet will deliberately and persistently plot his ruin. Verily this is not fighting against man, but against God. Saul hears, doubtless through the ready tattling of the servants that were about him, that David had come to Keilah. The self-deluded king declares that God has delivered his enemy into his hand because he had shut himself up in a city, and therefore could be surrounded and besieged at leisure. The incurable character of the enmity of the flesh is seen here. Saul would not go to Keilah to deliver it from the Philistines. He will go at once to lay hold of David. What shall we say of that spirit which is timid or slothful in the work of the gospel, or in seeking to rescue the people of God from error, but which is quick to take up weapons in carnal strife with the servants of the Lord? We need not wonder that the work of God languishes in any company where the spirit of envy and strife is present. But David has the priest with him, who will make known to him the mind of God as to his further course. It is pathetic to see that so far from the men of Keilah being stirred to gratitude by the deliverance which he had effected for them, David finds that they will deliver him into the hands of Saul, and he must therefore flee from them. So little does the average Israelite appreciate what has been done for him! And what shall we say of ourselves? Have we rightly estimated the value of that wondrous emancipation which faith has wrought for us? Do we appreciate those instruments whom the Lord has used to bring to us priceless truth which has triumphed over the Philistines, or are we ready to sacrifice to the rigid ecclesiasticism of self-will the very power which has set us free? Let us remember that a carnal ecclesiastical system would answer to Saul, and that to recognize its authority would amount to a surrender of our delivering truth into its hands. The Lord makes known this humbling truth to David, who is thus enabled to escape from those whom he had so lately befriended. Truly the path of faith is often a lonely one, and those whom we serve we may have to leave, lest their hostility should be arrayed against us. But God is over all. His beloved servant is kept in safety to continue the work for which he had been anointed. But though he has escaped from the hand of Saul at Keilah, his enemy still pursues him. His abode must be in the fastnesses of the wilderness, where he was well at home, and where the more cumbrous machinery of the king’s army could not follow him with the same activity. It is in the wilderness of Ziph that Jonathan goes to meet David, and to strengthen his hands. It is beautiful to see this loyalty of heart on the part of Jonathan, which contrasts so completely with the enmity of his father. Jonathan reassures David he need fear nothing. The hand of Saul shall not find him. God has given him the kingdom, and he will reign over Israel. Jonathan tells David that his father knows this well — a sorrowful fact which proves his awful apostasy. Jonathan, however, while thus encouraging David, allows his fancy to carry him further than the revelation of God. He was to have a place next to David in the kingdom. This might, indeed, seem. natural. The fact that it was natural would suggest that it was not to be. In the carnal condition of the nation, it would scarcely be possible that the descendant of their former king could occupy a place next to the Lord’s anointed without furnishing occasion to those who sought it to awaken discontent, and possibly rebellion. It could not be. Jonathan, under the government of God, cannot be associated with David. The natural successor of his father’s throne cannot transfer his interests to a subordinate place in connection with the throne of another. This is part of that holy government of God which we see exercised so constantly. This world cannot be the place of final adjustment, and there must of necessity be a certain measure of reaping the consequences of one’s associations where personal loyalty may be unquestioned. We have already sought to characterize the attitude of Jonathan, and have nothing further to add here, except to remark how his soul sets to David as the needle to the pole, and to covet for ourselves that love and devotion of heart here expressed, together with the outward confession which should go with it, so far as we are concerned. Notice too, Jonathan does not return to the army of Saul to engage even in the outward pursuit of David, but to his own house. There he will remain, refusing even to seem to participate in the persecuting activities of his father. In glaring contrast with the love of Jonathan, we have the treachery of the Ziphites. Doubtless the presence of David among them was a safeguard, but their thought is simply to "stand in" well with king Saul, and they, as the men of Keilah, show their willingness to surrender David into his enemy’s hands. Saul still retains the forms of pious expression, although using them in such dreadful connection. He would call God’s blessing upon these traitors because they had compassion upon him — a compassion which consisted simply in gratifying his implacable enmity; but what compassion was it for the lonely one, the chosen of God, against whom they thus arrayed themselves? Saul urges them to find out more definitely where David is, and to bring him word. He would continue to search for him among all the thousands of Judah, and never rest until he had hunted him out of his God-given inheritance. This gives us a fresh illustration of the incurable enmity of the flesh against the spirit. There cannot be room for both to act unhinderedly in the same place. This is equally true of the individual and of a company. If the flesh is master in a man’s heart, it will never rest until it has eradicated the last vestige of true faith. The same will apply to the corporate relations of God’s people. If carnal wisdom and self-interest are allowed to dictate, they will root out all those blessed activities of faith which alone make life worth the living. Saul says, "It is told me that he dealeth very subtly." Subtlety was a stranger to the character of David, save that in all the skill of practiced warfare he was an adept. This skill, however, had been shown against God’s enemies, but it was a gross insult for Saul to intimate that David would use anything approaching treachery in connection with himself. "It is told me," — indeed! when no one knew the character or ability, and the devotion, of David better than himself! He speaks as though it were some enemy of whom he had only heard, instead of his own son-in-law who had time and again risked his life for his advantage. Can we fail to see the steady setting of the whole current of Saul’s life into that ebb of all that was even naturally noble in his character, until it consummates in its awful ending? The meaning of Ziph has been given as, "refining," suggesting that separation of the dross from the pure metal which is necessary for its full display. Here, in this crucible, Saul is but the dross, and we may be sure that the exercise of faith, dependence and patience by David would bring out the fine gold of that character which was the fruit of grace alone. When all seems to be closing in upon David, and his capture a matter of only a few hours, the interposing hand of God is seen. Word is brought to Saul that the Philistines had invaded the land, and he has to give up his pursuit of David to go against them. This turning-point was at Sela-hammahlekoth, "the rock of divisions," a separating line indeed, which showed the presence of the true Rock who was David’s hiding-place. He who had put a separation, literally "redemption," between Israel and the Egyptians, here divides between David and his enemy by His almighty presence. Thus the faith of this beloved servant of God would be encouraged by the sympathy and cheer of Jonathan, by the ineffectual efforts of Saul to reach him, and by the manifest putting forth of God’s hand to protect him. In the midst of all the experiences through which we may be called to pass, shall we not find a similar encouragement in the manifest deliverances of our gracious God? The enemy is not allowed completely to overwhelm us. We escape as a bird out of the snare of the fowler we are cheered by the sympathy and fellowship of some loving Jonathan; and when all seems at its worst, God interposes and the enemy turns away. We need not go into details, for here is the secret history of the soul, known only to God and himself but the persecuted saints of God furnish many an illustration in the pages of church history of the same character. Almost literally, as David was delivered at this time from the hands of Saul, have the Lord’s suffering saints been rescued from their persecutors. The history of the covenanters in Scotland and of the people of God in Piedmont naturally occurs to us. ======================================================================== CHAPTER 80: 04.22. CHAPTER 18 THE TRIUMPH OF MAGNANIMITY ======================================================================== Chapter 18 The Triumph of Magnanimity 1Sa 24:1-22. David has opportunity, in the absence of Saul, who has gone to meet the Philistines, to remove from the threatened hiding-place of Ziph to a new asylum among the strongholds of En-gedi. When we remember that all of this took place in the wilderness of Judah, David’s own tribe, it increases the pathos of his position. He had in a certain sense come unto his own, and his own had not received him. It might be added, "Even his brethren did not believe on him." This, however, is of course only speaking of him as a type of a Greater than himself. His refuge now is En-gedi, "the fountain of the goat." The high hills are a refuge for the wild goats, and this rugged mountain tract no doubt afforded shelter for many of these climbers; and David too was like a goat — may we say, a scapegoat sent into a land cut off? But here, amid the frowning crags with their frequent caves, is the fountain still. He is not cut off from that refreshment which is here suggested. How blessed it is that the child of God, in all his conflicts and efforts to escape from the assaults of the flesh, never need depart from that up-springing well which is for him! Indeed, our Lord’s own promise to the woman of Samaria reminds us that faith carries this fountain with it wherever it goes. Faith may have to leap, as it were, from crag to crag of harsh peaks, with scant footing, all the while pursued by bitter hatred, and yet it has with it the well of water springing up unto everlasting life, which insures freshness of spirit. David at this time doubtless wrote a number of his sweetest psalms, and we can think of Psa 63:1-11 as being the expression of his soul: "O God, Thou art my God; early will I seek Thee: my soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is." No water for nature, but, as we have just been seeing, a refreshing spring for faith. In this psalm David looks back to the displays of God’s power and glory as he had seen them in the sanctuary, in that quiet enjoyment, perhaps, of communion with Samuel and the prophets at Naioth, or with the priests at Nob. Those times are over, for the present at least; but even here, as he muses upon the unchanging grace of God, his soul is satisfied with marrow and fatness, and his mouth praises Him with joyful lips. He can go further; and, as he thinks of past deliverances at Keilah or in the wilderness of Ziph, he can say, "Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice." Still surrounded by evil, he adds, "My soul followeth hard after Thee." If Saul was following hard after him, he in his turn would flee all the more swiftly to Him who would not elude his longing search, but whose right hand would uphold him in the midst of sorest difficulties. The historical setting gives significance to the closing part of the psalm we are dwelling upon. "Those that seek my soul, to destroy it, shall go into the lower parts of the earth. They shall fall by the sword: they shall be a portion for foxes." A solemn prophecy of the doom which awaited Saul! "The king," he adds, "shall rejoice in God" — not now poor Saul who had forfeited all right to the title, but himself, the anointed of Jehovah, and looking forward to the true King who shall reign in righteousness. "Every one that sweareth by Him shall glory: but the mouth of them that speak lies shall be stopped." The liar par excellence is the Antichrist, "the man of sin" — "who opposeth and exalteth himself"; and if David is a type of the true Anointed of Jehovah, so Saul has the "bad eminence" of representing the Antichrist. Saul’s campaign against the Philistines, like all his work, was of but a partial character. In fact, we do not learn of any details here, or whether there was a real clash of arms. As soon as he can turn away from the Philistines, he resumes the more congenial task to which he had set himself, of seeking David’s life. And now it would seem that nothing could keep the hunted fugitive from falling into his hands. Just here, however, where evil reaches its most triumphant height, it falls most signally before that faith whose weapons are not carnal, but mighty through God. David and his men have hidden in the recesses of one of the caves which abound in the chalk cliffs of the land; Saul himself enters the very cavern in which they have found refuge; but he was alone; and now, when the two were brought in contact, in the providence of God, it is not the triumphant host of Saul that masters the trembling flock of David, but the solitary king who puts himself in the very grasp of him whom he was calling his bitter enemy. Here indeed is a situation, an opportunity at last, of which David’s men would be quick to avail themselves. Here is now a chance for him to be rid once and for all of this unrighteous persecutor. His men even quote the words of the Lord as justifying David in taking his case into his own hands. Exactly when these words were uttered we do not know; most probably in one of the psalms to which we have already referred. David may have often repeated or sung these inspired and inspiring strains to his lonely followers in some dark hour; and now they may have turned his own words back upon himself and said, "See, the hour is come when your enemy has fallen into your hands; and shall you not now fulfill that promise of God which you yourself have made known to us — that He would overthrow him?" What a temptation it was! And did not all seem most providential? Who would fail to justify this hunted man in delivering himself from the grasp of such hatred? We do not read, however, that there was the slightest movement on David’s part to follow the advice of his men. He does, however, creep so close up to Saul that he can cut off a part of the skirt of his garment — most likely with the trusty sword he held in his hand. Even this act touches the sensitive conscience and heart of this beloved man, who would not dishonor even in this way the dignity of him whom he ever calls "the Lord’s anointed." But how easy it would have been to plunge his sword into the bosom of Saul! No such thought, however, is in his mind. Our Lord, when Judas and the officers of the law closed in upon Him in the garden of Gethsemane, showed His almighty power in that they went backward and fell to the ground. Peter, after the manner of David’s men, might draw the sword and cut off, not a bit of the skirt, but the ear, only to have his holy Master disclaim any fellowship with the act. He touches the ear, and heals it. It is sweet to see the mind of the Master in the heart of His type. We may be sure it was but the anticipative fruit of a grace which our Lord has given, not to David only, but to all who follow Him. But the little bit of the king’s robe cut off by David might suggest to us the removal of the entire garment from the king who failed to wear it aright, a garment which should fall upon David. He would not now take it by force. One day, however, he would wear it in kingly dignity and righteousness; but David will wait until the time when the robe is given to him: but until then his heart would smite him even in taking the smallest portion of royal prerogative. How beautiful are his words: "The Lord forbid that I should do this thing unto my master, the Lord’s anointed, to stretch forth my hand against him, seeing he is the anointed of the Lord." Saul was still his master and the Lord’s anointed, and nothing would induce David, either directly or through the instrumentality of others, to harm a hair of his head. Little realizing where he had been, Saul arises and goes forth out of the cave, doubtless still intent upon seizing David. It is now we have a most dramatic scene, one which cannot fail to stir the coldest heart. David, who had been fleeing from Saul all this time, boldly now casts himself before him. He would heap coals of fire upon the king’s head, and give him such an object-lesson of his loyalty that even the hard heart of Saul is for the moment softened. It is the self-abandonment and courage of love, which intuitively grasps the situation, and makes fullest use of it. There could scarcely be a more powerful appeal made to the heart and conscience of Saul — surely an appeal which we may well believe our gracious God permitted, who would even yet bow that proud heart in true penitence. David lays the blame of Saul’s pursuit upon others, rather than upon the king himself: "Wherefore hearest thou men’s words, saying, Behold, David seeketh thy hurt?" Magnanimously he passes over the enmity so well known both to himself and to Saul, and singles out only the cowardly treachery of those who incited the king. These doubtless were sharers with him in his wickedness, although, of course, Saul was not thereby exonerated. Had David listened to his advisers, he could have taken the life of Saul. How all this must have appealed to the proud king, and brought the blush of shame to his cheek! Touchingly, too, David addresses him as his "father," perhaps including in that title not only his kingly position as "sire" — the whole people looked upon as his family — but the more direct personal relation that existed between them. There could be no room for doubt. David held in his hand the witness that he could have slain Saul — a witness of his own integrity and of Saul’s perfidy. He now takes higher ground, and appeals his whole case to the Lord to judge between them; and goes further to speak of the solemn time of vengeance which must fall if Saul persists in his course; but David leaves it all in God’s hands, illustrating that word, "Dearly beloved, avenge not yourselves; for it is written, Vengeance is Mine; I will recompense, saith the Lord." He too had been heaping coals of fire upon his enemy, and overcoming evil with good. He also quotes a proverb, perhaps well known not only to himself, but also to Saul, who could make his own application: "Wickedness proceedeth from the wicked; but My hand shall not be upon thee." It would be hard indeed for Saul to escape from the thought that he was the wicked one from whom nothing but wickedness had as yet proceeded. David also gives him the assurance that the magnanimity already shown will be continued as long as the persecution lasts. He had committed his case into the hands of a higher power, and personally he should be pure from the blood of Saul. He next speaks of the pitiableness of the whole scene. Here is the king of Israel, the commander of the hosts of the Lord, the anointed of God to lead His people valiantly against their enemies; and here were Philistines ever threatening the liberties of the Lord’s people and the occupation of their inheritance, with other enemies ready to press in on every side; and he is concentrating all his energies upon one who, humanly speaking, is as insignificant as a dead dog or a flea. How contemptible, and well-nigh ludicrous, was it all! calculated, indeed, to stir any lingering embers of self-respect which might remain among the ashes of the desolate hearth of Saul’s cold heart. Saul seems melted and broken. What memories would that voice awaken of loyal cheer in that day of Goliath’s mighty power — of gladness and hope when the dark cloud of the evil spirit pressed upon his soul — of songs of praise that told of the care of the Great Shepherd for the least of His sheep! How many a weary night had been soothed by that voice! He recalls, too, the relationship, as David had already done, possibly with the same twofold significance that we suggested there: "Is this thy voice, my son David? and he is melted down to tears. Gracious drops indeed! Only, something more than sentiment or tender recollections is needed to melt the hard heart of pride; and what alembic can change the essential character of the flesh? There seems to be an acknowledgment of David’s righteousness, and his own sin: "Thou hast been more righteous than I." David had rewarded good for his evil. He could not deny the proofs that were before him, when even God Himself had delivered him into the hands of David. What a great moral victory for the son of Jesse! Who could deny that if an enemy falls into one’s hands, he would wreak vengeance upon him, if that were really in his heart? Saul can but call down God’s blessing in righteous recompense upon David for his mercy, and in that connection acknowledges that he will be king. So real is this to him that he takes occasion to elicit a promise from David that he will not cut off his house or his family name from Israel. Of this David assures him with an oath; and thus they part, Saul to return to his house, and David not to his, but again to those strongholds which had thus far proved his shelter. This in itself would show that the breach had not been healed, and that David realized it would be impossible fully to trust one who had shown such perfidy in times past, and who still refused to bow to God in the whole solemn matter. It would be well for us if we realized that a fair show of friendliness by fleshly men cannot be construed as a permanent reconciliation. The flesh and the spirit are contrary, the one to the other, and it is impossible that they should go on side by side without ever-recurring conflict. So too with those who have prominently identified themselves with evil, and who are not delivered from that which holds them in bondage. They must ever act according to the behests of their master; and while there may be temporary lulls in the conflict between the ungodly and the children of God, these by no means show a change on the part of the former. Thus Rome has ceased its persecutions largely because it has had no power to carry them on. It would be a great mistake, however, to think that her enmity had changed, or that it was an impossibility that the fires of persecution should again be lighted. The same may be said as to the persecutions of Judaism, the hostility of the world — in fact, all that manifested itself at the cross of our Lord Jesus Christ. There, all power was arrayed against Him. His accusation was written over the cross in letters of Hebrew — the religious world; of Greek — the polite and educated world; and of Rome — the political power. All alike united in one thing — their common rejection of Christ. Since that time the world has often spoken fair to the children of God; often, indeed, it has seemed as though some of the glowing promises as to the millennial kingdom were to be fulfilled in this day. Sometimes the saints have been deceived by this soft blowing of the south wind, and have let their little craft loose upon the treacherous sea of worldly approval, only to find, a little later on, the fierce storms beating against them. No; we can thank God when the enemy ceases to persecute, but we cannot accompany him back to his house, nor settle down at ease in the world, which is as much at enmity with Christ as ever. The stronghold is our only place until "these calamities be overpast." Let us then be ever on our guard, and await patiently that day when there shall be no need for wearing the armor, and when we can ungird the loins, and recline at the feast which celebrates the final victory over evil, and our entering into our eternal rest. ======================================================================== CHAPTER 81: 04.23. CHAPTER 19 DAVID AND ABIGAIL ======================================================================== Chapter 19 David and Abigail 1Sa 25:1-44. We follow now for a little the history of David, almost entirely apart from Saul. The present chapter is occupied with the interesting and profitable subject of David’s experience with Nabal the Carmelite, and Abigail. We shall find here that the beloved man after God’s own heart was that only by grace, and was quite as capable as others of acting in an ungenerous way, or of taking his case into his own hands. We are first, however, introduced to a scene of mourning in which all Israel shares. Samuel dies, and the whole nation is gathered together at his funeral. Well may they lament that faithful witness who had stood for God during all those years of apostasy and the triumph of the enemy. To write the life of Samuel would be to narrate the history of the times in which he lived; for he formed a large part of those times. How good is the memory of a faithful life! It enters into the helplessness of the nation like the strong framework of a great building which upholds and unites all the other material. His faith and example gave a stimulus to all in whom there was any heart to respond to his faithful warnings; his earnest entreaties, loyal intercessions and unfeigned sorrow were the choicest heritage of the people in the time in which he lived. No doubt he had his enemies, and the one great sorrow of his life was that the young man on whom he had set his affections, and for whom he had such bright hopes, had proved himself unworthy of the trust which God had permitted him to put into his hands. It had been his privilege to anoint Saul king. He had witnessed the acclaim of the people when the lot pointed him out as the chosen of the Lord, and had also witnessed, though he had not shared, the exultation of the people in their victory over Ammon. It had been his sad duty, however, to declare to Saul once and again his rejection by God; and, finally, he had been compelled in faithfulness to withdraw from him, and never saw him to exchange words after the great act of disobedience with regard to Amalek. Samuel too had set David apart; and while not as intimately associated with him as he was with Saul, he no doubt followed with keen appreciation every step in his career. The people had abundant cause to remember Samuel with all reverence; and well were it for them had they, even at this date, hearkened to his solemn warnings. With them, as with their descendants of a later day, they were content rather to build the sepulchres of the prophets, to erect memorials to them in celebration of a faithfulness by which they themselves had not profited. With Samuel, however, all is at rest. He is buried at the scene of his home labor, in Ramah, the last station of that circuit which he constantly made, going from place to place to judge Israel-Ramah, "the exalted," a fitting place of sepulture for one whose mind and heart were communing with the heavens, and whose hopes would fittingly find their fulfilment there. We do not read whether Saul attended the funeral of Samuel or not. He may have done so. It would have been eminently appropriate; but in the troublous and disjointed times in which he was living, with his own glaring inconsistencies, we cannot be sure whether he would take his place as a mourner at the bier of one who had so faithfully warned him. The death of a prophet is a solemn event in the history of a nation. The righteous perisheth, and no man layeth it to heart." It meant the ceasing of a voice which had always been lifted on the side of right and of God. It meant that the people were cast afresh upon God, and the question was, Would they turn to Him, or forget the teachings of the departed faithful witness? It is not without significance that the history of David’s experience with Nabal and Abigail follows immediately after the death and burial of Samuel. Had the prophetic voice become silent in his own heart, or did he forget the admonitions of the faithful servant of God? If so, it was not, as in the case of Saul, of that permanent character which leaves no hope for repentance, but only a temporary lapse from which he was speedily recovered by the voice of prophecy, uttered, too, by an instrument whom he would little have thought of in that connection. Nabal was a descendant of the whole-hearted Caleb, and illustrates, as many another example does, that grace is not transmitted by natural inheritance. Doubtless he had greatly profited by the faithfulness of his forefather Caleb. A fair heritage was his, and his possessions so abundant that they attracted special attention. The names here seem significant. The general locality was the wilderness of Paran, "adornment," which, in connection with Nabal, seems to suggest an outward display which ill accorded with his spiritual condition. His home is at Maon, "a dwelling-place," suggesting perhaps the sense of security in earthly things, much like the man in Luk 12:1-59, who said, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." Indeed, God’s answer to him, "Thou fool," is a translation of Nabal, which means, "folly." His end, too, like that of Nabal, is in solemn contrast with the luxury by which he was surrounded. Carmel, "vineyard," would be in line with all this. On the other hand, David, though now rejected, was heir of all this as ruler of the land, and in that sense was in the midst of his own possessions — possessions, however, which he could not then enjoy, as it was the time of his rejection. It is this that makes his action inconsistent as a type of Him who, while heir of all things, abode in poverty here, and had not where to lay His head. It was the time of sheep-shearing, when the flocks would yield up, in their fleecy wool, an enormous revenue to their owner, which he had little share in producing. It is quite significant that every action of sheep-shearing that is mentioned in the Scriptures is connected with some manifestation of evil. It was at the time of sheep-shearing that Judah fell into his grievous sin, and later on Absalom slew his brother Ammon at the feast in sheep-shearing time. Is there here any suggestion of a misuse of the flock, or may we say, at least, a failure to apprehend the fact that all blessing comes through the sacrifice? A sheep would yield its wool without giving up its life, and how many have secured outward blessings while not realizing that they were the purchase of the sacrificial death of Christ! It seems to have been an occasion of feasting, and David would take advantage of it to replenish his scanty larder, and sends out an appeal to one who lived in affluence to remember those who had scarcely their daily bread. While hiding in the neighborhood where Nabal kept his flocks, David and his men had not trespassed upon his rights. On the contrary, the men had acted as a wall to protect his flocks from attacks of savage beasts, and still more savage men. David thus makes a frank appeal for recognition by Nabal. Would he not give him a small portion of that which he had in such abundance? Applying this briefly in a spiritual way, how has the world imitated Nabal in his churlish refusal of David’s request! It too has its sheep-shearing, its time of gathering in rich results to which it has contributed little or nothing. It has not realized that every temporal mercy enjoyed is the purchase of the death of Christ, and that He has been their unseen protector and provider. He makes His claim — not a harsh nor an unjust one — that of their abundance they give freely to Him. We are not dwelling, of course, upon the truth of the gospel. In that, no claim is made upon the sinner. He is confronted with his guilt and lost condition, and the demand made upon him is not to offer a present, but to acknowledge his sin and to accept the gift of God. But in a general way it is true, and the world recognizes that God makes a claim upon it, righteous and equitable, which it fails to acknowledge. Nabal refuses even the meagre pittance which David, with all courtesy, requests. Utterly unlike his illustrious forefather, so far from following with his whole heart the Lord, he refuses to give one particle in recognition of His rightful claims. Thus he establishes his moral kinship with Saul, rather than with David. His churlish reply shows how utterly he failed to recognize that everything he had was a gift from God. It was his own, to do with as he would, is all his thought; and should he take his sheep and his provision, which he had made for his servants, to give to one whom he utterly refused to acknowledge? He goes beyond the refusal to give, and adds a gratuitous insult to the one who had made the claim. "Who is David?" he says, "and who is the son of Jesse? there be many servants nowadays that break away every man from his master." To him, David was nothing but a runaway slave who had absconded from Saul, his master. Nabal probably knew something of the merits of the case. He need have been no stranger to why David was away from the court of Saul, and he himself had likely been a witness to the relentless pursuit of David. For him, therefore, to speak as he did showed more than a misapprehension. It was a wilful refusal to recognize the righteous claims of one who was suffering for no wrong of his own. We must now see wherein David missed a great opportunity of showing magnanimity toward Nabal, similar to that which he had extended to Saul. His answer to David’s messengers was calculated, no doubt, to provoke any latent feeling of resentment which David may have had. It was so utterly uncalled for, so brutal, that perhaps most of us can only say we would have done what he did. But it is not a question whether his resentment was natural, but was it an expression of the faith, patience and self-denial which had so beautified his life up to this time? There can be but one answer to this. David signally failed here in his readiness to take his case into his own hands, rather than to wait only upon God. It is but a lapse, however, as we have said, and not the bent of his heart; and God mercifully interposes to prevent His servant from wreaking a vengeance which would have remained the regret of his life. The instrument, too, chosen of God is striking — Abigail, the wife of Nabal. Often has God used the lips of a woman to recall His people back to the path of faith and obedience. Abigail acts most beautifully, and offers many suggestive hints of other truths. She does not consult with her drunken lord as to what is to be done, but quickly takes those things which David had requested, and brings them to him. When she meets him, she takes the attitude of a suppliant, and, as if she herself had committed trespass against David, confesses it. She acknowledges that her husband but answers to his name, "fool," and had acted as the fool ever does, in selfishness and utter forgetfulness of higher claims. She would, on the other hand, assume his guilt as her own; and, with confession of that, casts herself upon the mercy of David: "Forgive the trespass of thy handmaid." Most delicately does she remind David of the danger into which he had fallen — of taking vengeance; and, as she looks forward to the time of his future kingdom, reminds him that it would be no regret, in that day, that he had not shed blood causelessly, nor avenged himself. In this connection, she goes on to own him fully as the anointed of the Lord. She recognizes that the Lord would make him a sure house in contrast to the crumbling one of Saul, or even that of Nabal. She confesses his prowess had been shown in fighting the Lord’s battles, and owns, too, his innocence of all the charges made against him. She characterizes King Saul’s course in an unmistakable way. "A man is risen to pursue thee, and to seek thy soul"; and in view of all the dangers to which he had been, and was, exposed, she declares that his soul shall be bound in the bundle of life with the Lord, while his enemies will be cast away from that holy Presence. There may be an allusion, too, in the "sling" to David’s victory over Goliath. All this needs little comment. It is the full reversal of Nabal’s insult, and reminds us of that confession of the thief upon the cross, who rebuked the railing of the other malefactor, confessing that "this Man hath done nothing amiss," and casting himself upon the mercy of the Lord when He shall come in His kingdom. The cloud passes from David. Gladly does he recognize the mercy of the Lord in having spared him from the shame of his own course. Again he relinquishes his interests into the only capable Hands, and refrains from taking vengeance. A few days are sufficient to show there is never need for one to avenge himself. God smites Nabal, and in hopeless gloom his lamp of life goes out. When Abigail is thus released by death from the chain of such an alliance, David brings her into his own household, and associates her with himself. It may suggest, typically, the Church composed of those sinners who have recognized our Lord in the time of His rejection, and who, set free from the bond. age of sin, are brought into bridal relationship with the Lord in glory. The chapter closes with another reminder of the lawlessness of Saul. He had taken his daughter Michal, whom he had given to David as wife, and given her to another. Truly the flesh tramples upon everything that is sacred, whether human or divine. ======================================================================== CHAPTER 82: 04.24. CHAPTER 20 CONTRASTS OF FAITH AND FAILURE ======================================================================== Chapter 20 Contrasts of Faith and Failure 1Sa 26:1-25. and 1Sa 27:1-12. Saul’s persecution of David is resumed again after the death of Samuel. Did the removal of the faithful witness against him give occasion for the blazing out of the fires of hatred, or did his departure revive in Saul such a sense of his own dishonor and loss as stirred him up to retrieve his place, if possible, and by his own efforts set aside the irrevocable decree of God? Vain effort indeed! And yet those who are acquainted with the ways of man in the flesh know that it is one of his boasts never to accept defeat, and to struggle on in face of all odds to the end. This is what is applauded by the world, which would also justify Saul in his effort to keep the kingdom to his own family. The world also fails to see that Saul was under the judicial hand of God, and speaks of his closing years as darkened by a strange form of insanity. Again we have the willing treachery of the Ziphites, who tell Saul of David’s hiding himself in their vicinity. Both tempters and tempted are the same as in the previous case, when David escaped from Saul’s hands. David seems loath to believe that Saul had again taken the field against him, but the spies whom he sends out leave no doubt about that. Again occurs a scene very similar to the previous one. It is a beautiful illustration of the magnanimity of David, who here, however, exposes himself to far greater danger than he had done on the previous occasion. Saul and his army are encamped for the night, and David resolves to venture down into the very midst of the camp. Abishai, the brother of Joab, one of his tried associates, volunteers to accompany David in answer to his call. They reach the camp, find all in security, and Saul behind the ramparts, surrounded by the people, all in a deep sleep. The javelin which he had repeatedly cast at David is stuck in the earth at his head, ready to be seized at a moment’s notice. Again Abishai urges David to rid himself of his enemy, offering to use Saul’s own weapon against himself, with the assurance that one blow would be sufficient, as doubtless it would be. Would it not be retributive justice in slaying him with the weapon which had been aimed at David, and would it not be a fulfilment of God’s word that the pit which a man digs he falls into himself? Again David absolutely refuses to stain his hands with the blood of "the Lord’s anointed." Who could be guiltless, he says, who did this? This is a marked and beautiful trait of character in David — respect for divinely constituted authority, which looks not at the character of the holder of the office, but the position which he occupies. Meanwhile he reminds Abishai that God will one day remove him, either by a stroke or his end shall come in the ordinary way, or possibly he shall fall in battle. This is sufficient for him. He will not take his case out of God’s hands. He does, however, again vindicate his own integrity by indisputable proof that when his enemy had the second time fallen into his hands he has allowed him to go free. Abishai is commanded to take the spear at Saul’s head, and the cruse of water; and thus they withdraw from the slumbering camp. God himself had interposed, in casting his enemies into a deep sleep; and thus he escapes with his life from a position in which any sudden alarm would have turned the camp into a scene of wild confusion, and have ensured his destruction. The removal of the spear and the cruse of water is suggestive. The spear speaks of the weapons of warfare, and the cruse of water of what brings refreshment. In a spiritual sense the weapons of our warfare are those of righteousness, faith and truth; and that which gives refreshment and sufficiency for conflict is the water of the word of God. Saul is deprived of both. It was fitting that the man who had set out on such a course as his should be deprived of power as well as comfort from the word of God. In every assault of self-righteousness upon Christ, in every course of unbelief and disobedience, both weapon and refreshment are removed from the one who would misuse both. The deep sleep falling upon them suggests, too, how God causes a lethargy often to fall upon His enemies, so that they are utterly powerless to prosecute their plans against the people of God. Thus, in the history of our Lord, after the determination had been formed by the Jews to do away with Him, and when they were seeking His life, He entered with all boldness into Judea, and continued His holy work. He would go up to the feast of tabernacles, for instance, and teach in the very courts of the temple; and when the Pharisees sent officers to take Him, He continued His ministry — no man laying hands upon Him. Thus, while ministering the water of life to any that thirsted, He was also removing from these self-righteous ones the weapon they sought to use against Himself — the Word in which they professed to trust. Thus the Pharisees were left both without the spear and the water, until the time should come when they would be permitted to smite. The same path is open to faith; and at times in a marvelous way God seems to put His hand upon the opposition which assails His servants, and gives them the opportunity of bearing such testimony as for the time being disarms the enemy. Having removed to a safe distance, David now arouses the sleeping camp. He chides Abner for his carelessness in allowing the king to be without a guard. He taunts him, though a man of courage and having supreme authority, with allowing the king to be thus unprotected. He is worthy to die for such neglect. There could be no doubt as to the truth of David’s charge, for the spear and water were witnesses of it. Again Saul recognizes David’s voice, and again repeats what is now scarcely more than mere sentiment. "Is this thy voice, my son David?" There is a ring of indignation in David’s reply, and not the same tone of gentleness which marked it before. "It is my voice, my lord, O king." He challenges him to show his fault; and if he is guiltless, why does the king thus pursue his servant? He now pronounces a solemn curse upon those who are engaged in this bitter warfare. If it is the Lord who has stirred up Saul thus to persecute him, he appeals to the offering as his only shelter from divine chastisement; but if, instead of God, it is men thus persecuting him, he pronounces a solemn curse upon them, and adds that, so far as they are concerned, they have driven him out from the Lord’s inheritance, and would turn him off among the heathen, to serve their gods. This is the responsibility that faces all who would persecute the people of God, great or small. What a solemn thing it is, either by harsh treatment, cold criticism, or any other injustice, to intimidate the least of the Lord’s people! It is in effect driving them out from the Lord’s presence, unless His mercy comes in. "Take heed that ye offend not one of these little ones," says our Lord; for such an offender "it were better that a millstone were hanged about his neck, and he were drowned in the depths of the sea." David’s protest seems again to reach Saul, who acknowledges that he has sinned, and invites David to return. He declares that he will never more pursue him, because his life has again been spared. He characterizes his course as playing the fool, and erring exceedingly. But no confidence can be placed in the word of a man who has continually violated his most sacred obligations. So David makes no response to this, except to return the spear. Significantly, no mention is made of the water. He will put the weapon back into Saul’s hands, but the Word he has deprived himself of. Again David appeals to the Lord to render to every man his righteousness and his faithfulness. He had so acted toward Saul that he could with confidence count upon God’s recognition of this. He does not ask that Saul shall spare his life, but appeals to God, who has seen his own magnanimity, to hold his life precious in his times of danger. This was an appeal he could make with all confidence; and how faithfully, up to this time, had God responded to it! No one had been allowed to touch him; and though there was but a step between him and death, God occupied that step, and none were allowed to harm him. Saul utters one more word, the last of which we have any record which he spoke to David. Most significantly, it is a declaration of the blessing and victory which are his portion. "Thou shalt both do great things and also shalt still prevail." Prophetic words indeed! Thus from the very lips of the enemy God even exacts an unwilling tribute to his faithful servants. The promise to Philadelphia is that her enemies shall come and bow before her, and confess that she is the beloved of God. So too in the world, empty profession is often compelled to pronounce God’s blessing upon the very ones whom they are persecuting, and Christians who are ignored and maltreated are declared by their enemies to be those whom God will eventually bless. In the day of final display, without doubt, the whole company of the lost, Satan and all his angels, together with those who have rejected Christ, will unite in acknowledging the blessedness of His redeemed, and their victory through the blood of the Lamb. Saul now returns, and David goes on his way. With this fresh reminder of the almighty power of God engaged on his behalf, we would think that his faith would be greatly encouraged, and that he would continue in the simple course which he had heretofore pursued. In this he had been blessed, having been permitted to rescue some of God’s people from the hands of the Philistines; but here, in God’s faithful record, which never flatters His most devoted servants, we have an account of failure in David more glaring than his temporary lapse in the case of Nabal. The deliberate purpose which he forms, of dwelling among the Philistines, springs from a heart which for the time had lost sight of the all-sufficiency of God. "David said in his heart, I shall now perish one day by the hand of Saul." How opposite is the arguing of unbelief to that of faith! Faith reasons, "Because Thou hast been my help in time past, therefore under the shadow of Thy wings I will rejoice." Every past mercy is a pledge for mercy to come. Unbelief looks upon every fresh danger as a greater menace than all that had previously occurred; and, forgetting the mercy of God, recalls only the various dangers to which it has been exposed. We need not chide David severely, but rather ask ourselves, Have not we too often fallen in the same way? The disciples also, again and again, forgot the Lord’s sufficiency when we would think it would have been impossible for them to do so. He had fed the five thousand; and when the need is presented again, with four thousand to be fed, they ask the same unbelieving question. This is always nature’s way. Unless our faith is in living exercise, we dishonor the Lord by doubting His care and His power. But if we lose sight of the Lord and His sufficiency, what other resource have we? David here has no thought, apparently, of hiding in the strongholds of the land. If he loses sight of God, there is nothing better for him than to go speedily down into the land of the Philistines. But what an exchange! Those enemies against whom he had fought all these years, over whom he had won such notable victories, whose champion he had laid in the dust, he must now seek refuge with. How humiliating! Has he forgotten his previous failure when he fled to Achish, king of the Philistines, and had to feign himself a madman? And is it not mad folly to lose faith in the all-sufficiency of God, and to trust in an arm of flesh? But we would like to get rid of the constant assaults of persecution. Without grace, we weary of oft-repeated attacks, and the soul, losing sight of the Lord, asks, Shall I not for the time being sacrifice my principles, give up my testimony, leave the ground which I see to be the heritage of God’s people — can I not let all this go for the time, to secure a little ease? Here David takes the ground to which hitherto all the power of Saul had not been able to drive him. It is ever true that our greatest enemy lurks in our own hearts. Not all the malice of Satan, nor the cunning craftiness of men, can dislodge the soul which has put its unwavering trust in the living God. It is only when faith falters that a servant-maid can lead one to deny his Lord (Mark 14:66-69). David goes, with all his household and his men of war, back to the court of Achish, to the very city of Gath where once abode Goliath. He does indeed thus rid himself of Saul but in giving up his trouble how much more does he sacrifice with it! It was told Saul that David was fled to Achish, and he sought no more again for him but it is one thing to rid ourselves of trial, and another to keep the sense of God’s approval. This has already been alluded to, but we may well repeat that, whenever we are pressed to sacrifice a distinct principle and a true position, either under pressure of opposition or the plea that we shall thereby gain fresh adherents, we are practically leaving the land of Judah ("praise") and going down into the Philistines’ country. Remembering, too, that the Philistines stand for the principle of hierarchy, and of succession — fully developed in the ecclesiastical system of Rome — we see where disloyalty to Christ may lead one. As we have said, it was no sudden lapse in David at this time, nor is he driven away from Achish as before, but rather he asks for a permanent place where he can abide, and Ziklag is given to him. Well indeed was it for David, as it is always well for us, that Another was working for him, who would overrule even his acts of unbelief and folly. "Ziklag," we read, "pertaineth unto the kings of Judah unto this day." David remains in the land of the Philistines a long time, a year and four months, which shows how long a course of departure from God may continue. There was, too, considerable activity at this time, an activity which it is somewhat difficult to characterize. David goes up into the land of the Geshurites and Gezrites, where also the Amalekites were, and smites them completely, leaving neither man nor woman alive, and carrying away the spoil. These seem to have been Israel’s ancient enemies, and therefore under a ban, but there seems little to relieve the darkness which has gathered about David here. We cannot feel that his victory is to be classed along with those of Joshua, or even of the Judges. Coming back to Achish, he makes a false pretence of having gone into the land of Judah, among his own brethren, with the object of leading Achish to think that he had completely turned against Israel. He has utterly cut off every one, so that none remain to give Achish the truth, who is thus led to think that David, having openly taken sides against his own people, will now be a vassal to the Philistines forever. A false position leads to falsehood, and mars even those activities which otherwise would meet with commendation. How often, too, does one seek to make up by great activity for glaring unfaithfulness. Distinct truth as to one’s own place may be rejected, and a lower path adopted. Along with this may go great apparent activity in assailing certain forms of error, and a great show of faithfulness. Well is it if this show does not lead one to publicly assail those whom he knows to be in the place God would have them occupy. The ruse succeeds with Achish, as it may succeed for a time in any case, but chastening is sure to follow. The Lord loves His servant too well to allow him to go on in a false position, and to gain prestige with his enemies by even a false declaration of his conflicts with the truth. ======================================================================== CHAPTER 83: 04.25. CHAPTER 21 SAUL AND THE WITCH OF ENDOR ======================================================================== Chapter 21 Saul and the Witch of Endor 1Sa 28:1-25. We might put as the heading of this chapter Samuel’s solemn words to Saul when he had spared the spoil of Amalek in disobedience to the commandment of the Lord, "Rebellion is as the sin of witchcraft." The two parts, so widely separated in time and outward character, are really one. Well does the old proverb say, "Respice finem" ("Consider the end"). Little did Saul think, in the day when he failed to extirpate Amalek, that the spared cattle "to sacrifice unto the Lord" — in disobedience to His word — would develop into the incantations of one who had a familiar spirit. We do not realize the unity that underlies all evil; and when one link of obedience to God is cut, it means that the soul puts itself into the hands of Satan. Thus it was with our first parents. To disobey God is to listen to Satan. Saul had been particularly zealous in seeking to eradicate those who had trafficked in familiar spirits. It is frequently the mark of a self-righteous person to have greater punctiliousness in matters of detail than the children of God. There may be two reasons for this. The Christian is at rest as to his acceptance and eternal security. The question of outward acts as merit has in that sense been eliminated. Conscience is purged, and he has boldness in the presence of God. Alas that such matchless grace as has been thus shown should be neglected, or abused; but it is a fact that the very rest of conscience, which is the believer’s portion, is succeeded at times by an indifference as to matters of walk. Far be it from us to say one word that would intimate it is to be expected, or that it is unavoidable. Such is not the case. Where the love of Christ is known, it constrains the soul to walk in obedience but let divine things lose their brightness and freshness, and the very grace of God ceases to have power in the practical life. And is there not divine wisdom in this? Is not our God so jealous that the apprehension of divine grace should be ever fresh in our souls, that He allows the outward life to show when the freshness is lost, thus recalling the soul to Himself by the very fact of its failures? It is in this sense — may we not say? — that "Moab is my washpot." God uses the workings of the flesh to bring the Christian face to face with his declension, and thus to cast him upon the Lord. But with the legalist everything has a certain value as merit. He is seeking to accumulate a store of good works which should at last secure for him the favor of God. True, he never reaches the point where he can say he has secured that favor, and often an appearance of humility is manifested in connection with the lack of assurance, which, if traced to its true source, would be found to rest in spiritual pride. But this desire to accumulate merit to establish one’s own righteousness leads to a greater punctiliousness, especially in minor matters, where no great sacrifice is involved — the tithing of mint, and rue, and anise. This will explain Saul’s activity in seeking to clear those who had familiar spirits out of the land. He would regain the favor forfeited by his failure as to Amalek through fresh zeal against spiritists — not, of course, that spiritism should have been condoned or allowed in the land, nor that a faithful king would not cut off, as David says, speaking prophetically of the true Messiah, "all wicked doers from the city of the Lord." Everything, however, depends upon the motive from which the action springs, and God would ever recall to us the fact that it is only the good tree which produces really good fruit. Saul’s action with regard to spiritists illustrates this, at one time casting them out, and at another time seeking their counsel. The case of the Gibeonites is even clearer. Here, in an exaggerated zeal, he would break the compact into which Joshua and the princes of Israel had solemnly entered. They had made a covenant, which could not be broken, that the Gibeonites should be spared. It was, of course, self-sufficiency on the part of Israel which made them forget their need of divine guidance for every step. They were ensnared by the wiles of the Gibeonites. Yet this covenant must be respected and while the Gibeonites were made hewers of wood and drawers of water, their very presence was a reminder of a failure to seek the mind of God for everything, and a warning that, for the future, greater care should be used. Saul, however, would ignore the solemn covenant, and act as though he were at the head of a victorious army who had just entered upon their inheritance, with no governmental limitations. He would tacitly ignore all failure, and, in figure at least, acted as those do who seek to purify fallen man to make him acceptable with God. We are living in a day when it is the fashion to ignore the fall and proceed as though we were still in the garden of Eden. Some of us, through grace, have learned the futility of this, and the fact that the fall is a solemn reality, whose consequences must be accepted. This is what turns the heart to Christ. As has been said, we are not condoning the presence of spiritism, but rather seeking to point out that the power which can cast out demons at any time is the power of Christ, and that one who has allied himself with Satan cannot cast him out. The case of this woman with a familiar spirit shows the presence of the witchcraft in Palestine at this time, which had been practiced by the original inhabitants of the land. When this began we cannot say, but doubtless it has been in existence from earliest times, and has manifested itself wherever idolatry has held sway. The essence of all idolatry is the displacing of God; and where He is ignored, we may be sure that Satan exalts himself in God’s place. In one sense, man is the creator of his idols; and in another, their slave; for, while an idol is nothing, it is at the same time an embodiment of satanic power. The things which the Gentiles sacrifice, they sacrifice to devils, and not to God." It is the practice in some quarters to mock at Satan’s power, and to ignore his presence in the world; and, still more, to reject the thought of a multitude of wicked spirits; and yet we cannot read the Gospels without realizing that our Lord recognized them fully, and that their power in His day was widespread and great. In some cases the satanic power seemed simply to manifest itself in inflicting personal injury upon the possessed one. They would be dumb, or subject to spasms, or the mouthpiece for unclean and blasphemous language. So much did these afflictions resemble insanity, that the two have been confounded. But the damsel with a spirit of divination at Philippi was not merely possessed in this way, but gave professed revelations, evidently of a satanic character. All through the centuries the arts of divination have been practiced, in so-called Christian as well as heathen countries; and it is most significant that in these last days, when so much light and truth abound, there has been a revival, under the modern spiritualistic cult, of the witchcraft of former days. Truly man, however cultured and apparently moral, as was king Saul in many ways, is no better than his fathers. The flesh remains unchanged, and will seek those who "peep and mutter" now as well as then. But we must return to our chapter. Samuel’s death is again spoken of as if suggesting the cessation of prophetic revelation from God. As a matter of fact, this revelation had not ceased, except judicially for Saul. David still had maintained uninterrupted communication with God — though, most suggestively, we do not find him availing himself of this unspeakable privilege during the time of his sojourn in the land of the Philistines. Unbelief and communion with God do not consort together. But for Saul the death of Samuel was a reminder of how he had been cut off from God. The Philistines, so often fought against and apparently overcome, continued to assert their power, and we find them here, at the close of Saul’s reign, with undiminished strength. With Saul, on the other hand, there was a sense of weakness and a premonition of defeat which are the sure accompaniments of an evil conscience. In the hour of his terror he turns to God, not in penitence or hope, which always accompanies a true exercise, but in despair. Long since, he had broken off all connection with God, and launched out on the broad river of self-will which was now bearing him swiftly to the final cataract. He therefore gets no answer in either of three possible ways. Dreams would be the most direct, in which God would come to him in the visions of the night, and convey His message with conviction of its truth. By Urim the mind of God was made known through the priest, in connection with the Urim and Thummim of the breastplate upon the ephod; but Saul had slain the priests, and cut himself off from that source of communication; while the prophet, the human channel of the divine messages, was dead. Thus relations are completely broken off, through personal, priestly, or prophetic channels. A word now indicates that the initiative of seeking the woman with the familiar spirit came from Saul alone. When the evil spirit from the Lord troubled him at the beginning of his apostasy, it was his servants who suggested that a man be sought for who could charm away the gloom; but here it is Saul who asks them to find him the witch. For some reason or other, the servants are quite familiar with the location of the person desired, which shows that with all his zeal in getting rid of witches, their whereabouts was still known. So the king disguises himself, and under the cover of night goes down with two companions to the haunt of the evil spirit, finally turning his back upon Jehovah. Thus Jeroboam’s wife feigned herself to be another when she came to the prophet. What madness it is to think of God as altogether such a one as ourselves, as though He could be deceived by a disguise! The night shineth as the day to Him. He demands that the woman shall bring up the spirit of the person with whom he desires to communicate. She, ignorant of his identity, reminds him of his own decree; but Saul undoes all his past by swearing that no guiltiness shall attach to her for what she is about to do. Thus reassured, the woman proceeds with her incantation; but here an awful surprise awaits her. Blinded and duped by Satan, the willing tool of his falsehood, she had been accustomed to receive communications from supernatural sources, but never before had such a vision appeared as that which now greeted her. At once the truth flashes upon her. The man who is seeking and the one who is sought are both before her. "Thou art Saul"; and she needs again his assurance that no punishment awaits her from him. He was, alas, in no position to inflict it. Was not he himself the instigator of her wickedness, which God solemnly thus breaks in upon Evidently God interposes, and permits Samuel to reappear to Saul. As to details, we are not careful to ask, except that there can be no question that the prophet was personally present, and manifested himself visibly to the woman, who described him to Saul as an old man, who, he perceived, was Samuel. God can break through the barrier which He Himself has erected when His purposes of wisdom demand it; and He can, for the time, send back one who is enjoying the bliss of communion with Himself, to give a message. But the shock given to the witch shows the exceptional character of this action on the part of God. She had been accustomed to traffic with evil spirits; but a divine messenger arising, strikes terror to her soul. All the so-called revelations from departed spirits which are being made nowadays are, when not impostures, as many of them are, lying messages from an evil spirit with whom the medium is communicating. God does not use unholy channels for the communication of truth; and while it is quite possible for the demon to tell of various events which have taken place in one’s past life, or the lives of his acquaintances, and to give "revelations" which are in accord with the habit of mind of the person who has departed, they never emanate from the departed. This explains why such reassuring messages are returned, professedly from the spirit world, to those who are living in sin. They are assured that the departed are perfectly happy, and enjoying every pleasure, and that God is too loving to punish any, and that they can go on in their course without fear. All of this is so evidently satanic, that it shows how the world instinctively turns to Satan for reassurance. Quite a different message awaits King Saul. For him there is no reassurance, not even from Satan’s power. Saul discloses his consciousness that Samuel must be the medium of any communication which he can expect from God, thus tacitly acknowledging his own wilful madness in having rejected the warnings of that faithful servant. The king prostrates himself before one whom he had so ignored in his lifetime. The prophet asks why his repose has been disturbed from the scene "where the wicked cease from troubling and the weary are at rest," and Saul makes his hopeless plaint. The Philistines were at war with him, God had departed from him and would give him no response, and so he had in desperation turned to Samuel. The prophet, as though indignant that there should have been the least thought that he could say aught if God refused to speak, asks, "Wherefore, then, dost thou ask of me, seeing the Lord is departed from thee and is become thine enemy?" The prophet is one who speaks for God; and surely, if the Master has no message to give, the servant has none to deliver. There is wholesome warning for us in this. Our Lord refused to continue intercourse with those who manifestly had closed their eyes to the light. Thus, when the Pharisees ask Him by what authority He does His miracles, He asks them a question which discloses their attitude toward God. What thought they of the baptism of John? Did they believe that his call to repentance was a message from God, or merely a human word? The Pharisees were not prepared to commit themselves to either horn of this dilemma. Should they declare that John was heaven’s messenger, their own responsibility in refusing him was manifested; and they feared to offend the people by declaring that there was no divine element in his call. Our Lord therefore turns from them: "Neither do I tell you by what authority I do these things." In like manner He had refused to give them a sign from heaven. When unbelievers manifestly reject the testimony of God as to their sinfulness, and deliberately are refusing to believe upon the Lord Jesus Christ, it is a great mistake for the Lord’s servants to continue intercourse with them. "Go from the presence of a man when thou perceivest not in him the words of wisdom." But oh how solemn is the thought that a man may thus so effectually break off all intercourse with God that nothing further can be said to him! "Ephraim is joined to his idols; let him alone." Samuel continues to speak. Jehovah had at last taken the case into His own hands. After all these years of patience, and with no repentance on the part of Saul, the original word which went forth is fulfilled. The language is very similar to that which had been used by the prophet years ago as Saul laid hold of his mantle and sought to detain him. As then, he declares "Jehovah hath rent the kingdom out of thy hand and given it to thy neighbor," who is now mentioned by name. The cause too is the same — disobedience in failing to execute God’s judgment upon Amalek. How solemn it is to remember that though God may long delay execution of a sentence, judgment must fall at last, and for the very sin which originally made it necessary! Indeed, sparing of Amalek is the root of all sin. God’s sentence of condemnation upon sin in the flesh by the Cross of Christ declares that nothing short of its absolute extirpation will do. This we know cannot be done by any man whose only excellence consists in that which is natural. The best that could be said of Saul is that he represents human authority, "the powers that be," which are, as executors of God’s judgment, declared to be ordained of Him. But mere government cannot deal with the question of the flesh. We are confronted with many illustrations of that. All the laws on the statute books against crimes of every description have failed to do more than impose a certain restraint upon the lawless. Well-meaning efforts, even of Christians, to check, for instance, the drink habit by legal enactment — how futile are human laws to this end! Therefore the true David alone, and He by His own death upon the cross, is capable of utterly obliterating the flesh. If Amalek is spared, it means the triumph of the Philistines, not merely because one sin committed makes others possible, but be cause of the typical association of the two nations. The Philistines are but the Amalekites turned religious, with assumption of authority to impose their rule upon the people of God, answering, as we have frequently seen, in its full measure, to Rome, and wherever those principles are accepted. Therefore the Lord must leave one in the hands of a system of carnal ordinances who refuses to accept the sentence of the Cross. At last Saul has to hear the death-knell to all his former greatness. "This day" all was to be fulfilled, and Israel with himself was to be delivered into the hand of the Philistines, "and tomorrow shalt thou and thy sons be with me." This, of course, cannot mean to define the state of those who have died, but simply declares that all should be in Sheol — Hades — the place of departed spirits. It is hardly the place here to open up the whole question of the place of departed spirits in Old Testament times. Much has been said of a questionable character, and nothing but a sober examination of the entire subject would furnish a proper statement. There can be no question that the souls of the righteous were at rest, and that the souls of the wicked were not. As to the righteous, it has been thought that they remained in an intermediate place until the resurrection of our Lord, who not only came forth from Hades Himself, but brought out a multitude of captives from a place of comparative obscurity and dread into the wondrous blessedness of what He has secured for His redeemed. There are crudities about this, to say nothing of more serious objections. The Christian naturally shrinks from the thought that Abraham, for instance, remained in a place of obscurity as a captive until the resurrection of Christ; and our Lord’s mention of him in Luk 16:22-26 clearly denies this. And when we think that all blessing has been secured through the death and resurrection of our Lord, we would be under the necessity of considering that Old Testament saints did not have forgiveness, and were not born again, until after that work had been accomplished which would furnish the righteous basis on which it could be done. This we know is contrary to Scripture, and compels the conclusion that the souls of the saints in Old Testament days entered into the presence of God and were at rest in the same manner in which believers now depart "to be with Christ, which is far better." Paradise is but another name for the third heaven — God’s presence (2Co 12:1-21). But we must digress from our subject no further. When Saul hears the awful message of Samuel, he falls prostrate to the ground. That fall which had been delayed so long comes at last, and the giant tree of the forest is brought low. "The day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he 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 the loftiness of man shall be put down, and the haughtiness of man shall be made low." But what a sight — the king of Israel, the anointed of the Lord, in the house of a witch, fallen upon the earth! Well might David say, "How are the mighty fallen!" But it is not the words of a witch that have prostrated him, but the judgment of God. The outward end, however, has not yet come, and Saul must still face the foe into whose hands he put himself. Strange ministry indeed is that of the witch, who now comes to afford him what comfort she may, which will furnish him with temporary strength to reach the army and go through the last scene. Saul would at first refuse these ministrations, apparently realizing that the end had come, and with little heart to attempt to sustain nature any further. But the counsels of the woman and his attendants prevail, and he takes the needed nourishment. But how empty it all seems! And as we think of the sinner under sentence for his sins, eking out his few days, or years, with the wrath of God abiding upon him, it is equally futile. Oh that even yet he might cast himself upon the mercy of Him who never fails the repentant soul! The character of the food given to Saul is a mournful reminder, by way of contrast, of the feast which Abraham spread for the heavenly visitors. In their case it was the feast which faith spread, and in which God could take His part — a typical peace-offering, as the calf might suggest to us. With Saul, to receive the peace-offering at the hands of a witch would be such mockery of divine things that we cannot associate the acts together. With him it was not of faith, but unbelief; of death, not of life of Satan, and not of God. ======================================================================== CHAPTER 84: 04.26. CHAPTER 22 DAVID WITH THE PHILISTINES ======================================================================== Chapter 22 David with the Philistines 1Sa 29:1-11. But where, may we ask, was the man after God’s own heart during this sad hour of Israel’s shame? Heretofore he has been the deliverer of the people from their enemy, the champion who had gone down into the valley of Elah, taking his life in his hands and facing the whole Philistine army with nothing but his own feebleness and faith in God’s almighty power. He had "slain his ten thousands" when Saul at his best had slain but thousands. Alas for man, even for the best! We find him here outwardly associated with the very enemy whom he had so often defeated. If Saul’s final overthrow can be directly traced to the sparing of Amalek, David’s outward association with the enemies of God can be as directly traced to his departing from the inheritance of the Lord and taking his case out of divine hands. The chapter before us is one of many illustrations of the truth that, for the child of God as well as for the man of the world, "Whatsoever a man soweth, that shall he also reap." Let us, however, trace the story first, and then gather its manifest lessons. The Philistines are gathered together again for war against Israel, and David is accompanying them in the rear with Achish, his special master. The Philistine princes demur to this, and insist that David must withdraw. Achish pleads that David has been faithful during his entire stay with him, but the Philistines cannot forget that this is the very one of whom it had been said, "Saul hath slain his thousands, and David his ten thousands." The princes overrule Achish, and David must depart. They pertinently ask, "What better could he do than turn over to Israel in the heat of battle, and join them in their conflict? Would not this last proof of loyalty to Saul heal any breach between them?" Achish reluctantly consents; and while assuring David of his complete confidence in him and his entire course, commands him to take his leave. With great show of disappointment, David pleads, and uses words as to Israel which, if conscience were not entirely asleep, must have been to him most bitter. For the deliverer of Israel to speak of them as "the enemies of my lord the king" was indeed a humiliation. Achish cannot yield, even though David is as an angel of God to him; and David, rising up early, departs into the land of the Philistines, instead of going against his own people. What would David have done had he been permitted to continue with the Philistines? Would he really have drawn his sword against the people of God and fought against the Lord’s anointed, or would the anticipation of the lords of the Philistines have been fulfilled, and would they have found themselves assailed from their own ranks by David in the midst of the battle? There seems little doubt that the latter would have been true. We can hardly think of this man of faith actually drawing his sword against Israel. They were the sheep whom he loved, for whom he had endangered his life on many a hard-fought battle-field. He knew the heart of many toward him, and, above all, he could not forget the purpose of God, both with regard to them and himself. We have seen, however, how he had put himself in an absolutely false position by leaving the land and going down to the Philistines for protection, and it might be contended that this declension had gone so far that he would even fight against his own people. One glimpse indicates both the state of his mind and the evident purpose which he had formed. He had already gone against the Amalekites and others in the south country, put them to death, and brought back their spoil. In explaining his absence to Achish, he had declared that he had gone into the country of Judea and assailed his own brethren; and this, Achish believed. David shows that while he was so far from God that he could readily lie about his movements, he was not so lost to his responsibilities that he would actually fight against the people of God. Most likely, therefore, he had a similar plan for the present. But what should we say of the state of soul which made such a line of action possible? How dishonoring to God, how humiliating to David, what an abuse of the confidence reposed in him by Achish king of the Philistines, was a course like this! The very fact that we are obliged to search for proofs that will exculpate him from the charge of treason is a great humiliation. When he was in the Valley of Elah, no such proofs were necessary; nor when he delivered Keilah from these Philistines; nor when, though a fugitive, he dwelt still in the country that God had given to Israel. His conduct was above reproach then, his attitude unmistakable, and therefore no explanations necessary. Here we search in vain for any hint of God’s interposing to vindicate His servant. From the narrative before us, we could not even gather whether David was for or against the Philistines. If he were brought to trial, the outward evidence would be of treason to Israel. And God will not link His holy name with gross lapses of faith and manifest departure from the path of uprightness. So far as the Old Testament is concerned, a cloud rests upon the last days of Lot, and also upon those of king Solomon. God is not at pains to declare that either of these was His own. It must be left to prayerful examination for us to gather the comforting thought from Scripture, far removed from the immediate narrative, that the one was a "righteous" man, and the other "beloved of the Lord his God." There is instruction in this of the gravest importance. God is not ashamed to be called the God of Abraham, Isaac, and Jacob but He is ashamed to be called the God of Lot. Therefore He gives us also in this humbling narrative of David the bare facts, and leaves us to gather comfort from other Scriptures, and from the well-known character of His beloved servant. So serious is the lapse of unbelief. What a merciful interposition it was on God’s part! If David had done nothing to avoid the awful disgrace of the dilemma in which he had put himself, either to be a traitor to Israel or to Achish, God rescues His unworthy servant through the very opposition of those to whom he would ally himself. We may well believe that later on David unfeignedly blessed God for His mercy in this regard. How often, alas, do we make it necessary that we should be rescued from our own path of unbelief by the manifest providence of God, rather than by the energy of a faith which turns to Him! We cannot censure David as though we were innocent, but seek to learn from the lesson which God has given us here that all such departure from God is a grievous dishonor to His name, and that if we are spared from the outward consequences of our own unbelief, it is not because of any faithfulness on our part, but because of Him whose mercy endureth forever. ======================================================================== CHAPTER 85: 04.27. CHAPTER 23 DAVID'S CHASTENING AND RECOVERY ======================================================================== Chapter 23 David’s Chastening and Recovery 1Sa 30:1-31. The closing scene in Saul’s life must wait for its narration until God has given the record of his dealings with His poor wandering servant and restored him to communion with Himself. It is a comfort to read the chapter which is now before us in such a connection as this. It shows us the supreme importance in the mind of God of fellowship with Himself. Compared with this, the clash of nations and the overthow of armies is a small matter. We therefore continue to follow David as he returns, apparently with reluctant steps, from the host of the Philistines. He has been spared the humiliation and disgrace which would have attached to his character had he gone with them; but the deliverance was, as we have seen, due merely to the providence of God. It still remained for David to learn something of the bitterness of disobedience. Therefore, the chastening rod must fall upon him. "Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." Such chastening is a proof of God’s love to His children. The world may escape the rod, but not the believer. Nor is the rod of his own choosing. If left to ourselves, who of us would deliberately select our chastening and bow ourselves to its infliction? Few indeed; and here we find that David is not consulted as to the manner in which God will bring him face to face with the consequences of his own sin. Returning to Ziklag, David finds that the Amalekites, the enemies spared by Saul, and many of whom had been slaughtered by himself, have fallen upon his own city, burned it with fire, taken his family and those of his followers captive, with all the spoil, and made good their escape. We read that when Israel were to go up to serve the Lord three times in the year, they could leave their defenceless homes in perfect confidence, for God had said: "Neither shall any man desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year" (Exo 34:24). But He had given no assurance that if one was in the path of disobedience, his interests would be protected. If David would associate himself with the enemies of God, in utter disregard of His interests, he need not expect that God would protect him while thus engaged, and we may be sure there was no more tender place in which he could be touched than Ziklag, where those dear to him and his followers were. The affliction which falls upon a man’s household is often more keenly felt than when it would more directly assail his own person. Thus, David later on, in the death of his child, was made to feel his sin more severely than if he himself had been laid low by illness. The chastening here inflicted is multiplied in its intensity by as many men as David had, for they had likewise been robbed of all that they held dear. What a responsibility a leader has! If he goes astray, he carries with him all who follow, and involves them in the same chastening that falls upon him. Finding Ziklag overthrown and all their possessions carried away, David and his men can do nothing but weep until they had not even strength for that. How helpless was their condition, how overwhelming their bereavement! What could they say or think of at an hour like this? Apparently for the first and only time in his history, David has to confront the vengeance of his own devoted followers. A word from him before had been enough to arrest their hand from smiting Saul. They had shared in the hardships of his rejection and had accompanied him in his exile, still faithfully yielding obedience to his every wish, but here they turn against him, and speak of wreaking vengeance upon the cause of their trouble. It was the darkest hour in this part of the history, and just at this darkest hour we find that for which we have looked in vain during his whole stay in the Philistines’ land — the outshining of the faith which we know was present in his heart. "David encouraged himself in the Lord his God." It is in the great crises of life, when all seems lost, when death indeed is imminent, and help from human resources hopeless, when those who are dearest turn against one, that faith begins to shine. It needs no congenial soil or climate in which to flourish. It is an exotic which draws its nourishment, not from the circumstances about it, nor from friends or foes, but from Him who is its only Object, the living God. And it is just here that the turning point in David’s downward course is reached. From now onward, we see him marked by that faith which had led him so safely in the former years. Again he shows that it is not a vain thing to leave his case in the hands of God, and vindicates his title still to be called "the man after God’s own heart." We have probably all seen some cases of recovery. One has wandered from God and apparently been left for a time to his own devices. He may have been successful in worldly affairs, and all seems to have gone well, even though he has manifestly compromised his pilgrim character and his integrity as a man of faith. God has kept silence. Then perhaps when the shame of such a course is most glaring, the stroke has fallen. Property has been swept away, dear ones perhaps have been taken, and the afflicted man is left somewhat as Job. And now, instead of the pride and self-sufficiency and the hypocrisy which had previously marked him in his course, we find a humbled and a chastened spirit. God is turned to, and the proud soul has found in its affliction the only meeting point between a wandering saint and a holy God. Such can say with David, "It is good for me that I have been afflicted;" "before I was afflicted I went astray; but now have I kept Thy word." The priest had accompanied David in all his wanderings, just as the believer can never lose, by his own acts, his place of access to God and the priestly intercession of our Lord. The way is ever open for him to inquire of the Lord. God always has a mind for His children and knows what is best for them when they are at their wits’ end. It is faith alone that will inquire of Him. As long as there is any possibility of human effort accomplishing anything, the soul is not apt to turn to God, but here David inquires and meets with a most gracious response: "Pursue: for thou shalt surely overtake them, and without fail recover all." At once, he and his men arise and pursue after the victorious enemy. Reaching the brook Besor, two hundred, from sheer weakness, have to relinquish the pursuit, and David with the four hundred press onward. We need not be surprised if, in recovery, there are those whose feebleness of faith does not lead them onward, but this cannot hold others back. God is with His saints who have set their face to follow out His purposes and will fight for them. Traces of the enemy are soon found, and this brings us to an interesting episode to which considerable place is given in the narrative. As soon as David’s faith reasserts itself, he becomes again to a certain extent, at least, a type of our Lord. The finding of the young Egyptian and his being spared, together with the overthrow of the Amalekites, furnishes an illustration of our Lord’s action, both of mercy and of judgment, to those who, on the one hand, yield to Him, or the other, are His open enemies. The young man is an Egyptian, a citizen of the world who has been a bondservant to an Amalekite. The world serves the lusts of the flesh, and how often has the servant proved it a galling bondage! When the young man falls sick and can no longer serve his master, he is discarded with heartless cruelty, and left to die. Many a poor outcast knows what this means. As long as strength and money were there, with which to serve the lusts of the flesh, they found plenty of companionship and worldly friends; but when health failed, and money was gone, they were cast off and left to die by the wayside, as the man who fell amongst the thieves. It is here that Christ finds the fainting soul and ministers to him the consolation of His own grace and mercy. The oil and the wine, which speak of His work and the Spirit’s healing, are suggested to us here in the food and water given to the Egyptian. His strength revives, he is restored, and now from being a slave to Amalek, he becomes a servant to David and leads him down to the enemy resting in careless security, and in drunken festivity celebrating their victory. David falls upon the host and makes short work of those who had robbed him of his family. What a day will that be when the careless world who are saying "Peace and safety" will feel the blow of His sword whose grace they have despised! "Sudden destruction shall come upon them and they shall not escape," not even those who ride upon the swiftest beasts. Everything is recovered, wives, children and property, together with other spoil taken from the hand of the enemy. How completely God reverses the results of our unbelief, and how good it is to turn to Him with fullest confidence and confession of our own sin and failure. They return now to their brethren whom they had been obliged to leave at the brook Besor, and we see how completely David’s poise of soul has been recovered. The work of restoration had been complete. Selfishness and pride of heart would lead some of his followers to give their weak brethren only their immediate family, while reserving the spoil to themselves, but the largeness of David’s heart knows no distinction such as these would have made, and he lays down as a policy always to be followed, that those who tarry at home are to share equally with those who have gone to the battle. Let us not be quick to condemn these followers of David without first taking a glimpse at our own attitude toward God’s people who perhaps have not had the same energy of faith — if indeed we can call it that — which we may, in some measure, have shown. Do we realize that every victory over the flesh and its lusts, every defeat of our spiritual foes, is one for the whole people of God, the results of which we are to share with them? Are we loath to minister of the precious things of Christ which we have snatched from the hand of the enemy, to those who have not had sufficient energy to recover that which is really their own? Is there a reluctance to feed the whole flock of God, and a tendency to confine our ministrations to the special few who may be more directly identified with us? These are searching questions, and our innate selfishness has too often shown itself in a certain measure of contempt, or at least refusal to recognize all the Lord’s people as ours to serve. "Feed My lambs;" "Shepherd My sheep;" "Feed My sheep" has no limitation upon it, and we must not put one there. No plea that such would not make a right use of, or are unworthy of a fuller possession of the things of God, can be allowed to prevent our carrying out this ordinance of David. On the other hand, we must guard from a careless and indiscriminate casting of the precious things of God before those who have no heart for them. Very often the best that can be given to the professed people of God, is a word for the conscience which would awaken them to their true condition and give them a sense of need. Here is where wisdom and largeness of heart are greatly needed. A mere self-righteous refusal to minister the things of God to His people savors of the counsel of David’s men, which would deter him from giving the spoil to their brethren; but a loose indifference to the true claims of God is equally removed from this principle. We must remember, however, that grace predominates and is necessary for the very self-judgment which we feel is called for. Let David instruct us here. Having restored to his companions all that they had lost, David also sends of the spoil which he had gathered to his brethren in the land of Israel. The large number of cities thus remembered shows how great had been his victory. He sends this to those who had been witnesses of his own poverty, and had, at least by their refusal to join against him, proved that they were for him. Even now, we are permitted to have a foretaste of such triumphs of our Lord, if in any little way we have shared in His reproach, to enjoy also the results of His victory; but the day for that full dividing of spoil has not yet come. What a time will it be when the least loyalty to Him, even though it has been but a cup of cold water given to one of His disciples, shall receive a recognition beyond the greatest expectation! ======================================================================== CHAPTER 86: 04.28. CHAPTER 24 THE DEATH OF SAUL AND JONATHAN ======================================================================== Chapter 24 The Death of Saul and Jonathan 1Sa 31:1-13; 2Sa 1:1-16. We return now to Saul and follow him to the end. He went back from the fatal interview with Samuel at Endor, and with the courage of a desperation which could do nothing less, put himself for the last time at the head of his army. How solemn and awful it was! It was not even a forlorn hope, but a forgone conclusion that disaster should fall upon them. It has been said that Saul did not make the best disposition of his army, and that the Philistines occupied a commanding position from which their assaults upon the Israelites were bound to be successful. Of this we can say but little. The topography of the land may indicate that Saul had lost all judgment, and failed even to make use of the strategy which a man of the world would have seen to be best. The spiritual truth, however, so predominates over all here, that we can leave such a question as this for others to examine. It is enough for us that disobedience here meets its governmental doom, and that the word of Samuel as to the outcome of the battle must be fulfilled, no matter what the strength of the respective armies might be. Napoleon is reported to have said that God was on the side of the heaviest batteries. Poor man, he lived to find out that God was not on his side, at last. Few, indeed, are the details we have of the battle. Doubtless, Jonathan fought with bravery and went down with his face to the enemy. His brothers also fall, all except one, Ishbosheth, ("the man of shame,") whose very survival seemed to perpetuate the awful disgrace which fell upon the house of Saul. What a tragedy it was! Those who can appreciate a dramatic situation will find here a scene more suggestive than that of Macbeth. We know not whether Saul continued to fight valiantly or not. At any rate, the battle went sore against him. We may conceive that possibly he was able to hold his own against individual assaults, and when a swordsman met him or one with a spear, possibly he could defend himself, but he was wounded of the archers who could stand at a distance, out of the reach of his hurled javelin and away from the edge of his sword. Against these, he had nothing, and was sorely wounded by them. We find later, in connection with David’s lament, that he commanded to teach the children of Judah the use of the bow. Whether this, however, refers to equipment with weapons with which they could fight with the enemy at a distance, or whether it was a melody of that name, to which the lament over Saul and Jonathan was set, we cannot speak certainly. In either case, it is suggestive that reference is probably made to the means by which Saul was wounded. He did not, however, meet his death by the arrow. He was wounded sorely, or as it may be rendered, "writhed sore because of the archers" and knew that his fighting was over. Under these circumstances, he calls to his armor-bearer to put him out of his misery. This, apparently with some sense of what was due to God and to the high office which Saul held, the armor-bearer refused to do. But when we compare this armor-bearer with the one who so courageously followed Jonathan, when single handed they faced the whole Philistine army, what a fall we have! All that he does is to imitate Saul in his suicide. We must note, however, one expression which falls from Saul with regard to the Philistines. He begged his armor-bearer to put him to death "lest these uncircumcised come and thrust me through and abuse me." Was there the faintest shadow of faith in this expression? Did he still draw a distinction between himself and the uncircumcised, those who had no mark of the divine covenant upon them? Faint indeed is the glimmer, so faint that we cannot connect any faith with it. The expression might well be used by one who would speak thus of his enemies, and his evident solicitude is that his person may not be subjected to the humiliation of captivity and mutilation. Self-righteousness will preserve its reputation to the very last, and seek to guard itself from the humiliation of a public exposure of that which it would fain hide. Pride cleaves to the last to poor Saul, and he who had pled with Samuel to remain and honor him before the people, now would seek to guard the last vestiges of that honor, which he had already sacrificed by his disobedience, from further degradation. What then is to be his resource? Will he, even when thus sorely wounded by the archers, turn to God and throw himself upon His mercy? Will he thus prove that though the archers have sorely shot at him and wounded him, his hands are made strong by the mighty One of Jacob? Alas, in this hour of hopeless distress, he does not turn to God. His own sword with which he had been meeting the enemy, a figure, we may say, of the sword of the Spirit which is the word of God, he turns against his own bosom and falls upon it. He thus becomes the first suicide of whom we have a definite record in Scripture. He comes to his end, so far as his responsibility is concerned, by his own hand. What solemn food for meditation is here! Disobedience, or refusal to make a full end of the flesh, specious though the excuses for not doing so may be, ends in self-destruction. Sin is suicide. In what dreadful company does this act of self-destruction put king Saul! He is with Ahithophel, the traitor who, like himself, sought the life of David, and is associated also with that still darker traitor who sold his Lord and then, in hopeless remorse, went out and hanged himself. Dark indeed is the scene about mount Gilboa. We would not tarry there from choice. One of the high places of Israel, it is a scene of crowning dishonor, but we must linger a while longer, in order to gather further lessons of the exceeding sinfulness of sin and the utter futility of the flesh. It seems that even in his own act of self-destruction, king Saul was not entirely successful. Passing over for a moment to the next chapter, in the Amalekite’s account to David, we find that he was still leaning upon his spear when he passed that way, and it was again at his request that this stranger finally slew Saul. Thus, three times did he show the deliberate purpose that he would not fall alive into the hand of the Philistines. Three times was he a responsible suicide: once when he besought his armor-bearer to slay him; the second time when he fell upon his own sword; and the third time when he made the final request of the Amalekite. There can be no doubt, then, of his purpose. It was an Amalekite that slew Saul, suggesting what we have already seen, that sin is self-destruction: one of the very nation which he had failed to completely destroy now rises up to make an end of him. Truly, God’s ways are equal; He links thus for us the beginning and the ending of sin. A spared Amalekite — some lust of the flesh pandered to and allowed, harmless it may seem in itself, but a deliberate sparing of evil opens the way for this closing act of shame; the spared sin, we may say, rises up to complete the work of self-destruction. At last, Saul and his sons are dead; and now on that shameful field of Gilboa, we see the Philistine ghouls appear to rob the bodies and expose them to all indignity. The poor, dismembered body, stripped of its armor which is carried as a trophy and put in the house of Ashtoreth, is nailed against the walls of Bethshan, "the house of quiet" — what a quiet! not that which is from Him who "giveth His beloved sleep." The Philistines are apparently oblivious of how their previous victory had been followed by disaster, when they gave the glory of it to Dagon, their god. They bring the head of Saul into the house of Dagon, and his armor into the house of their goddess Ashtoreth. A female deity had prevailed over the pride of Israel, and by implication, in their minds at least, over Jehovah Himself. One gleam of light shines in at the close of this dark story, which recalls the brightest page in poor Saul’s life — his victory over Ammon, by which he rescued the men of Jabesh Gilead (1Sa 11:1-15). Evidently in remembrance of this, these now come by night and take the bodies of Saul and his sons from the walls of Bethshan, bring them to Jabesh, and burn them and mourn for seven days. It was appropriate that they should do this, and is in accord with that spirit of loyalty which recognizes whatever it can,even in the life of those whose main course has been evil. We recur now to David, who has returned from a far different conflict, in which he has overthrown the Amalekites. The young man who claimed to have made way with Saul, takes his crown and his bracelet and brings them to David. He evidently thinks that he is the bearer of good tidings, and that the news he brings, with the proof of its truth in the crown and signet, will win for him some special reward and possible dignity at the hands of David. He could have no other thought than that it would be an occasion of rejoicing. He tells, with apparent truthfulness, and possibly boasting, of his share in the death of Saul, only to find that his news is met with mourning. The sorrow is first prominent. With rent garments and fasting, David and his men deplore the disaster: "And they mourned, and wept, and fasted until even, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword." David now asks the young man who had brought the news, whence he was, and then the stern question is put to him: "How wast thou not afraid to stretch forth thy hand to destroy the Lord’s anointed?" The very first act, we may say, of David, after what we may call his accession, is thus to inflict retribution upon the Amalekite. It was fitting that he should do so. It showed his entire refusal of any share in the taking away of his longtime adversary. It was to be the Lord’s hand alone, and not his own, which would rid him of the oppressor. His reverence for the kingly authority, and his recognition that Saul, with all his folly, was the Lord’s anointed, are thus maintained by him in putting to death one who would desecrate him. The victory of the Philistines is, for the time being, complete. The terrified Israelites leave their homes, and their cities to the conquerors, who dwell in them. Every defeat by the enemy becomes thus an occupation of territory which should belong to the people of God. We find in 1Ch 10:1-14, a parallel narrative of the death of Saul, largely identical with that in Samuel. The conclusion, however, after the manner of Chronicles, gives the reason for what had happened: "So Saul died for his transgressions which he committed against the Lord, even against the word of the Lord which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it; and inquired not of the Lord: therefore, He slew him and turned the kingdom unto David, the son of Jesse." It will thus be seen that the death of Saul was consequent, not only upon his original act of disobedience, but the confirmation of his whole course of unbelief and departure from God which culminated in his seeking the witch at Endor, instead of inquiring of the Lord. It shows us that even at the very last, he might have turned to Him whom he had so deeply dishonored. How much better it would have been had he died, saying with Job: "Though he slay me, yet will I trust;" or with Esther, "If I perish, I perish." ======================================================================== CHAPTER 87: 04.29. CHAPTER 25 DAVID'S LAMENT OVER SAUL AND JONATHAN ======================================================================== Chapter 25 David’s Lament over Saul and Jonathan 2Sa 1:17-27. By the death of Saul, all barriers to the accession of David to the throne were removed; at least, all which David was in any way bound to recognize. There are, no doubt, deeply important typical lessons to be gathered from the passing of the crown from the house of Saul to the son of Jesse. We have already dwelt upon that which is largely personal in the life of Saul, as representing the excellence of the flesh in its best form. We need not repeat these lessons here, save to remember that they should be indelibly written upon our hearts. It is a fact that this man of the flesh is put upon the throne. That gives us another typical lesson of great importance. His kingly authority suggests the setting up of those "powers that be," of government, which God has established. There can be no question of this in our mind and it is ever the mark of an obedient Christian to recognize this authority, fearing its judgment, and deserving its praise (Rom 13:1-8). Since the days of Noah, God has established government upon the earth. It is suggestive that when He called out His people Israel to be a peculiar nation for Himself, he did not set a king over them, but showed that His own government was that under which they ought to have rejoiced. They desire. however, a king like all the nations, and their choice is given to them: "I gave them a king in Mine anger and took him away in My wrath." That is, God would teach men that governmental authority must finally rest in His hands — the hands of Him who is "God manifest in the flesh." In the history of Saul, therefore, we may say we have the history of human government and kingly authority under its most favorable aspects, so far as man is concerned. The end, we have seen, is self-destruction. The whole course of prophetic history as outlined in the book of Daniel, confirms all this, while the New Testament reiterates the same solemn lesson. God must "overturn, overturn, overturn," all power "until He come whose right it is." We find therefore in the setting aside of Saul, typically the setting aside of mere human government. Christ is the only One upon whose shoulders the government can be placed and rest securely. He whose name is "Wonderful, Counsellor, the Mighty God," is also the "Father of Eternity" and will finally, in His own blessed person, merge the millennial kingdom of the Son of Man, where evil is kept in restraint, into that eternal state where government ceases to have the character of restraint and passes into the wider, deeper, fuller and therefore the eternal fact that God is "all in all." We have, in the passing of Saul, the close typically of human government committed to the hands of man. Prophecy furnishes many details of judgment, of which, perhaps, the wars of David with his enemies are the type; but in the accession of the son of Jesse, we have the foreshadow of that kingdom which rests in the hands of One who will never fail. Bearing these two thoughts in mind, the refusal of the flesh and the setting aside of human government we have in David’s lament over Saul and Jonathan, a most fitting and exquisite close to the sad life whose course we have been tracing. Personally, nothing could be more lovely than that David should put the crown upon the course of his own forbearance and lowliness in thus laying a wreath upon the grave of his bitter enemy. It was no formal act, no perfunctory or official threnody which he composed, but the outpouring of a tender and faithful heart which showed even at this time the love which he had evidently had for poor Saul throughout his entire history. Nowhere does the character of David shine out more clearly than it does in the subdued light of this elegy. Unselfishness, the ignoring of Saul’s evil, the entire absence of personal resentment and of the slightest note of triumph, all are here present. The love, too, for Jonathan, deeper and sweeter than could possibly be had for Saul, finds here fitting expression. The very brevity of the elegy shows all the more its beauty. But we remember that David is a type of his Son and Lord, and this reminds us of a deeper sorrow than that felt by the son of Jesse. When we think how our Lord looked, for instance, upon the young man who turned away from Him because he had great possessions; when we see Him as He beheld the city which was so soon to ring with cries for His blood, with mockery too, yet weeping over the beloved city, no resentment, no bitterness against those who thus were bringing their own destruction upon themselves, only sorrow for the shame of Israel — we see the perfection of divine compassion and pity. And, too, as our thoughts go forward to the last great day, when He shall sit upon the Great White Throne, and heaven and earth shall flee from His presence,we may be sure that He who pronounces the awful doom upon those who have refused His salvation, mocked at His entreaties and persistently identified themselves with all that was wicked, will have no feeling of triumph, but one of infinite, divine sorrow. We dare not intrude beyond what God has revealed, but we know Him whose judgment is His "strange work," and who would fain warn men from that judgment. Over the abode of the lost, there will rest, we may be sure, in the heart of Him who was once the "Man of sorrows," even in all His glory, no thought but that which is consistent with those tears which He shed over Jerusalem. How hopeless, then, must be that state which can call forth only divine sorrow! Little remains to be said of David’s elegy in detail. "The beauty of Israel is slain upon thy high places: how are the mighty fallen." The flower of Israel was its king, one who had stood out in personal beauty above all his fellows. The heights of Israel should have been strongholds which no power of the enemy could assail; but how have the mighty fallen! All the power, and the beauty, and the greatness of men was here laid in the dust. As he thinks of this overthrow, David would fain draw the curtain over the scene, and hide from the gloating eyes of their enemies this scene of desolation: "Tell it not in Gath; publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph." Faith would ever remember that even judgment on Saul will bring no victory to other evil doers. The enemies of God shall gain no real triumph from the overthrow of human righteousness or excellence. The mountains of Gilboa, where Saul and Jonathan fell, are to be cut off from all future blessing; neither dew nor rain are to fall upon them, nor are there to be fields which are to yield their flocks as offerings. It was the scene of death and judgment, an Aceldama, we may say, the place for the burial of strangers. For was it not here that the shield of the mighty was cast away — a shield without the oil of the Spirit’s power. There is remembrance of Saul’s prowess in battle. He had indeed slain his thousands, and his sword had not returned empty from his conflict, as over Ammon, for instance. There is thus the recognition of what he had done, coupled with the bow of Jonathan. Then a sweet word follows; all, alas, that could be said that was common in the lives of Jonathan and Saul. They were lovely and pleasant in their lives, the link between father and son was not broken. Filial affection remained, even when Jonathan was compelled to refuse the conduct of his father, and in their death they were not divided. Losing sight for the time, of Jonathan’s sharing in the defeat which we may be justified in connecting with what some have called a course of neutrality, David singles out this one point that he and his father fell together. He has only words of praise for their swiftness and courage in fight. Then the sweet singer turns to the daughters of Israel who have suffered in the loss of their king. They must not forget that it was he who protected them and made possible their festive garments and other delights, their gold and apparel. There is just a glimpse at all this, and then again the dirge falls back to its theme: "How are the mighty fallen in the midst of the battle! " But now, the eye of love turns to his own dear friend, the one whom he loved as his own soul. Jonathan had been slain in his high places. The one who had so valiantly climbed up into the high places, single-handed, to meet the whole proud host of the Philistines, is here a victim. As he thinks of him, David’s heart gushes out with fresh sorrow. What exquisite beauty in these words: "I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me; thy love to me was wonderful." Thank God, love remains, and this love of David to Jonathan has not upon it the cloud of hopeless sorrow which rests over his father. It is that which has lived throughout the ages, which has furnished a model of human friendship stronger than that of Damon and Pythias, a love tenderer than that of lovers, sweeter than that of women, the love of two strong, manly hearts, sanctified by a divine love; and to think that all true Christian friendship, even though for the time it be called to weep, has in it a perpetuity which can never be lost; and above all, how good it is that He of whom David was type is not ashamed to own His beloved people as friends; how surpassing, how wonderful, how tender is His love! Thank God, we shall never be called to mourn over the cessation of that! ======================================================================== CHAPTER 88: 05.01. LECTURES ON THE EPISTLE TO THE HEBREWS ======================================================================== Lectures on the Epistle to the Hebrews S. Ridout. Content taken from stempublishing.com ======================================================================== CHAPTER 89: 05.02. TABLE OF CONTENTS ======================================================================== Table of Contents Lecture 1. The Son of God in His Supremacy — Heb 1:1-14; Heb 2:1-4. Lecture 2. The Son in His Humiliation — Heb 2:5-18. Lecture 3. God’s House and God’s Rest — Heb 3:1-19; Heb 4:1-10. Lecture 4. The Heavenly Priest — Heb 4:11-16; Heb 5:1-10. Lecture 5. Apostasy; or, The Strong Consolation — Heb 5:11-14; Heb 6:1-20. Lecture 6. The Everlasting Priesthood — Heb 7:1-28. Lecture 7. The Better Ministry and the New Covenant — Heb 8:1-13. Lecture 8. The Priest and His Sacrifice — Heb 9:1-15. Lecture 9. The Finished Work — Heb 9:16-28. Lecture 10. The Sanctified and their Worship — Heb 10:1-25. Lecture 11. Holding Fast — Heb 10:26-39. Lecture 12. The Many Witnesses and their Walk of Faith — Heb 11:1-10. Lecture 13. The Many Witnesses, etc. — Continued — Heb 11:11-40. Lecture 14. Girded for the Race — Heb 12:1-29. Lecture 15. The Continuing City — Outside the Camp — Heb 13:1-25. Lecture 16. The Glories of Christ traced throughout the Epistle ======================================================================== CHAPTER 90: 05.03. PREFATORY NOTE ======================================================================== Prefatory Note There is no introduction to the Epistle to the Hebrews, and little need for any preface here. Where Christ is the absorbing theme, everything must yield to Him, and explanations are out of place. The main themes of the book are the person of Christ, His priesthood and sacrifice, and the place into which He has introduced His people. Everything is measured by these standards, and loyalty to Him is the crucial test for all that would claim attention. In these closing days of the Church’s history, where there is a strong tendency back into that which apes Judaism, a carnal religion without divine power, and where the person of our Lord is lightly esteemed, if not absolutely degraded, it is to be hoped that this little book will serve to call back the thoughts of His people to One who is worthy of all their attention, allegiance, and worship. May the Lord graciously use it solely to the glory of His own peerless Name! S. Ridout. ======================================================================== CHAPTER 91: 05.04. LECTURE 1 THE SON OF GOD IN HIS SUPREMACY ======================================================================== Lecture 1 The Son of God in His Supremacy Heb 1:1-14; Heb 2:1-4. "Better than the angels." It has often been noticed that the opening of this epistle to the Hebrews is different from all other of Paul’s letters — for I make no question, though I do not enter into it here, that the epistle was written by Paul. His usual salutation is entirely wanting. The theme that filled the apostle’s mind and heart, the necessities of those to whom he was writing, all pressed so heavily upon him that it would have been out of keeping to have intruded himself, if I may use the expression, when he had such communications to make as we have in this epistle. Therefore, instead of the familiar name "Paul" at the opening, we have the blessed God at once brought before us. It is a message directly from Him, a message for His people about His Son in such a complete way that we lose sight of all instruments. Whatever channel God may have used to bring His message to His people, we have our attention drawn simply to the One who is here presented — the Son of God in all His wondrous, varied characters — in all His blessed work — in all that He is for God and for us. What we have read we might divide, as is usual, into three main parts. The entire subject is the glory of Christ: His supreme, pre-eminent excellence above angels, above all creation. In Heb 1:1-4 we have the excellence and glory of the Son of God described for us. Then, from Heb 1:5-15, we have His supremacy over all creation testified to by quotations from the word of God and in the third portion (Heb 2:1-4) we have the warning not to turn away from this testimony of the Holy Spirit to the glory and the blessedness of Christ. A very full theme indeed, and one, I am sure, which can only oppress us with the sense of our utter helplessness, save as we are occupied with the glories of Christ, and mastered by that which is before us. "God, who in many parts and in many ways spake of old unto the fathers in the prophets, hath at the end of these days spoken to us in the Son, whom he hath established heir of all things, by whom also lie made the worlds; who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made [by himself] purification of sins, sat down on the right hand of the Majesty on high, being made so much superior to angels as he hath inherited a more excellent name than they."* {*The text of Scripture, throughout this book is taken from the "Numerical Bible."} We have at the very beginning the Old and the New Testaments connected together. It is God who has been speaking — a word for all those who would be tempted to put a slight upon the Old Testament, or who would in any way qualify the fact that whatever channel, whatever instrument God may have chosen to use, it was absolutely His message, — God spake, no matter how, no matter through whom. The "times past" refer to the old dispensation, all that took place up to the coming of Christ. It is Christ who divides all history. Everything before pointed toward Him; and everything since points back to Christ, or, rather, I might say, points up to Him. Christ is the great Centre, the only centre of God’s thoughts; the centre of all there is in creation, in the history of man, and in all that the heart can conceive. Christ alone is the centre and theme of all. You notice he distinguishes between the "times past" and the times present. But there is a very significant change in the word. He "hath in these last days spoken unto us in His Son." The "times past" were varied. We have the age before the Flood, and the time of government under Noah and his successors. We have the calling out of the nation of Israel, and their history is divided into various parts: the time up to the conquest of Canaan the time of failure during the life of the Judges the time of kingly authority and glory under David and Solomon and then of failure, going on down to the Captivity. Then we have the time of restoration. All of these are the times that are past, and during these times God was speaking, through whatever agency, "by the prophets." The term, then, does not refer exclusively to those who were technically prophets, — from Samuel on, — but to all who spoke for God, notably Moses, who indeed refers to himself as a prophet (Deu 18:15). All Scripture, as inspired of God, is "prophetic Scripture." In contrast with that, we have the present times, described as "these last days." That tells us unmistakably that there is no further revelation to be had from God. And what further revelation could there be when God has given His own Son? We can trace a gradual unfolding of divine truth from the beginning, from the first glimpse just outside of Eden’s gate, on through the call of Abraham — in God’s dealings with the patriarchs — His revelations in connection with the calling and deliverance of Israel out of the land of Egypt — their settling in the land, and all their Levitical ordinances. There was a constant, increasing unfolding of truth. But now the Son of God has come. The Sun in all its glory and splendor has burst upon the vision of faith. What further revelation can there possibly be? It is not "the last days" as they are sometimes spoken of in Scripture, as days of the decadence of Christianity, or as the time when Israel will be restored and God will begin to deal with His ancient people — though then Messiah will have brought in blessing. These are minor uses of the expression "the last days;" but here you have it used simply as marking the revelation of Christ. If God has spoken to us in His Son, it must be the last that He has to say — there can be nothing further. And, as you think of that, it emphasizes what you have in the close of our portion — "How shall we escape if we neglect so great salvation?" God has nothing more to give. He has no reserved source of grace; He has exhausted divine fulness (if I may use such an expression of that which cannot be exhausted) in giving us Him in whom dwelleth all the fulness of the Godhead bodily. God has "spoken in times past unto the fathers;" that suggests that the apostle is writing to those who could call by that name those who had gone before them. He is writing to Israel according to the flesh, to those who could claim descent from Abraham, and who could say literally, as by grace we can say, "Abraham our father" — for he is "the father of all them that believe." But here the patriarchs are spoken of as the natural ancestors of those to whom the apostle was writing. There are two words here which suggest the character of all God’s revelation in the past. They are translated, "at sundry times, and in divers manners." They might be more accurately rendered, "In many parts, and in many ways." God has spoken in the past in many parts; that is, the sum of His truth has to be gathered from various portions of His Word. He had to give partial revelations. From the very nature of things it was impossible for Him to give a full and complete revelation until One came who could in Himself embody all that God was. Thus we find, in looking through the Old Testament, that everything is of a partial or fragmentary character. We learn lessons of sin, and of atonement for sin. At the very beginning, outside Eden, we see God providing a covering for our guilty parents. We find Him teaching the lesson of judgment in the Flood, and of shelter from that judgment through the ark. We find Him teaching His sufficiency for those who trust Him, in the life of Abraham. We find Him illustrating the fact that He is a God who fulfils His promise, in the birth of Isaac, and an unfolding of the precious truths of sonship in connection with Isaac’s life. We find Him chastening and disciplining His people in the history of Jacob, and in Joseph we see Him revealing those secrets which ever, if I may say, struggle for expression — secrets as to the glory of His own beloved Son; for God was ever yearning to express His thoughts of Christ. And so we could trace it all through the Old Testament Scriptures. God was giving fragmentary revelations. He was speaking in many parts. You learn one lesson here, and another lesson there. And not only that, but He was speaking in many ways — to Joseph, for instance, through a dream; to Moses through the partial revelation of Himself upon Mount Sinai; to the nation of Israel in all the varied experiences of their history, giving them the truths of redemption in the Passover, the truths of access to Him in many a type and symbol in the Levitical ordinances. In this way He was speaking in divers manners as well as in many parts. Toward the end He is speaking through those whom we know as the Prophets, though every revelation of Himself is really prophecy. Thus, as it were, God putting before man a great mosaic. When you take up one stone of that mosaic, and study its color, form and position, you get but a partial view of the great picture of which it forms a part. It is put in its place, and stone after stone is taken and set in its place, until you see gradually unfolding a grand picture of what God would reveal; but it is all "in many parts, and in divers manners" revealed to us. But now, in contrast to that,we come to "these last days." Does he speak of apostles, of prophets, of special messengers bringing this and that truth? Do we hear aught of Paul, of Peter, of James, or of John? Ah no; it is all gathered up in one blessed, simple word which brings to us the full burst of divine revelation — "He hath in these last days spoken unto us in His Son." How much that means! With what unshod feet we should tread here! What divine fulness is there! God has spoken in His Son! The Son of God, then, is the theme of this epistle. The Son of God is the One whom God has made known unto us; the knowledge of the Son of God is what, in infinite grace, He has given to every one of us. Have you ever paused to thank God, to bless Him from the depths of your soul, that you are living in these last days? Would you change places with a Moses, who saw that glory which God was able to reveal in connection with law? Would you change places with Isaiah, who in the temple saw the Lord high and lifted up, and all the glory that could be manifested in a house made with hands? Or with a David, who foresaw One who was to sit upon his throne, and all things put in His power? Ah, the feeblest child of God who lives in these last days has infinitely greater privileges. As our blessed Lord has said, "Many prophets and kings have desired to see the things which ye see and have not seen them, and to hear the things which ye hear and have not heard them." There is nothing greater, nothing more wonderful, than the fact that all of us, all the people of God in this Christian age, are blessed with the full revelation of the Son of God, all that God has to say. Thus Paul, in Colossians, speaks of his ministry fulfilling, or completing, the ward of God, for it fully unfolded Christ. Let us now look a little at the way in which He presents His blessed Son here. The mind naturally turns to the thought of One who is revealed to us in the Gospel of John as the only-begotten Son of God. As we sometimes sing, "The higher mysteries of Thy fame The creature’s grasp transcend." It is utterly impossible for us fully to understand all that is in that blessed relationship of the Son with the Father. The only-begotten Son, who dwelt in the bosom of the Father through all eternity — who can describe the blessedness of that relationship? who can understand all that was meant — the equality, the eternal blessedness, the glory, the joy, the satisfaction of divine love in the Father to the Son, and in the Son to the Father? We get a glimpse of this in Pro 8:1-16. But there are mysteries here at which we can only look and wonder. "No man knoweth the Son but the Father; neither knoweth any man the Father save the Son." We cannot intrude there. We know that He who is revealed to us was the only-begotten Son of God through all eternity. But is it not an amazing, a blessed thought that the very relationship which He bore to God throughout all past eternity is the character in which He is presented to us when He comes as Son of God upon earth! How is He described for us here? We are speaking of Jesus, of Him who called Himself ever the Son of man; we are speaking of the One in whom God has spoken in these last days; and how do we know Him? Not merely as the Son of man, but as the Son of God, with all that that blessed relationship implies. God, as it were, would tell out to us, so far as we can understand, the blessedness of that relationship which He had with the Son throughout eternity. He is revealed to us as the Son of God. The form of expression suggests, also, that not only was the Son the Messenger of God, last and greatest of all whom He had sent — as described by our Lord in Matthew — but He is the representative of God. God Himself was speaking in the person of the Son, "God with us." There are here seven expressions which set before us the infinite fulness of this blessed Person, which I will first read in their order. 1st, He is the Heir of all things; 2nd, "By whom also He made the worlds;" 3rd, He is the brightness of God’s glory; 4th, He is the express image, or very impress, of His substance; 5th, He upholds all things by the word of His power; 6th, He is the One who purged our sins; and, 7th, He has sat down at the right hand of the Majesty on high. Christ, as Son of God incarnate, is the theme. It is as Son of God who has become man, the One in whom God has spoken to us so that we can hear and see Him and understand His revelation. But the language used to describe Him in that way is with a fulness which reaches back into His eternal glory, and shows us that in leaving that, He has left nothing of the intrinsic excellence and the power which belonged to deity. He is God, though revealed as Messiah, King of Israel and Son of Man. First, He is Heir of all things — of this creation in which we are, and the whole universe of God. God is the maker of it, the upholder of it, the possessor of it. The Son of God is the Heir of it all. A son is an heir. You find that very beautifully brought out as to ourselves as believers, in Rom 8:1 and Rom 8:17 : "The Spirit itself beareth witness with our spirit that we are the children of God; and if children, then heirs." Heirship goes with sonship. But His heirship is spoken of here before anything but the Father and the Son is mentioned. What a thought that is! Before God had made anything, before aught but Himself existed, in His divine completeness He had an Heir to all His glory that should be revealed; an Heir to all His infinite possessions that should be created; an Heir to all the ages as they should unfold; everything should centre in Him; everything should be in the hands of His Heir. God has given it to the Son of His love. He is Heir of all Israel’s glory in the day yet to come. The time is coming when Israel will be displayed in blessing in the place of her inheritance; and when she is there she will simply own her subjection to the One who is Master and Lord and King over His earthly people. He is also Heir of all the nations. When they are associated with Israel, they will own subjection to One who who is their Lord and their Master. He is over all things in heaven as well as upon earth, as you have in that wonderful scripture in Ephesians: God hath "set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet;" so that whenever you think of Christ, you think of One who possesses everything that it is possible to conceive of. He is Heir of all things, visible and invisible thrones, dominions, principalities and powers. The next glory is that He is the Creator of all things. How could He be anything less than Heir of all things if all things were made by Him? We read in the Gospel of John, "All things were made by Him; and without Him was nothing made that was made." In the epistle to the Colossians we read, again, "All things were created by Him and for Him." The Son of God whom we know, the blessed Lord Jesus, who is the perfect revelation of God, is the One who has made all things. We cannot be too simple here. If He has in grace veiled His glory in a tabernacle of flesh, let it ever be our joy to recognize the Creator in this lowly guise. The word for "worlds" here and in Heb 11:1-40 is not the one usually found in the New Testament. It means elsewhere "ages." But there is also authority for its evident meaning here. There may also be the suggestion of all "cycles" of time. The next revelation of Him is that He is the brightness of God’s glory, the shining out, the effulgence of His glory. God dwells in light unapproachable. The very brightness of that light dazzles the eye of man, forbids him to see, to understand God. The glory of God is the manifestation of Himself. His glory fills all creation. "The heavens declare the glory of God." Wherever His works are seen, there His glory is. Wherever God’s creatures are, or there is a heart to appreciate His glory, there you will have that glory manifested. But beyond the outermost limits of space, beyond all created things, reaching off into the infinite, which God alone can comprehend, you have still the glory of God transcending the universe even as God Himself is beyond it all. But Christ is the brightness, the effulgence, or outshining, of that glory. When our Lord was here He declared, "I am the Light of the world." God is light, and the Son is light. The light of God is unseen save as shown forth by the Son. There must be an object for light to fall upon, and that Object was the Son. But the light in Him was not derived, or reflected, in the sense that we can conceive of Him as being without it. "In Him was life, and the life was the light of men." By virtue of His deity He was the effulgence, the splendor of God’s glory, while truly Man as well. I confess that words sound feeble before such transcendent themes as these. The heart seems weakly to grasp these amazing thoughts, but let us get them clearly in our minds at any rate, for I am persuaded that it is the work of the Holy Spirit to glorify the person of Christ, and to set before us in its completeness that which is ever before the Father, who alone can comprehend it in all its fulness. More than that, passing on to the next glory He is the very impress, the very image of God’s being, of His substance, so that the Lord Himself has said, "He that hath seen Me hath seen the Father." What a wonderful thought! The word translated "express image" means the stamp which makes the coin. The Greek word is "character," which suggests that our blessed Lord was an exhibition of the full character of God — His holiness, wisdom, goodness, love, power. All that God is — not merely in His ways, but in His being — is expressed absolutely by the Son. This would connect, in some measure, with the expression "the Word" in John, though that applies to His untreated connection with God; "the Word was with God, and the Word was God." When He becomes Man, He is still the Word, the expression of divine thought. He is next described as "upholding all things by the word of His power." He is the God of providence as well as the Creator. Here is no mysterious heathen deity that we believe in in common with all mankind. Would that the God of providence were more generally recognized as our Saviour and Redeemer too. He it is who upholds all things, who brings forth the heavenly hosts, calling them all by their names, for that He is strong in might; not one faileth. But you say, "It is God, surely." Yes, but God the Son, blessed be His name. No one has grasped what the Son of God is until he has prostrated his soul before Him as "God over all, blessed forever." I would that I could put it so strongly that every soul would bow to the truth of it, the absolutely essential, perfect divinity of the Son of God, our Lord Jesus Christ. We admit not one iota of a question, not one shadow of a doubt, not one bit of tarnish upon that glory which God has spread before us on this page We will not permit for one moment a question or low thought of that blessed Person who in grace humbled Himself down to our comprehension, and took the form of a servant. Turning back for a moment, let us look at two occasions on which God declared that this was His Son. Look at the Man Christ Jesus associated with His people at the time of His baptism. Repentance had been preached by the faithful forerunner of Christ, John the Baptist, and the people confessing their sins had taken their place in Jordan, owning their evil desert, owning they were under death and judgment. When they are all baptized, there comes One, Jesus, whom John recognizes as the One by whom he had need to be baptized, instead of associating Him with these people. But He, in spite of John’s protest, takes His place too amidst a people who had confessed their sins. He goes down into that which for Him was an anticipation, a foreshadowing of His own death. He goes down into Jordan and takes His place in all humility and grace as the Substitute of His people, identified with them. And just as He comes out of those waters of death the heavens are rent asunder, and God declares of Him, "This is My beloved Son, in whom I am well pleased." The very One who to outward appearance seemed to be one of that repentant throng, who had, apparently, nothing to distinguish Him from that crowd of people who had confessed their sins, God distinguishes, and declares Him to be His beloved Son, in whom He found His delight. In all those thirty years of private life at Nazareth He was perfectly pleasing and acceptable to God, who sets the seal of His perfect approval upon His entire life up to that time: "This is My beloved Son, in whom I am well pleased." Then look on to the mount of transfiguration. There you have quite a different scene. It is as though God would give His beloved Son a foretaste of that glory into which He was so soon to enter, as though He would show in anticipation His thoughts of Him; and to the wonder of those with Him He becomes transfigured before them, His face exceeding bright as the sun, His raiment shining as the light; and again that same Voice declares, "This is My beloved Son, in whom I am well pleased; hear ye Him." Now these two declarations of God as to His beloved Son show His thoughts of His entire life during His path of humiliation. You can link what you please with that humiliation — everything that you find in gospel history, — the Man Christ Jesus dealing with the poor woman of Samaria, speaking with the poor sinner in the Pharisee’s house, ministering blessing and goodness wherever He went, and in it all you can hear God declaring, "This is My beloved Son." He was the brightness, the outshining of God’s glory, the very image of His being. In all the relationships into which He came, God recognized Him and marked Him as His Son. And if we look up where He is now in that glory, we see Him still the unchanged, blessed Son of God in whom He has found His delight. Let us turn now to Col 1:15-17, and you will see these glories of which we have been speaking, gathered together. "Who is the image of the invisible God, the first-born of every creature: for by Him were all things created, that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him and for Him: and He is before all things, and by Him all things consist." What a congregation of glories we have there! In the brief compass of Col 1:15-17 you have the fact that the Son of God is the image of God: "He that hath seen Me hath seen the Father" — he has seen God Himself. He is the image of One who could not be known to us except in the person of His only Son. More than that: He is the Creator and the Upholder. The apostle brings before our minds not this earth and its creatures merely, but all things "visible and invisible, whether they be thrones, dominions or powers" — the highest things in all the created universe of God. They were all created by Him, that is, by the Son of God. More than that, for Him; and more than that, He is before them all, He is supreme over all. More than that, by Him all things subsist — He upholds all nature. Now we pass from these glories which are essentially divine, though they are used to describe the blessed Son of God in His humanity, to the next wondrous, precious thought: "When He had by Himself purged our sins." God is giving a sevenfold description of the glories of His Son. We have seen Him as Heir, Creator of all things, the brightness of God’s glory, the very image of His Being. What is suited for companionship with such glories as these? Is it possible that the great truth of redemption will find its place along with these wondrous truths? Ah, beloved, in describing these many crowns which are upon His head, in describing the glory which is His as Son of God, we find that the blessed truth of redemption has its place along with these. "When He had by Himself purged our sins, He sat down." He does not here speak of His being the sin-Bearer; does not enter into the question of His being made sin for us exactly. That is enlarged upon later on in the epistle. He just touches the great truth that He made purification for sin. He did the whole work of redemption, and He did it by Himself; not by an angel or any other agency. The Son of God accomplished purification for sins. Think of the companionship in which redemption is! Think of the blessed Son of God, "the brightness of God’s glory, the express image of His person" — then think of redemption. They are companion thoughts in this scripture. We can speak of Him not merely as the One who made the worlds and who upholds all things by the word of His power, but with the same breath we can speak of Him as the One who has made purification for sins. And can there be any question that that purification for sins is just as perfect, just as divine and God-glorifying, as every other attribute, as every other ray in this effulgence of divine glory we have been looking at? The purification for sins, God associates with all the glory of His Son, with all that He is as creator, as upholder, as divine. Lastly, we see Him going back where He was before, into that glory which He had with the Father before the world was. Returning there by right, not merely called up there by the glory of the Father, as we know He was also, but taking His place there in His right as Son of Man and Son of God, who has title to all things, not merely by His divine being, but as Son of God, who, in time, has accomplished the whole work of redemption, and thus takes His place upon the right hand of the throne of the Majesty in the heavens. Do you wonder that the Spirit of God, as He sets Him forth in this sevenfold lustre and glory, should pause, as it were, and say, "Being made so much better than the angels, as He hath inherited a more excellent name than they"? It is the name of Son. We have seen what that blessed name means, the Son of God. What a name — what an unfolding of divine character — what fulness there is in that! Is there any question as to the place of angels in comparison with Him, as to the place of any creature? Can we compare any one with the Son of God? with Him in whom dwells all the fulness of the Godhead bodily? There is a beautiful touch in the original which is not brought out exactly in the English "Being made so much better than the angels." It is not exactly that. We have that expression in the first part, "being the brightness of His glory." He was ever that. But now it is "becoming so much better than the angels." Thus it is after making purification for sins, and after taking His place at the right hand of the Majesty in the heavens, that He is declared better than the angels, having obtained, inherited, a more excellent name than they. As you dwell upon this sevenfold revelation of Himself, do you not say, with the testimony of the Spirit here, He indeed is better than the angels, He hath inherited a more excellent name than they; and "at the name of Jesus every knee shall bow; of things in heaven, and things in earth, and things under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father"? "For to which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again when he bringeth in the First-born into the habitable earth, he saith, And let all the angels of God worship him. And as to the angels he saith, Who maketh his angels spirits and his ministers a flame of fire; but as to the Son, Thy throne, O God, is for the course of eternity, and a sceptre of uprightness is the sceptre of thy kingdom. Thou hast loved righteousness and hast hated lawlessness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hands. They shall perish, but thou abidest; and they all shall grow old as doth a garment; and as a vesture shalt thou roll them up and they shall be changed; but thou art the same, and thy years shall not fail. But as to which of the angels hath he said at any time, Sit on my right band until I make thine enemies the footstool of thy feet? Are they not all ministering spirits, sent forth to minister for the sake of those who are to inherit salvation?" Now we pass on to the testimony of the word of God. We have here God’s witness from His Word to the supremacy of His Son above angels. And here again we have the number seven, the sevenfold perfection of the Son borne witness to by the infallible word of God. I might say that all seven of these quotations are practically taken from the Book of Psalms. Though one is taken verbally from the 2Sa 7:2, nearly the same words are in Psa 89:1-52. But is it not suggestive that we have these quotations from the Book of Psalms? It is as though God would say that the glories of His Son, the excellences of Christ, are material for the eternal praise of His people. Whenever you speak of the glories of Christ, whenever we have Him set before us, whether as maker, as upholder, or as purger of sins, it is to call forth the homage of our hearts. These quotations from the Book of Praise are a divine hint as to the attitude of soul that should characterize us as we dwell upon His glories. We should be associated with the choir which, back in the days gone by, began speaking of the glories of Christ. We, in these last days, on whose ear the full music has burst, should ever join in the anthem of worship and praise to the Lamb of God, to whom every knee shall bow. The first quotation is from Psa 2:1-12 : "Thou art My Son; this day have I begotten Thee." The expression "this day" speaks of time as contrasted with eternity. I should say that it was really "in this day of creation," in this day of manifesting Himself in the person of His Son, that God has begotten Him, has set Him forth. He is "Only-begotten," in eternity past but when He comes into the world, when He takes His place as the Head of God’s creation, He is the "Firstborn." "Thou art My Son." God directly addresses Him. The psalm from which this is quoted speaks of Christ as King, and of the opposition of the kings of the earth conspiring against the Lord and against His Anointed: "Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh," for has He not established His King upon His holy hill of Zion? And then we hear the voice of the King Himself: "I will declare the decree." Why is it that the King in Zion can stand against all the hatred and opposition of the enemy? Why is it that even in the day of His rejection, when His followers were but a few feeble Jews, shortly after Pentecost they could take up Psa 2:1-12 and quote it back to God as an argument why He should give them all boldness to speak the Word without fear? Ah, it was because that King in Zion was His Son. "I will declare the decree," says the Son; and then He declares it. "Thou art My Son," God had said to Him; "this day have I begotten Thee." He is in His kingly place as Son of God, and who dare array himself effectually against the Son of God? Who dare assail that throne which is occupied by the Son of God, of the Eternal Himself? The second quotation, as I said, comes from 2Sa 7:1-29, but the truth of it is embodied in Psa 89:1-52. It gives us the same thought, only now in the reverse way: "I will be to Him a Father, and He shall be to Me a Son." The first one had declared, "Thou art My Son." This second quotation emphasizes the fact that God is Father to Him. How blessedly did our Lord Jesus enter into that all through His life here! It was ever the Father. John’s Gospel is the gospel of the Father. The Son lived by the Father; He made known the Father’s name. How good God made these blessed words to Him: "I will be to Him a Father, and He shall be to Me a Son"! It referred primarily to Solomon himself as a type of Christ. In all his glory and splendor, Solomon typically occupied that relationship which is described in these words as ruler over God’s people. But how feebly he illustrated, how partially and temporarily Solomon exhibited this blessed relationship, which is only true of God and His blessed Son in any full way! Then we have the next quotation, from Psa 97:1-12. He is now bringing in the First-begotten into the world. You notice the expression "First-begotten" shows that it is not Christ in His essential deity, but as Son of God become man. It is when He brings Him into the world or "habitable earth," His millennial kingdom. The psalm describes Him as coming into the habitable earth as Judge to take His place and reign and as He comes and takes His place there, the One who once came as the Babe of Bethlehem, comes in the clouds with power and great glory, accompanied by the hosts of heaven: the angels are associated with Him in His glory. And God, as He introduces His King in all this glory to the earth over which He is to reign, calls upon all associated with Him to prostrate themselves before Him: "Let all the angels of God worship Him." There He is, the Object of angels’ worship. Of none of the angels had this been said nay, they are worshipers, not objects of worship. How completely that sets Christ as supreme above all His ministers! That leads us to the next quotation, from Psa 104:1-35, the psalm of creation. It says of the angels, "Who maketh His angels spirits, His ministers a flaming fire." Here God is speaking of His works of creation and providence, and the messengers that He uses: they are angels, beings who excel in strength, and delight to do His will. He makes the angels spirits, and they go as the lightning or as the wind, quick and certain in their work. Blessed position they have, the place of exaltation as far as man is concerned but after all, they are ministers and — as we read in Heb 1:14, "Are they not all ministering spirits" — not merely those who minister to God, those who go as the rushing wind or as the flame of fire to do His will, but are they not ministering spirits, sent forth to minister to us? There is a vast amount of curiosity as to angels. I do not propose to take part with those who delve into curious questions. But it is interesting to look up the various allusions to their service in the Old Testament. You have them in the life of Abraham, in the history of Lot, and in various other places, scattered throughout the Old Testament. In Job they are called "the sons of God." They are God’s messengers to do a certain specific work. How they seemed to crowd out of heaven’s portals when there was One here in the manger, to whom they would have delighted to minister! How they seemed to follow Him out of the heavens, longing to attend upon Him, as He Himself said when in the garden, surrounded by two or three poor, feeble men, "Thinkest thou that I cannot now call upon My Father and He will send Me more than twelve legions of angels?" How they would have delighted to minister to Him! but the time was not then. But the ministry of angels since our Lord’s ascension is simply that of servants, as in Acts, when the prison doors were opened for Peter by the angel of the Lord. What a blessed place is ours in association with Christ, that we should be the objects of service and care by those who delighted to minister, when they were permitted, to the Son of God Himself, and who will come in attendance upon Him! The angels, then, are God’s servants to His Son. But the apostle is not to be turned from his theme. He goes back again to the Son. The next quotation is from Psa 45:1-17, and there we see Him again in millennial splendor. He is coming to reign, His sword is girt upon His thigh. In Revelation we see Him as the Rider upon the white horse, coming out of heaven, and associated with Him the armies of heaven. Is He coming forth as a flame of fire? Is He an angel of God’s service? Ah, of the Son He saith, "Thy throne, O God," — the throne over Israel, the throne here upon the earth, — "is forever and ever a sceptre of righteousness is the sceptre of Thy kingdom." What an amazing expression! You cannot modify it in any way. He is addressed as God, and His throne is the throne of God, and it endures forever and ever. You see Him here as the Son of Man taking His power and reigning. But God says, There is the Man who is My Fellow, — Him whom I address as God. Then He describes the character of His reign, as it had ever marked His life during His humiliation: "Thou hast loved righteousness and hated iniquity therefore God" — and now comes in the wondrous truth of incarnation — "therefore God, even Thy God," the One who had already addressed Him as God, now is His God also. You have in those words Christ as divine, and yet human, Son of God and Son of man. "God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows" — that is, those with whom He had in grace associated Himself, the believing remnant or, looking over the whole history of the past, all the kings of Israel who might be compared with Him — Solomon in all his glory, or whoever else it might be, God has anointed Him whom He addresses as God, above all His fellows. The next quotation is more wonderful yet. We have seen Him addressed as God Himself, and now in this next verse there is a quotation from Psa 102:1-28. Those of you who are familiar with that wonderful psalm will remember that it breathes of Gethsemane through the whole first part of it. You hear the cry of the Afflicted as He pours out His soul to God — One in deep distress, who is in the depths of anguish of soul, and is about to be cut off out of the land of the living. You hear Him pleading, as it were, with God, "O My God, take Me not away in the midst of My days." And what answer does God give? Had not the Spirit of God Himself applied these words to Christ, we would have thought they were a part of our Lord’s address to God. If we read it consecutively, does it not sound as though the Lord was going on to say, "Take Me not away in the midst of My days: Thy years are throughout all generations. Of old Thou hast laid the foundation of the earth: and the heavens are the work of Thy hands"? But here we are told that it is God who is addressing His blessed. Son. You see the Son, as you might say, as He in Gethsemane poured out His soul in strong crying and tears: "O My God, take Me not away in the midst of My days"; and He waits for an answer. What answer will come from the Eternal to that One who is there in the place of obedience, seeking His will? to One who has humbled Himself even down to the very dust of death, and is taking the cup which He shortly will drink to the very last dregs? Ah, God addresses Him as divine: "Thou, Lord." Think of it, beloved, God addressing Him, the One bowed before Him there in the depths of humiliation, "Thou, Lord, in the beginning hast laid the foundation of the earth: and the heavens are the work of Thy hands." Oh, the wonder of it! The sighing One in Gethsemane, the blessed Son of God in His place of lowliness, God addresses Him as Creator and Maker of heaven and earth! When all that is about us shall crumble to nothingness, He shall abide in His eternal power and glory. Can you conceive of, or bring together, two greater extremes apparently — most abject need and helplessness, the plaint of One crying out in feebleness to God, and the response coming from the very throne of God Himself, addressing this suppliant as God over all, blessed forever? Ah, do we not turn with adoring heart to that blessed One and address Him in that language also? When you think of Him in lowly guise, shrouded from the eye of unbelief, His glory only visible to faith; when you see Him going about clad with sealskins, as it were, hiding the glory within from view, do you not feel like saying, My Lord and my God! even as Thomas did when there was the witness before him of His deepest humiliation: "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side"; and as Thomas sees these evidences of death and humiliation, his reply is, "My Lord, my God!" Thus ever faith delights to own Him, in His deepest humiliation, as God over all, blessed forever. The last quotation is from Psa 110:1-7, and there we see Him back where it is His right to be, upon the throne of God: "To which of the angels said He at any time, Sit on My right hand, until I make Thine enemies Thy footstool?" Here we have Him who has gone down into the place of death and made purification for sins, now exalted, and Priest upon His throne. In that psalm, which speaks of His Melchisedec character, we see Him upon the throne of God, at His right hand, waiting until His enemies are made the footstool of His feet; He must reign until all things are put under His feet, and He remains supreme. Thus the testimony is complete, and thus we see Him given the place which is His alone. "For this reason we ought to give the more earnest heed to the things that have been heard, lest in any way we should slip away [from them]; for if the word spoken through angels was firm and every transgression and disobedience received just retribution, how shall we escape, if we have neglected so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those that heard [him]; God also bearing witness with them both by signs and wonders, and various acts of power, and distributions of the Holy Ghost according to his will?" And now it is all this peerless glory of the Son of God which gives point to these words of exhortation in Heb 2:1-18, which adds emphasis to all that has been said: "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should slip away from them." They can never slip; nor is it we letting them slip. They are the rock, they are the anchor, the ground; we are the ones, the professors, who are in danger of slipping. Just here I would simply allude to that which shall occupy us later on — the character of the people to whom the apostle is speaking throughout this epistle. You will find, time and again, a word of warning, of entreaty, which is not apparently in accord with the truth of the eternal security of the believer. I say apparently, for we know that God’s word can never contradict itself. But we see the blessed Spirit of God warning those who have taken the name of Christ upon them, and more particularly those Hebrew Christians who for the time being had renounced Judaism, but who yet were looking back upon that which they had left — upon the partial and fragmentary revelation which God had now displaced by the full glory of Christ. These professed Hebrew Christians were in danger of turning again to that ministration of angels. Perhaps a question has arisen in your mind, Why is it that so much is said comparing Christ with angels? Is not one reason to be found in this last part at which we are looking: "If the word spoken by angels was steadfast," etc. The law was given by the dispensation of angels, we are told in Stephen’s address. The apostle, in Galatians, says that the law was ordained by angels in the hand of a mediator, and we see in Psa 68:1-35 the Lord in the midst of His chariots at Sinai, the myriads of angels. The angels, then, were the associates, those connected with the revelation of God under the law; and therefore, when He sets up the peerless glory of Christ, who brings grace and truth to light, when He is setting forth the Only-begotten of the Father, naturally He sets aside all those ministers connectejustification, and a rule of life. Thus this warning comes with special emphasis to those Hebrews who had made a profession of Christ, and yet who, perhaps, were not really possessors of life eternal in Him. It comes therefore as a warning in this day of Christian profession, when there is special temptation for men to turn away from that which God has revealed. One realizes how feebly we have spoken of the glories, the excellences of Christ; but what is being substituted for Christ today? What is called religion today? Is it not a form of Judaism, that which exalts the flesh, the natural man? Do we not see all about us today, not Judaism, but that which is worse, far, than Judaism? For Judaism had at least the sanction of God when it was given; it was God’s revelation for the time that then was. But what have we today, after the full sunlight has come in, after the glory of the Son of God has been revealed? Men going into darkness, and lighting their poor little tapers. We see them going through wretched forms and ceremonies which are not even Judaism, going back to all kinds of legality, which is not even the old robust legality which the Old Testament would give. It is a mixture, part law, part trusting in the mercy of God, and a confusion of things which God has made blessedly and eternally distinct. We are living in a day when men are in danger of turning away from Christ, the fulness of God, to that which is worse than Judaism could ever have been, even to denying the blessed person of the Son of God. We are living at a time when men are beginning to question whether there is any great difference in religions after all; if there is not a great underlying stratum of truth in all religions — each having its errors, but each having its truths as well, and all upon one common level! The word of the Spirit of God comes with tenfold power in these last days, — in the last hour, we may say, of these last days, — and warns those who profess to have a knowledge of the Son of God that they should give the more earnest heed to the things they have heard, lest they drift away from them. The whole of professing Christendom is drifting away from the truth. Men will preach and listen to anything — on industrial questions, social topics, political questions, anything and everything — so that it is not Christ; but that which exalts Christ, that which brings man into his true place as a lost sinner, that is departed from by the mass of those who profess to belong to Christ. Is there not, then, need for exhortation to hold fast to Christ? "How shall we escape" says the writer, who associates himself with them — how should any one escape, who neglects this great salvation? If the law brought its punishment for every transgression and disobedience, how much more shall neglect of the gospel be hopeless. Notice here it is neglect, not open hostility. He then describes that salvation. The Lord began to set it forth in His earthly life here, for "God was in Christ, reconciling the world unto Himself," in His beloved Son reaching out to sinners. Then it was confirmed unto us by those who heard it, by the disciples at and after Pentecost; and then by the Holy Spirit God was bearing witness, as He is still bearing witness by His Word. As you think of the fulness of this testimony, of our Lord, of His apostles, and of the Spirit of God at this very time continuing to bear witness to the glories of Christ, we can surely say to any one who might be tempted to take up with anything that is not Christ, How shall you escape if you neglect so great salvation? The Lord give us to enter more fully than ever into the glories of His blessed Son and the perfections of that salvation which He has brought to our very doors and to our very hearts! ======================================================================== CHAPTER 92: 05.05. LECTURE 2 THE SON IN HIS HUMILIATION ======================================================================== Lecture 2 The Son in His Humiliation Heb 2:5-18. "A little lower than the angels" That part of the epistle which has already occupied us presented Christ to us in His glory as the Son of God incarnate, as He was manifested to men. We could not know Him as the eternal Son of God save as God declares the fact to us; but when He takes His place in His creation He is declared to be the Son of God. The Spirit of God, in this epistle, is most careful to declare His divine character in all its fulness, as we have seen throughout the wondrous unfolding of Heb 1:1-14. That which is before us now, however, seems to be in direct contrast to what we saw there. If we saw there the jealousy of the Spirit of God in maintaining the divine glory of the Son, we see in this portion, with equal care, the emphasis placed upon the fact that He was man. This is the great "mystery of godliness." It is "God manifest in the flesh," surely; and yet that flesh is a perfect man, so that as we gaze upon Him we can say not merely we behold "His glory, the glory as of the Only-begotten of the Father," but we can also say there is the "Mediator between God and man, the Man Christ Jesus." And the Spirit of God is not careful, if I may use such an expression, in speaking of the divine glory, or of the human character of the Lord Jesus Christ, to check the fullest thought of His being that in each case. When He speaks of Him as God, there is no restriction, no check upon what He says. You are in the presence of your Creator, in the presence of the God of providence, and you must bow and worship. When He speaks of Him as Man, in the same way you are in the presence of One who has all the characteristics of an absolutely genuine man, apart from sin. It is not merely that He was manifested in the body, that He had a human form, nor that He had a human intellect as well — perfect, imperial, human intellect; but He had also human affection. In other words, in body, soul and spirit He was as absolutely and entirely a man as He was absolutely and entirely God also. Faith must always be careful, first of all, to hold the entire truth, to receive everything that God reveals, and then let the Spirit of God harmonize what may apparently seem a contradiction. The great error into which men fall is that of shutting out a part of God’s truth. The way to have the light is to welcome it all. Leave the Spirit of God to harmonize that which our poor, finite minds may but feebly grasp. We may be sure that it is all perfectly consistent with the divine glory. Our care is to receive it all. So, in the portion which is to occupy us now, what we have distinctly before us is the humanity of the Son. If we might say "the Son of God" as to the first portion, we can here equally say, "the Son of man." "For unto the angels hath he not put in subjection the habitable world to come, whereof we are speaking; but one in a certain place testified, saying, What is man that thou rememberest him? or the son of man that thou visitest him? Thou madest him a little lower than the angels, thou crownedst him with glory and honor and didst set him over the works of thy hands: thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not in subjection under him. But now we see not yet all things put in subjection to him; but we see Jesus crowned with glory and honor, who was made a little lower than the angels on account of the suffering of death, so that by the grace of God he might taste death for all." You notice that here we have angels again. The apostle is not done with them. The first part was occupied in showing Christ’s supremacy above all angels; His place there in that peerless glory which none of God’s creatures could for a moment dispute. There He is, above them all; and when He is introduced into this earth, all the angels of God are called upon to worship Him. Here we have the angels again, but the thought is just the opposite of that. The angels, first of all, are declared not to be the future rulers of this earth when it enters upon that era of blessing which is yet before it; for that is what is meant by this expression: "Hath He not put in subjection the world to come" (i e., the habitable world), "whereof we speak?" That "world to come" means the earth during the Millennium, the time when evil shall be put down and when the glory of God’s kingdom shall be fully manifested. It is the period to which men have looked forward — to which Israel in the prophets was taught to look forward — with longing. We are distinctly told here that it is a time when the angels will not be lords and masters over it at all. God has not put that in subjection to them. On the contrary, "One in a certain place testified." We know that is in Psa 8:1-9; but it is very suggestive that he does not say "David," or even "the psalmist," because it is the fact of what is revealed that is emphasized, and not where or to whom it is revealed. "One in a certain place testified, saying, What is man, that Thou art mindful of him, or the Son of man, that Thou visitest him? " Psa 8:1-9 is a wonderful one, as to its position and its contents. In the early part of the book, the psalmist has looked at the great principles, and the themes that are to occupy him throughout the entire book. He has presented the character of the remnant, in their obedience to God, separation from evil, and meditation upon His Word, with the resulting fruitfulness, in contrast with the end of the ungodly, who, like the chaff, will be driven away in the judgment. He gives expression to their allegiance to God’s King, who is to take His place upon God’s throne in Zion, at which we have already looked in Heb 1:1-14r. He then describes all the opposition of the enemy, as you find it in the earlier psalms (Psa 3:1-8, Psa 4:1-8, Psa 5:1-12, Psa 6:1-10, Psa 7:1-17). Then, in Psa 8:1-9, having looked over the whole field, as you might say, he looks up again to God, and proclaims the excellence of His name: "How excellent is Thy name in all the earth! who hast set Thy glory above the heavens. Out of the mouth of babes and sucklings hast Thou ordained strength, because of Thine enemies." Blessed and beautiful contrast that is — God’s glory proclaimed through the mouth of feeble instruments, even babes! The enemy and avenger stilled by the praises of God from the mouth of infancy, as when our. Lord entered Jerusalem amid the acclaims of the little ones. Then the psalmist goes on; his eye sweeps the heavens, he thinks of all that mighty creation of God: "When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; what is man, that Thou art mindful of him? or the son of man, that Thou visitest him?" God has garnished those heavens, has shown His might, His wisdom, His glory, in those works. "The heavens declare the glory of God, and the firmament showed) His handiwork." Well might the gazer, one of those babes and sucklings, as he took his place here in insignificance and gazed up into that infinity of glory, say, When I think of all the might and the wisdom displayed in that, what am I? "What is man," — any man, great or small, — "that Thou art mindful of him? or the son of man," — man in the abstract, the ideal man, — "that Thou visitest him?" We might well say that of man as the creature of God. In one sense he is one of the least of God’s creatures, so far as certain standards are concerned. As we contemplate the heavens, knowing something of the immensity of space, reaching out beyond the uttermost bounds of vision, where the time in which light, traveling with lightning speed, passes from star to star is measured by years; when we realize the number and magnitude of those heavenly bodies, their interdependence and grouping into systems; when we observe the perfect harmony and order of them all, — we begin to have some faint conception of the greatness and glory of that Being whose fingers fashioned them all, and who maintains them. And yet creation itself is an evidence of humiliation on the part of Him who is infinitely above all His works. It is in this way a foreshadowing of that wondrous act of humiliation which we are to dwell upon, when He who was in the form of God stooped to be found in fashion as a man. Thus man’s littleness is seen as compared with the infinitude of God’s creation above him. Passing now to the heavenly beings, compare him with angels: "Thou madest him a little lower than the angels." They are pure spirit, whose abode is in the heavens, and who excel in strength. They are not cumbered by the body of clay which would link them with the earth. Man carries about with him the witness of his weakness, his link with the animal life, yea, with the very earth below him, as well as his link with God. But not only in creation is man feeble; when we remember that in creation he is a fallen being, that the very link that once bound him to God has been snapped by sin, and the only tie that could lift him out of his helplessness has been broken by his own act — what an utterly helpless being is man! The psalmist goes on to say, further, "Thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet." Again we are reminded of creation when God said, "Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." Everything was put under man’s hand. He was head of God’s creation according to His purpose. But if that were true according to creation, we are again reminded that the fall has come in, and from man’s hand has dropped the sceptre which he should have swayed over all creation. Fallen man is not lord and master of all this creation at all. He can see his lowliness, he can own his degradation, he can confess that he is lower than the angels; but when it comes to his being crowned with glory and honor to be over the works of God’s hands, if he is honest he has to confess that such lordship is in name, is only partial, and in the very instances when it seems to be greatest is but witness of his own utter imperfection. For look about us today. We are living in the days of man’s lordship. He has shown what his mind can accomplish, what organization can do, in the political, in the commercial, the educational, and the literary worlds. As we look about us today we see the sway of man over the earth in such a way that many would fain tell us that this, to a certain extent at least, is the fulfilment of his lordship over creation. But what do you find? Take man as ruler over this world, what has he done with his government? Do you find that it answers to the mind of God? Look at man’s intellect. Has his mind led him into subjection to God? to obedience to Him? Is it not a fact that today, as never before, the world by wisdom knows not God? that the very wisdom which ought to be light is but darkness, and is shutting God further and further out of the minds of men? And so in every department of life, the very greatness of man, his very power, is as you have it in that description of Satan by the poet: "What seemed to be his head The likeness of a kingly crown had on." It is only the likeness of a crown; it is only the similitude of lordship. Man after all is nothing but a poor vain creature, and his lordship over creation is but an image, a reflection, a shadow. But what has faith left in the midst of all that ruin? Does it say that the word of God is of none effect? In the midst of all the ruin and degradation of the old creation, faith sees God’s provision, and says: "In that He put all in subjection under him, He left nothing that is not put under him. But now we see not yet all things put under him." "Not yet." The world is looking forward to a great era of peace and glory for man; but faith says, "Not yet;" no matter what may come to pass under man’s government, faith says still, "Not yet." But what does faith say when asked about man and his glory and his rule? "We see Jesus." He is the Man after God’s heart. He is the Man of God’s counsels; He is the Son of Man, — that title which He took for Himself when here upon earth, — in whom all God’s purposes centre, and through whom God will fulfil all the glory of that worldwide, that creation-wide dominion that you have in Psa 8:1-9. "We see Jesus." And has He dominion over all things? Are all things yet put under His feet? Jesus is despised today in the world as much as when He was crucified — really rejected by all except those who receive Him as their Saviour and Lord. But faith can say, "We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor." We see the One who took His place in His own creation amongst men, those that were lower than the angels, not to help men out of their condition by merely giving them a living example which they could follow. He took His place lower than the angels for one distinct object, and the shadow of the cross hangs over the manger of Bethlehem just as really as it did over Gethsemane and Golgotha itself. He became man for the distinct purpose of the suffering of death. But faith sees Him more than as an incarnate Saviour, more than as a suffering Saviour upon the cross; faith now looks up to where He is upon the throne of God, and declares, "We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor." Let us notice something very beautiful just there. Faith has its eye upon Christ, and it will not be diverted from that blessed Object until it has seen Him seated upon the throne of the Highest. One might say, after we have seen Him in His incarnation, that faith might have paused and spoken of the benefits of His example; or at any rate, after the death upon the cross, faith might have paused and spoken of the benefits of His salvation. But faith must first see Him back there upon the throne of God. Then, when He has taken His place, the place which God has given Him, as having accomplished His redemption work, faith returns to earth, as it were, and says, "that He by the grace of God should taste death for every man." We know the effect of His death, He having drunk that bitter cup to its very dregs. He bore all that death meant for Him, to be cut off out of the land of the living, to lose His hopes as King of Israel, to be deprived of dominion over the earth, — it meant all that; but above all, to have God Himself turn from Him and pour out His wrath and indignation upon Him! To the last dregs He tasted the cup of judgment, of death, for all creation. I do not think the Spirit of God limits it here. It is not a question of who accepts this work. We know that unless one accepts it, the value of it is of no avail. The sun shines for all, but the blind abide in darkness. For those who refuse Christ there is no benefit in the redemption which He wrought. And yet its value is perfect, complete for everyone, be they in multitude as the whole human race, they are welcome to accept that which has an efficacy for all the family of Adam. Whosover will may come; and what a comfort it is, in holding out the gospel, in declaring the love of God, to have no hidden reserve, or think it may not be sufficient for every one. We can say, "by the grace of God He tasted death for every man." May it not be more than that? For this "every one" is capable of referring not only to mankind, but to all creation as well — everything in heaven and earth reconciled by the death of Christ — so that the very heavens themselves as the scene of Satan’s rebellion, have been purged by that sacrifice. His death forms the solid basis upon which the entire new creation, the millennial earth, the new heavens and the new earth will rest; nothing to be shaken because He has tasted death for everything. What a joy, what delight it is, to think that our eternal happiness and the sphere in which that happiness will be enjoyed are both alike resting upon a finished work which God has set His seal upon by placing the One who did it upon His throne! There, then, is the blessed divine answer to the question, "What is man?" And as you go out into the night when the stars are shining bright above you, and you begin to feel your insignificance in the midst of all this great creation of God; and when the memory of your own sins and the sin of the human race comes upon you with tenfold power, and seems to crush you, a very mite, into the dust itself, remember there is a Man upon the throne of God, above the stars, who is the measure of God’s thoughts for you. When we ask ourselves, "What is man, that Thou art mindful of him?" we can say, There He sits at the right hand of God, angels and principalities and powers, and all the works of His hands, made subject unto Him. Ah, dear brethren, there is a theme to engage the heart, to call forth worship and delight, as you think of that blessed Man, humbled unto death, now at God’s right hand, and He, God’s answer to the question, "What is man?" "For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the originator of their salvation perfect through sufferings. For both he who sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the assembly. will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God gave unto me. Forasmuch then as the children are sharers in blood and flesh, he also in like manner took part in the same; that through death he might bring to nought him who hath the power of death, that is the devil; and set free as many as through fear of death were all their lifetime subject to bondage. For it is not angels assuredly upon whom he taketh hold, but he taketh hold of the seed of Abraham; wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful and faithful high priest in things relating to God, in order to make propitiation for the sins of the people; for in that he himself hath suffered, being tempted, he is able to succor those that are tempted." We come now to an enlargement of this blessed theme, to that which goes into it a little more in detail; and if in the first part we have been seeing the preeminent glory of this Son of man, here we have Him laying hold in grace and love upon those who are to be associated with Him. Look at the exquisite beauty and grace of Heb 2:10 : "For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings." That word "became" means, it was consistent with all that He was, it was suited to the character of God. Let us see what He was going to do. He was going to bring to glory. That was God’s great object. And whom is He going to bring to glory? Many sons. He is not satisfied to bring a few men to glory, nor even to bring many; but when brought to glory they are to be in eternal relationship of sonship with Himself. We might easily conceive of God redeeming us without bringing us into the relationship of sons; He might have given us a distant place in His glory; but God’s thoughts are far beyond that. He will have a family of children about Himself. Redeemed children they must be, but children in all the nearness and joy of a Father’s presence. How was He to bring many sons to glory? It had to be a work so blessedly complete that it would place us before Him in all the nearness and confidence of the relationship of sons. He had to do it in perfect consistency with His own character, which He could not violate in the least. He could not violate His holiness in dealing with unholy men. He could not violate His righteousness in dealing with those who had broken every law He had ever given to them. He could not violate His wisdom, or any one of His attributes. He could not violate that throne of His glory upon which He sits for evermore. Everything had to be in perfect consistency with His counsels, His glory, and His purposes. But in redemption we see every attribute of God fully vindicated. In bringing many sons to glory God has glorified Himself, He has manifested His character, He has shown every attribute; and He has done it by making the Leader, the Originator, the Prince of salvation perfect through sufferings. I pause to say one word as to any possible misapprehension, which I am sure would not be in any thoughtful Christian’s mind. Christ did not need to be perfected in any way save as a Captain of salvation. We know that He was ever perfect; He was "that holy thing" before His birth. He was perfect throughout His entire private life; perfect in all His ministry; perfect in Gethsemane; never more absolutely perfect than when as "a Lamb without blemish and without spot He hung bleeding on the cross. He was perfect in every detail of life, and it is only blasphemy to think of imperfection in any way connected with Himself. Personally perfect, and yet He needed to be made a perfect Saviour; as He says of Himself in one place, "I do cures today and tomorrow, and the third day I shall be perfected." He was to take His place as perfect Captain of salvation, and the only way He could be perfected as that was through His sufferings. I say it reverently, that our blessed Lord’s perfection could have had nothing to do with our salvation apart from the cross. His perfection would only bring out more glaringly our utter worthlessness. He might have ascended up where He was before, but had He not done so by the way of the cross we would still have been in our sins. But the perfect Captain of salvation so perfectly wrought redemption that He can lay one hand upon the very throne of God and the other upon the unclean sinner, and pronounce him "clean." Now this perfect Leader of salvation has identified Himself in perfect and beautiful grace with His people: "For both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren." Christ by His finished work has set apart His people to God. That is what sanctification primarily means in this epistle. It does not mean the work of the Spirit in our hearts: — that is the sanctification of the Spirit. We have also the Father’s sanctification, as you might say, in His having chosen us in Christ before the foundation of the world: — that would be the sanctification according to the purpose of God; but the sanctification spoken of here is primarily that work of Christ which has forever cut us loose from Satan and sin, and set us before God as His ransomed people. Far be it from me to say that the work of Christ could ever, as regards a true believer, be apart from the inward work of the Spirit. It is distinct, but not separable from it. " For both He that sanctifieth and they who are sanctified are all of one." Here is another wonder of grace. The One who sanctifies us and we who are sanctified — we have just been speaking of our sin and guilt, yet here he brings these two together, the One who has sanctified and they who are sanctified are "all of one" — belong to one company, to one family; or, as has been said by those who are devoted students of the word of God — they are "all of one Father." I shrink personally from absolutely declaring that I believe the "one" spoken of here refers to the Father, because that is not the general theme of the epistle; and yet there is no doubt that there is strong presumption that that may be just the meaning, for He speaks of them as His brethren. But whatever may be the full meaning of this expression, "all of one," it speaks of our identification with Christ, who has come down into our condition as the Captain of salvation, taken His place amongst us and through death has brought us into the place He has gained for us. Therefore He is not ashamed to call us brethren, to take that title upon His blessed lips which speaks of the closest and most endearing of relationships. You remember, when our blessed Lord rose from the dead, that He referred to His disciples as His brethren. He said to Mary, after His resurrection, "Go to My brethren, and say unto them, I ascend unto My Father and your Father, and to My God and your God." You notice here it says: "He is not ashamed." It is an act of infinite condescension. Far be it from us to turn to Him and say, He is our brother, as frequently said by the Lord’s people, without a restraining sense of His greatness when they speak of the Lord Jesus as their "Elder Brother." No; if He, in the condescension of His perfect grace, can address us as His brethren, we leave it to Him to use that language. Faith ever stands with unshod feet and bows its heart in the presence of perfect grace and perfect love. We leave it where Scripture leaves it. The heart thrills with joy as He uses that word, and we worship Him and bless Him for the grace that has stooped to call us His brethren, yea, that has brought us into that place of nearness to His God and our God, His Father and ours. There are three scriptures quoted which give perfect testimony as to this, in that they show that He has the right to speak of us now as His brethren. The first is taken from Psa 22:1-31 : "I will declare Thy name unto My brethren: in the midst of the congregation will I praise Thee." It is a wonderful psalm. The first part is occupied with the cross where our blessed Lord was made sin for us, and at the very depth of His anguish you find Him forsaken of God, persecuted by man, the dogs yelping out their hatred and malice against Him, His hands and feet pierced as He is nailed to the cross; and yet, in the midst of all that, after the cloud of divine wrath is passed, we hear Him say that God has heard Him from the horns of the unicorn. And so He dies. After He has finished the work of redemption, giving up His spirit to the Father, you find a blessed contrast. It is no longer one that is forsaken, nor even one who has cried to God and been heard from the horns of the unicorn, but a strong, sweet, mighty Voice telling out the praises of God in the midst of those whom He calls His brethren: "I will declare Thy name unto My brethren: in the midst of the congregation will I praise Thee." It is our happy privilege as priests to sing praise unto God, to offer up worship and thanksgiving to Him, but is it not wondrous to listen first of all to Him who is the Priest and Psalmist, whose theme is ever, as it was here upon earth, the Father’s name and the Father’s glory: "I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them." Listen to Him, the risen Lord, in the midst of those whom now He can own as His brethren, declaring the glory of God’s name, and then lifting up His own high-priestly, mighty voice, leading the praises of His people in all the joy of exultant worship, pouring out His heart in leading the praises of His people in worship and in thanksgiving to God who is over all, blessed forever. What association, what a wonderful scripture to show us our association with Him! What amazing grace — we linked with One who praises God, and leads our praises! Then there are two other scriptures, taken from the prophet Isaiah. The second one is, "I will put My trust in Him." The first one emphasized our relationship, Christ calling us His brethren. The second shows it is the perfect Man that is speaking thus, He who was the perfect Man of faith. You will find in Isa 8:1-22 that the prophet is a type of Christ, in the midst of ruin, when the unbelief of king Ahaz compelled the irruption of the Assyrians upon the land of Israel. The land of Israel was in a state of apostasy, and the whole of Immanuel’s land was to be overwhelmed by the enemy, which comes in like a flood. "Therefore I will trust in the Lord," says the prophet, (as the Greek version of Isaiah gives it.) Faith — realizing God’s purposes as shown to that unbelieving king Ahaz: "Behold, a virgin shall conceive and bear a Son, and shall call His name Immanuel" — faith can look the ruin calmly in the face, and, as the enemy comes in like an "overwhelming flood," it says, "I will trust in the Lord," and looks that the Spirit of the Lord should lift up a standard against him. So with our Lord Jesus, who was ever the perfect Man of faith upon earth. Psa 16:1-11 presents Him in this lovely way, as the Leader of faith. There you find Him declaring that His goodness does not extend to God; not from divine glory, but from the place of service He is speaking here: "My goodness extendeth not to Thee; but to the saints that are in the earth, and to the excellent, in whom is all My delight." His delights were with the excellent of the earth, the godly in Israel, who by confession of sin had opened their hearts to God’s grace. Then He goes on through that psalm to separate Himself from every form of ungodliness. As He simply trusts in God who is His portion and His cup, He can look calmly on towards death and say, "Thou wilt not leave My soul in hell; neither wilt Thou suffer Thy Holy One to see corruption." It is faith all through; and the faith that Christ had, it is our privilege to have also as we pass through this world He was a Man of faith as a Leader for us. Then the third scripture emphasizes His relation with His people: "Behold, I and the children whom God hath given Me." That is also quoted from the eighth of Isaiah, and emphasizes the fact that He is not ashamed to call us brethren. What a precious dignity is put upon us! We are one with Himself, our blessed Lord calling us His brethren; and we have these three scriptures showing that He had the right to do so! The children were flesh and blood; that is, they were really men. I call your attention to a difference of expression here, which suggests what is in the original. The children are partakers — that is, they belong to the order of flesh and blood; they are simple humanity. He also became perfectly man. The word however suggests that He came into it from without, in grace: "He also Himself likewise took part of the same." He came into the sphere of humanity. It was apart from sin, of course, but He participated, associated Himself with man. He took not hold of angels, but of the seed of Abraham, of all who are, by faith, the spiritual seed of Abraham; though, as he was addressing Hebrews, the apostle might well refer to our Lord being, according to the flesh, of the stock of Abraham. He has come into that condition where He can lay hold of man. Why did He come? Here we see it brought out in another connection: "That through death He might destroy" (or annul) "him that had the power of death, that is the devil; and deliver them who through fear of death were all their lifetime subject to bondage." Here we have the deliverance of Christ’s people through His death from all the power of Satan. Satan had the judicial power of death. That he got through man in Eden deliberately taking his word instead of God’s. "The woman was deceived, being in the transgression," and the man deliberately, with eyes open, accepted all the consequences of being under the serpent’s rule. "Therefore as by one man sin entered into the world, and death by sin," Satan became, in that way, the prince and god of this world, and had the power of death. Thus death was the judicial infliction of God upon man, and Satan was connected with it in such a way that Scripture says he had the power, or authority, of death. Satan in that way was the executioner of God’s judgment upon man. And how he has used his authority! How he has held the fear of death over people’s heads! How he has driven them frantic with terror, made them suffer, turned their religion into superstition, made them commit incredible acts of cruelty through the fear of death! Satan is master of man’s religion, and you will find that most of it is dictated by the fear of death. But now Christ has come, and has delivered from the fear of death. How? By dying Himself he has become the destroyer of death, has taken away its sting and fear, and thus delivered all those who were subject to bondage through fear of death. For the believer the fear of death is now gone; it is really only sleep. Could you lie down quietly with the assurance that you would never wake again, and pass into eternity? Has the work of Christ so effectually removed every fear of death from you that you could do that? That is what He came for. Our blessed Lord has come and broken that strong man’s power; a Stronger than Satan has come and taken away his armor in which he trusted; man is set free. The natural man fears death, for "it is appointed to men once to die, and after death the judgment." A courageous man may not fear physical death; but there is no man so courageous that he can think of the judgment of Almighty God without trembling. It is the judgment after death which "makes cowards of us all." And it is this judgment which our Lord bore in His death, and thus removed its curse from us. Instead of our enemy, "the king of terrors," death has become our servant to open the door to our Lord’s presence, to enjoy sweet communion with Him while we wait for the resurrection of the body. Even His own people in Old Testament times were in bondage more or less. Witness the prayer of Hezekiah when the message came, "Thus saith the Lord, Set thy house in order: for thou shalt die, and not live." Witness what he says as he turns to God with entreaty: "Remember now, O Lord, I beseech Thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight. And Hezekiah wept sore." He pleads and cries to God that he might be spared, He was in a certain sense in bondage. How perfectly has our blessed Lord Jesus set free those who were all their lifetime subject to bondage! Let us indeed praise Him for this. In Heb 2:17-18 we have the third truth which is brought out: our Lord passing through death "that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted." I will only refer you here to Lev 16:1-34, where you find the high priest went into the holiest of all and sprinkled the blood once on the mercy-seat and seven times before it. Then, coming out, he could pronounce blessing upon the people; though failing and sinful, God could dwell among them, because of the blood of atonement which was upon and before the mercy-seat. So Christ, "a merciful and faithful High Priest," has gone into the presence of God, not "by the blood of goats and calves, but by His own blood, . . . having obtained eternal redemption." This is His faithful work as High Priest. Then we have Him also as Leader and Captain of our salvation, able to succor His tempted people; for He knows from experience what outward temptation is. Satan assailed our Lord with every form of temptation: He was tempted to show forth His divine power by making the stones bread, and thus to doubt God’s care and goodness; He was tempted to presume on that goodness by casting Himself from the temple; He was tempted with all the kingdoms of this world and their power if He would only do homage to Satan; but in all this, and at every point, He repelled Satan by the word of God. How our blessed Lord turned from all such temptations! He suffered; He would rather go on in His lowly path of rejection, misunderstood, refused, resisted, and finally to the cross itself, than accept all the kingdoms and glory of this world from the hand of Satan. Have you this day had temptation? has some poor, wretched little god of this world been dangled before your eye? have you grasped it, and yielded to the temptation? are you tempted to yield? Look at that blessed One who in His whole life here ever refused everything not given by His Father, and you see the perfect Example, and One who has power to succor us whenever we are tempted. Thus as a merciful priest He comes to the help of His feeble people — merciful toward us, faithful toward God. Our blessed Lord not only — in the language of the type — sprinkled the blood in the Sanctuary, but He has also come out to put His arms about His tempted, weak, erring people, to sustain us in all our pilgrimage journey. Here we have in some little measure the blessed Son of Man before us. Is there not enough here to fill us with joy and delight as we look upon Him, God’s High Priest up there, and bow our hearts in worship to Him? ======================================================================== CHAPTER 93: 05.06. LECTURE 3 GOD'S HOUSE AND GOD'S REST ======================================================================== Lecture 3 God’s House and God’s Rest Heb 3:1-19; Heb 4:1-10. "There remaineth a rest for the people of God." "Wherefore, holy brethren, partakers of a heavenly calling, consider the apostle and high priest of our confession, Jesus, who is faithful to him that hath appointed him, as Moses also was in all his house. For he hath been counted worthy of greater glory than Moses, by as much as he who hath built it hath more honor than the house; for every house is built by some one, but he that hath built all things is God. And Moses, indeed, was faithful in all his house, as a ministering servant, for a testimony of the things to be spoken afterwards; but Christ as a Son over his house; whose house are we, if indeed we hold fast the boldness and the boast of our hope firm unto the end." You notice that the apostle addresses the professing Hebrews as "holy brethren." This would link with what has just preceded, in Heb 2:1-18, where our Lord declared Himself not ashamed to call us brethren. It is not merely that the saints are the apostle’s brethren, though the expression is in that form. As a matter of fact, as we have seen, the apostle is left out of sight but he addresses those whom Christ has also owned as brethren. This is also suggested by the term "holy." It is a divine relationship which is to abide, a holiness or sanctification which has been secured by the work of Christ. We also see that in Heb 1:1-14 just preceding "He that sanctifieth" (or maketh holy) "and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren; "so that the sanctification, that separation unto God by the work of Christ, which necessitates also that work of the Spirit in practically producing a moral likeness to Christ, is connected with our position as brethren, those whom the Lord is not ashamed so to own. What a precious thought that is. And now, having settled it for the saints, the apostle at once makes use of it in order to press upon them their privilege and their responsibility as well. He goes on further yet. They are participants, he had said in the Heb 3:1-19, as children, of flesh and blood Christ also Himself became a partaker of the same. He became a sinless partaker in our humanity. "The Word became flesh and dwelt among us." For what purpose? In order that we might become partakers of His position, the place which by infinite grace He has by His death won for us. We are partakers of the heavenly calling. Notice, too, what is implied in this wondrous expression, "the heavenly calling." The apostle is addressing Hebrew Christians, those whose thoughts had naturally centered about the earth. The Hebrews were always looking toward the promises of God in connection with the earthly inheritance. From the beginning of their existence as a nation in the land of Egypt, indeed before that, when God had declared His purpose to Abraham, Isaac and Jacob, it was to give them an earthly inheritance in the land. Canaan was to be their portion, and so throughout their entire history the measure of their blessing was their enjoyment of the inheritance which God had given them in the land. But here is an added thought, or rather I should say, quite a contrasted thought. It is not "partakers of the earthly calling;" it is not those who have hopes centered about Jerusalem and the land, "the glory of all lands," as the prophet declared, but it is something higher and better. And how good it is in the Spirit of God, if He is compelled to show to these saints that they had no further claim upon an earthly inheritance, that their hopes and expectations regarding the kingdom of Israel, and for Israel, were to be yet for a long time in abeyance, and that they themselves actually were to have no part in it, — how blessed, I say, for the Spirit of God to direct their hearts, their hopes and expectations to that which was their enduring inheritance, which abides forever. And mark another thing in direct connection with this. What is it that makes their inheritance a heavenly one? Is the description of that glorious inheritance reserved in heaven spread out before us here, or anywhere in this epistle? It is not. But that which makes their inheritance a heavenly one is that Christ Himself has gone there. Christ, the One who is going to bring many sons to glory, has entered into His inheritance; that is what marks it as the inheritance of His people. They are partakers of the heavenly calling, therefore, not merely because earthly hopes have been removed. The removal of earthly hopes might make one a cynic, but will never make him a pilgrim, if that is all. Blot out every earthly hope here, take away all expectation of a portion, of an inheritance here, and give a man nothing in its place and you will see one who is soured, disappointed, misanthropic; you will not see a true hearted pilgrim with his hopes and expectations elsewhere. Ah, to make a pilgrim, one who is looking forward to an inheritance, you must have his heart where the inheritance is; and, if we are truly pilgrims, it is because we have something more than the knowledge of an inheritance yonder; it is because we know Him who glorifies that inheritance, even Christ Himself. Now that is exactly what the apostle is saying here. He addresses them in these affecting words, as we have been seeing. He reminds them of their relationship, of their sanctification. He reminds them of the inheritance that is before them, and then he simply puts Jesus before them. "Consider," he says, "the Apostle and High Priest of our confession, Jesus." It is not here His official title, as is suggested in the ordinary text. It is just the person of Jesus, as you find frequently through this epistle. Consider Him. And that word "consider" does not mean, take a glance, but dwell upon, be occupied fully with Him — in His person, in His character and in His work. That is what is suggested also in the words that follow: "Who was faithful," or "who is faithful" as it really is. We are not looking back at the past faithfulness of Christ, when He was living His perfect life as a man here, but the One "who is faithful to Him that appointed Him as also Moses was faithful in all His house." I believe that this is a gathering up of all that we have had in Heb 1:1-1-14, Heb 2:1-18. There we had presented to us the One by whom God had spoken. These two expressions here would suggest, I might say, all that has gone before. It is, "Consider the Apostle and the High Priest of our confession." An apostle is a messenger. An angel also is a messenger, but there is this difference between an angel and an apostle. An angel is a heavenly, a spiritual being and that alone; he is a ministering spirit, sent forth to minister for those who shall inherit salvation. An apostle comes with representative authority. He comes as an ambassador. We see the apostles connected with the establishing of Christianity, and we see them men who not only came with a message from God, but with authority from Him. They came as the dispensers, if I may use that expression, of God’s order and God’s will, for His people here upon earth. "The apostle" is in that way an official title, and so as to our blessed Lord. He is the Apostle whom God has sent forth. As has been frequently observed, you have no mention, of any other apostle in this epistle. It is because Christ eclipses all other apostles. They cannot be mentioned where He is the Apostle. Doubtless, too, Paul as apostle to the Gentiles, reserved his title when addressing Hebrews. Christ comes forth, then, as we saw in Heb 1:1-14, as the One who is speaking now "in these last days." God had previously spoken by prophets, "in many parts and in many ways." He had been making known His will fragmentarily and at various times, but now "in these last days," He has sent His Apostle into the world. He has "spoken unto us in His Son." What infinite fulness there must be in that representation of God which is entrusted to His Son! What an ambassadorship indeed when no angel can be entrusted with it, but when it is put into the hands of Him who is the brightness of His Father’s glory and "the express image of His Person," the One who has made all things and upholds all things! In that way He is the Apostle or Messenger of God but more than that, He is the High Priest of our confession and we have seen what that suggests: the making reconciliation or propitiation for sins by the sacrifice of Himself entering into the very sanctuary of God, as we shall see later on in our epistle, and thus maintaining fully God’s glory in connection with a sinful and failing people. Furthermore, we saw that as a merciful Priest He has a heart of sympathy with His beloved people. Thus He is both Apostle and Priest. Now Moses represents, in a certain sense, the apostleship of Christ, just as Aaron represents His priesthood. Moses was God’s messenger, God’s ambassador, His apostle, we might say, to go from His presence where God had revealed Himself in the burning bush, back into Egypt, with the message and the demand for Israel’s deliverance from Egypt, and with provision to effect it all. He is the apostle who establishes Israel as a nation. Aaron in like manner was the priest who maintained relationship between the people and God, through the sacrifices, and by the ordered observances prescribed by God. But these were only types and shadows. Moses and Aaron were but servants. Here we have the blessed reality of it; and what responsibility and privilege it is for us to consider well and dwell upon, to study the character of the Apostle and High Priest of our confession, Jesus! Now he goes on to speak of His faithfulness, — faithful in every relationship into which He has entered. And here the Spirit of God compares Him with that most faithful servant, Moses. There is divine wisdom in speaking of Moses to the Hebrew Christians. The Hebrews looked up to Moses, of ’course, as the great leader of their nation. In John 9:1-41, when our Lord had opened the eyes of the blind man, the Pharisees and leaders asked him how he had had his eyes opened; he told them of Jesus; and when they repeated their question, he said: Will ye become His disciples?" Then they reviled him and said: "We are Moses’ disciples." That is what the Jews were; they were professed followers of Moses, the great law-giver, the one to whom they looked, in whom they trusted; the one also, as our Lord reminds them, whose words will judge them if they do not follow them. So here, the Spirit of God takes the founder and leader of the Jewish nation, the one who had ordered it all under God, and He compares with him the true Apostle and High Priest of the Christian’s confession. If the apostle can show that the one on whom the Christian’s eye is to be fixed is infinitely greater than Moses, he at once has loosened the hold which the earth, the carnal worship and ritualism of Judaism would have upon Hebrew Christians. He loosens that hold by substituting better and greater things than what they already had. He does that, not by speaking of some failures of Moses, as that which shut Moses out of the land of Canaan, or in slaying the Egyptian and hiding his body in the sand, and fleeing when he found that the matter was known. No: but having set this great law-giver and leader, this faithful servant of God in every connection before these Christians, he says: The One whom you have to be occupied with is infinitely greater than this most faithful man. He compares our Lord thus with Moses, as he will later with other worthies. Moses was faithful in God’s house, but here is One who has more honor than the house, because He who builds the house has more honor than the house itself. The house of God, as we know, for Israel in the wilderness, was the tabernacle, and that house was set with bounds and barriers about it that none could approach except those who entered by way of the sacrifice, and who were qualified, as priests, to draw near to God. But in connection with the house of God in which Moses was a servant, there is something that has greater honor than the house; that is the One who dwells in it, or as He puts it here, He who builds the house has more honor than the house itself. Every house, He says, is builded by some one, but He that built all things is God. Do you follow the reasoning there, dear brethren? How striking it is! He began by speaking of Moses, a faithful man in God’s house, and he passes on to tell us of One who is greater far than that, not merely greater than the servant in the house, but the Builder of the house, and greater than it. Then he says, as every house is built by some one, who built this great habitation of God which extends to the remotest bounds of space and includes the smallest and the greatest objects? Who built all things? God, surely. But what have we read in our epistle: "By whom also, He made the worlds." "For by Him were all things created, that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him and for Him." Who is that? The very One of whom we are speaking. What glories are set before us! We are brought face to face with God in this. We were speaking of the Apostle and High Priest of our confession — faithful to the One who had appointed Him to those relationships; yes, truly, but the One who made the whole house in which He has condescended in grace to serve how much greater than Moses, and greater than the house! He is the Maker, the Upholder of it; He is Master and Lord of all! If He is the Lord and Creator of it all, is not He infinitely above every one in all creation? It is the truth of Heb 1:1-14 which is re-emphasized for us in this point of view. Now He goes back to Moses. He is not going to rob that great leader of one single ray of the glory that is rightly his, his only through divine grace. Moses, he says, was faithful; but he was a servant in this house. We may regard the Tabernacle as a figure of the whole creation, where the outer court would answer to this world, and the inner sanctuary to heaven itself. But narrowing it down to the tabernacle in Israel, Moses was only a servant who could come in and out with unshod feet, tread softly, simply doing the will of God as a happy servant, carrying out his Master’s commands in relation to that house which was a type of the future blessings in Christ. But what about the One of whom we speak, the Lord Jesus Christ? Is He a servant in the house of God? We have seen Him as the Maker of the whole universe. Ah, it is Christ as Son over God’s house, and He, not as a servant, but as Son must be infinitely above the most faithful servant, as Moses was. Now, by a rapid and striking contrast, the apostle goes on to apply this in a distinctly personal way. He has presented the Son before us as the Apostle and High Priest of our confession. We have had a look at Moses and have seen the infinite superiority of Christ to him. We have seen One faithful as the Son over God’s house, and now the apostle says, Do you know what that house is? We might have said, We have understood that it was the whole creation of God, and we have understood that the tabernacle was the expression of that in relationship to Israel. Ah, says the apostle, we, believers, are that house. "Whose house are we." Speaking of the tabernacle itself, you remember how in one sense it was a type of all who are in Christ; the boards resting upon silver sockets formed the habitation of God. Those boards, resting upon that which spoke of redemption, were a type of all believers resting upon Christ. More than that, when we come to the New Testament, we find that, by the Spirit, God has made His dwelling place amongst His people. In Ephesians we are told that we are "builded together for an habitation of God through the Spirit." We are a habitation of God, built upon the foundation of the apostles and prophets; and every believer is a part of that divine habitation. When we come to the epistle of Peter, we find the same precious truth though in a different connection: "To whom coming as unto a living Stone, disallowed indeed of men, but chosen of God and precious, ye also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." There we have a spiritual house, composed of living members; and that is just what the Spirit of God would remind these Hebrew Christians of. They were not merely partakers of the heavenly calling; they were a spiritual house, if truly and really the people of God, already indwelt and occupied by that blessed Guest, the Holy Spirit, who Himself is the earnest of the fact that God’s dwelling place will be with redeemed men forever. Thus even here the people of God are looked upon as His abode, His house — a foretaste, for faith, of that eternal rest of God which will occupy us a little later. God comes down to rest among us here; soon He will take us up to rest with Him there. And now comes what may seem to be a jarring note entering into this perfect view of grace. There has been no thought, up to this time, of any condition connected with it. I might say, in passing, there is never any condition connected with perfect grace, with what God is doing. Whenever Scripture speaks of the finished work of Christ, the eternal purpose of God, the effectual work of the Holy Spirit in the soul, it never speaks of a condition: "Being justified by faith, we have peace with God through our Lord Jesus Christ," — not, if we hold fast, but we are justified. In John 3:16, we are told that whosoever believeth in Him shall not perish but have everlasting life, and there is no condition attached whatever; and so it is wherever pure grace is the theme. But what do we have here in Hebrews? A mass of professing Christians taken out of Judaism, with Jewish hopes still lingering in their hearts and with strong temptation and a subtle tendency to go back to those weak and beggarly elements. They were being tempted to relinquish all the blessed realities which had been spread before them in the gospel of Christ. Now what does the Spirit do? Does He mean to shake the confidence of the weakest believer in Jesus? Assuredly not; but to establish it on a firmer basis than ever. Does He mean to turn the eye within to see if we are really in the faith, as so many have wrongly taken that passage in 2Co 13:1-14? Not for a moment. It is, "Consider Him," look off to Him. It is not in this connection, "Consider your ways." That is why he tells you to hold fast. And for the true believer it is surely not a very hard thing to hold fast our confidence. Later on he says, "Cast not away your confidence." It is not a hard thing to hold confidence in such a precious Saviour. How worthy He is of all our confidence! What then is the object of the Spirit of God? Ah, it is to shake them loose from every false confidence, to stir up the conscience of any who are being tempted and to make them careful to make their calling and election sure; to make them cling fast to Christ; to see that they are not merely in name, but in fact, "holy brethren, partakers of the heavenly calling." I suppose it has been true of us all that there was a time when we shrank from all scriptures that spoke of conditions. Well can many of us remember when we looked with fear and trembling upon Heb 3:1-19, or at Heb 6:1-20, or the closing portion of Heb 10:1-39. We would lose all the comfort given to us in the intervening scriptures, which unfold the work of Christ and the grace of God. And surely, if a single thing depends upon our faithfulness, well may we tremble. If our salvation depends in any measure upon our own faithfulness, then we are lost indeed. But the object of these exhortations is to stir up the nest like the eagle stirring up her young, casting them out of the nest and seeing whether or not they are going to use their God-given wings and fly, or whether they are going to sink to the earth. So here the Spirit of God would stir up this nest of Hebrew Christians, to see whether they are in danger of sinking down to a mere carnal Judaism and turning from Christ, or whether they have the eye fixed by God Himself upon the Apostle and High Priest of their confession. It is only false professors who are driven away by warning. "Wherefore, even as saith the Holy Spirit: Today if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; where your fathers tempted me by proving me, and saw my works forty years. Wherefore I was wroth with this generation, and said, They always err in heart, and they have not known my ways; so I sware in my wrath, They shall not enter into my rest. Take heed, brethren, lest there be in any of you an evil heart of unbelief in falling away from the living God; but exhort one another daily, as long as it is called today, that none of you be hardened through the deceitfulness of sin." Speaking still to Hebrew Christians, the Spirit of God uses naturally Old Testament similes. He continues the history of Israel just where He left it. He had been speaking of Moses, faithful in all God’s house, and now He speaks of the wilderness experience of Israel according to the flesh. What was it? In Exodus — in the main we see what God does. We see His provision for shelter from wrath in the passover; how He shakes loose that proud persecutor Pharaoh and makes him let the people go. We see Him opening the way through the Red Sea and bringing them on eagle’s wings to Himself. All that is God’s work. And then we see Him spreading His tabernacle, with all its ministry, and the glory, which speaks of better things. We have it all well done and perfect. But follow Israel’s history, in the wilderness, and what is the testimony of God as to them? Again and again they provoked God, they tried Him, they murmured even in the land of Egypt; before they had got to the Red Sea they asked Moses: "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?" Whenever they were brought into a position which shut them up to God, the unbelief of their hearts came out. We find that whenever the natural man is shut up to God, his unbelief appears. That is what the Spirit of God dwells upon. He takes this wilderness history and turns to the book of Psalms, as He has done over and over again, to gather from that book, very significantly, God’s testimony as to His people. It is very suggestive; the first part of Psa 95:1-11 psalm, from which this is taken, is occupied entirely with praise: "O come, let us sing unto the Lord: let us make a joyful noise to the Rock of our salvation. Let us come before His presence with thanksgiving, and make a joyful noise unto Him with psalms. For the Lord is a great God, and a great King above all gods. In his hand are the deep places of the earth; the strength of the hills is His also. The sea is His, and He made it: and His hand formed the dry land. O come, let us worship and bow down: let us kneel before the Lord our Maker. For He is our God; and we are the people of His pasture, and the sheep of His hand." Notice, up to that point, there is not a single jarring note. And why? The eye and the heart are directed toward the mighty God, their Saviour and their Creator, "the Rock of our salvation." As they think of Him and are occupied with Him, they can only exhort one another to make a joyful noise. Where God is all in all, where Christ is before the soul, and fills the heart, there is only room for praise. We would be a praising people as we go through the wilderness, if Christ Himself filled and occupied the heart. This is God’s purpose for us; He would ever have His people praising Him. He gave them the key-note through Moses and Miriam on the shores of the Red Sea: "Sing unto the Lord for He hath triumphed gloriously." That song of praise need never have died down, nor have given place to murmuring, or fear, or disobedience, had their eye been fixed upon Him. He had sounded the key-note for them, and they could have gone through the wilderness with a pilgrim song on their lips and the pilgrim joy in their hearts; and we might also do the same, did the heart but cling to the Lord, "the Rock of our salvation." You will notice the transition when the psalm speaks of the Shepherd, and they the sheep of His hand. It is simple and happy work to praise, when we are occupied with the Shepherd; but when we turn to the sheep, there is need of exhortation. And so it is: "Today, if ye will hear His voice, harden not your hearts as in the provocation, in the day of temptation in the wilderness." You see the thought, then, that so long as God in His love and grace fills the soul there can only be praise? but when the eye turns from God to man, there is need of exhortation not to harden the heart, not to be careless or forgetful, as Israel was in the day of provocation in the wilderness. In other words, if we are to enter into our rest, we must go on. It is not enough for a man to say, "I was converted ten years ago." How is it today? Are the things of God of continued interest, or is the heart absorbed in the things of the world? Why talk of a conversion of ten years ago, if it has no present effect on the life? There is no sadder spectacle than a heart that is hardened by grace neglected or despised — people who boast in what God has done for them in the past, and whose present shows no power of divine life. God keep us, dear friends, from a hardened heart, from despising the pure grace of His love. If we rejoice in His love it will always make us tender, and obedient. "The Holy Ghost" — mark, he does not even say David — "the Holy Ghost saith, Today if you will hear His voice, harden not your heart." That is the substance, briefly, of what we have in this portion. In Heb 3:12-17, the apostle applies this to the Hebrew Christians: "Take heed lest there be in any of you an evil heart of unbelief in departing from the living God." He is not warning against falling into some outward sin. Sin, as occasionally mentioned in this epistle, is not immorality, not overt acts of wickedness, but the radical sin that produces all other sin. It is that evil heart of unbelief in departing from the living God. Unbelief is the source from which flows every form of sin. So in speaking to professors, what he warns them against is turning away from the living God and giving up Christ. This is the sin into which they are in danger of falling. He says, Take heed, if you want your praises to continue, if you want to go through this wilderness journey with joy in your soul, that you do not depart from the living God; but rather exhort one another daily while it is called today. "Today," is whilst the Spirit invites, and continues to this present time. It is always "today" until we enter the bright "tomorrow" that is before us; and "while it is called today" we are to exhort one another lest any of us should "be hardened through the deceitfulness of sin." And notice that expression "hardened." Sin is a thing that hardens — the heart and conscience becoming callous, less sensitive. In the joy of first love, Christ fills the heart, and any thought of giving Him up is torture to the soul. Oh, who with the joy of first love in his heart would think for a moment of turning from Christ to anything else? But the sin of unbelief hardens. If you turn away from Christ, if you allow the world to come in, or, as these Jewish Christians were allowing, persecutions on one side, and the desire to be identified with Judaism on the other, to come in between the soul and Christ — if these things come into the soul, the heart becomes hardened. The sin of unbelief is a deceitful thing. It detaches one imperceptibly from the object of faith, and, before you are aware of it, the result is grievous dishonor to Christ. If he is a true beliver, like Peter, thank God, he will be brought to repentance. If he finds that he has failed, out of the very ashes of failure and unbelief, God will bring in brightness again. The very overwhelming flood that God permits to come upon us, the crushing sense of humiliation and sorrow because of our failure, will be the occasion used of the Spirit of God to bring out again that faith which was losing its brightness. The very sorrow of our experience will be His means of restoring us to Himself. But as the apostle is speaking of profession, true and false as well, he shows the effect of sin upon the heart to make them careless and coldhearted; then to allow something else than Christ to have a place, until Christ loses value in the eye of the heart and they go back again to that Judaism, — to shadow instead of the substance; it becomes an idol now, in that it displaces Christ: they give up Christ. That is the deceitfulness of sin; and we, as true believers, need to exhort one another, not against doing this or that or the other thing merely, but to exhort one another daily to hold fast to Christ. "For we are become fellows of Christ, if indeed we hold the beginning of our assurance steadfast to the end; in that it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For who was it who, when they heard, provoked? Nay, did not they all that came out of Egypt by Moses? And with whom was he wroth forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to those who were disobedient? And we see that they could not enter in because of unbelief. Let us therefore fear, lest, a promise being left of entering into his rest, any one of you might seem to have come short of it. For indeed we have had the good news presented to us, even as they also; but the word of the report did not profit them, not being mixed with faith in those who heard it." We are made "companions," associates with Christ who has gone on before and is leading many sons to glory. We are made associates of Christ if we hold the beginning of our confidence stedfast unto the end. The thought here is not that suggested by the usual version. We are not speaking here of our blessings in Christ exactly, but of our place with Him. The next is really a question. The apostle was asking who were those who provoked God in the wilderness, and answers, "Was it not all that came out of Egypt with Moses? But with whom was He grieved forty years? Was it not with them who had sinned, whose carcasses fell in the wilderness?" The whole nation who had been delivered failed when their faith was tested. They had a gospel preached to them. It was that the land of Canaan was to be theirs, a land flowing with milk and honey. They had been brought out into the wilderness, but what do you find? Their carcasses fell in the wilderness. They provoked God by their murmurings. The great provocation was, when the spies came back from the land with the fruits of it in their hands in testimony that it was a good land as God had declared it, and the people turned back to Egypt again in their hearts. They refused to enter into the pleasant land, they despised it because of the great power of the enemy that was there; they murmured, they wept, but they refused to enter into the land; and all that race, (with two significant exceptions) all the men who were brought out of Egypt, save Caleb and Joshua, died in the wilderness. Of course, it does not raise the question whether or not they were really lost, as to their soul’s salvation, but it takes them as figures of those who never enter into God’s rest. God swore in His wrath that they should not enter into His rest. They are figures of those who make a profession in this day, who have a gospel preached to them, not about Canaan, but about a heavenly calling and a place in Christ, but who refuse that gospel and turn back from Christ, their appointed Leader, as Israel did from Moses their appointed leader, and in spite of all that had been done for them, fell in the wilderness. They are like those who for a time endure and then give up Christ, the stony ground hearers of the parable, and turn back again to a carnal religion. Thus they fail to enter in because of unbelief. That is the root of it all. The word did not profit the nation of Israel because it was not mixed with faith in those that heard it. And what is it that profits now? A pure gospel may be preached — the grace of God in all attractiveness may be declared — one might so speak of Christ that we would think it would surely draw the heart and mind to Him; but more is necessary. It has to be mixed with faith in those that hear. Unless there is true faith, unless faith lays hold upon the Word, it becomes of no effect. One may make an outward profession, but that will be nothing if there is not a living, divine, genuine faith that is mingled with the Word. And so he exhorts them here and stirs them up as to their danger; if they are mere professors, they, like Israel of old may fall short of God’s rest because of unbelief. Ah, there is only one thing that can keep men out of God’s rest: it is unbelief. A man may say he is too great a sinner, and therefore he cannot be saved. He may say he is unworthy, and therefore he dare not trust God; but there is only one thing that can keep one out of God’s rest: it is the sin of unbelief. The most unworthy that ever breathed can have a title free and full to enter into the glory of God if they only believe, if they only receive the gospel that is preached to them. Profession will never carry a man to heaven, into that rest of God; but, if there be true faith, a laying hold of God’s grace in Christ by faith, there is a clear, sure and certain title to glory. Now let us read the next part that speaks of this glorious rest which God has secured: "For we enter into the rest, we who have believed; as he hath saith, As I sware in my wrath, they shall not enter into my rest; although the works were finished from the foundation of the world. For he hath spoken in a certain place of the seventh day thus, And God rested on the seventh day from all his works; and here again, They shall not enter into my rest. Seeing, therefore, it remaineth that some enter into it, and those who first received the good news did not enter in on account of disobedience, again he determineth a certain day, saying in David, Today, after so long a time, (according as it was said before) Today, if ye will hear his voice, harden not your hearts. For if Joshua had brought them into rest, he would not afterwards have spoken of another day. There remaineth, therefore, a sabbath-rest for the people of God. For he that hath entered into his rest, hath also himself rested from his works, as God did from his own." "For if Joshua" (not "Jesus," it is simply the Greek form of the word) "if Joshua had given them rest," (that is, when he brought them into the land of Canaan) "then would he not have spoken of another day." Here again the whole condition of blessing, so far as we are concerned, is faith. We who believe will enter into rest. The subject in this part is the future rest of God. The apostle says that in a certain sense God’s rest had been from the time of creation: "One spake of the seventh day on this wise, God rested from His labors." God ended His work and then He rested. In that sense, the sabbath of God began. But as a matter of fact we read, when our blessed Lord was here upon earth: "My Father worketh hitherto and I work." God’s rest, so far as this world was concerned, was marred by sin, for He can never rest in the presence of sin. As one has beautifully said: "Holiness cannot rest where sin is. Love cannot rest where sorrow is." "Ye have made Me to serve with your sins," He says. Men make God labor with their sins. There can be no rest for God save as He would immediately judge the ungodly. If He is going on with man in any way, He must resume a toil compared with which the work of creation was nothing. God ended that work of creation and rested; but the toil He entered upon as soon as sin came into this world through our first parents, went on and on increasingly, and goes on to this very day. As we may say, God is laboring, — He labored all through the Old Testament; He sent His beloved Son into the world who continued that labor; He sent the Holy Spirit here at Pentecost, and now the Spirit of God is laboring. It is a scene of divine toil, when God is seeking to induce men by His toil to cease from their sin and to bring them into His rest. He goes on further to David’s time. Joshua had brought them into the land of Canaan; he says if Joshua had given the people rest, there would have been the accomplishment of God’s purpose. But away on in David’s time, who was king of Israel, the people still had not rest. Trace their history through, they have never had true and genuine rest. What is the result of it? "There remaineth, therefore, a rest," (a keeping of sabbath) "for the people of God." What is that rest? It is not the rest that comes through believing in Jesus. When our Lord said: "Come unto Me all ye that labor and are heavy laden and I will give you rest," that is the foretaste of this rest, in the soul. But the keeping of sabbath for the people of God, that remains where Christ is, that is the final rest; and he that enters into that rest not only ceases from his work for salvation, but he ceases from all work. He ceases from toil, in the sense of it being toil; for though activity and service will continue through eternity, it will never mar the sabbatic stillness of that blessed place where there is no sin and therefore no toil in that sense of the word. How significant it is that God imposed toil upon man when sin came into the world! It was in the sweat of his brow that man was to earn his bread. At first he was put there to dress and to keep the garden, but the bitterness of service and toil was not there. So in that heavenly Paradise, the rest of God into which we enter, there will be service, there will be ministry throughout eternity; but no weariness, no toil, no witness of the presence of sin. That rest remains. How are we going to enter into it? "We who believe do enter into rest." Is that what is before us? Is that the living, blessed reality that is before us now — the rest of God? The rest where sin never can come and which it never can mar? Oh, we know what it is to have rest in believing in Jesus here; we know something, too, of what it is to have rest in bearing His light and easy yoke; but why do we groan? "The whole creation groaneth and travaileth together in pain until now." Why these sighs and groans? We will not get the full thought of this rest until we see that it is primarily God’s, and not ours. A perfect Being can only rest where all is in accord with His nature. Thus even the first creation was completed and all pronounced "very good" before God rested. So in the new creation. All must answer to the divine thought. Sin must be eternally banished; evil in all its forms obliterated. The results of sin too — the sufferings, sorrows, woes of life, and death "the last enemy," must be done away. All, too, must have the stamp of permanence, in contrast with the "change and decay" which prevail now. All the perfections of God’s being can then survey with delight His wide creation — the heavens nevermore to be disturbed in their harmony, or stained with the pollution of Satan’s presence; the heavenly city the Bride, and the Lamb its light and glory; the new earth wherein dwelleth righteousness — all will be the object of God’s supreme satisfaction. Again will those words "very good" be spoken, and God Himself will cease from His labors. The work of Christ is the eternal basis of this rest. There the righteousness of God was glorified and every attribute of the divine nature. That is why, after completing His work, our Lord sat down. He rests, waiting till His enemies are put beneath His feet. The final rest is the outcome of that accomplished work, and in spirit we can enjoy it now, though surrounded by so much that mars our outward rest. But, dear brethren, we are made for God’s rest, and until we enter into the sabbath of our God, we will be a weary people. We are in the wilderness; the brightest scenes of earth — nay I will not dishonor Christian life by speaking of earth’s brightness — the joys of communion, the joys of fellowship one with another, are not these foretastes broken into or disturbed by the malice of the enemy? Is not the divided state of the people of God at present, and the unrest we all deplore, a witness that we are in the wilderness and have not entered into the rest of God? We are waiting for that rest, we are looking forward to that. Let us exhort one another that we do not settle down in our souls to any rest short of that eternal rest of God which He has prepared for us. "There remaineth, therefore, a rest for the people of God." "Rest, Lord, in serving Thee, As none have served below; Oh, through that blest eternity What tides of praise shall flow!" ======================================================================== CHAPTER 94: 05.07. LECTURE 4 THE HEAVENLY PRIEST ======================================================================== Lecture 4 The Heavenly Priest Heb 4:11-16; Heb 5:1-10. "Called of God as was Aaron" "Let us therefore be diligent to enter into that rest, lest any one fall after the same example of disobedience. For the word of God is living and effective, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, both of joints and marrow, and a discerner of the thoughts and intents of the heart. And there is not a creature that is not manifest in his sight; but all things are naked and laid bare unto the eyes of him with whom we have to do." We will dwell now on the close of that parenthesis which has already occupied us — the exhortation based upon the fact that Christ was "Apostle and High Priest of our confession," and Son over the house of God, and that His people were His house if they continued to hold fast the confidence and rejoicing of their hope stedfast unto the end. This led to that which we find constantly throughout this epistle, a needful exhortation to those whom he is addressing, that they should be stirred up to lay hold of the truths which are being presented. In concluding this exhortation, we come to the words we have read, "Let us labor." It is not labor for the rest, but be in earnest, be zealous, be sincere, "to enter into that rest," lest any of you, who make a profession of Christianity, — especially those among the Hebrew professing Christians, whose constant temptation was to turn back to an earthly religion and to worldly ordinances, — lest any of you should "fall after the same example of unbelief." Then he shows what this word of God is, that he had been applying to their hearts and consciences. He had quoted from Psa 95:1-11, just one passage; we see how searching it is, how it reaches not merely to them, but how it also applies to our own condition, our own need, and our own dangers. The apostle says, This word of God which I have been quoting is "living and powerful." The scripture which he had quoted for the special need, if they received it aright, would act upon conscience and heart and guard them from danger. That is ever the way with the word of God. It is "living and powerful," or operative, "sharper than any two-edged sword." What a comfort it is that we are handling not the thoughts of man, or his opinions, but we are dealing with God, and God dealing with us by His Word! How solemn and searching it is! It is not a mere letter; it is that which is inspired, actuated by a living Spirit — the word of God, given by Him, used by Him, applied by Him! Here is our confidence when we come to speak of God’s holy word. It is not the word of man, but "as it is in truth the word of God, who trieth the hearts." "It is the Spirit that quickeneth; the flesh profiteth nothing. The words that I speak unto you, they are spirit and they are life." Now that is the word of God — living, operative. Ah, the dust may gather upon your Bibles and upon your hearts, but that is the living Word, and wherever it has an entrance it does its work, it shows its power. How wide-reaching that work is in conviction, which seems to be the main thought in this connection. How all the thoughts of the sinner’s heart are laid bare by the word of God! All his armor wherein he trusted is taken away! The bow drawn at a venture pierces between the joints of the harness, and all the self-righteousness, all the indifference and the pride of man, must fall before this living, energetic Word. It is "sharper than any two-edged sword." We read of our blessed Lord that "a sharp, two-edged sword proceeded out of His mouth" when John saw Him, as in the beginning of Revelation; and at the close again, when the "sharp sword" of the Spirit, which is the word of God, proceeds out of His month. A two-edged sword cuts in every direction, not merely those who are grossly and obviously immoral, nor only those who in the sight of men are sinners, but this sword cuts also those who in their pride and morality despise others, and think they have no need of God’s mercy. If God draws the sword here tonight, it is to declare that all are sinners, that there is not one here but is a lost sinner before God, if he has not found His way of salvation. Apply this Word to the saint of God, it searches not merely his outward life, it corrects not merely certain things that he may do, but it searches also his inward thoughts, as we read here. It is not merely what I do outwardly, but "as he thinketh in his heart, so is he." We are very apt to make distinctions in our lives, to divide them; a certain part is secular, another part religious. The sharp two-edged sword of God’s word cuts in both directions. It shows a man that he cannot be for God on one day of the week and for self or the world on the other. He must be altogether for Him. We may seek to apply it to other people; we sit in judgment on others, upon our fellow Christians, it may be upon the men of the world, but "thou that teachest another, teachest thou not thyself?" The sword of the Spirit cuts not merely those whose faults we can see, but it cuts us as well. How solemnly, in what dependence upon God, should we take up an instrument like that, "piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart"! Let us speak a little further of this searching, penetrating character of the word of God. Man usually speaks of himself as having a soul and body as if there were but two parts to him. The word of God searches down deeper than that; it divides asunder between soul and spirit, those two departments of his being which are both. unmaterial. The soul has to do with his affections, his appetites, his desires, — all that which he has, in a greater degree, but still in common with the lower orders of creation, — all that has to do with the emotions, the feelings, the sensibilities. The spirit, on the other hand, has to do with the higher faculties, the mind, the intellect, the conscience. The word of God comes in and divides between these two. We little realize how often people confound feelings with religion. If there are those here tonight who are unsaved, it is astonishing how many of them would describe their religious thoughts by their emotions. They feel happy, and that is their idea of being religious; or, if they are in a sense under conviction of sin, they are afraid to accept the free grace of God because they do not feel as if they were worthy, or as if they were saved. How constantly are the feelings put in the place of the conscience and the higher intellect which God has given man! Now the word of God pierces "to the dividing asunder of soul and spirit." You may be moved even to tears. That is no sign that you are born of God. Your emotions may be stirred. You may have the deepest kind of gratitude, as you think; your whole being may seem to be bowed as the trees of the wood are bowed by the breeze, and all that may simply be partial, external. The word of God pierces down between all that emotion, and sees whether the conscience, whether the mind has bowed in submission to the authority of God’s truth; whether the conscience has been purged by the blood of Christ, whether faith has accepted the free gift of God. Again, he says, it pierces to the dividing asunder even of "the joints and the marrow." Here is an illustration taken from the body. The joints are what enable our body to exert its outward activities. If the body were altogether rigid, there could be no motion, no activity. The joints are thus connected with the outward expression of things. The marrow, on the contrary, is that which is within. It is the very essence, the very centre of man’s physical being. Here again the word of God pierces, and distinguishes between the outward form and inward state. It shows a man what he truly is. And so it is "a discerner" (a judge) "of the thoughts and intents of the heart." I find here in the original a word which is rather commonly used. It is the word "critic." We hear of a "higher critic" and "higher criticism" — men sitting in judgment upon the word of God and declaring what of it they will receive and what they will reject. Here is a Critic; not a "higher," but the highest critic which sits in judgment upon men. It is not we who judge the Word, but the Word that judges us. It comes to ask no favors, no authorization of men. God’s word comes from Him, as judge of the thoughts and intents of the heart. Our thoughts are shown by the word of God. It discerns the very intents, emotions, desires of our life — they are laid bare by this holy Word! Do you say, According to this, you are putting the Bible in the place of God? Verily so! Nay; rather the Bible is but God’s speech. It is God Himself speaking; the next clause shows us that: "Neither is there any creature that is not manifest in His sight." We would say, "in its sight," to preserve the connection. Ah, no; the word of God, the critic of the thoughts and intents of the heart, brings us into the presence of God: "Neither is there any creature that is not manifest in His sight." That is what the woman of Samaria found at the well. Here was a Stranger, speaking to her and telling her all things that ever she did. It was the word of God searching heart and conscience, discerning the thoughts and intents of her heart. What was the effect of it? It brought her into the presence of the Son of God Himself: "Neither is there any creature that is not manifest in His sight; but all things are naked and laid bare," as the word is, "exposed," the outward covering taken off, all unreality and all that will not stand the test of God’s truth laid bare "to the eyes of Him with whom we have to do." Do we realize that we have to do with the living God? What emphasis this gives to the exhortations the apostle had been giving the Hebrews in the part we have just gone over! How it showed that their hearts and consciences should be exposed to the light and action of that Word; and if there was reality of faith in them, to lay fresh hold upon the precious things they had received. And if they were but mere professors, how it should have stirred them up to a sense of their lost condition, and now to accept the Christ of God! That, too, should be the effect of the word of God upon us at all times. It should cut off all that is unreal and cast us afresh upon the blessed grace of God which we ever find in Christ toward us. Now that is what is brought out in the next portion that we read. I am sure you will mark the blessed and beautiful connection with what we have just been looking at. The Word has been plowing up heart and conscience. It has been dividing between the joints and the marrow, and showing us all the secrets of our hearts in His presence, and one feels utterly worthless and helpless, feels his nothingness. What is he to do? Ah, let us hear what God provides for those who have been acted upon by His living Word: "Having therefore a great high priest who hath passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a high priest who cannot sympathize with our infirmities, but one in all points tempted like as we are, apart from sin. Let us approach therefore with boldness to the throne of grace, that we may obtain mercy and find grace for seasonable help." Here is God’s provision for a people who realize their feebleness, and upon whom His Word has had its proper effect. He turns them back now to the Apostle and High Priest of our confession, Jesus Christ. He needed to stir them up to hold fast the confession of their faith without wavering. Now that they are stirred up, they can turn their thoughts back to Christ. We have already had our blessed Lord presented as priest in two passages: the first of them showed Him as having made reconciliation, or propitiation, for sins, and, as having suffered under temptation, able to succor those who are tempted. In the second passage we saw Him as the Apostle and High Priest of our confession, and we partakers of the heavenly calling. That suggested the thought that we enter upon here. It is very beautiful to see how the Spirit of God develops and elaborates the precious truth of Christ’s priesthood from the smallest germ until we have the full image of Him in all His glory and beauty in the central portion of our epistle. Here we have a most important step in connection with Him. He is a great High Priest. To an Israelite this would contrast Him with all other high priests. If you had asked a Hebrew who was the great high priest, he would have said, Aaron was the first, and, as directly called of God, had preeminence over all others. But in this portion we are distinctly told of One who is beyond Aaron, infinitely greater than he. The greatness of His high priesthood makes Him stand out in distinction from all priests who were taken from among men. Then, as to where He is, the sanctuary in which He ministers, He has passed, not merely "into the heavens," but "through the heavens." This imagery is taken from the tabernacle, as we have been already seeing. There we had the court in which the altar of burnt offering and the laver were; then, passing through the first curtain, you were in the holy place, with its various articles of furniture; then the veil leading into the holiest of all, into which the high priest entered only once a year. In this earthly sanctuary the priests’ main service was in the court, around the altar of burnt offering, or else in the holy place. The high priest only entered "the holiest," where the mercy-seat was, once a year, under a cloud of incense, and not without blood. But here is a great high priest who entered in where? Not into sanctuaries made with hands, but into heaven itself, and He has passed through the heavens. The heaven of the atmosphere above us, in which the birds fly and the clouds of heaven float, is what we may call the first heaven. Above that is the starry heaven, the firmament which showeth His handiwork; but far as eye can reach, as far as telescope can discover the most distant heavenly bodies, beyond even the reach of our thoughts, our great High Priest has passed through all the outer courts into the very presence, into the very sanctuary of God, where the throne of God itself is. "Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things" (Eph 4:9-10). There He is our great High Priest, who has passed through the heavens, into the very presence of God. Thus we see Him contrasted with all other priests; and, as to the place where He ministers, heaven itself, the very presence of God. Now we have His person brought before us — "Jesus, the Son of God." "Jesus" describes Him as the Man upon earth, — His human name, — the Jesus who walked this earth, who went about doing good, who went to Calvary and there laid down His life a sacrifice for sin. But this Man, Jesus, is the Son of God. God has marked Him out, as we saw in our first address, as Son of God by a sevenfold testimony of Scripture. Here you have not merely a wondrous man, but the divine Son of God made flesh, who has accomplished redemption for us. As you think of Him, of this Priest passing into the very presence of the ineffable glory of God, I ask, Is there not divine fitness in the exhortation, "Let us hold fast our confession"? Tell me, dear fellow believer, are you in the least tempted to give up this blessed High Priest? — tempted to give up the Son of God? What would you accept in exchange for Christ? Were you offered all the wealth of this world, position and honor, power, long life, — everything that your heart could conceive, — and you were asked to give up Christ, would you not turn with contempt, with indignation, with horror, from the very suggestion of it? Oh, I am sure our hearts respond to what Peter said when our Lord asked of His disciples, "Will ye also go away?" "Lord, to whom shall we go? Thou hast the words of eternal life." "Were the vast world our own, With all its varied store And Thou, Lord Jesus, wert unknown, We still were poor." Oh, beloved, our souls ring with the echo of this blessed exhortation! We do, we will, by God’s grace, hold fast to our confession, to the Apostle and High Priest of our confession, Jesus, the Son of God. But we are a feeble people, a tempted people, a people who are passing through the wilderness, beset with snares, temptations, difficulties, on every side. We make a great mistake if we belittle Satan’s power. We make a great mistake — as I am sure your experience will bear me out — if we belittle the attractiveness and the allurements of the world. Who has not felt its chilling, blighting influence? Who has not felt the need of being doubly armed against all its attractions? And when we come to its trials, to the difficulties of the way, to the manifold assaults of the enemy, who has not felt the need of a power greater far than even the power of his own love to the Lord Jesus? And so He is presented to us not merely as the High Priest who has gone above, but as One whose infinite, tender sympathy is ever engaged on our behalf. This is exquisitely beautiful. We can only look at it now we can meditate upon it to the joy of our hearts at our pleasure. Here we have, not merely the great High Priest who has passed into the heavens, but we have One who is touched, or, as he puts it in a strongly negative way, "We have not a high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, sin apart." Here we see the blessed sympathy of our great High Priest. You remember in the type that Aaron the high priest bore upon his breast, indelibly engraved in the jewels of the breastplate of glory, in that Urim and Thummim which was upon the ephod, the names of the children of Israel upon his bosom. When he was in the sanctuary these names were there. So with our blessed. Lord, He bears upon His heart, in all love and sympathy, the names of His beloved people. We also know that our great High Priest bears our names upon His shoulders that is, He upholds by His power as He sustains by His love. What a comfort it is in the midst of the trials of the way to know that we have a sympathetic High Priest! Oftentimes we may go to one another with our trials and we meet each other with a certain measure of sympathy: "A friend loveth at all times, and a brother is born for adversity." But how incomplete is the sympathy of the dearest friend that you may have! There are experiences, there is a sense of weakness, there are needs which you are either ashamed to speak of or realize the uselessness of telling the dearest earthly friend about. How blessed it is to know that there is not an atom of experience we may have that is beneath the notice of our blessed High Priest! There is not a trial, so small that you might be ashamed to speak of it to man, that you cannot tell out in His sympathetic ear. He was tried as we are — for that is what has given Him capacity to be a merciful High Priest! He has passed through our experiences; it is not merely One who has divine knowledge of our path — God has that: "When my spirit was overwhelmed within me," says the psalmist, then Thou knewest my path." God knows the path of His people. He knew the sorrows of Israel down in Egypt; but, beloved, with our blessed Lord it is something more than divine knowledge of the sorrows and needs of His people; it is divine experience of those sorrows and needs. Look at the book of Psalms throughout; it is the book of experience of a feeble, yea, a sinful and oft-failing people; but as you look all through it you will find mingled with the experiences of a failing people like experiences of One who passed through them, apart from sin. You will find our blessed Lord there separate from an ungodly nation, surrounded by a mass of profession who had no delight in God whatever, and you see the suffering that it brought upon His soul. You find Him in the same circumstances in which we are, surrounded by a mass of ungodliness and Christless profession. He knows the sufferings which His people pass through in that regard. We read in the Gospel of John that even His brethren did not believe on Him; and one may be living in a Christless household; the wife of one’s bosom, the husband, may not know and love the Lord Jesus. Dear friends, companions, associates, may be far removed from us, as to the knowledge of Christ. Ah, the Man of Sorrows, the One who took that name, knows what all these circumstances mean. One can only suggest thoughts here that you must trace out more fully for yourselves; but if you think of yourself in any kind of experience which it is right for you to be in, in any kind of need which you have not brought upon yourself by your own wrongdoing, you can think that our blessed Lord has trod these same steps before. We read of one of John Bunyan’s characters that at the close of his life he said, wherever he had found the footprints of the Lord Jesus, there he had coveted to put his feet. How beautiful that! but, dear brethren, sweeter far is the thought that our blessed Lord, when here on earth, searched wherever the footsteps of His weary people would have to tread; and He not only coveted but He did put His feet just there. Christ has gone through all the circumstances of the wilderness. He knows what it all means in a way infinitely beyond the experience of the ripest saints, for He has passed through it, apart from the deadening, dulling, wasteful experiences of sin. We pass through the wilderness, alas, too often yielding to sin. Our blessed Lord passed through never yielding in thought for one moment to a thing that was not according to His Father’s will. And that brings us to speak of what I am sure your heart rejects, the thought that our Lord had in His life any experiences which could be associated with sin. Sometimes people say Christ knew what temptation meant. Here is a man, for instance, who is tempted to angry passion, to some dishonest dealing, to defraud, or unsubdued desires of so many forms, and he says, The Lord Jesus can sympathize, He knows what such thoughts are; He knows what strong temptations are to yield to this thing or the other. I say it with all deliberateness, that if this is your Christ, it is not the Christ of God. He suffered when He was tempted. Tempted in all points as we are, from without — by man, by Satan, by the effects and results of sin in the world; to all this He never yielded one iota. Never could temptation be from within. I say it reverently, had He had a sinful thought or desire, had He had to struggle against wicked passions, (the Lord forgive even the words as applied to Himself,) He would have incapacitated Himself from being either a Sympathizer or a Saviour. Oh, it was because of His spotless purity, because He was in circumstances where we fail, but where He did not fail, that He is a perfect sympathizing Priest. That being the case, what is our resource? The word of God has searched us as we are passing through the wilderness with its abounding trials; we have a High Priest who has entered the sanctuary; we hold fast to Him. But as we pass through the wilderness, we know that the loving heart of our blessed Saviour throbs in unison with every God-given experience that His people have; therefore we can come boldly to the throne of grace to obtain mercy, no matter what the need may be, to find grace for seasonable help — the grace that will help us in the very difficulty in which we are. Our Lord is not satisfied with sympathy in the human sense. Man may sympathize with you without being able to help you. The Lord Jesus not only sympathizes, but He gives grace to help. The sins and failures of the saints is not what is thought of here. That is met by our Advocate, as seen in 1Jn 2:1. Notice that beautiful expression, "the throne of grace." The Israelite was familiar with the thought of the throne of God. He was familiar also with the thought of the mercy-seat, with the cherubim of glory overshadowing it; but it was a strange thought to him that this mercy-seat should be a place of free access to him. His thought of it was that the cherubim of glory guarded the way into the presence of God, just as effectually as the cherubim with the flaming sword guarded the way to the tree of life at the entrance to the garden of Eden. His thought was that God was to be at a distance. Faith’s thought is that through Christ we can draw near with boldness to a throne of grace. We will look at the mercy-seat at another time, where it is brought up in detail, later on in our epistle. I merely allude to it here as we pass. It was the place where God’s righteousness was manifested, where His judgment was declared, where His holy law was the basis of His dealings with man. This throne of God in righteousness, however, was covered over by a golden, a divinely given covering, and upon that was sprinkled the blood of atonement. That was the mercy-seat. For us it is become the throne of grace because of Christ’s finished work, and the sprinkled blood which shows God’s acceptance of the Sacrifice and that our Priest has gone into the sanctuary, whither we by faith can follow Him. It is thus the throne of grace, where God’s grace, and not His judgment, is manifested. His judgment has been visited upon the Substitute; His grace now goes out to the guilty who draw near through Jesus, and we can thus "obtain mercy and find grace to help in time of need." Thus if the wilderness brings out our need, it brings out the infinite resources of Christ, the great High Priest. "For every high priest taken from among men is appointed for men in things relating to God, that he may offer both gifts and sacrifices for sins; being able to exercise forbearance toward the ignorant and erring, since he himself also is clothed with infirmity; and on account of this, he is obliged, as for the people, so also for himself, to offer for sins. And no one taketh this honor to himself but as called of God, even as Aaron." We have in this portion, not a description of Christ, but of the priests according to Israel’s order. The high priests were taken from amongst men, and were ordained for men in God’s matters, that they might offer "both gifts and sacrifices for sins." We have here a contrast with Christ. He was not taken from amongst men in the ordinary sense, though absolutely and perfectly a Man. He was not one ordained to minister in the ordinary way of the priesthood, to offer gifts and sacrifices first of all for himself, and then for the people. He was not one, as we have seen, who ought to have compassion on those who were ignorant and out of the way because He was compassed with infirmity. That is a human priest’s compassion. A man says, I cannot be too hard upon this one, because I have been in the same position myself; I also have failed; I am compassed with infirmities. Is that God’s thought of a priest? Ah no; that is the human priest. This human priest must offer, not only for others but for himself, sacrifices for sins. Is that our Priest? Did Christ need anything to fit Him for God? When heaven opened and the angels came down at Bethlehem, was there any suggestion that God did not delight in the Babe in the manger there? When He rent the heavens at the baptism of our Lord, had there been any sacrifice offered that made God declare, "This is My beloved Son, in whom I am well pleased?" and later on, when at the mount of transfiguration the glory of God overshadowed everything and the Son of God shone out there as the sun, had there been a sacrifice offered? Ah, our Priest needed not to offer for Himself! God had infinite delight in Him, and, could ever at any moment have received Him up to His own right hand by virtue of what He was in Himself. All of this, then, is in sharp contrast with the high priest whom we are speaking of. Further, he says, "No man taketh this honor unto himself, but he that was called of God, as was Aaron." Aaron was called of God. In the rebellion of Korah and his company, when he exalted himself against Moses, and against Aaron the priest, what was the result? They were summoned before the sanctuary, every man with his censer, and as these men who would intrude into the high-priestly office drew near, fire from God’s holy presence comes out and destroys them. No man taketh this honor upon himself, and Korah and his companions are witnesses of the fact that none could intrude into the priestly office, only those whom God called. Now, passing to the next portion, we find this true of Christ Himself. "So also Christ hath not glorified himself to be made high priest, but he that said unto him, Thou art my Son, today have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec." "Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears (and being heard because of his piety), though he were a Son, yet learned he obedience from the things which he suffered. And having been made perfect, he became, to all them that obey him, author of eternal salvation; being saluted of God as high priest after the order of Melchisedec." Our blessed Lord was not a self-constituted priest. It was God Himself that marked Him out as such, and the passage which I have already quoted at His baptism shows when God so declared Him. The heavens were opened, and the Voice from the glory cried aloud, "This is My beloved Son." That is the echo of this very scripture from Psa 2:1-12, which we have looked at in Heb 1:1-14, "Thou art My Son." He is declared to be the Son of God, and the Holy Spirit comes upon Him anointing Him for His priestly service. How blessed it is to think of God’s call of His Son to the priesthood! It is not an external appointment, as Aaron’s was. He is not selected in divine sovereignty merely because of God’s absolute will. He is marked out, He is appointed, to be sure but it is because of what He is, the Son of God, that He is declared to be the Priest of God. So, as we think of our great High Priest, we think of one who was called of God by virtue of what He is as you read in Leviticus, the garment of the priest was never to be laid aside. He was always to wear his priestly garment. So with Christ He can never cease to be a priest, because He can never cease to be the Son of God. He is priest because of what He is. Emphasizing that further, the next quotation is, "Thou art a priest forever after the order of Melchisedec." Melchisedec priesthood will engage us again. We have these foreshadowings of truths which will be clustered together and gathered up in all their fulness by the Spirit later on. The thought of the Melchisedec priesthood is its eternal and royal character. He abides a king continually, and a priest continually, in type. Our Lord was not only the Son of God, and so abiding and called a priest, but He is a Melchisedec priest, in resurrection. When He rose from the dead He was put upon the throne, and there "death hath no more dominion over Him" — He abides forever. Having seen His call to the priesthood in these two scriptures, we see its character in the next three verses (Heb 4:7-9), "Who in the days of His flesh," etc. Here we have the work of the priest suggested. It is only suggested, not gone into fully. The days of His flesh are spoken of, the time when He was here, His whole ministry here, particularly that time where all His sufferings were headed up in Gethsemane and at Calvary. In fact, that which is referred to here is more particularly Gethsemane. First, He offered up prayers and supplications with strong crying and tears. The Lord Jesus was a Man of prayer. Read the Gospel of Luke, and see Him again and again in prayer. He delighted in prayer. He was the dependent One throughout His entire life, and loved to pour out His soul and His needs to His Father; but there was a time when this prayer became strong crying, when it became earnest entreaty. We know when that was. Follow Him to the garden of Gethsemane. We have seen Him weeping at other times. We have seen Him when He stood over the city, and — as He looked down upon beloved Jerusalem, and knew how soon the enemy would cast a trench about it and it would be leveled with the dust, the Gentile hordes treading it beneath their feet — He breaks into tears, and says, "If thou hadst known, even thou, at least in this thy day, the things that belong to thy peace; but now they are hid from thine eyes." The Lord Jesus shed tears then. We see Him again at the tomb of His friend Lazarus, shedding tears of sympathy, — of real, genuine, perfect grief. Though He knew He would staunch the tears of Mary and Martha in a moment, in the perfection of divine sympathy He first of all weeps with them. But in Gethsemane other tears are shed. We see Him the Man of prayer in His life; but now, all His prayer is gathered up into an intensity of longing, of pleading, of holy suffering. We see tears, but they are connected with those great drops of blood which fell as sweat from His face. What means all this, beloved? It was simply the antechamber of the Cross. It was the vestibule of that awful chamber of darkness into which, blessed be God, we can never enter — the suffering which He endured at the hands of a righteous God dealing with Him because of our sins — when He who knew no sin, was made sin for us! As He looked forward to that awful cross, as He entered the penumbra of the cross, His whole soul was exceeding sorrowful, unto death. Sustained physically by an angel sent to help Him, there He wrestled with the awful, fearful anticipation of having to be cut off from the presence of God, in whose smile He had found His heaven throughout His entire life. O brethren, we cannot, we never can, know the depths of anguish which our blessed Lord endured as Priest when He was made a Sacrifice for our sins! It is as though the Spirit of God leads us so far, even as our Lord led His disciples a little way, and said, Tarry ye here and watch, while I go yonder. The Spirit of God would lead us into Gethsemane, and say, as it were, Tarry here and contemplate the sorrows of the Son of God. He must go on further into the black depths of Calvary itself. We can never follow Him there. There is the strong crying and tears. And when He reaches Calvary, from out of that thick darkness we hear one agonizing cry that tells of the infinite depths of sorrow in His holy soul, that tells of the awful load that He was bearing: "Eli! Eli! lama sabacthani? — My God! My God! why hast Thou forsaken Me?" Strong crying and tears indeed! — and high priestly work, this. Let me pause a moment to say that the soul that looks on Calvary, and sees the priestly Sacrifice there, is freed forever from any fear of judgment and wrath. He knows that it has been borne by a divine Substitute. But, blessed be God, we can look a little further here. We hear His agonized cry. Right from the very horns of the unicorn: it is as though you saw this fierce beast with his victim upon his horns. He is crying unto Him who is able to save Him out of death. Mark the words: it is not "save Him from death," (our blessed Lord was not saved from death; He went into it, in the depths of what death is,) but it is "save Him out of death, and was heard in that He feared" — heard because of the perfection of what He was, because of the perfection of His character, of His piety, of His obedience unto death. And so when that mighty unicorn, that aurochs, has Him on His horns as it were, instead of trampling Him to permanent destruction, (the Lord forgive such language — I only use it by way of contrast,) instead, thus, of wreaking full and eternal vengeance, as it must have been done on us had we been under the wrath of God, He was snatched from those very horns, brought up out of the grave, raised up and seated at God’s own right hand, by the glory of the Father! The Priest taken from the horns of the altar and placed now upon the throne, the very mercy-seat of God! Did He not learn lessons there which even the Son of God could not have learned anywhere else? Yea, "though He were a Son, yet learned He obedience by the things which He suffered." This is suggested in that passage in Philippians where He took "the form of a servant . . . and became obedient unto death, even the death of the cross." He learned obedience unto death and then we see, "God also hath highly exalted Him," and now He is the author, the leader, and the perfector of faith, "the author of eternal salvation to all them that obey Him." That is, He can now "bring many sons unto glory," because, as the captain, or leader, of their salvation, He has been "made perfect through sufferings." Who shall say Him nay as He opens wide His arms and gathers in the unclean, the unworthy and the guilty? — draws them to Himself, and says, Heaven is open for you, I shall lead you in and present you faultless before the presence of My God and Father with exceeding joy! Who would dare lay a restraining hand upon one soul, and say, This one shall not go with you? this one does not deserve to enter there? Ah, beloved, He is the author of eternal salvation, blessed be His name, to all who have in heart bowed to Him. The obedience is not the obedience of the law. It is not obedience for the obtaining of life, but it is, as the apostle says in the epistle to the Romans, the obedience of faith faith that has bowed in obedience to Christ, that has owned God’s righteous judgment upon itself, that accepts God’s perfect provision of what Christ has done. There, then, you have His priestly work. Are you surprised that He is called the Author of eternal salvation? Who can touch Him now? Can death say aught to Him? He has been down into it and through it — it could not hold Him. Can Satan lay his unclean hands upon Him? Satan has had to say to Him, and found nothing in Him. All his malice and hatred have been vented upon Him. He has suffered for sin, and put it away. The storm is gone forever, and He is the Author of eternal salvation. He has gone on high, and God now addresses Him: — not "called of God," as you have it in Heb 4:16, but "saluted of God:" the risen, glorified Son of God presented there in the infinite glory of heaven: set above principalities, potentates and powers, He is saluted of the Most High God as "King of righteousness" and "King of peace" — a "High Priest for ever," with all the dignity and glory connected with that title, with all the blessed power of salvation suggested in it for us. God gives Him His place at His right hand, a High Priest forever after the order that can never pass, the royal order of that Melchisedec priest who abides forevermore. Are not these themes to stir our hearts to worship? to make us despise all paltry things that would swerve the heart from Christ? May they search out any hidden disloyalty to the glorious Person of whom we have been speaking, to cleave more absolutely, more simply to Him who is all in all in heaven, and who by the grace of God has been made all in all for us! ======================================================================== CHAPTER 95: 05.08. LECTURE 5 APOSTASY; OR, THE STRONG CONSOLATION ======================================================================== Lecture 5 Apostasy; or, The Strong Consolation Heb 5:11-14; Heb 6:1-20. "We are persuaded better things of you" We have already had occasion to remark the frequent breaks in the line of truth being developed by the Spirit of God, in order that a word of admonition might be given to the professors whom He is addressing. Here we have again, after but a short portion devoted to our Lord’s priesthood, a pause, in order that those addressed may be stirred up to pay attention to what is being said, and to judge in their own souls that which hinders them from going happily along with what the Spirit of God is unfolding. "Concerning whom we have much to say, and hard to be interpreted in speaking, since ye are become dull in hearing. For when for the time ye ought to be teachers, ye have again need that one should teach you what are the elements of the beginning of the oracles of God; and are become such as have need of milk, and not of solid food. For every one that partaketh of milk is unskilful in the word of righteousness, for he is a babe; but solid food belongeth to full-grown men, who, on account of habit, have their senses exercised to distinguish both good and evil." Thus having come to the Melchisedec character of our Lord’s priesthood, before entering upon it the apostle addresses them in the parenthesis which is now to occupy us. But though there are these frequent interruptions, caused by the slowness of heart of those whom he is addressing, there is a constant and steady progress in the development of the truth which is being brought forward. Thus, our Lord’s priesthood has been mentioned, then the heavenly character of it, then the fact that He has passed through the heavens, then the nature of His call and how God has addressed Him, saluting Him as the Melchisedec Priest. Each time there are added thoughts to what has gone before. So the Spirit of God is developing in an orderly and connected way the line of truth which will, a few chapters later on, burst upon us in all its effulgence. We shall miss the thought of the Spirit of God if we think that these exhortations are simply addressed to the Hebrews. They are addressed, as all Scripture is, to "him that hath an ear," according to the need. He says here that he has "many things to say, and hard to be uttered," concerning Christ, our Priest. You remember that Peter seems to refer to this passage in his second epistle, where he says, "Even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you, as also in all his epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." A sluggish state of soul is natural. It is only as we are quickened and stirred up by the Spirit of God that the mind and heart become properly awake to receive fresh truth. The purpose of the Spirit of God is that we should be ever growing. There is no thought in the word of God of our standing still. We should ever make progress, and the character of that progress is marked by the practical knowledge of Christ. So the apostle, in the epistle to the Philippians, although he knew much of Christ, says, "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I was apprehended of Christ Jesus." He realized that to know Christ was the sum of knowledge. "That I may know Him and the power of His resurrection, and the fellowship of His sufferings." For that he would press on; and as Christ Himself was in glory at God’s right hand, Paul would never cease being a racer and a learner until he got into the very presence of Him who is the fulness of God’s revelation. Scripture never speaks of the knowledge of Christ as merely knowing about Him, but it is knowing Him; as the same apostle said, later on, "I know whom I have believed." He was acquainted with Him in such a way that it was a knowledge of heart and life, not merely theoretical. If we test ourselves by that kind of knowledge, shall we not find admonition here for us, as it was for those to whom it was first addressed? "For the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God." How long have we been Christians? Here is one who has been saved for a year, another for five years; others can look back upon a Christian life of ten, fifteen, or twenty years. Very blessed it is to be able to look back and say, "For twenty years I have known the Lord;" but here is the point: for the time that you have known Christ you ought to be a teacher of Christ. We all ought to know Him so well that we can have no difficulty in teaching others of Him. I ask, How many of us are teachers in this sense? It is not a question of the gift of teaching here. God has given gifts in the assembly — some apostles, prophets, evangelists, pastors, and teachers. It is not those specific gifts that are spoken of here. It is that spiritual faculty of being able to make known to others a Person who is well known to ourselves. The only way you can introduce two persons is to be acquainted with both. So there must be heart acquaintance with Christ, a deep, real, full heart knowledge of Him, if we are to make Him known to others. Where this is the case we can say with the apostle, "We cannot but speak the things which we have seen and heard." There is a savor of Christ in one’s heart that cannot be concealed. Look at the Thessalonians. The apostle was with them, perhaps four weeks altogether, taking them from their darkness and presenting Christ in such a way that at the end of that time, when he was obliged to leave because of persecution, it was with the assurance that the Spirit of God had material to carry on the blessed work in their souls. More than that, "for the time" they were teachers of what they had received. The whole country round was ablaze with the truth that those Thessalonians had received. People everywhere were talking about them, so that the apostle said he had no need to speak, for they themselves bore witness of the character of his work among them how they had "turned to God from idols, to serve the living and true God, and to wait for His Son from heaven." You notice it was Christ that they were waiting for. They had known Christ, and they were longing to see Christ, and that summed up, as you might say, their knowledge. All was included between these two great facts. How do we compare with those four-week old saints in testimony, in the knowledge that we are giving, in the sweet savor of Christ that we are presenting? For the time, we ought to be teachers. Would to God it could be said of the saints in this place, in this age, that they were after the Thessalonian type. It is to be greatly feared that they are rather after the type we are considering here. Let us make it a distinctly personal thing. It is a bad sign when we cease to love the gospel. There is a certain sense in which we are ever to have the spirit of the new-born babe, as the apostle Peter tells us in his first epistle: "As new-born babes, desire the sincere milk of the Word, that ye may grow thereby." The thirst for truth, for the word of God, is to be like the thirst which the new-born babe has for its nourishment. But that is very different from being babes who only want the milk, the elementary, the simplest things, and who turn away from the solid food, from that which is for grown men. It should appeal to our consciences, whether we are in a state of infancy or whether we are going on to the clear, full knowledge of Christ. He says: "Every one that useth milk is unskilful in the word of righteousness." "Unto every one that hath, shall be given, and he shall have abundance." But we have got to use that which God has given us, if we expect Him to entrust more to us. Are you using it in teaching others? Are you using it in such a way that Christ’s cause is indebted to your service for an upbuilding and a help, the loss of which would be distinctly felt? Suppose we were a company of evangelists, of testifiers for Christ, each one in our business, our circle of acquaintance, wherever we are, what a blessed contrast it would be to that spirit of apathy which settles down upon the saints of God! We deplore our coldness, so few additions, so little gospel testimony. Ah, what is the remedy for it? There needs to be a stirring up of soul and that exercise of what God has given to us. That will give the only appetite that will crave for more. As you use that knowledge of Christ which God has given, as you make use of Christ and His Word and His authority, bowing to it in your soul, you will have such a hunger for more of Christ as He Himself alone can satisfy. And if the Spirit of God pauses in unfolding a line of truth, let us hearken to what He has to say. Let us be a people who are no longer babes, who no longer need to be carried in the arms, to be guarded against every little wind that might blow upon us, but who are able to care for and minister to others. Ought it not to be so, for the time we have been Christians? "Therefore, leaving the word of the beginning of Christ, let us go on to full growth; not laying again a foundation of repentance from dead works and faith in God, of a teaching of baptism, and of laying on of hands, and of resurrection of the dead, and of eternal judgment; and this will we do, if God permit. For it is impossible to renew again to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made companions of the Holy Spirit, and have tasted the good word of God, and the powers of the age to come, and have fallen away, crucifying afresh for themselves the Son of God, and putting him to open shame. For the ground which drinketh in the rain which cometh oft upon it, and bringeth forth useful herbs for those for the sake of whom it is cultivated, partaketh of blessing from God; but when it bringeth forth thorns and briers it is found worthless and nigh unto cursing, whose end is to be burned." The apostle now applies what he had been saying to these Hebrew professors in a more specific way. He tells them there are certain things they are to leave. There was a time of infancy, such as we see in Gal 4:1-31, where Judaism is spoken of as a period of infancy, when "a child differeth nothing from a servant, though he be lord of all, but is under tutors and governors until the time appointed of the father." He says that time has come to an end. You are no longer under tutors and governors, no longer under the schoolmaster. You have now come to full age. He refers there to Judaism, the ordinances and truths connected with the establishment of God’s earthly testimony. He says, The time is come when you are to leave all that and go on to perfection. You are to leave that which was the beginning of the doctrine of Christ. That does not mean, as many have thought, leaving elementary Christianity and going on to the higher life. The period of infancy is Judaism, and the period of manhood is Christianity. They are to leave what had to do with the beginning, when God was giving foreshadowings of Christ, and are to go on unto the perfection of what God has revealed, that is, Christ as He is made known to us in the new dispensation by the power of the Holy Spirit. There are six ways in which the apostle here describes Judaism; and mark, it was not a carnal institution that he was speaking of, "after the commandments and doctrines of men," but of that which had been provided by God, and which was connected with certain great fundamental truths which underlie all knowledge of Him. So you will find in this description of Judaism, not merely form and ceremony, but other things as well. They are in pairs, as you will notice: "Not laying again the foundation of repentance from dead works, and of faith toward God." All through the Old Testament repentance was constantly spoken of. Alas, His people were perpetually wandering from Him, and God was constantly calling them back to repentance. Their works were but dead works, unprofitable because they were done in disobedience to God. Wherever there is any dealing with God it must begin with repentance, before there can be full faith. Connected with this repentance was the faith in God; not faith in the Lord Jesus Christ, for he is speaking of the old revelation which God had given of Himself in Judaism. Abraham, the progenitor of the whole Jewish nation, was distinguished by his faith, and wherever there had been any true worship of God it was upon the basis of faith, that is, confidence in Himself. But these were things recognized in all relationships with Him from the beginning. But they were not things which formed the basis, gave color and tone as you may say, to their knowledge at the present time. It was not now a constant repentance from dead works. It was not now mere abstract faith in God as He was revealed in the Old Testament, but the repentance of genuine self-judgment which once for all took its place as lost and guilty in the presence of God, and then accepted Christ Jesus as God’s full and perfect provision for salvation. The next couplet described Judaism as to its ceremonial character. There was "the teaching of baptisms and of laying on of hands." This "teaching of baptisms" does not refer at all to water baptism, either John’s or still less to Christian baptism, and most certainly not to the baptism of the Holy Ghost. It is a different word practically, with a different ending. It is the same word which is used later on in our epistle, translated there "divers washings." It was the sprinkling of blood, washing at the laver, and other ceremonial ordinances connected with outward approach to God. And in close connection with that was the laying on of hands. It is not Christian laying on of hands. You will miss the entire connection if you think it refers to things in Christianity. It is the laying on of hands, for instance, when the offerer brought the sacrifice to the door of the tabernacle, confessing his sin. The high priest did the same on the great day of atonement, putting his hands on the head of the bullock. Those things were characteristic of God’s ritual in Judaism, prescribed by Himself; they were not man’s ordinances. And here is a striking thing — that when God displaces His ordinance by something better, by that which fulfils it and of which the ordinance is a type, to go back again to that ordinance is not to go back to what God has provided, but to "the weak and beggarly elements of the world." The thing ceases to be God’s ordinance any longer. It has served its purpose, and now if they were to go back to that they would be giving up what God had made known; they would be really apostatizing. If that is true of what God Himself has given; if this brazen serpent, so to speak, of Old Testament ritual, becomes a nehushtan, a "piece of brass," when it has served its purpose, — and yet men turn back to it! what shall we say of all that wretched ritualism which the flesh delights in today, which is not even Judaism, but turning the truths of Christianity into a form? That indicates a state just as deadly, in some sense more hopeless, than the state of those Hebrews who were tempted to turn back to Jewish ceremonies after God had given the knowledge of Christ. The last couplet gives us again two great truths which will always remain, though they are not truths of Christianity distinctively. They are simply the broad, general truths which were known under Judaism and speak for all time. It was "the resurrection of the dead" and "eternal judgment" — things which look toward the future. You will remember that Martha said to our Lord she knew that Lazarus would rise again at the last day. Resurrection, though not a prominent truth in the Old Testament, was by no means one of which they were ignorant. Faith had laid hold of the fact. We find intimations again and again that God is going to bring up the dead, that they are going to be judged, that there is a time when He is going to display all His glory, as in Psa 15:1-5 : "For God is Judge Himself." So the truth of judgment was known in Judaism, as the truth of resurrection in a general sense was known; yet not in the Christian way. It was a resurrection of the dead, not a resurrection of the saints, the dead in Christ rising first, and sharing with Him in His glory a thousand years before the resurrection of the wicked dead. It was no such truth as the Thessalonian saints knew. It was simply the general fact of a resurrection. And as to judgment, there was no knowledge of the fact that the believer had passed from under judgment, that he would never come into it. All of these things are connected with the Christian revelation. They were not a part of what God had revealed in Judaism. Let us, he says, leave all these elementary things; some of them are acknowledged truths about which we have much further light; some of them are ceremonial ordinances which have served their pur pose, and have been fulfilled in Christ; the time for them has gone forever. Let us leave that and go on to what God has revealed now. And what is that? Absolute perfection. He has no further revelation to give. Who could add aught to it, to the peerless, perfect Son of God, or to that dispensation which He has introduced, of which the Church is the glorious expression in the word of God? All, there you have perfection. In contrast with this, he brings up the next passage — solemn and dreadful for those who do not understand it. It has been a source of trouble and exercise to multitudes of tender consciences. There are vast numbers of God’s people not well instructed, not thoroughly grounded in the grace of God, who have thought it teaches that a true believer, a possessor of eternal life, may yet perish. Let me call your attention to one distinct thing: if it does mean that, it seals the doom of everyone of whom it speaks. "It is impossible" this is too much for those who want to teach the doctrine of falling from grace, or backsliding; they do not want to say it is impossible; they would say, Come and repent again, be saved again. But this declares that it is impossible for those who have received these privileges and turn away from them to renew them again to repentance. If this means a true believer can be lost, it seals his doom forever there is no possibility of hope that lie could ever turn again in repentance to God. But, blessed be God, we know Him far better than that; we know that it is impossible for Him to make such a statement as that, because our blessed Lord has declared, in those passages which unequivocally do teach it, the eternal security and continuance of the believer, whom He calls His sheep. "I know My sheep, and they follow Me; and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of My hand." "Who shall separate us from the love of Christ? . . . for I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." If you want to learn about the security of the believer, turn to a passage which teaches it. Do not turn to a passage which is speaking of false profession and apostasy to learn about perseverance. That is the great mistake. When we come to such passages as these we are to look calmly at them, to study them on our knees before God to get the blessing out of them. There was a time, I believe, in many of our lives when we used to quickly turn this page when we came to it, for we felt as if we were reading our own doom. For who that is honest before God has not been conscious of departure, of loss of communion, of things of that kind, which a sensitive conscience, goaded on by Satan, could turn into that which would come under this condemnation? But now, having peace with God, we can look at it, and thank Him for His faithfulness in putting it there as a warning to an empty, false profession, and as a stirring up to those who are careless and settling down into worldliness. For any who are tempted to listen to anything that is not of Christ, here is a voice of thunder saying, Give up Christ and you give up everything! Suppose a child of God were tempted to dally with some antichristian teaching, you could read this passage to him and say, You are dallying with that which is going to destroy the soul. You are dallying with that which has attractions for you according to the flesh, which may offer some worldly advantage, professes to heal the body perhaps, but look at the condemnation which God has pronounced for those who have tasted of better things and turn back to this rubbish: it is impossible to renew them again to repentance. Viewed from its right standpoint, the passage is very simple, and most needful in stirring up heart and conscience. There are five expressions used here to describe the privileges of Christianity, and not one of them speaks of justification, or of new birth, or of peace with God. Suppose you read in this passage, It is impossible for those who have had eternal life, for those who have been justified, it is impossible to renew them again to repentance. What a change of teaching that would be! But not one of the expressions in this passage speaks of the life of the soul they all speak of the outward privileges of Christianity into which these Hebrew professors had been introduced. Let us look at them a moment. "Those who were once enlightened." Christ said He came as a light into the world and when the Holy Ghost was sent down from heaven at Pentecost, and the full light of divine truth was preached, there was an illumination shed all round. Minds were enlightened, they were emancipated from the superstition of the darkness in which they were before but that enlightenment could be an entirely outward thing, not necessarily inward, unless it could be said of them also, "God who commanded the light to shine out of darkness hath shined in our hearts:" that is a different thing. "Have tasted of the heavenly gift" — the gift which came down from heaven. Our blessed Lord said to the woman of Samaria, "If thou knewest the gift of God, and who it is that speaketh unto thee, thou wouldest have asked of Him, and He would have given thee living water." Here is the heavenly gift, the water of life, and it has been put to the lips of people they have had a taste of it. It has been like those who received seed upon the stony ground they received the word with joy, and it sprung up immediately. But a taste of the heavenly gift does not mean drinking it and taking it into the soul. It means simply that it has been pressed to the lips, and one has said, This is good; but it remains to be seen whether in their souls they have drunk it down. Then there is "made partakers," or companions, as the word might be translated, "of the Holy Ghost." That is, brought under the benefits of the ministry of the Holy Ghost. Read the early chapters of the Acts, see the work of the Spirit of God, look at it in connection with Ananias and Sapphira, see it in the time of Simon Magus, how the energy, the works, the gifts, the fruits of the Spirit were manifested in such an amazing way that those who came into professed Christianity could indeed be said to be partakers of these blessings, the outward privileges of the Holy Spirit. "And have tasted the good word of God." That is the word of the gospel of His grace, which had been presented to them, which they had opportunity to taste; and "the powers of the world to come" (the coming age), that is, the miracles, which belonged really to the time of Christ’s outward manifestation, and so they are spoken of as the powers of the coming age — miracles which will be performed in connection with the millennium. They have had all these advantages. Now, he says, if you have had these fivefold privileges (and I think that number is significant as suggesting Christ as man, God manifest in the flesh), having had all these privileges, if they should turn back to the Judaism which they had left, he says it is impossible to renew them again to repentance. The reason for it is that they have crucified to themselves the Son of God afresh and put Him to an open shame. They have set their seal to the crucifixion and rejection of Christ, just as Israel had done before. For those who cried out, "Crucify Him!" Peter says afterwards, "Brethren, I wot that ye did it in ignorance, as did also your rulers." But those who are in the full light of divine truth, if they turn away from Christ, he says, there is a new crucifixion of Christ, not in igno rance, but as in Heb 10:1-39, where he uses still stronger language, and says they have trodden under foot the Son of God. That is apostasy of a hopeless character. We can thank God that it is not a question of falling into sin, solemn as that is, but of turning away from Christ, of giving Him up. Now I believe that that was distinctly true of the professors in the apostle’s day. There is one thought which is to me a very solemn one: that this awful sin of apostasy is not a sin which is common in this day. You might say that is a good sign. I say it is a sorrowful sign. In Paul’s day the lines were so clearly drawn that it was either Christ or no Christ; it was either for Christ or against Him: those who took their place in association with Christ and His people had to bear reproach, to endure a great fight of afflictions. Look at the emasculated Christianity of today! Where can you draw the line between that which professes to be loyal to Christ, and apostasy from Him? In many pulpits, where Christ is professedly preached, you have disloyalty and dishonor to His holy name proclaimed. The trouble is that the whole mass of professed Christianity is so far on the road to apostasy that it is difficult to draw any such line of demarcation as the Spirit of God draws here. All is tending toward apostasy. Solemn and awful thought! He goes on to say that the earth, which has had every opportunity of tillage and culture and rain from heaven, and brings forth fruit for those who cultivate it, receives a blessing; but that which only brings forth briars and thorns — the abortive branch, which speaks of the curse rather than of the blessing — is nigh unto cursing, and the end is burning. You remember, our Lord says in the parable that some seed fell among thorns; and He declares that the thorns might be the cares, the pleasures, the riches, the prosperity of this world. Anything that would usurp Christ’s place can be the thorn, and the apostle applies it here to the full-fledged apostasy; that which, giving up Christ, becomes an absolute thorn, whose end is cursing and burning. "But we are persuaded better things concerning you, beloved, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work, and the love which ye have shown to his name, having ministered to the saints, and still ministering. But we desire earnestly that each one of you show the same diligence, to the full assurance of hope to the end; that ye be not slothful, but imitators of them who, through faith and patience, inherit the promises." How the apostle hastens to reassure any trembling soul that had a real conscience toward God He is not speaking in a way to drive them to despair. He says, We are persuaded better things of you, though we speak in this faithful way, and search out mere profession and stir your consciences and hearts. We are persuaded better things of you, better than all profession, better than all outward privilege. Then, instead of thorns and briars, he shows the fruitfulness of a Christian life produced by the indwelling Spirit in the "good ground" of a heart truly broken and alive to God. Blessed contrast, is it not? There were those of whom he had previously spoken who had brought forth only thorns and briars; but of the true Christians he says, God is not unrighteous to forget your work and labor of love, that devotedness which you have shown to His name. The work and labor of love was not merely to their fellow Christians who enjoyed the fruit of it, but it was toward God’s name, and for His sake. They had not only ministered to the saints in the past, it was a present service as well — "ye do minister." All that we desire, he says, is that you show the same devotedness in increasing measure unto the full assurance of hope. In other words, he says, You have not yet entered upon your possession. You have shown, and are showing, the fruit of a Christian life, the effect of that rain from heaven upon your souls. God is not unrighteous to forget the fruit of His own Spirit in your lives. But he wants them to have the full assurance of hope. These Christian Hebrews were in a sad way, looked at according to the flesh: they were subjected to the persecution of their own kinsmen; and when asked, What have you got for having renounced your Judaism, for having given up all your earthly hopes and the ceremonies that God gave to our fathers? they would have had to show empty hands. Everything was still in the future. He reminds them that they must hold on until the things that they have laid hold of in hope are manifested to sight. So, too, the believer today has nothing material to show for having given up everything. Some one might say, You might have had an opportunity to become a prominent man in politics, or have won great wealth if you had not taken up foolish notions of Christianity and religion. Now tell me, what have you got to show for it? You would say to him, What I have to show, alas, you have no eyes to see. I have peace of conscience, a sense of God’s approval; I have the love of Christ that passeth knowledge filling my heart; but, alas, you have no eyes to see these things. In your judgment I have made a foolish choice, and until you see the end of these things I must be a fool in your sight. Let it be so, beloved. We can never justify ourselves before the world for having turned our backs upon it. We can never get the world’s approbation or acknowledgment that we have done the right thing in forsaking all for Christ; but ah, the Spirit of God declares in His Word, and that blessed hope which draws us on with ever-hastening footsteps — these declare that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. We must be content to be despised, misunderstood and rejected as our blessed Lord was, until He who is the goal of our hope shall appear and we shall appear with Him in glory. Blessed effect of stirring up of conscience and heart that Christ Himself may be the living hope before the soul! He gives an example of this — and it is a Hebrew example — in the history of Abraham. "For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee and multiplying I will multiply thee; and so having had long patience, he obtained the promise. For men indeed swear by a greater, and with them the oath is a term to all dispute, as making matters sure. Wherein God, willing to show more abundantly to the heirs of the promise the immutability of his purpose, interposed with an oath; that by two immutable things, in which it was impossible that God should lie, we might have a strong encouragement, who have fled for refuge to lay hold ou the hope set before us." Here is the hope again. It is a future thing. Abraham did not have so much as to put his foot upon in the land of Canaan. He might walk up and down in the land, as God had told him, but none of it was his own. Had he remarked to a Canaanite, All this is my inheritance, he would have been laughed to scorn. The only portion he had in it was a burying-place: the death of all hope, you might say. But what did he have besides? He had the promise of God, who cannot lie. The word of the living God had declared that He would bless him, that He would give the place where he was to him and his seed after him. That was before the birth of Isaac. And when God called him to give up the dearest object of his hope, his son Isaac, it was a question whether he would take the bare word of the living God, or hold on to what he had in Isaac. He had to give up Isaac, the child of promise, unto death, and receive him back, in a figure, in resurrection. In view of that obedience of faith, God declares with an oath, in a mediatorial way, He interposes His oath, He could swear by none greater — men always Call to witness the greater — God swears by His own great self that He will bless this man of faith, who has nothing for a present possession, and that He will fulfil every word that He has promised. It is as though God had said that, as long as He is God — as if He would have to cease to exist before the faith that counted upon Him should be disappointed. Look at that lonely old man, without a foot of ground to call his own, and yet the inheritor of it all! We will see when we come to Heb 11:1-40 that he had his eyes on a better inheritance, even a heavenly. But look at him here, without a thing to call his own, yet what did he have? O brethren, he had God’s word and God’s oath; and so have we; a strong consolation for us who have fled for refuge to lay hold of — not upon some present possession, not upon something that we can hold up to the world and say, See our wealth, or our glory — but upon the HOPE set before us. These are evidently the "two immutable things in which it was impossible for God to lie" — His word, confirmed by His oath. Abraham had these, and so have we. It has been suggested that these two things are our Lord’s eternal priesthood and kingship — His Melchizedec priesthood. While these do abide eternally, and are the witness of the perpetuity of all our blessings, they are not what is immediately before us here, and we would be obliged to ignore the oath and promise of God given to Abraham. This, then, is the basis of that strong consolation which the weakest saint has. Put that side by side with the apostasy. There we saw those who, with their backs turned to Christ, and, like thorns and briars, are going on to the burning: here are those who have fled for refuge to Christ and laid hold of the hope set before them, and it is for them a strong consolation, that which buoys up the soul, which sustains it in every difficulty until faith and hope are changed to sight, and we enter into the joy of the Lord — the inheritance that is reserved for us. So God is not unrighteous to forget the fruits which His own grace has produced, and He is not untruthful to deny Himself and the oath which He has given. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil, where Jesus is entered, a forerunner for us; being made for ever a high priest after the order of Melchisedec." The hope is the anchor. We are like ships in the midst of a storm; the waves are beating against our frail barks; tribulation, temptation sorely try and test us. If it were only the frail bark, who could weather the storm, who would not be dashed to pieces upon the rocks, who would not be apostates like the rest? But oh, that anchor of the soul is sure and steadfast! There is nothing in us sure and steadfast. It is not the stability of our purpose, nor the loyalty of our devotion. The anchor has laid hold upon that which is within the veil, which separates the unseen from the seen, which also barred the way into the presence of a holy God. The anchor has reached hold of that solid anchorage beyond all that is seen, and taken hold even there. So we can sing — "The storm may roar without me. My heart may low be laid, But God is round about me, And shall I be dismayed?" We are held fast by the anchor, on the hope that is set before us. And lest there should be any misunderstanding as to what that anchor is, he says, Whither Christ the forerunner, has entered, — the pledge that we too shall enter, in God’s good time. Christ has entered within the veil, a High Priest forever, after the order of Melchisedec. And so the Spirit of God returns to His theme. ======================================================================== CHAPTER 96: 05.09. LECTURE 6 THE EVERLASTING PRIESTHOOD ======================================================================== Lecture 6 The Everlasting Priesthood Heb 7:1-28. "Forever after the order of Melchisedec" We may say that the apostle has now relieved himself of all responsibility as to indifference or slowness of heart on the part of those who receive this epistle. He has again and again warned them, so they should now be prepared to enter with him into the unfolding of that which he had upon his heart. Thus Heb 7:1-28 is a resumption of the subject which was broken off at Heb 5:10, all the rest having been a parenthesis to stir up their consciences, and to prepare for what was to be unfolded in connection with the Melchisedec priesthood of our Lord. And it needed, if one may so speak, all the power of God’s grace, all the awakening of the conscience by the Holy Spirit, to prepare an earthly people whose thoughts had centred about things here and the past, for the wondrous unfolding that is before us in this and the succeeding chapters; to prepare them, too, for the moral result, which would be permanently to detach them from everything connected with all that they had been taught by birth and training to hold dear. So, for any who have by early training been accustomed to hold dear certain things which are not according to the truth of God — when there is a presentation by the Holy Spirit of the word of God which bears upon our relationship with Him — they must be prepared to look fairly and definitely at the necessity for giving up everything that is not according to the word of God, and to receive that which presents Christ in His infinite fulness. But if God thus calls to a thing hard to nature, He calls to it by giving a most blessed, all-sufficient exchange. As we see the glories of Christ contrasted with the shadows of the law and everything that was connected with an earthly priesthood, well might we say that if faith had apprehended the reality of what Christ was, they would gladly take not only the spoiling of their goods, but also the spoiling of all their earthly hopes, things that they had clung to as so dear before. Once let Christ be apprehended, once let the beauty of His character as our Priest and the blessedness of the place into which He has introduced us be laid hold of by the soul, and the things of earth which would hold us fast, a carnal religion and all else, will lose their hold, even as the leaves drop off the trees in autumn. We come now to Heb 7:1-28, which is devoted to showing the Melchisedec character of our Lord’s priesthood. "For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the smiting of the kings, and blessed him; to whom Abraham also gave the tenth part of all; first being by interpretation king of righteousness, and then also king of Salem, which is king of peace; without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Sou of God, abideth a priest perpetually." You notice that we have first of all a reference to the occurrence as recorded in Gen 14:1-24. There we are told that Melchisedec, "King of Salem," who was priest of the most high God, met Abram when he was returning from the slaughter of the kings. Abram, the Hebrew, which means "the pilgrim," lived in entire contrast to his relative Lot, who had settled down in Sodom, and was therefore liable to all the attacks of the enemies who assailed that place. So, when the king of Babylon and his confederates attacked that wicked city and carried off the people of it into captivity, Lot naturally was taken with them. Thus, where one is settled down in the world, he too will be in danger of being led off into captivity with the people of the world. There is only one safeguard against this, and that is to maintain pilgrim isolation. Abram, "the pilgrim," the Hebrew, is not only able to deliver Lot (for he goes after the kings, and through God’s mercy delivers him, just as the spiritual amongst God’s people are often enabled to rescue those who are ensnared in worldliness and led captive by it), but when he returns victorious he is in a moral condition to enter into the blessed truth of the priesthood of Melchisedec. Bread and wine are presented to him, which speak to us most unquestionably of that which spiritually is the food for a pilgrim people. The bread and the wine cannot but remind every Christian heart of that which is recalled to us each Lord’s day when gathered about His table, where the bread speaks to us of His body, given up to death for us and the wine, of His blood shed, by which we have title to draw near unto God. Melchisedec, as a priest who is himself in communion with God, able also to maintain others who are morally fit in that same communion, comes and presents to Abram these types of a perfect Sacrifice by which he could draw near to God. And what a blessed substitute for all that Sodom had to offer! Abram takes this sustenance from the heavenly priest, and receives the blessing which Melchisedec bestows upon him, the blessing of the Most High, a title which refers to His supremacy over all — over kings and all the power of the enemy, King of kings and Lord of lords. He is "Possessor of heaven and earth," the title which will be outwardly manifested in the millennial kingdom of our Lord, but which is actually true for faith at all times. Melchisedec bestows a blessing, and gives refreshment, as priest, to this pilgrim who was walking in separation from the world; and turning, as it were, to the Most High Himself, he offers up his own, and leads the praises of Abram as well: "Blessed be the most high God." Thus, in a beautiful way, we have a type of what true priesthood is. It is that which brings sustenance, bestows blessing, and then leads the praises in holy communion with God. It comes out from the presence of God, as it were, with hands filled with blessings. It returns with the worshiper into the presence of God, and leads his praises up to Him. It is a beautiful picture; and if we follow it in the book of Genesis we find how much is morally connected with it. Abram has been feeding on the food of the mighty. He has been introduced into the presence of God through the priest, and now, when the king of Sodom comes near to offer him his share of the spoil, what can Abram say? Endowed with all the blessing of the Most High God, with a perfectly satisfied heart he can turn and say, I will not take as much as a shoe-latchet, lest he should say he had made Abram rich. What is the secret of our being kept from what this world has to give us? It is the sense of God’s blessed presence, the reality of being perfectly blest through Christ our Lord. It is in the dignity of worshipers in His holy presence that we turn from the most attractive and alluring offers which the world can spread before us, and say, I have been in the presence of the King of kings and Lord of lords, and I desire not a single thing which you have to offer. What elevation of soul that is, beloved! That is one of the moral results of being in relationship with the heavenly Priest. But I must not anticipate. Let us go a little further into the detail of what is said as to Melchisedec, for that is what is dwelt upon here. We have, as you know, a very striking illustration of the way in which the Spirit of God makes use of Scripture here. Not even the most fanciful interpreter would have got as much out of this occurrence (and I say it reverently) as the Spirit of God has got out of it. If we had taken up a scripture, and had endeavored to get meaning out of the names, out of the official position, out of the place where a man was king, and, more than that, out of the very order in which his personal name and his official position were given, it would have been said, You are carrying this too far; you are indulging in fanciful interpretation of Scripture. Furthermore, if we had gone on to say that Melchisedec had no genealogy mentioned, there is nothing said of his parents nor of his successors, — neither his birth nor death recorded, — and therefore he is a type of the Son of God, who abides forever, people would have said, If this is to be allowed in the interpretation of Scripture, where will it end? And yet that is exactly what is found here. Melchisedec is taken up, the meaning of his individual name is given, "King of righteousness." He is first of all "King of righteousness;" after that, he is King also of Salem, "peace." That is his official place. Notice, not merely is he called "King of righteousness" and "King of peace," but the order in which these occur is emphasized. Now what does all that mean for us? It means that God’s word is so perfect that you can take every jot and tittle of it, and need not be afraid, in a reverent, prayerful, dependent way, (using this as an example,) to go through that whole Word and seek for the treasures which you will find everywhere in it. This not merely interprets the meaning of Melchisedec, but it gives us an example of how the Spirit of God would use and interpret His perfect Word throughout. So Melchisedec is "King of righteousness," and then he is "King of peace." Then his genealogy, or the lack of it, is spoken of. There is no account given of his ancestors, none of his successors, and this in the book of Genesis, where men’s ancestry was traced back to Adam, and their succession traced onward! When you come to the Levitical priesthood, for instance in the book of Ezra, where certain men claimed priestly descent, their genealogy was looked for, and when it could not be found they were, as defiled, put away from the priesthood. So, for an Israelite, genealogy was essential. The Spirit of God makes use of this exception in the case of Melchisedec. There he stands out, a solitary figure in its grandeur of nearness to God, of kingly and priestly dignity; and the Spirit of God declares that is like the Son of God in these respects. As to His eternal relationship to God there is no question of His genealogy, He is the only One, God’s only-begotten Son in eternity, and in a very blessed sense He is God’s only Son even in time. If He brings many sons to glory, it is in association with Himself, but not in succession to Himself, which is a very different thing. Here you have our blessed Lord typified by Melchisedec, the abiding One — One who comes upon the scene but who traces back His ancestry in no human way; One who, when He leaves this earth, leaves no successor, but passes into the presence of God, where He abideth a Priest continually. Let us go back a moment and dwell upon the meaning of these names. You notice that expression, "King." The Spirit of God has seen fit to emphasize that, and we must not ignore it. I am quite aware of the emphasis laid on the fact that Christ is not King of saints at the present time, and in a broad sense that is perfectly true. I have no doubt the reason it is insisted upon is because a wrong use has been made of the Kingship of Christ, connecting it with the earthly Kingdom of the Messiah which shall be manifested during the Millennium. And because people were not clear as to that, they have been taught to pray, "Thy Kingdom come" as though it were to be introduced gradually, by human effort, and in this dispensation. Now we could not intelligently ask for Christ’s millennial Kingdom to come as though we were going to enter into it upon earth. It is right to be clear that we are not members of the Kingdom of the Messiah in the sense in which a Jew would have understood it, and in the sense in which it is ordinarily applied by those who would use the term now. But that being admitted, is there not a very real sense in which we are under His Kingly rule? Take this epistle. Has not our blessed Lord taken His seat upon the throne? Who is it that sits upon the throne but the King? Was He not crowned even here, crowned with thorns? And is not that crown now turned into an eternal lustre of glory? Do we not love to think of Him in royal glory now as He is, at God’s right hand, as King set upon the Father’s throne, one day soon to sit upon His own throne and to rule to the ends of the earth? I believe that we really lose if we fail to grasp this side of truth. There is real blessedness in dwelling upon His Kingly, royal authority. So we are told in Colossians, "God hath delivered us from the power (or authority) of darkness, and hath translated us into the kingdom of the Son of His love;" a sphere in which divine love, as expressed in the Son of God’s bosom, reigns and controls. So He is King. When Pilate asked Him, "Art thou a king, then?" He says, "I am;" and we too can speak of Him, think of Him with joy, as King now upon the Father’s throne. All things are beneath His sway, not yet visibly, but faith owns Him as Ruler and Lord. He is "King of righteousness." I need not say how this must first of all be His personal attribute. Unless there was that, there could be no official fitness for any position that might be given. That was the difficulty with all the kings that had come through David’s line. They were not kings of righteousness; their moral character did not answer to it. Even the best of them, David, the man after God’s own heart, was simply that because he acknowledged his sin and laid hold of the grace of God. The one who was most glorious of all, Solomon, alas, while brilliantly a type of the earthly Kingdom of our blessed Lord, morally was the exact opposite of a king of righteousness. But with Him, blessed be His name, the title "King of righteousness" described what He was personally and in His outward life. God’s approval was but the recognition of that which was manifested in His entire life upon earth — righteousness in all His dealings, in all His ways and service. But where He got His full right to the title "King of righteousness" was upon the cross where He met the whole question of God’s righteousness. God, to deal righteously with His Son in His personal character, would simply have taken Him up into heaven where He was before; but to deal righteously with Him as the substitute for sinners meant to pour out upon Him all the judgment which guilty sinners deserved. If the claims of righteousness were to be met, the holy Substitute had to die, and where did He manifest His character as "King of righteousness" so fully as, when crowned with thorns, (the mark of the curse of the earth and of the hatred of man) He hung breathless on the cross, having cried out, "It is finished?" Oh, as Pilate brought Him forth, crowned with the thorns and robed in mockery, and said, "Behold your King," as we hear the rabble hooting and crying out, "Away with Him, crucify Him," faith says, Yea, behold our King; give Him to us in all the degradation you can heap upon Him; show Him to us crowned with thorns and the object of human hatred we delight to prostrate ourselves before Him and own Him "King of righteousness" Then, He is "King of peace." He is still the Lord and Ruler, the Master over all, and the result of that work of righteousness is peace; the effect of it is quietness and assurance forever. "There is no peace, saith my God, to the wicked." There is no peace to any child of Adam who has sinned against Him, and we read that "All have sinned and come short of the glory of God." Yet we are living in a kingdom of peace. Peace is our eternal portion. It is because of the work of the "King of righteousness" that the effect of peace is ours forever. It is not a question of our feeling at peace, I need hardly say, but the blessed result of Christ’s finished work: "Having made peace by the blood of His cross." So, "Righteousness and peace have kissed each other." That is the order. Having effected the work of righteousness in our redemption, the effect of it is everlasting peace for us, and that is secured by the fact that the One who has accomplished it all abides forevermore. He can die no more. That is the truth which the apostle would emphasize for these Hebrew saints, and what needs to be emphasized for any who are in danger of turning to form or ritual for relationship with God. There is the Priest there is the One who introduces into and maintains us in the presence of God. What need of any other priest coming in between our souls and God? "Now consider how great this man was, to whom even the patriarch Abraham gave a tenth part of the spoils. And they indeed from among the sons of Levi, who receive the priesthood, have commandment to take tithes from the people according to the law, that is, from their brethren, though these are come out of the loins of Abraham; but he who hath no genealogy from them hath tithed Abraham, and blessed him who had the promises; and beyond all gainsaying the less is blessed of the better. And here, dying men receive tithes, but there one of whom it is witnessed that he liveth. And so to speak, through Abraham, Levi also, who received tithes, hath been tithed: for he was yet in the loins of his father when Melchisedec met him." We pass on now to that which compares Him with all other priests. The apostle says, Dwell upon the greatness of this man to whom even the patriarch Abraham, the head of the Hebrew race, gave the tenth of the spoil. The giving of the tenth was the acknowledgment of superiority. Tithes are given to a superior. Therefore if there was one above the head of the whole Jewish race, how important it was for the Hebrews not to be occupied with the greatness of Abraham, but with the One greater, even Christ Himself! He adds there were sons of Levi who as priests had commandment to receive tithes of their brethren. It was because they were in a position of superiority. Though they were their brethren according to the flesh, yet the Levites were in the place of nearness; the priests had access to God and stood in His place, and therefore their brethren had to treat them as their spiritual superiors. I need not say how that has been carried out in the priest-craft of today, how men have intruded themselves between the people and God; how they have made it necessary for any who desire to draw near to God, as they think, to come through the priest; and how, as the result, very substantial tithes have had to be given. But as contrasted with the priests of the tribe of Levi, here is one who is not of that tribe at all, and therefore had no such official right to receive tithes. He is not counted from them. He received tithes not merely from the children of Israel, not from the people, or "laity," as the word really means, but from Abraham himself. And not only does he receive tithes from him, showing his superiority, but he blesses the one who had received the promises from God. A Jew would say, Abraham is the one through whom all the promises had been given; but here is one who bestows blessing upon the very one who had received the promise of blessing from God. "Without all contradiction, the less is blessed of the better:" Abraham is evidently, then, the lesser person. Not only so, but in the Levitical priesthood it is men who die that receive tithes, men who pass away; but here is a mighty person of whom there is no mention of death, thus typifying Christ, who liveth forever. Then he concludes the subject by saying, Even Levi, even the whole Aaronic priesthood, actually gave tithes to Melchisedec; for, as he says, Levi as unborn was represented in his father Abraham when Abraham gave tithes to Melchisedec. Now that course of reasoning to a Jewish mind would be conclusive. The argument was faultless, and the development complete. But what an astounding conclusion! He had always looked up to the chief priests and all the leaders of the people as in the very place of God Himself, and here is One who is presented to him — he knows who it is — it is Jesus, the Son of God. He has professed to believe in Him. This One sets aside all these priests. How far inferior they are to Him they have given their tithes to Him; they have given homage to Him as their superior. Thus the Hebrew believer is in this position at once, that all that he had considered in the chief place, as between himself and God, is only a trifle compared with the blessed reality that there is a Priest of a different order who abides continually, and with whom these priests of Aaron’s line had nothing whatever to do. It was a stupendous thing for an Israelite to receive this in his soul; and, beloved, I say it is a stupendous thing for any one to apprehend and receive this truth in his soul. We are in a certain sense familiar with the fact that there is no such thing as Judaism now between the soul and God; but there is much else that comes in. Individuals often come in between the soul and God. I need scarcely speak of the gross form of this as seen in the Romish priesthood which professes even to open and close heaven to its subjects. We will look at less evident illustrations of the same error. Here are those who are in the place of ministers of religion — and I have not a word of disrespect to say of any such. Those who truly minister Christ will be the first to tell you they are simply the servants of the people of God; that they are not your superiors. They would warn you that they do not stand between the soul and God, but simply seek to show you the way of access to Him. And yet how constantly we find people putting religious leaders between their souls and Christ! None of us are free from the danger of that. We put one another in between our souls and God. Children put their parents; wives, their husbands; husbands, their wives. Even prayers are interposed between the soul and God. But when Christ gets His place before the soul, we see that none other must intrude between us and God. It is Christ who is our Priest, and the only Priest. Blessed truth, emancipating truth for the heart to rest upon — to be a worshiper without any need of human intervention and to be able to enter into the holiest of God’s presence without any need of man’s interference. What a privilege! No wonder that the Spirit of God should dwell upon it for these Christians, who for a moment were tempted to turn from Christ back to the things of the law in which they had been indoctrinated. But still other striking and vital results follow. "If indeed, then, perfection were by the Levitical priesthood (for the people had their law on the basis of it) what need was there that still a different priest should arise after the order of Melchisedec, and not be named after the order of Aaron? For the priesthood being changed, there becometh of necessity a change also of tile law. For he of whom these things are said pertaineth to a different tribe, of which no one hath been occupied with the service of the altar. For it is clear that our Lord hath sprung out of Judah, of which tribe Moses spike nothing concerning priests. And it is still more abundantly evident, since a different priest ariseth after the similitude of Melchisedec, who hath been made, not after a law of fleshly commandment, but after a power of indissoluble life. For it is borne witness, Thou art a priest for ever after the order of Melchisedec. For there is a setting aside of the commandment going before for its weakness and unprofitableness (for the law made nothing perfect) and the bringing in of a better hope, by which we draw nigh to God." If this Levitical priesthood had brought in perfection, that is, if it had brought in a satisfactory relation between man and God, what need would there have been of speaking of any further priest who was not of the family of Aaron, but of an entirely different order? "Perfection," you know, especially in this epistle to the Hebrews, does not mean personal perfection, but the perfection of relationship with God — a perfect conscience; that is, a conscience which has been divinely enlightened, and divinely satisfied by the finished work of Christ. We know we are made perfect by the one offering of Christ. Look for a moment at the Levitical priesthood. There were sacrifices offered day after day, but they could not make the comer thereunto perfect — they could not give the soul peace with God. Look today at the so-called sacrifices that are professedly offered up — offered for the dead, and for guilty people who come to secure these sacrificial services for themselves. What peace do they give to their conscience? What rest of soul do they give? Repeated over and over again, as they are in a large branch of professing Christendom, has peace with God and rest of soul been ministered to them thereby? They know, and we know, it has not! And so with any who would bring anything of a mere carnal, earthly character between their souls and God. Even prayer may be so used. People ask to be prayed for as if prayers were to satisfy God in their behalf. Religious rites and services are engaged in — everything that people say is necessary to bring them into communion with God; but it makes nothing perfect, because it ignores the work of Christ. If that is ignored, nothing else can make the conscience perfect. Trust in the perfect Sacrifice once offered, trust in Christ alone, gives perfection as to the conscience. The whole effect of the law was to keep men at a distance from God. So he appeals to the Hebrews, You have not had perfection. If you had had it under the law, you would have been perfectly satisfied, and God would have never introduced another order. Hence, many centuries after the priesthood had been established, a different order is brought in, as the Psalms declare: "Thou art a Priest forever after the order of Meichisedec." Here you find the Spirit of God taking it up, and saying, There is a Priest who has set aside the Aaronic order. But there is more yet in connection with this. Look at Heb 7:12. It is very radical: "For the priesthood being changed, there is made of necessity a change also of the law." Under the Levitical priesthood the people received the law. Mark, it does not mean the law of the priesthood merely. You would have to rend the books of Exodus, Leviticus and Numbers to pieces in order to get the law of the priesthood separate from the other law. Israel’s law was a unit; it was one and indivisible. The Ten Commandments summarized it, and all that followed them was simply the unfolding, enlarging and application of that law. Sometimes people make a distinction between the moral and ceremonial law. They say, We know the ceremonial law has been abrogated, but we are under the law of the Ten Commandments. I ask, Where will you find any such cleavage? When you come to the Old Testament, where will you find that the Ten Commandments are holier than the rest of the word of God? Enshrined in the Ten Commandments is one — the fourth — which is a ceremonial one. It is as though God would show that the moral and ceremonial are bound together as one in His mind. Whatever He declares has to be obeyed, whether it is, "Thou shalt not kill," or, "Thou shalt bring a tithe of all thou hast." I quite admit there are certain eternal principles unfolded in these commandments which abide always, things that are connected with the very character of God; but that is not raised in the question of the law. Law is law, whatever the enactment may be, and you cannot pick and choose amongst the laws of God any more than you could pick and choose amongst the Ten Commandments. You can no more say, I will keep the moral law and neglect the ceremonial, than you can say, I will keep the law which says, "Thou shalt not kill," and neglect the one which says, "Thou shalt not steal." Now mark, that law was given under the Levitical priesthood. We have already seen that priesthood fading away, displaced by the mightier and eternal priesthood, even Christ, who abides forever. But if there is a change of the priesthood, there is a change also of the law. We are no longer under the law. What light that sheds upon such a scripture as that in Romans: "Ye are not under law, but under grace"! It does not set free to do our will, but brings us into the place of happiest liberty to obey Him who is Lord and Master of us all. There is not, surely, the least lowering of the claims of righteousness; just the opposite of that. The claims of grace, of holiness; the claims of the new creation, are greater far than the claims of any law written on tables of stone could possibly be. So that law in which the Hebrew rested, about which he talked, given from Sinai — as he would have to admit that the priesthood was changed, he would have also to admit that the law itself was changed, and passing away. Now, he says, this change of the priesthood is evident, for the Lord was not even of the tribe of Levi. He belonged to another tribe, the tribe of Judah, about which nothing was said of serving at the altar. He therefore had nothing to do with the Levitical order of priesthood. Here are two very precious thoughts. He is of the tribe of Judah, "praise." He dwells amidst the praises of His people, and leads those praises. He begets praise in His worshiping people by giving them the grounds for it in His finished work and the present position which they occupy. That is the first thought. He is the Priest of praise. And the second is, that He is made a Priest not after the law of a carnal commandment, (that is, the law given in the commands of God which appeal to the flesh but can get nothing from it, "for the law made nothing perfect,") but "after the power of an endless life." He has an endless life Himself. It was not a carnal command which made Him Priest; it is not connected with that which vanishes away, but it is His eternal existence as Son of God which is the witness of His priesthood. And is it not true in a very precious sense that the exercise of that priesthood is in connection with that life as bestowed upon us all? We are partakers of life forevermore, and therefore we are not under a carnal commandment, but have a life which now exhibits the eternal character of our relationship. And so the law is set aside. It made nothing perfect. It was weak and unprofitable. It is not, as we read in the epistle to the Romans, because the law was not "holy, just, and good," but because its appeal was made to the natural man, in whom there was nothing that could answer to the law: — "What the law could not do, in that it was weak through the flesh." It is the weakness of the flesh that makes the law unprofitable, and therefore it is annulled, set aside. There must be a new basis of things — the old has been set aside. Now we have as a blessed contrast to that "the bringing in of a better hope." That word "hope" would suggest to the Hebrews that the blessings are future yet. They are at present only for faith to enjoy They would enter upon the glory of it in a little while. It was "the bringing in of a better hope" than was connected with the earthly promises. Under the law the effect of the priesthood was to put the people at a distance from God. The priest received the offering, sprinkled the blood, went into the sanctuary, and came out again, and the people kept at a distance from God. But here is "a better hope" by which we draw nigh to God; by faith we enter into the sanctuary where is our Priest, and engage as happy worshipers in His very presence. Here was the astounding fact for an Israelite, that his law was set aside as well as his priesthood. What had he left? He that believed had Jesus, the Son of God. The apostle says, You have Him in His perfect, abiding fulness! The rest of Heb 7:1-28 gathers up these truths and applies them for the joy and the comfort of the soul. "And inasmuch as it was not without the swearing of an oath (for they are made priests without the swearing of an oath, but he with the swearing of an oath by him who said as to him, The Lord hath sworn, and will not repent, thou art a priest for ever after the order of Melchisedec) by so much did Jesus become surety of a better covenant." We have already seen that the oath of God emphasizes the immutable character of what He declares. When God established Aaron as priest, He did not swear that he should have an abiding priesthood. It was a temporary thing; being weak and imperfect, it could not abide. Another priesthood therefore is brought in — brought in with an oath, and therefore its stability is connected with the truth of God Himself. "Thou art a Priest forever." How He reiterates again and again this familiar quotation! I am sure if we had only read it in Psa 110:1-7 we would naturally have passed over it very lightly; but the Spirit of God reiterates and dwells upon it, showing us what fulness and security there is in it! As we think of Christ on high, ever living there — God would cease to be the God of truth, or, as the apostle John in bold imagery says, it would "make God a liar" if Christ were to cease to be the blessed, merciful, sympathetic Priest that He is for His people. Thus, established by the oath of the eternal God, our Priest is the surety of a covenant infinitely better than the legal one. That forms the theme of Heb 8:1-13, and we will not dwell upon it here. "And they indeed have been made priests more than one, on account of their being hindered by death from continuing; but he, because he continueth ever, hath the unchangeable priesthood. Whence also he is able to save to the uttermost them that come unto God by him, seeing that he always liveth to make intercession for them." Aaron went up to the top of Mount Hor and died, and Eleazar took his place. Eleazar too passed away, and the high-priestly robes were laid aside and put on another priest. And so they went on — some were faithful, like Phinehas; others weak, like Eli; others, alas, like his two sons, unfaithful and apostate, until, in the time of our Lord, the priests themselves were Sadducees, not believing in the resurrection. What a comment on that priesthood which must pass away, and which was connected with a law that could make nothing perfect! How striking it is that in Jesus and the resurrection the effulgence of the truth broke forth at the very time when the exponents of the earthly priesthood were denying the reality of the resurrection! The many priests under law passed away by death, but here is One who lives forever, and therefore has an unchangeable priesthood. Growing out of that is the blessed fact that He is able to save to perpetuity — not "to the uttermost" in the sense of saving the vilest sinner that lives, (gloriously true as that is,) but He is able to save to the uttermost length of time. Look at our earthly pilgrimage; see what experiences we have passed through; what experiences may yet await us we know not. How are we sure we are going to be brought through and presented faultless before the presence of God’s glory? We know it because our Melchisedec-Priest is on high; and because He liveth to make intercession for His people they will be maintained through every need that they pass through in this mortal existence. How precious to know this! The types in the Old Testament shine out with special lustre here. You remember that the names of the children of Israel were engraved in the jewels of the breastplate and of the shoulder-pieces of the ephod, so that they would have to be broken before the names could be obliterated. We are distinctly told that the breastplate was connected with the ephod and with the shoulder-pieces, and with the girdle, so that it could not be removed. No priest in Israel therefore could go in before the Lord without those names upon his breast and shoulders. Transfer all that imagery to our blessed Lord. The very fact that He is a Priest and abides forever ensures the eternal security of His beloved people — their names inscribed upon that which speaks of the unchangeable perfections and glory of God. Think of Dan’s name — connected with the idolatrous apostasy early in the history of Israel, whose name also we connect with the self-will, deceit and violence of the Antichrist — think of Dan’s name being inscribed upon the diamond in the bosom of the high priest! Think of your name and mine, so unworthy, so worthless in themselves, yet confessed and enshrined in glory as manifested in Christ before the Father at this very moment! He ever liveth! The fact that He lives forever ensures our being brought through, saved through every trial of life to the uttermost end of time. "For such a high priest became us, holy, guileless, undefiled, separate from sinners, and made higher than the heavens; who hath no need day by day, as those high priests, first to offer up sacrifices for his own sins, then for those of the people; for this he did once for all when he offered up himself. For the law constituteth men high priests who have infirmity; but the word of the oath sworn, which was after the law, maketh the Son, who is perfected for evermore." We saw in Heb 2:1-18 that it became God "in bringing many sons to glory to make the Captain of their salvation perfect through sufferings." It was consistent with His character that the Leader of salvation should be a perfect, sympathizing Saviour. Now what is it that becomes us? Where do we find what suits us, what meets our need? Christ is what is fitting to the character of God. He is the fitting illustration of what expresses the will of God in this world. And what is it, beloved, that is a fitting expression for His people? The same blessed Person. Think of Christ being the manifestation of God for us, and then think of His representing us before God. "Such a High Priest became us." He was suited to us. Now His character is dwelt upon, in contrast with all that the A aronic priesthood was. He was "holy, harmless, undefiled, separate from sinners" — just the opposite of the priests of whom we have been speaking. We are here invited to dwell upon that wondrous Person, "holy," — as unsullied as the white linen garment of the priest typified; "harmless," or guileless, not a breath of deceit, as perfect without as within; "undefiled" by contact with all that surged about Him, for though He was the Friend of sinners He was in heart and life absolutely "separate" from them. And as the divine seal upon this perfection He has been glorified on high. Contrast that with the best priests you find in the whole Aaronic line. The best of them needed daily to offer for themselves as for the people. Here is One who needed no offering for Himself, and who once made the perfect sacrifice of Himself for His people. The earthly priests had infirmities. The word of the oath makes the Son who abideth forever. So we have One in the presence of God who abides forever, and maintains us forever in eternal relationship, according to the character of His holy, harmless, undefiled Person. ======================================================================== CHAPTER 97: 05.10. LECTURE 7 THE BETTER MINISTRY AND THE NEW COVENANT ======================================================================== Lecture 7 The Better Ministry and the New Covenant Heb 8:1-13. "That which waxeth old is ready to vanish away" The apostle has in Heb 7:1-28 reached the highest point in the epistle; I might also add, the highest point which it is possible to reach in any contemplation of Christ as Priest. How much it involves we saw in Heb 7:1-28, where the apostle, able now to enlarge upon the truth that he had alluded to several times before, sets before them the fact that the Melchisedec priesthood of Christ involves not only His personal character as possessed of righteousness, but with absolute sway and control over all His people, yea, over all things; a position of infinitely greater glory and honor than could possibly be in connection with an earthly priesthood. Therefore that priesthood displaces entirely the priesthood of Aaron and his descendants. That being the case, there was also a change of the law in connection with which the priesthood was established. Thus the Hebrew believer would find himself face to face with this astounding fact, that a Priest such as he knew Christ to be, the Son of God, having glorified God in connection with sin, and having taken His place on high, displaces entirely every form of that order which had existed before, even though ordained by God Himself. What an awakening for a genuine believer to enter fully into such a truth as this! He had been taught from childhood to revere the ordinances of the house of God and the temple in Jerusalem. His whole education had been a reverence for the Old Testament Scriptures and all that they contained. What an astounding thought, when that very Word showed him a priesthood foretold by God Himself in the very time when the other priesthood was still going on — a priesthood which was to displace and change absolutely, must displace, the very thing which he had been taught to revere and to regard as the perpetual ordinance of God! No wonder there was a temptation to hold fast to the Jewish forms and rituals! It would only be the energy of a genuine faith that would separate him from such things and just in proportion as that faith was in absolute exercise, so complete would be his severance from all the system that had gone before. The truth culminates in this way. The apostle had not spoken of this before, but here he distinctly brings out the fact that is emphasized so clearly later on in our epistle, that Judaism and Christianity were mutually exclusive; that you could not have both; that you had to give up the one or the other, and if one was tempted to give up Christ for Judaism, it was an absolute renunciation, and a hopeless one, as we have been seeing. On the other hand, if he was to hold fast to Christ, it involved of very necessity a giving up of the law and the priesthood and all connected with it under Judaism. "Now of the things of which we are speaking, this is the main point: We have such an one, high priest, who hath taken his seat on the right hand of the throne of the Majesty in the heavens; a minister of the holy places, and of the true tabernacle, which the Lord hath pitched and not man. For every high priest is constituted for the offering both of gifts and sacrifices; wherefore it is of necessity that this one also should have something which he may offer. If then, indeed, he were on earth, he would not even be a priest, seeing that there are those who offer the gifts according to the law, (who serve the representation and shadow of heavenly things, according as Moses was oracularly told when about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern which hath been shown thee in the mount) but now hath he obtained a more excellent ministry, by so much as he is the mediator of a better covenant, which is established upon better promises." Now that is connected with "the main point," as the word is here; not merely that it is summarized thus — that "we have such a High Priest." "Such" suggests the wondrous dignity of His person, His finished work, His glory, His sympathy — what we have been dwelling upon in the past chapters. Such a High Priest as that, we have — One suited to us. He has offered His sacrifice, finished it once for all, and now has entered into the presence of God. Notice, also, the expression — blessed one it is — that He is seated on the right hand of the throne of the Majesty in the heavens. That word "seated" suggests a voluntary act. He has taken His seat as one who had the right to do it. It would suggest what you have in John’s Gospel as to our Lord’s resurrection, where He says as to His human life, "No man taketh it from Me; I have power to lay it down, and I have power to take it again." While His resurrection is in one connection spoken of as "by the glory of the Father," (that is, God’s glory was active in raising Him from the dead) in others it is spoken of as His own voluntary act. He was not merely raised from the dead as though by a power external to Himself, but He rose as one who had right and power to do so, and over whom death had no authority, and who could not be held under its power. Having, therefore, accomplished His work, having glorified God, there is nothing to hinder His taking His seat. Yea, God Himself — His very glory, His character, demand that the One who fully magnified His righteousness on Calvary should have His place in the highest heavens. How perfectly satisfied, yea, glorified, is God that He has placed the very person — from whom He turned, forsaking Him in righteous judgment when He hung, as our Substitute, upon the cross — placed Him now at His own right hand in the heavens. These words suggest the absolute approval of what has been done. The right hand is the place of honor and of power, the place also which was the token of satisfaction and delight. There is no place in the heaven of heavens higher than the throne of God which is now occupied by our Priest. He sits there as one who has title, with all things beneath His feet, and swaying the sceptre over all things. Such is Christ. And as you think of Him in this glory, it is impossible to have a single disloyal thought as to the glory of His person or the value of His work, or the wondrous dignity of the place He occupies. What creature would dare draw near into the presence of a holy God like this? Here is One who has right and title to take His place at the right hand of that Majesty — equal with it all; as we sometimes sing, — "Who without usurpation could Lay claim to heaven’s eternal throne?" So that is the High Priest, and there is the place which He occupies; that is what the apostle emphasizes. It is the sum, the acme of all that has been before us in the first seven chapters. But now we have His service in that position: "A Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." A minister not in the sense of making atonement, for though the earthly priests offered sacrifices day by day, our blessed Lord offered one sacrifice, and no more remains to be offered. His ministering in the heavenly sanctuary is not for purposes of sacrifice. So far as our redemption is concerned, He has taken His seat; not a single stroke can be added to that finished work which He accomplished on Calvary. The cry of victory which re-echoes through heaven and earth and in our hearts, "It is finished," is the declaration that not a single thing remains to be added to the work by which God is fully glorified and we eternally saved. Under the Levitical ordinances the sacrifice was slain outside, and its blood brought into the sanctuary and sprinkled upon the mercy-seat. The work was done and finished outside. The witness of its acceptance was brought within. When one is seated, in that sense he has nothing to do; no need for activity on his part. And I would say to any unestablished soul, If you still feel there is something for you to do in connection with your salvation, you are ignoring, or forgetting, the fact that our Priest is seated. What rest of conscience, what perfect peace of heart, that gives when it is seen fully! Our Priest has taken His seat, and we in faith may also take our seats, never raising our hands to do another stroke of work for our salvation. If your toiling means that you are seeking to add one iota to the finished work of Christ, fold your hands — if you are truly a believer — until you are called into glory, and your title remains just as good — yea, better; for what an insult it is to the blood of Christ that you should be seeking to add your merits, your feelings, your attainments, to the value of that which has already enabled God to place Him on the throne! I dwell upon this because I am persuaded that in the bottom of many hearts there lurks a vestige of self-righteousness which would intrude, upon every possible occasion, its own works into the place which the blood of Christ alone can fill. I am perfectly aware that there is a place for works in the believer, a place for all our toil. We may work for the remainder of our lives, and can never do enough for Him who has done everything for us; but so far as our redemption is concerned, we are at rest where He is at rest; the very throne of God is the place for us to rest as regards our salvation. Beloved, when God Himself is at rest, when Christ Himself is at rest, what is your poor heart, that it should still have the slightest flutter of unbelief or uncertainty with regard to that glorious work which He has completed once and forever? Now, that being permanently settled (and unless it is there can be no genuine growth, no real joy, no true activity for Christ), we have next His priestly ministry in the sanctuary, which still goes on. We know He is in eternal activity with regard to His people’s needs here and the glory of God in connection with those needs. As to the character of that work, it is not dwelt upon here except to say He is a minister, and One who serves in the sanctuary. The sanctuary is the holy place, where God manifests Himself. This will come out in our later chapters, and we do not dwell upon it here except to call your attention to the fact that a tabernacle is spoken of here, the one in which He serves, as the true tabernacle in distinction from the earthly type; it is one which "the Lord pitched and not man! " You remember, when Moses was called up to Sinai, that God showed him the pattern of the tabernacle. He gave him a view, very likely, of all the glories of His court in such a way that Moses could reproduce it in the Tabernacle, which would thus be a model of the sanctuary of God Himself. In fact, that is what we are told here: Which things "serve unto the example and shadow of heavenly things." They were the example of the way of access into the presence of God; they were also the shadow of heavenly things, "as Moses was admonished of God" "for, See, said He, that thou make all things according to the pattern showed thee in the mount." The Tabernacle, then, in the wilderness, was the figure of the way of access to God. The outer court represented the earth, and the first sanctuary, or the holy place, answering to heaven; the holiest of all corresponding to the heaven of heavens, the very presence of God Himself, where His throne was. The Tabernacle was a pattern, but the true tabernacle, which God pitched and not man, is His whole universe, which is linked with His throne where He Himself abides in all His glory. Our blessed Lord is a minister in connection with that. He brings together, as you might say, the outermost parts of the court — this earth and the created universe — into close connection with the very throne of God, and we who occupy a place in this wilderness world are really in the outskirts, in the outermost precincts of that tabernacle of divine glory; we are ministered to by Him who has access into the innermost presence of that glory. He there maintains a people in relation with Himself. He keeps us in the enjoyment of communion, He sustains and upholds us through all the trials of the way, and His presence there is a pledge that we too belong there, — in one sense can enter there, — and that we shall soon be called up there into the enjoyment of that into which He Himself has entered. Let us now for a moment connect this with, "The Word was made flesh, and dwelt" — literally, "tabernacled" — "among us" (John 1:14). The Tabernacle was also a figure of the person of Christ. Those of you who are familiar with it remember that the curtains, which were the Tabernacle proper, were the type of Christ in His varied characteristics. The fine white linen typified His perfect humanity; in the blue you see Him in His heavenly character; in the purple, His royal character; in the scarlet, as having world-wide dominion. Thus you have in the curtains of the Tabernacle and in the veils the witness of the humanity of Christ. In Mat 1:1-25 the Spirit of God quotes the prophecy from Isaiah where our Lord’s birth from the virgin is foretold, and says, "They shall call His name Immanuel, God with us" — God making thus His tabernacle among men. But, as John tells us, "the Word became flesh, and tabernacled among us"; and so Joseph, in giving the name to the blessed One who was born, does not call Him "Immanuel," but Jesus. How beautifully that reminds us of the object for which He came, and the basis upon which He abode as God’s representative amongst men here! Jesus, "Saviour," is His name; that, too, is the witness that it was God with us, "Immanuel." Going back to John’s Gospel, when it is declared "The Word was made flesh, and tabernacled among us," faith adds at once, "We beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth." The covering of the Tabernacle that I have referred to was one that could only be seen when one went inside. There these splendors were unfolded in their order, proportion, and beauty. But the outward covering which greeted the eye of the stranger as he drew near to the camp of Israel, was the dull, unattractive covering of seal, or badger skins. In other words, as faith says, confessing its previous rejection of Christ, "We saw no beauty in Him, that we should desire Him." There was no attractiveness for the natural man, no beauty in Christ save when faith saw Him. Looking at Christ outwardly, men said, "Can there any good thing come out of Nazareth?" "Search and look, for out of Galilee ariseth no prophet;" "Is not this the carpenter, the son of Mary, the brother of James and Joses, and of Juda and Simon? and are not his sisters here with us? And they were offended in Him." Yes, even members of His own house did not believe in Him. This is like the outside of the Tabernacle — sad witness of how men have no eye for that which glorifies God, for I need hardly say how perfectly Christ glorified God in the most casual acts of His daily life; and His holy isolation, which kept Him from contamination with this world, ever spoke with delight to God. When faith enters, then, and gets the true view of Christ, what does it say? "We beheld His glory, as of the Only-begotten of the Father" none other like Him in heaven or on earth. He was the effulgence of God’s glory and "the express image of His person." So the Tabernacle was a type of Christ, of "God with us" here, the dwelling-place of God with men when our blessed Lord was upon earth. Then the veil was rent, the tabernacle itself was taken down, (if we may use such an expression,) as our Lord said to them, "Destroy this temple, and in three days I will raise it up. . . . But He spake of the temple of His body." The temple was taken down, and then reared in resurrection. He went up on high, the Minister of the true dwelling-place of God with men, "which the Lord pitched and not man." Now, remembering that He is there in the sanctuary, let us look forward to the time yet to come. There has been a time when God dwelt amongst men, in the person of His Son but He is no longer here. He is with the Father, and faith now sees Him there. But the time is coming when the tabernacle of God is to be with men, and He will dwell with them. When our Lord came at the first He was despised and rejected, and the tabernacle was taken down; it is no longer here, save as we, through infinite grace, represent the dwelling-place of God through the Spirit upon earth. But the time is coming when all evil is to be put out of the world, at the close of the Millennium, at the close of all temporary illustrations of divine power and government, when — out of the distance which it has occupied ever since sin has come into the world — the glorious abode of God Himself comes down in immediate connection with the earth. Then the distance between heaven and earth shall be done away forever, (though we shall ever feel that God is infinitely above us;) then God Himself shall take His place in permanent association with His creation and "tabernacle" is again used to describe that eternal condition. And well may we be sure that the One through whom it is effected is the same blessed Person that the One who was the tabernacle of God when He was here, the One who by His Spirit makes now a dwelling-place for God in His redeemed people, is the One through whom finally will be brought to pass that which we read, "The tabernacle of God is with men, and He will dwell with them." What precious thoughts cluster thickly here! May these suggestions of them at least lead us to look into them fully and see how much there is in connection with the Tabernacle of which we have been speaking! "For if He were on earth, He should not be a priest, seeing that there are priests that offer gifts according to the law." A question has been raised here, and is important for us to look at, that Christ’s work as Priest only began in heaven. I have already indicated the fact that His priestly work had to begin, as far as sacrifice is concerned, upon earth. If the priest was one who offered a sacrifice, then Christ must have been a Priest when He offered up Himself to God. He offered Himself through the eternal Spirit; that is, in His life here He was presented before God and accepted by Him as the Sacrifice; and already at His baptism, when He was anointed by the Spirit, we have practically God’s acceptance of Him as being without blemish and without spot, suitable for a perfect Sacrifice. To this high-priestly work therefore, He is then introduced. But notice that this expression does not confine our Lord’s priestly work to heaven; it simply declares that in contrast with earthly priests, if He were here in relation to the law and an earthly sanctuary, He would not have anything to offer or any service to engage in, because everything on earth was under the hand of the priests of Aaron. If we fail to understand this, we will be denying that our Lord’s sacrifice upon Calvary was a priestly work. But if He were here now, if He were claiming (if I may use such an expression) priestly functions in connection with the temple at Jerusalem, could it not be said that He was interfering with the order which God Himself had instituted upon earth? If, for instance, He had entered into the temple, had taken up the censer, or gone into the holy of holies and sought to sprinkle the blood upon the mercy-seat, could it not have been said He was intruding? When Uzziah, king of Judah, did a thing like that, the leprosy came out upon him, and he was thrust out of the temple. Inasmuch as all the earthly sacrifices were connected with the priests of Aaron’s line, could it not have been said our Lord was assuming a place which the word of God itself did not authorize? In the provision which is made for the resumption of this priestly order in the latter part of the book of Ezekiel the priests of the house of Aaron are re-established to continue the service according to the earthly ritual. Of course it will be a very different kind of thing in that day than it was before our Lord’s sacrifice. Those were types of what was to come, and had a certain amount of merit in them in connection with those who offered them; but then it will all be commemorative, looking back upon that which Christ has accomplished. Still, God will have an earthly display in connection with Israel. They have an earthly sanctuary and an Aaronic priesthood during the Millennium: no one who reads carefully the book of Ezekiel will fail to see that that is the case. So true it is that "if He were on earth He should not be a priest, seeing that there are priests that offer gifts according to the law." But that only brings out more clearly what we are saying as to His place in heaven. His sacrificial work upon earth was in view of heaven; having accomplished His work, He enters by His own blood into heaven itself The earthly priests have been displaced by Him who has gone within. We too are now priests, though upon earth, but in no earthly sanctuary. We do not come in competition with the priests of the law. We now pass to that which is intimately associated with this in the remainder of Heb 8:1-13. "For if that first one were faultless, then would no place have been sought for the second. For finding fault, he saith unto them, Behold days come, saith the Lord, that I will perfect a new covenant as regards the house of Israel and as regards the house of Judah; not according to the covenant which I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt; because they did not continue in my covenant, and I did not regard them, saith the Lord. Because this is the covenant that I will make unto the house of Israel after those days, saith the Lord; I will put my laws into their mind, and will write them also upon their hearts; and I will be God to them, and they shall be my people. And they shall not teach each one his fellow-citizen and each one his brother, saying, Know the Lord: because all shall inwardly know me, from him that is little unto him that is great among them; because I will be merciful to their unrighteousnesses and their sins and their lawlessnesses I will remember no more. In that he saith, A new covenant, he hath made the first old. But that which is ancient and groweth old is near to disappearing." We saw in Heb 7:1-28 that a change of the priesthood necessitated a change of the law in connection with which the priesthood was given. We have one who is the Minister of a heavenly sanctuary, and who is Priest not after the order of Aaron; therefore it must be upon a different covenant, upon a different basis than that upon which the Aaronic priesthood carried on their service. "He hath obtained a more excellent ministry." Compare the ministry of the priests — who were liable to failure, who could not glorify God in their character because they themselves were sinners — with that more excellent ministry of Christ. The priests could offer only "daily the same sacrifices, which could never take away sins." Christ has offered one sacrifice for sins, and now He has forever taken His seat at the right hand of God. The priest truly had a ministry, but Christ a more excellent ministry, "by how much also He is the Mediator of a better covenant, which was established upon better promises." Here everything is "better," and I might say that in the epistle to the Hebrews you have that word "better" repeated again and again; you might almost write over the head of the whole epistle, "Better Things," as characteristic of Christianity as compared with Judaism. This second part brings before us the great truth of the new covenant as being a better one than the old. The old covenant was the covenant of the law which God gave to Israel when He brought them out of Egypt. That is distinctly stated for us in this quotation from Jer 31:1-40. I think we can clearly see the difference between these two covenants in the book of Jeremiah itself. In Jer 11:1-23 we have the old covenant; then, in Jer 31:1-40 we find the new covenant; and then, faith’s laying hold upon the new covenant inJer 50:1-46. Let us look briefly at these three chapters and we will get the truth, I believe, of what is brought out here in Hebrews. Before touching, however, upon the subject of the new covenant, I would merely mention that you have at least two other covenants suggested as between God and man in the Old Testament. The rainbow was the seal of God’s covenant with the earth, an agreement whereby He pledged Himself never again to visit the earth with a flood; so that around the throne, in connection with all the judgments which are going to come from that throne upon the earth prior to the Millennium, the rainbow is seen in a complete circle, as if it were a reminder that God would act according to the terms of that covenant. He will never forget the pledge that He has given; it shall not be obliterated by all the judgments of the great tribulation. Then, again, in connection with Abraham, we are told that God made a covenant with him and gave him circumcision as the seal of it. That covenant was a distinct promise of blessing; and in connection with that coveenant we have the truth suggested that Israel will abide as a nation forever before God, because "the gifts and calling of God are without repentance;" and therefore a covenant which He has entered into voluntarily on His part will always be maintained. But the Abrahamic covenant is one of another character than what we are going to look at. It was to Abraham individually, and is really, we might say, a foreshadowing of the new covenant; for the apostle in Galatians argues that the law given 430 years after could not set it aside. However, circumcision came later to be identified with the legal covenant, though it was not "of Moses, but of the fathers," and is so used by the apostle in Romans and elsewhere. But now we come to the question of the old and new covenants: there is one thing always implied in the covenant of the law, and that was a condition. A covenant is an agreement between two parties upon certain conditions being fulfilled. A man promises to do certain things if the other person will fulfil his engagements. That is the covenant of the law. God promises to bless His people if they on their part will obey the law. Look, for instance, at Jer 11:1-23. I would suggest that you read it at your leisure. In Jer 11:2, "Hear ye the words of this covenant, and speak unto the men of Judah and to the inhabitants of Jerusalem" etc., (Jer 11:1-4); you will find throughout Jer 11:23 that it is a reminder of the first covenant, of God’s promises to Israel in connection with it, and of their promises to fulfil His commandments. I need hardly refer you to the engagement which Israel entered into at Sinai, and how Moses took the blood of that covenant and sprinkled it upon the book where the laws were written, and upon the people, and upon everything, and called God and man to witness that the covenant had been sealed by blood; and we need look onward but a few steps in Israel’s history, to the apostasy of the golden calf, to see how they broke the first conditions of blessing under that covenant. So far as that covenant was concerned, Israel could only get a curse pronounced upon them for disobedience. Look at Moses coming down from the mount with the table of the covenant in his arms. He carries in his arms the conditions upon which God Himself will fulfil His promise to the people. Notice the scene: God on high in His holiness and majesty; Moses with the tables of the law in his hands; and down yonder in the camp a golden calf is set up, and the people dancing in drunken shamelessness. There is a picture of the first covenant, and its futility. There you have God’s holiness and man’s sin, and here, in the arms of the lawgiver, the witness of that perfect law which could only bring a curse upon them. What does Moses do? If he goes into that apostate camp with the tables of the covenant in his hands, it can only mean the judgments of Sinai to be visited immediately upon the apostate people. He breaks those tables of stone — not, as some would have us believe, in anger or malice, or anything of that sort; he is not shut out of Canaan because he lost his temper and broke the tables of stone, though he was because he failed to honor God at another time. But we hear not a single whisper of divine displeasure when he took that which God wrote Himself and crushed it at the foot of the mountain, as if he would say, The first covenant is gone already. There could be no blessing under it, for they had violated it. God in mercy and patience went on with them. He resumed a connection with them through Moses’ mediatorial work; but again and again He is obliged to bear witness to their being a stiffnecked people who had forfeited every claim to His blessing or favor. So, as regards that first covenant, you might write "Curse" over it all: "Cursed is every one that continueth not in all things which are written in the book of the law to do them." And if any man now is trying to be in association with God on the basis of the first covenant, of the ten commandments, he is only under the curse: "For as many as are of the works of the law are under the curse." Now turn to Jer 31:1-40, and you will find the new covenant of which we have read in Jer 31:31. Notice the added thought here, which was not the prominent one in Hebrews, for the simple reason that other things are in prominence there; it is made with the house of Israel and the house of Judah. The ten tribes of Israel have wandered off. God knows where they are, if we do not, and the time is coming when the whole twelve tribes will be reunited. The staff will become one, the sceptre of God in His hand again, when Israel and Judah will be one nation in the land under the terms of the new covenant. "Not according to the covenant that I made with their fathers in the day that I took them by the hand." How graciously God brought Israel out of Egypt; or, as you read, "I brought you on eagles’ wings to Myself." "Which My covenant they brake, although I was a husband unto them, saith the Lord." In Hebrews it is a quotation from the Septuagint, and the expression is, "but I regarded them not;" that is, they had lost Divine regard because of their failure. It is an instance of the way the Spirit of God makes use of an Old Testament scripture and adds the truth according to His own wisdom, as He sees it is needed. Looking at the people, how true it was that God could not regard them as under the first covenant, and yet how truly God under that covenant was a husband to Israel! He was betrothed to them, as you read in the sixteenth of Ezekiel, — clothing her with His beauty, and decking her with His ornaments, He espoused her to Himself. And, through the prophets, again and again we have the witness of the unfaithfulness of the nation to Him as well. Now, reading further: "But this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my law in their inward parts;" (not write it on stone now, but) "I will write it in their hearts; and I will be their God, and they shall be My 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, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more." Here you have the new covenant, and there are two characteristics. The old covenant was upon the condition of obedience. What is the new covenant upon condition of? No condition on their part whatever. Israel will have no glory in connection with the new covenant, but there are two features of it that go together. First, it is the writing of God’s law in the heart, instead of writing it upon the tables of stone. That is new birth, as you have it in Ezekiel; as our Lord said to Nicodemus, "Art thou a master of Israel, and knowest not these things?" — the need of regeneration, of a new heart, which delights in the law of God, had been spoken of already. The other feature of this new covenant is: "I will forgive their iniquity, and I will remember their sin no more." What two delightful truths are here! Forgiveness of sins for the conscience, and a new heart, that may delight in God, and walk in His ways! Resulting from this, there will be no need to say, "Know the Lord." God will be known and loved by all His people. "My people shall be all righteous." "All thy children shall be taught of God." As a nation Israel will be regenerate, and not merely certain individuals in the nation. I must say a word as to Christians being under the new covenant. We have already read that it is with the house of Israel and with the house of Judah that this new covenant is to be made. We, as members of the Church of Christ, are under neither the old nor the new covenant. We were never put under the old covenant, and we are not under the new in the sense that Israel will be; that is, as an administrative order in connection with things upon earth. But the blessings of the new covenant, as all other spiritual blessings which will be for Israel, are for us also. The blessings of this new covenant are ministered to us by Christ now. He is "the Mediator of the new covenant," and so He ministers to us these two very things of which we have been speaking. What a delight it is to think that we, through His grace, have had God’s blessed will written in our hearts; that in the new birth we received a new nature which delights in the law of God; that being born of God, His children, we have, through His infinite grace, capacity to enjoy Him; that we are indeed thus a new creation in Christ! New birth indeed has for us a wider and fuller meaning than it could have for Israel. We have "the more abundant life" of Christianity, as connected with the new creation. While the life is the same, its scope is amazingly enlarged. I need not add that new birth is not Church truth, but common to all saints. Then, as to the forgiveness of sins, not only does God forgive, but (if I may use such an expression) He forgets not in the human sense, as if it had passed from His consciousness, but in a divine sense, that it is no more against His people. It is as though our sins had never occurred. He says, "Their sins and their iniquities will I remember no more." The apostle shows later that if there is no more remembrance of sins, there is no more need for a sacrifice. All is divinely settled. "What though the accuser roar Of ills that I have done? I know them all, and thousands more; Jehovah findeth none." These two blessings of the new covenant, then, have been ministered to us by our Priest. He is gone on high, and in the light of the blessings He has made ours, as we look at the law, the earthly priesthood and their sanctuary, we can say: Infinitely more glorious and precious is our portion! Now we come to the last passage in Jeremiah, Jer 50:1-46, which shows how Israel will come under the blessings of the new covenant, (Jer 50:4-5,) emphasizing again also the reunion of the twelve tribes. There is the activity of the Spirit of God, producing genuine repentance on the part of those who had been so long away from Himself, and, "they shall ask the way to Zion, with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten. My people have been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have forgotten their resting-place." And now we see this repentant people turning with weeping to Zion, asking the way thither, and returning there with this resolve formed by the Spirit of God: We will join ourselves to Him by a perpetual covenant which shall not be broken. This is thenew covenant which we have been dwelling upon. A most attractive study in all the prophets is the unfolding of this new covenant for Israel. I will only refer you to Psa 119:1-176 as giving you an illustration of how the terms of the new covenant are written in the hearts of the repentant people. There you will find eight times the entire Hebrew alphabet; every letter of that alphabet repeated eight times over, declaring the perfections of the law of God, that very law which they had despised, now written in their hearts, so that they can say, "Thy Word have I hid in my heart, that I might not sin against Thee" "Oh, how love I Thy law! it is my meditation all the day;" and they can pray, "Open Thou mine eyes, that I may behold wondrous things out of Thy law." This does not mean, I need hardly say, a repetition of Sinai — the law given as God’s claim upon the natural man, which could only condemn him, but the will of a gracious God, delighted in by a regenerate people. Now the conclusion of all that for a believing Israelite would be that the blessings of the new covenant had forever displaced the first covenant, the Levitical priesthood, and the earthly sanctuary. They broke that covenant and inherited only a curse in connection with it. Christ is now set forth; as gone on high, He introduces the believer into the heavenly sanctuary; therefore, with good conscience and full assurance that it is the will of God, they turn away from the old covenant and its whole ritual which is like an aged thing, waxing old and vanishing away. How good to realize that we have turned from all that which had to do with the flesh and how good to know that the time is coming for Israel when they too shall rejoice under the blessings of the new covenant! ======================================================================== CHAPTER 98: 05.11. LECTURE 8 THE PRIEST AND HIS SACRIFICE ======================================================================== Lecture 8 The Priest and His Sacrifice Heb 9:1-15. "By His own blood He entered in" The apostle now takes up the great truths as to the sanctuary of God and the means of access into His presence. That which is to occupy us first is the sanctuary itself, and how Christ has entered in then, in Heb 10:1-39, we see our privilege and right to enter in also. In other words, what we have in Heb 9:1-28 and Heb 10:1-39 is the holy of holies of the epistle — access into the very presence of God, where as priests before His throne we offer our praise and worship. It is a theme which should engage every power of our renewed nature. We can only grasp it in some measure, but should earnestly desire increasingly to lay hold upon its wondrous fulness. "The first covenant had indeed, then, ordinances of divine service and a world-sanctuary: for there was a tabernacle constructed; the first, wherein were both the candlestick and the table and the show-bread, which is called the holy place; but after the second veil, the tabernacle which is called the holy of holies; having a golden censer, and the ark of the covenant overlaid round about with gold, wherein were the golden pot that had the manna, and the rod of Aaron that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the mercy seat: concerning which it is not now the time to speak in detail." In these verses the first Tabernacle and its various articles of furniture are briefly described. As they are mentioned we will glance briefly at them, and note their typical significance. The division of the Tabernacle into two parts is spoken of; in the first, or holy place, was the candlestick and the table of showbread. The candlestick was a seven-branched lampstand made of pure gold. It spoke of the divine glory of Christ, but as One who had come down and revealed Himself to our comprehension, and who now, in resurrection, is the means whereby His people are enlightened. It is the Holy Ghost who enlightens the people of God, but it is through a risen and glorified Saviour. The candlestick, thus, speaks of Christ risen and glorified. The table, on the other hand, speaks of Christ in the perfection of His human and divine natures, as the One through whom we have communion with God. The life is imparted, but it needs to be sustained, and the table suggests Christ, the food which the people of God enjoy the showbread also reminds us how perfectly His people are presented in Him. You notice that one article of furniture is omitted here. There is no mention of the incense altar, which stood directly in front of the veil. The reason for this omission is significant: true worship must be really in the presence of God. Unless we are in His presence we cannot be worshipers. In the directions for making the Tabernacle nothing was said of the altar of incense until after provision was made for the induction of Aaron into the priest’s office. In other words, there must be a priest before there could be worship. For a similar reason it is not spoken of as being in the outer part of the Tabernacle. But when we come to the holiest of all, the first thing mentioned is the golden censer. That, we might say, is really the altar of incense. It was not the actual piece of furniture, but when Aaron entered into the holiest on the day of atonement he carried this golden censer, and offered incense before God upon it. Thus worship is priestly in character, on the basis of atonement, and in the presence of God; and the very fact that the incense altar is not mentioned as being in the holy place shows these things had not yet been accomplished. We have next the ark of the covenant, which speaks of the throne of God, also of Christ Himself, who reigns. Its materials also refer to His human and divine glories. Within it was the golden pot of manna. That speaks of Christ who was humbled here to be the food of His people, but who now in resurrection is, as it were, laid up in glory, reserved for them. There was, also, Aaron’s rod that budded, the witness that God had really called him to the priesthood. It was a rod cut off, its life taken away, and then in the presence of God it budded and brought forth fruit; a beautiful figure of how Christ, cut off in death, in resurrection bring-forth much fruit — is thus marked out the true Priest. The tables of the covenant were also in the ark, — God’s holy law enshrined in the only place where it could abide unbroken; that was, in the bosom of Christ Himself. "Thy law is within my heart" was perfectly manifested in His outward life. Then, over all, the cherubim of glory (witnesses of God’s righteousness and judgment, which are the foundation of His throne), looking down upon and shadowing the mercy-seat whereon was sprinkled the blood of atonement. These were the various articles in the Tabernacle, and you see at a glance that we might spend much time in recalling the wondrous fulness they foreshadowed, but, as the apostle says, "of which things we cannot now speak particularly." That is, this is not the place to speak of them fully, but mentions them in order to contrast this earthly sanctuary and its worship with the heavenly place of access which Christ’s people now have. "Now these things being thus ordered, into the first tabernacle the priests enter at all times, accomplishing the services; but into the second the high priest only, once a year, not without blood, which he offereth for himself and for the errors of the people: the Holy Spirit signifying this, that the way into the holy places was not yet made manifest, while the first tabernacle as yet had its standing; which is an image for the present time, according to which are offered both gifts and sacrifices that cannot make him that worshipeth perfect as to the conscience, consisting only of meats and drinks and divers baptisms, — fleshly ordinances imposed until the time of making things right." Having looked at the furnishing of the tabernacle, we now glance at its service. The whole priestly family went into the first, or holy place, accomplishing the service of God daily. They went in and out, cared for and trimmed the lights upon the candlestick, placed the show-bread upon the table week by week, the fresh witness of Israel’s perfect presentation to God. But here their service stopped. Into the second place, the holiest of all, not the priests now, but the high priest only, went once a year, as contrasted with the daily ministrations in the holy place; and he went not without blood, as contrasted with his going into the holy place merely after having washed at the laver in the outer court. The blood is offered, not only for the people, but for himself; and you notice it was for the errors of the people; that is, for their sins of ignorance. A very important principle is suggested here, one that people are apt to overlook. Under the law the only sins that were provided for were those of ignorance. If a man did aught presumptuously, he was to die without mercy; no sacrifice was provided for that. So, in Psa 19:1-14, David says, "Keep back Thy servant from presumptuous sins" that is, sins done knowingly. "Who can understand his errors?" There are sins of ignorance. "Cleanse Thou me from hidden faults;" that is, faults of which I know nothing, and yet which are there unquestionably. But when you come to Psa 51:1-19 you find the sin of presumption: there is no question that David knew the awful character of the sin which he was committing. His conscience and heart were hardened for the time, and he went on in that fearful course which ended practically in murder. Then, when he came under the sense of that sin, after God had by the prophet Nathan touched his conscience, he could not plead ignorance, and therefore does not presume to bring an offering. There were trespass- and sin-offerings provided under the law; offerings for the sin too of a ruler, — but he could not bring that. He says, "Thou desirest not sacrifice, else would I give it." How could he bring a sacrifice for the very sin for which God declared there was no sacrifice? And yet, though the law was perfectly helpless to minister comfort or peace to David’s soul, he lays hold upon God, and there are the breathings of confidence, the confidence of a restored soul; but it is not on the basis of legal sacrifice. He says, The only sacrifice I can bring is a broken and a crushed heart. "The sacrifices of God are a broken spirit." Ah, God will not despise that; it is that condition of heart which lays hold of the truth of Christ and His precious work. Thus, when the high priest entered into the holy of holies once a year, with blood which was offered for his own sins and for the ignorance of the people, in order that God might abide with them, it was the ineffectual sacrifice of the law. It was the suited expression of the day of atonement, and the whole of this part of Hebrews is really an unfolding of the truth which is foreshadowed in the sixteenth of Leviticus. Let us look a little in detail at these thoughts, and contrast them with Christ’s work, as they are in the following scripture. The high priest alone: — "The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while the first tabernacle was yet standing." There was no real access to God. One solitary individual of all the nation of Israel entered in, once a year, into that which was the figure of the permanent abode of every redeemed child of God now. What a glorious contrast between the distance of the law, and the place where Christ has introduced His people! The sacrifices under the law could never make a worshiper perfect as to his conscience. Here is a poor Israelite who brings his sacrifice, lays his hands upon it and slays it; he sees the priest take the blood, sprinkle it upon the altar, and burn the victim. He sees the smoke ascend, and the priest says, Your trespass is forgiven. And yet on the day of atonement those trespasses, and all the others, were mentioned over again. He must conclude they were not really forgiven at all. In other words, his conscience was not perfect, he had not yet perfect assurance of acceptance, or forgiveness. And so it was with all the legal ordinances. The reason was, they were external things, that stood only in meats and drinks and divers washings. An Israelite had to be very careful about what kind of food he ate. The law prescribed as to everything he ate or drank; all had to be clean, or else he was defiled. But these things were all external things — meats, drinks, and divers washings; or, as the word really is (we saw it in Heb 6:1-20), divers baptisms. There was a washing at the laver, the sprinkling of blood to sanctify the unclean, upon the brazen altar too, sometimes upon the horns of the altar of incense, and once a year upon the mercy-seat. These could not make the conscience perfect, or give real peace; they were carnal, or fleshly, ordinances; having to do with the outward man, with a relationship to God which was purely external. A man might thus be a good Israelite, might be ceremonially clean, and yet be an utter stranger to peace with God or a sense of His love, or access into His holy presence. We are told here these things were laid upon them as a yoke — a yoke, in fact, as Peter says, "which neither we nor our fathers were able to bear" — until the time of reformation: that is, the time when all would be put on a right foundation, a right basis. These things were of a purely temporary character, but full of meaning for us, as types. These ten verses give us the shadow "of good things to come" in the law, the sanctuary, and its ministry. As to the sanctuary itself, it was an earthly one; as to the ministry, it was a routine of carnal ordinances. The conscience was still left guilty, and the soul was still at a distance from God. Now we come, blessed be God, to that which is a perfect contrast to all this. "But Christ being come, a high priest of the good things to come, by the better and more perfect tabernacle, not made with hands, — that is, not of this creation, — neither by the blood of goats and bulls, but by his own blood, he hath entered in once for all into the holy places, having found an eternal redemption." In these two verses we have the blessed contrast of what Christ is and has done. He is High Priest in contrast with all of Aaron’s line — not of Judaism, or carnal ordinances, but of good things to come. We are looking at things from the standpoint of Judaism, you must remember: to a Jew, in the time of the law, the good things were not there. They were yet to come, and were not manifested until Christ’s work opened the way into God’s presence, into that treasury from which all the riches of His grace are poured out for us. The good things to come are the good things of Christianity, the "perfection" of Heb 6:1-20, of which Christ is the Minisister, the things which we are now enjoying by faith. But that does not exhaust the meaning of this expression. These things are also future. We speak of being in the sanctuary as to our nearness and access to God; but actually, as to the body, we are in the wilderness, subject to the changes and trials of the weary way; we ourselves have part in the groaning of the old creation. The good things, in their full manifestation, are yet to come; they have been brought to us by Christ, and the Holy Spirit has made them real to faith but our portion, our good things, are still to come. We have known the blessedness of sins forgiven and peace with God, but there are still good things to come. We have known the grace of Christ, have tested it in many a trying circumstance; He has been with us in the hour of bereavement, in trial, in disappointments; in everything that would try the soul Christ has been sufficient, and His High Priestly sympathy and succor all that we required. But there are more good things to come. How much the future has before us! This year on which we shall soon enter, if the Lord tarry, what is hidden in its womb for us? We know not what a day may bring forth. But we do know this, that there are good things to come in the future. The good things of Christ will be sufficient for us for the rest of our lives. Look on down the whole vista of your life, till the very last moment when you will be taken out of it into the presence of the Lord, and what is it? Only good things to come all the way through. And then, dear brethren, as faith looks upward, and we think of the glory that is just beyond, where He is, that eye hath not seen, nor ear heard, neither have entered into the heart of man, surely the good things are yet to come that Christ will minister to us. And as the cycles of eternity roll on, we will never, never exhaust the fulness of blessing that the heart of God and the love of Christ have secured for us. And you can write over the portals of heaven itself, GOOD THINGS TO COME. Evermore fresh — no weariness, no dulness; one perennial joy and fresh surprises as we share with our blessed Lord the fruits of what He has won for us. Contrast with that, for a moment (for some may need just such a word) — contrast those "good things to come," the fruit of redemption, with that awful word of judgment, "wrath to come." You remember John the Baptist said to those who insincerely came out to his baptism, "Who hath warned you to flee from the wrath to come?" There is wrath to come. Fortunes may be increased, pleasures may be indulged in, but there is "wrath to come." Years of God’s patience, years of mercy despised, of warnings unheeded, are treasuring up wrath against the day of wrath. And when comes the end of time, looking back upon a Christless life, and forward into a Christless eternity, oh awful thought, it is wrath to come! Ah, dear friends, that place of wrath, in the outer darkness, where is the weeping and the gnashing of teeth, is no temporary banishment, no purifying fire; no place from which he will one day emerge a wiser man, ready now to accept the finished work of Christ. Time has closed, the day of grace is eternally past, and throughout eternity, solemn and awful thought, it will be still WRATH TO COME. As you think of it, should it not fill the heart with yearning, with longing for the salvation of souls? Should it not make us instant in season, out of season? Daily we meet men who are going on to the wrath to come, and we are going on to the good things to come. Shall we not, knowing the terror of the Lord, persuade men? Shall we not entreat them, yea, shall we not go out and compel them to come in? Turn ye, turn ye, for why will ye die? Returning to our Epistle, we see the sanctuary into which Christ has entered, and into which He introduces us, is not an earthly place, nor connected with the old creation. Beautiful as this world is as we see the works of God, the witnesses of His handiwork and goodness, lovely mountains, seas and rivers, all nature smiling in the springtime, or ripening its stores in autumn, yet we know that it is all the old creation, everything subject to decay, its fairest scenes passing away; there is nothing abiding. It is because of sin, which has marred God’s old creation, and therefore it must be all purged with fire, the very works that are therein shall be burned up, and all that we see now shall pass away. The ministry of Christ is not in connection with this old creation; He has come down into it, and has accomplished redemption here. He has laid hold of a poor, sinful people, to lead them on to glory; He has gone out of the old creation, and entered into the new sphere, in a greater and more perfect tabernacle. Look at that Tabernacle in the wilderness, which, small as it was, forbad the entrance of any into its sacred precincts. Look at that, and compare it with the heaven of heavens, the eternal glories where Christ ministers for His redeemed. Who shall describe, who shall give the limits of that land of glory? Even the limits of God’s earthly inheritance for Israel were never filled out, and who shall describe the boundaries of that land which lies up yonder in eternal glory, with which the new heavens and the new earth are connected? That is the greater and more perfect tabernacle. Then, as to the way in which He enters in, it is "by His own blood." The blood of goats and calves, offered under the law, could never take away sin. So Christ has not entered by the blood of such sacrifices into the presence of God, mere temporary expedients which could never glorify Him, but "by His own blood he entered in." Let us dwell upon that for a moment, familiar truth as it is. You find constantly in this Epistle the mention of the blood of Christ. The life is in the blood and the reason why it is so constantly spoken of is because the blood shed means the life given up under the judgment of God. Righteousness demanded the judgment of sin. It was a thing which God Himself could not waive, though He might pass over for a time the sins of His people in view of the perfect sacrifice of Christ. Yet if He forgave David’s sin, it was on the basis of something which He foresaw would fully glorify Him. David might lay hold upon God’s mercy. Abraham, and others, could lay hold by faith upon that mercy. But for every sin that God forgave in the past dispensation, He had His eye upon the precious blood of Christ, the sufficient atoning Sacrifice which would vindicate His righteousness. Therefore, when we speak of the blood of Christ, it is understood that we mean Christ’s sacrifice under the wrath of God, bearing judgment for sin. Looking back again to the sixteenth of Leviticus, you find the high priest clothed in white, answering to the spotless purity of Christ, "holy, harmless, undefiled, separate from sinners." The priest entered into the sanctuary with the cloud of incense, with the blood in the basin, and going before the throne of God, the mercy-seat, he sprinkled of the blood upon it, and seven times before it. That was the type, the shadow. Christ by His own blood has entered in, — we do not mean, of course, nor does Scripture say, He entered in with His blood. The type was but a shadow, to make plain to our comprehension what our blessed Lord did in His priestly work. He entered in by virtue of His blood the blood was shed, the work was finished upon Calvary and the Sacrifice accepted God giving proof of it in rending the veil and raising Him from the dead. Christ is passed into heaven, He has gone into the presence of God, and we know that, it is by His own blood that He entered there. He might have entered heaven at any moment during His perfect life here, but He would have gone alone, as He came alone there would not have been a single one to share His glory with Him. But He has not entered heaven in that way. He has entered by, or in virtue of, His blood — not by His perfect character, not by His keeping the law of God, not by His personal worthiness even but He has entered by His blood, after having accomplished redemption: and because of that work He is there before God. That brings us to the expression "having obtained (or found) eternal redemption." But where had He to go to find it? He had to go to the cross. It meant that He had to shed His blood, to give up His life, in order to get redemption for us. Look at that expression, "eternal redemption," as contrasted with everything they had before. The high priest might say when he took the censer in his hand on the day of atonement, "I have a redemption here that will last for a whole year. O Israelites, if ye are only faithful, I have here the assurance that God will remain among us in His Tabernacle for one whole year I have remembered and made atonement for your sins since you left Egypt to the present time." But some one might say, "Did you not put them away last year, and the years before that? Did you not make mention of these sins?" In contrast with that we have the glorious entrance of our blessed High Priest He has entered in once, into heaven itself. He has found a redemption that seals our relationship with God forever! — not for a year, nor conditional upon our good behaviour. Who would dare to have his relationship with God dependent upon his good behavior? What may we not do during the coming year, save as we abide in self-distrust in the presence of our blessed Lord? But, dear brethren, as we look forward, not for the next year merely, but our whole earthly life, whatever may come in, whatever power of Satan may be manifest, whatever the needs of the way, there is a redemption which He has found which is eternal in its efficacy, which can never lose its power, upon which we rest now, upon which we will rest as we pass from earth into glory, and in eternity itself. "For if the blood of goats and bulls, and the ashes of a heifer sprinkling the defiled, sanctifieth for the purity of the flesh, how much rather shall the blood of Christ, who by the eternal Spirit offered himself without spot to God, purify your conscience from dead works to worship the living God? And for this reason he is the mediator of a new covenant, so that death having taken place for the redemption of the transgressions under the first covenant, they which have been called may receive the promise of the eternal inheritance." We have here not only a general reference to all the Levitical sacrifices, but a special reference to the day of atonement, when a bullock was offered for the sins of the priest and his house, and a goat for the sins of the people, and the blood of both was sprinkled upon the mercy-seat. The ashes of a heifer sprinkling the unclean reminds us of the service spoken of in the book of Numbers, in Num 19:1-22 — the provision against defilements by the way. The heifer was offered without blemish, the hands of the priest laid upon it, it was slain, and completely burnt. Its ashes were laid up in a clean place outside the camp, and whenever an Israelite was unclean by reason of any defilement that had come upon him, — contact with the dead, or anything of that sort, — the priest was to take the ashes of the heifer and mingle them with water, and sprinkle the unclean on the third and seventh days. He would then be restored to outward communion with the people of God. That is, it availed for the purifying of the flesh. This had to do, not with access to God, but with communion, as you might say. It was wilderness provision, just as there was sanctuary provision. And so we have the two extremes of the Levitical provision — the best that it could do as to bringing to God, and the best that it could do for maintaining communion. They typify the two great sides of redemption — the work of Christ for us before God, and, as our Advocate, keep ing us in communion with God by His Word and Spirit here. But how utterly ineffectual they were! As to the presence of God, we have been already looking at the sprinkling of blood upon the mercy-seat, which was only the witness that God could endure, tolerate His people for another year and as to the ashes of the heifer sprinkling the unclean, what did it effect? What was the defilement? It was an external defilement he had touched a dead body. Is there anything in that which could defile, save in a ceremonial or typical way? But when there is genuine defilement of soul, that which unfits for communion with God — as any disobedience would — could the ashes of a heifer sprinkling the unclean really purify and fit for the enjoyment of communion? Suppose you fall into any defilement of soul through contact with anything in this chamber of death (this world where we are living) and the ashes of a heifer be sprinkled upon you, what effect could it possibly have? Absolutely none. So the law, with all its intricate provisions, — beautiful when you translate them into the language of grace, — is utterly unfit to satisfy, save for the purifying of the flesh. But now, he says, if this twofold cleansing did satisfy in that external way, how much more shall the blood of Christ? The Spirit of God puts against all these sacrifices that one solitary, finished, perfect work. Does one ask, What is the basis of our relationship with God? The answer is, The blood of Christ. You may have fallen into defilement, you may have, alas, dishonored our blessed Lord in daily life, you may have grieved His Spirit, you may have grieved His people. You may have contracted that defilement which necessitates that you be shut outside the camp, outside the company of the people of God but oh, the blood of Christ, has it not given peace, and glorified God in your redemption? It is also the pledge that God will yet recover to communion with Himself. That blessed, precious Sacrifice is the basis upon which all communion is maintained, and the pledge of the restoration of the wandering sheep who has been away from the Lord. This is typified in the ashes of the heifer. It was through the eternal Spirit that Christ offered Himself without spot to God. He was born of the Spirit, His whole life here was under the power of the Spirit The Spirit came upon Him at His baptism, and led Him on through His whole earthly ministry, on to the cross. It was thus through the eternal Spirit that Christ offered Himself without spot to God. And you can think of Him in His life here as being conducted by the blessed Spirit throughout all its varied phases, ever on to Calvary, and there, as we see Him upon the cross, offering up His life as the spotless Lamb of God, it was under the perfect guidance and power of the eternal Spirit. How that word again reminds us of the efficacy of it all! He has found eternal redemption because He offered Himself through the eternal Spirit. It was no evanescent work, but an eternal work. The stamp of the whole Trinity is upon it: the Father gave the Son, the Son gave Himself, and the Holy Spirit led Him in this self-sacrifice; so Father, Son and Spirit are one in this work of redemption. Put alongside of that all the ritualism of the law, all the self-righteousness of man, and what a mass of rubbish! By that precious work the conscience is purged from dead works. Dead works are those done by a man who has no divine life, no true relationship with God. They are done under the law. The apostle does not say sinful works merely; it is dead works, whatever they may have been. They may have been mere ritual performances, or acts of philanthropy, outwardly blameless, amiable works. There may be much that is commendable in the eye of man, yet God may write "dead works" upon it all. A man might give all his goods to feed the poor, yea more, does not the apostle say he might give his body to be burned? but if there is no love in his soul, no life, everything that he does is dead — dead works. What then can purge the conscience from these? I am sure you will agree with me when I say that the conscience divinely awakened is not only troubled about sins which it has committed, which the world calls sins, but by the iniquity of its holy things as well; a divinely awakened conscience is convicted in the best that we have ever done — it is all stained with self-will and pride. We realize that we need to be purged from those things just as truly as from those outward sins in our lives that were contrary to God’s outward laws. The blood of Christ purges the conscience from all sin. A purged conscience! A conscience that can tesify to our acceptance in the holy light of God’s own presence, illumined by His truth! A conscience that says, The precious blood of Christ has made me clean every whit! A conscience that gives us right to say, "Who shall lay anything to the charge of God’s elect? " Does Satan know anything against us? Ah, that adversary knows our whole life; but can he lay anything to our charge? Can we lay anything to our own charge? Let memory do its work, let the whole life be brought up, and as you look at it all you say, "The precious blood of Christ has purged my conscience from all sin." "How bright, there above, is the mercy of God! And void of all guilt, and clear of all sin, Is my conscience and heart through my Saviour’s blood — Not a cloud above — not a spot within." How precious this blood of Christ which has purged the conscience so perfectly, and by which God Himself can find nothing against His people! "It is God that justifieth — who is he that condemneth?" But if our consciences have been purged from dead works, does it mean now that we are to be careless, indifferent, unconcerned? Does it mean that one who has a purged conscience will think lightly of sin? Far be the thought. The man who thinks lightly of sin, thinks lightly of the blood of Christ. The man who trifles with sin, trifles with that which has put the sin away. No, we are purged from all our dead works in order that, in blessed contrast, we might serve the living and true God. Christ has introduced us into the presence of that living God, and our service is to Him now. It does not speak directly of the works of righteousness, or of the fruits of the divine life, but it suggests the blessed fact that we are now under the eye of God. As the living God, we realize that He must rule in heart and conscience and life. This service is of a twofold kind, as is mentioned in Heb 13:1-25. There we are told that we are to offer continually the sacrifice of praise, the fruit of the lips confessing His name: and with that we are to do good and to communicate, "for with such sacrifices God is well pleased." The word for serving, in the original, includes both these thoughts; it is priestly service, both within the veil and out in the world. As a holy priesthood before God, and as royal priests outside before the world, we serve the living God. Christ our Lord is the Mediator of this new covenant. The first covenant, the law, could only condemn; but He by means of His death has redeemed us from the curse of the law: now those who are called have received the promise of an eternal inheritance. Thus we have been speaking of an eternal redemption, and of the eternal Spirit, through whom our Lord offered Himself spotless to God, and the result of it all is an eternal inheritance; and by the gospel of His grace we enjoy these eternal blessings. ======================================================================== CHAPTER 99: 05.12. LECTURE 9 THE FINISHED WORK ======================================================================== Lecture 9 The Finished Work Heb 9:16-28. "Once in the end of the world" "For where there is a testament, there must needs come in the death of the testator; for a testament is of force when men are dead; since it is in no way of force while the testator liveth." We have had, in this part of our Epistle much said about the covenants, — the old covenant of the law, and the new covenant whose blessings have been ministered by Christ, and on the basis of which Israel will be brought into eternal blessing. In the original, the words for "covenant" and "testament" are the same, so that what we ordinarily call, "The New Testament," might be called, "The New Covenant" — perhaps more properly covenant being the administration of things according to God’s order. In speaking of the covenant the apostle was led to dwell upon this other feature of a testament, which we ordinarily call a "will." He had just before been speaking of the eternal inheritance which is ours through Christ’s redemption which has put away the transgressions that were under the first covenant, so that now those who by the grace of God are called, inherit eternal blessings. Speaking of the inheritance, seems to suggest how it is made good in ordinary life. Here is a person whose father has enormous possessions. His son practically is a poor man. His father might, for instance, lose all his property, then the son would be reduced to the level of the poorest; or, through the misconduct of that son, he might forfeit the right to his father’s approval and be cut off without inheriting any of his estate. In this way, so long as the father lives, while the son has the promise of an inheritance, and bright prospects, you cannot say he is a person of wealth in his own right. But the father makes his will, he devises his property he bequeaths it to this son, and the son knows that his father’s word is pledged, and that so sure as his father’s will is carried out, he will one day be heir of all his wealth. At present he has nothing. His expectations are future. The will is written, it expresses the wishes of the father but before it becomes operative, death has to intervene. Now apply that to spiritual things. Think of the inheritance of God. Who can describe the wealth of that heavenly inheritance, "incorruptible, undefiled and that fadeth not away"? There is the inheritance, and it was the will of God that it should be for His people in and through Christ. You might say the will was drawn up in eternity, as we read in Ephesians, He "hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us in Him before the foundation of the world." But does that insure the inheritance to us? Does the devising of this eternal property insure our possession of it? Something has to come in, in order that the will of the Testator may be made good — it is the death of the Testator. So, before we could inherit any blessing, there had to come in the death of Him through whom all these blessings were promised. And this not only looks forward to the eternal inheritance, but back over all our blessings; so that everything we have had, even our temporal mercies, are a part of those purchased and bequeathed blessings; everything is sanctified by the precious death of our Lord Jesus Christ. How that dignifies the simplest mercies of each day! How, as we bow our heads in thanksgiving for our daily food, we can rejoice at its coming to us, in a distinctive way, as purchased for us through our Lord’s death; things that you might say have cost Him His life. "Whence, neither was the first covenant inaugurated without blood: for every commandment having been spoken by Moses according to the law, to all the people, — having taken the blood of bulls and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God hath enjoined unto you. And he sprinkled likewise with blood both the tabernacle and all the vessels of service. And almost all things are according to the law purified with blood; and without shedding of blood is no remission. It was necessary, then, that the representations of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these." Now as we have been seeing all along, while the law was a contrast to the blessings of grace, it was also a foreshadowing of them. That is distinctly stated for us at the beginning of Heb 10:1-39 where it is spoken of as "having a shadow of good things to come, and not the very image of the things." In many ways it was in contrast. You can see its feebleness. It waxes old and must be set aside, but at the same time it foreshadows. So, in this sprinkling under the law we have both a contrast and a foreshadowing of "the blood of sprinkling that speaketh better things than that of Abel." When the representatives of the people came forward to enter into covenant relationship with God, this sprinkling occurred. If you turn to the Old Testament passage, you will find there is no mention there of the accompaniments of this sprinkling. We are simply told that he sprinkled half the blood on the altar and the other half on the book and the people; but here we are told that the medium through which he did this was "water, scarlet wool, and hyssop;" and that connects with what we were seeing a little while ago. These details suggest the two kinds of atoning work, if I may so say: that which had reference to the sanctuary — the blood of the sacrifice carried in and sprinkled upon the mercy-seat; and the ashes of the red heifer which was burned entirely, with cedar and hyssop and scarlet wool. But what did this act mean? We know that first covenant was a ministration of death; it could not give life. It was a ministration of condemnation, it only sealed man’s guilt upon him. Man did not continue for a moment to fulfil the part that he had engaged to do. The blood is sprinkled, as though calling God to witness. Sprinkled upon the altar it was a witness that the law, if broken, called for the shedding of blood, the execution of judgment; upon the people, it declared that if they broke that law they would be the objects of God’s wrath according to the terms of the covenant; in other words, that they would not merely be condemned as the mass of the world because of their general sinfulness, but specifically condemned as having entered into and broken the covenant relationship with God. I need not say how they did violate the terms of that covenant. So the sin of those who have had a revelation from God is far greater than of those who live in heathen darkness. "As many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law." There is no such teaching in Scripture, however, as that those who are ignorant of the Bible are therefore guiltless before God, as simply unfortunate. Every man by virtue of his creation is a responsible being; and because responsible, he must give account to God for everything he has done; but it will be on the basis of his knowledge. The Gentile will not be judged for violating the law as the Jew will; still less will he be judged for having rejected Christ. Ah, we speak of the privilege of being in a Christian land! The privilege is great indeed, but the responsibility is equally great, and fearful if, with all these blessings, there is still a disregard of the grace of God. That I conceive to be clearly what is meant by the sprinkling of the blood upon the book and the people. It was a declaration that if the terms of this covenant were violated nothing but judgment could follow. What self-confidence and spiritual blindness it reveals when the people entered into this covenant, not realizing their utter helplessness to keep the law, thus incurring its terrible condemnation the moment they violated it! And they have been ever since, as you might say, a people living under the condemnation of that sprinkled blood. They have also added to this by taking upon themselves the guilt of the death of Christ when they said, "His blood be upon us and our children." And in an equally solemn way, the knowledge and profession of allegiance to Christ is an awful sentence upon those who in heart despise and reject the gospel of the grace of God. But the fulness of Scripture is not apprehended when we look only at one side of things. While the law of the old covenant was a ministry of death and condemnation, it was at the same time a figure of the good things to come. It was in connection with the giving of the law that provision was also made for God’s dwelling among His people. Sinai stands between the Red Sea, and the Tabernacle. Now, in that sense, the law prefigures the obedience of faith which is the result of redemption; and while we have been speaking of the responsibility which the blood sprinkled upon the book and the people suggested in view of their failing to keep the law, we can also see in it a suggestion of the precious fact that the blood of redemption, the blood of Christ, has brought us into permanent relationship with God, so that our obedience and everything else is under the power of that precious blood. Think of it as you take up this precious Book: every page sprinkled with the blood of redemption! We read it, not as those who are pledged to keep it in our own strength, but as those who are first of all redeemed by the precious blood of Christ. More than that, we can now turn to it and seek, by that grace which has saved us, to carry out the righteous requirement of the law as we walk "not after the flesh, but after the Spirit." Thus redemption seals us as those who belong to God and brings us into a relationship in which it is possible now to obey that very law of God which otherwise would have been our condemnation. I have thus ventured to give what I believe to be the two foreshadowings of what this sprinkling of the blood means. In addition to what we have seen, the Tabernacle and all the vessels of the ministry, "and almost all things are by the law purged with blood; and without shedding of blood is no remission." The meaning is very distinct and precious, being that, I have no doubt, which we have just been dwelling upon. It was to show that God’s dwelling place among His people was upon the basis of redemption; that the only ground upon which a holy God could dwell in the midst of a sinful people was the ground of the blood. And as the priest went into the Tabernacle to accomplish his ministry, if an intruder had been allowed to go in there, he might have asked, What do you mean by these marks of blood upon that glorious veil, upon the sides of the Tabernacle, upon the table and the altar and the candlestick? Everything is marked with blood. Why do you not remove these stains which mar their beauty? And the priest could reply, That blood gives true beauty to it all. It is a pledge that we, a sinful people, have a title to enjoy the privileges which are ministered by these precious things. A holy God could not dwell among us, nor minister to us, nor could we offer our worship to Him, were it not on the basis of the blood. And when you come to Christian worship, what joy and liberty it is — in connection too with all ministry — to know that the mark of the blood is upon it all! Thus it is on the basis of redemption that we are ministering one to another, and offer up "spiritual sacrifices acceptable to God by Jesus Christ." Ah, the precious truth of the blood! Wherever the believer looks, — back upon his guilty past, he sees it blotted out by the precious blood of Christ if he looks forward to the eternal glory, he sees it secured for him by that precious blood; if he looks upon himself, poor, failing, feeble as he is, he can say, The very blood which is upon the throne of God is upon me also and is pledged to bring me into that place of eternal blessedness. There is no thought of our worthiness, of self-satisfaction or self-complacency. As the apostle says: "Where is boasting, then? It is excluded." The precious blood humbles us, glorifies God, but brings us into abiding blessing. One would pause and say just here, if there are any who are seeking acceptance with God, and yet may be trusting in themselves, in their own righteousness, how these words set all that aside with one stroke: "Without shedding of blood is no remission"! The patterns of things in the heavens were purified with the blood of sacrifices which had no intrinsic value; they were simply valuable as types of that better Sacrifice, "of richer blood than they." But "the heavenly things themselves" must be purified "with better sacrifices than these." I call your attention to this remarkable expression, "the heavenly things" needed to be purified. The Tabernacle itself would have been a defiled place because it was in the midst of a guilty and defiled people. God distinctly declares that the only ground upon which He could dwell among them was the ground of the blood. (See Lev 16:16.) If God’s dwelling is to be with a people in themselves guilty and defiled, it must be purged from the sin that has penetrated there. What a solemn thought! A man committing sin may say, It is only myself that I am injuring; nobody has anything to do with it. And he is rightly told that no man is so isolated from his fellows. If one came with a contagious disease into a city, he would not be allowed to remain. And the sinner can rightly be told, You are not only affected yourself, but you influence humanity. You set an example, and defile those with whom you are associated. You are degrading the moral level of the human race. But there is a more solemn thought than even that. Every sin committed has penetrated heaven itself. If heaven is to be in association with man — if God is to take knowledge of His creatures in the least — from very necessity of that fact, every sin has penetrated there. The place for a sinner to look for his sins, is not merely to read the record of his life as he can keep it — not to look into his bosom and see the secrets there concealed, but — how solemn the thought! it is recorded in the presence of God’s glory. And how defiled for a holy God would that heaven be, if it were not purged from the presence of sin there recorded! But we look further. Who has become the ruler and prince of this world, the god of this age? It is one who gained control and authority over man, by man’s disobedience in listening to his lie. So you find that Satan, too, has an entrance into heaven itself. In the book of Job we see he presented himself before God; and so in Revelation he accuses the saints of God day and night before Him. What solemn thoughts are these! Our sins up there defiling that holy place, and that unclean intruder claiming, so to speak, a right to be there to accuse, because God is allowing sin to go on in this world! But what is it that will purge that place? What is it that has purged it and removed from it, so to speak, all taint, all evidence of any inconsistency on God’s part? Ah, it is a better Sacrifice than those that purged the earthly sanctuary. The heavenly sanctuary is purged by the precious blood of Christ; and, carrying the thought on further, the power by which Satan is overthrown and cast out of heaven is the power of the blood. "They overcame him by the blood of the Lamb." Now, these are profound and yet most precious truths. We read in Colossians that Christ has reconciled by His death, not merely persons, but actually reconciled all things, so that God can dwell in abiding communion with His people. God could never dwell in association with an earth where sin is. The heavens are not clean in His sight because of their association with the creature’s sin, and the only way these could be purged is by the blood of Christ. When His blood was shed, there was the basis upon which heaven itself was purified from all the charge which could be brought against God because of His condoning or allowing sin; He abides in eternal righteousness in relation with His creation. I am sure, as we go on to learn the basis on which God has to do with His whole creation, from eternity past to eternity to come, it will be found to be the precious blood of Christ. The Cross is the centre upon which rest, and around which revolve all God’s attributes, all His ways, His counsels, His purposes. But what a transcending thought! What a wondrous thing to realize that that precious blood which has so glorified God in the heavens is the seal upon us too; it has cleansed us and made us meet for that glorious place, so that we have the same mark upon us that is upon the throne of God itself! Ah, brethren, God has no light thoughts of the Cross. No secondary place in the plan of salvation. It is the display of God’s righteousness and grace, the ground of our peace and of all our blessings. I need hardly say that it is not a literal sprinkling upon the throne, but that God is fully glorified by what is done. The actual bearing of sin by our Lord upon the cross, and God’s acceptance of that work, is all that is meant by the sprinkling of the blood. "For Christ is not entered into holy places made with hands, the figures of the true, but into heaven itself, now to appear in the presence of God for us; and not that he should offer himself often, as the high priest entereth into the holy places every year with blood of others; for then would he need often to have suffered from the foundation of the world; but now once in the completion of the ages hath he been manifested to put away sin by his sacrifice." In contrast still with the Tabernacle and the Old Testament figure, Christ as our Priest has not entered holy places made with hands, as the high priest did, but into heaven itself; the witness there of the establishment of an eternal basis of relationship between God and His people. How has He entered in? He had a personal right to enter because of what He was personally; but He could not enter in that way as our representative. If He is to appear for us, it must be with the witness of the blood. The priest, who appeared for the people and himself, had to carry the blood into the holiest. Christ has gone in by His own blood, having accomplished eternal redemption. Think of that Man who walked this earth, who passed through all its trials, who magnified God in His daily life; He is now in the presence of God! He is not there for Himself, but appears in the presence of God for us! A Man before God, a Man as our representative, a Man who is God’s delight, is the pledge that just so surely as He is there, so surely does God delight in every one of His redeemed people! If you want to know the measure of your acceptance before God think not of your poor, feeble, unworthy self, but look up yonder upon the throne and see One who has entered into heaven itself and appears in the presence of God for us. You remember in the fiftieth of Isaiah, the Lord asks, Who is it that will lay anything to His charge? God is near who justifies Him. When you turn to the eighth of Romans, you find that identical language used of His people! He appears in the presence of God for us — how much that means! It means that the journey is already over, so far as our standing is concerned; that the whole question is eternally settled. Christ Himself would need to be dragged down from His place of glory before the acceptance of a believer in Him could be questioned. Doubts dishonor God’s grace, and practically dethrone Christ! If we but realized it, to have a doubt of our perfect and eternal security is to have a doubt of Christ’s place in the presence of God — He appears there for us. Then, he goes on to say, it is not that He offers Himself often, as the high priest who once a year entered into the holy place with blood of others. If that were the case, think of the centuries of suffering for the blessed Lord Jesus! "Then must He often have suffered from the foundation of the world." Instead of the oft repeated sacrifices which could not really take away sin, instead of coming over and over again, making mention of the same sins every year, what is there? That blessed word "once, in the end of the world." "The end of the world," people say, means the time when this world is coming to an end. If we want to see the end of the world, we look back at Calvary. People talk about the world improving, about its progress, but the Cross has ended it all. It is God’s sentence upon it. Man had been tested in every way. God had given him every opportunity. The dim light of promise, before Noah, had waxed brighter by special revelation. God had called out a chosen people. He had given them all the privileges of a priesthood ordained by Himself. He sent them prophets and kings and everything that could possibly minister to them. What was the result of it all? It only meant added condemnation. If He sent His only Son, they set a seal upon all their iniquity by putting Him on the cross. There the history of the world came to an end. There Christ appeared, in the end of the world, — the consummation of the ages, as it is better rendered — when man had been fully tried. All his iniquity, all his helplessness, all his hopelessness had fully come out. He appeared to put away sin, to blot it out from before God’s face, to deliver us from its guilt and power. And in what way? "By the sacrifice of Himself." Ah, nothing else could put away sin, and He has appeared once to do it. No need of repeating that. When those words of triumph rang out from Calvary: "It is finished," all was done. In the very language of the Son of God Himself it meant that nothing could be added to the work now accomplished. Oh, let that precious word take hold of our inmost souls, a finished work, to the praise of His glory! "And forasmuch as it is reserved unto men once to die, and after this the judgment, so Christ also having been once offered to bear the sins of many, shall appear to those that look for him the second time, apart from sin, for salvation." The apostle now speaks of a fact which is admitted by all men: "As it is appointed unto men once to die." Solemn word that is! Word uttered in Eden before the fall! "In the day that thou eatest thereof, thou shalt surely die," — a word which has found its echo in every sob and grief by the bed of death, from that day to this. Death has reigned from Adam to Moses, and spreads its dark pall everywhere, a solemn witness of the universality of sin. Death has come in because of sin, and there is never a death but is witness to the fact of sin and separation from God. God declared it should be so, and He has carried out inexorably that solemn declaration in the whole history of humanity. Men may try to put off the day of death. All the skill, the ingenuity, the science of man, conspire to put off that evil day, and yet you would be considered a madman if you should say to the most eminent physician, I want you to insure that I shall not die. Ah, the hand of the most skilful operator will one day be pallid and cold in death itself, and those who have ministered to the needs of the sick and dying, will be a witness that they had no power to help themselves. "It is appointed unto men once to die" — that is only half the solemn truth. Equally appointed, equally certain: "After death, the judgment." Death, instead of being the end of all, is rather the beginning. This present time is but the ante-chamber of eternity. No one can deny the certainty of death for the human race; and after that comes the judgment. No one can deny that, either. The very God who declares the one and who witnesses to it in countless deaths, witnesses and declares the certainty of that judgment which is also coming, solemn realities for every one to face! But I want to call your attention to one word which sheds the light of grace over the whole statement: "As." What then? "So Christ was once offered to bear the sins of many." In the very scene where death witnesses of sin and where judgment hangs in the future, darkly threatening and certain to come, Christ was offered, to bear the very judgment and death which we deserved for our sins. Man gets death first, and after death the judgment. Christ, our blessed Lord, bore the judgment first, going to the cross, bearing wrath. Look at that scene upon Calvary; think of, ponder upon those cries which came from the cross. Hear that cry of forsaken anguish when all was darkness about Him, for you will never fully understand the reality of the cross until you have entered into the meaning of those words: "My God, My God, why Nast Thou forsaken Me?" That is the very thing that the ungodly will realize in the judgment. The word will be to them: "Depart from Me ye cursed, into everlasting fire." We read that Christ was made a curse for us, the very thing the sinner deserves. The sinner will be cast away from God; so Christ was in that outer darkness. He bore the judgment of God inflicted upon Him as the full penalty upon the whole world of His creatures. He bore judgment and then death, which is, after all, not the deepest, not the most solemn part of it, having to do with the body only But our blessed Lord delivered us completely from all the results of our sin, bearing in His body the sentence of our transgressions, and laying down His bodily life upon this earth. So He has borne judgment in this twofold way, — judgment upon the soul and upon the body. He has taken it all away by the sacrifice of Himself, "Once offered to bear the sins of many." I call your attention again to that blessed word "once." It is a finished work. Would you dare to think of His coming down from that excellent glory and being nailed afresh to the cross? Impossible, impossible! So, for a believer, it is utterly impossible for his sins to come back upon him again, for they have all been put away forever by the sacrifice of Christ. Now notice the blessed conclusion. How we mount higher and higher! "To them that look for Him." We are not looking for death, though it is the common portion for men. Christ has annulled death for the believer, by removing its sting — by removing sin. It may come in as an incident, but for the people of God it is called by a new and different word — "those who sleep in Jesus." If He should call tonight, dear brethren, if He should put His hand upon us and put us to sleep this night, would there be any terror in it, any sting, any fear? We are ready to go to Him this very night, to lie down in quiet rest. But even that is not the blessed hope that is before us. Death has been taken away so that we do not even dwell upon the probability of our falling asleep. "To them that look for Him." We have looked at Him upon the cross; we have seen the work which has put away our sin there. Now we are looking not merely at Him in the presence of God, but we are looking for Him, for His manifestation: "To them that look for Him, shall He appear the second time, without sin, unto salvation." Once He appeared in lowly guise, the Man of sorrows here. It was only faith that could pierce through that outer covering and see the glories and beauties within. He appeared to be a Sin-offering, to put away sin by the sacrifice of Himself. We look for Him now to appear the second time, apart from sin. No question of sin upon Him now, is there? We saw Him on Calvary, with all the judgment of His redeemed people; but we look at Him now in glory, and there is not a shadow upon His face. No sin upon Him now, nor upon us. We are not looking for Him to put away our sins when He comes, nor to purge our conscience. We are looking for Him the second time, apart from the whole question of sin, unto salvation. Blessed hope, this coming of the Lord! As we have traced Him thus, traced the precious blood of the new covenant from the cross up into the presence of God, and think of the Lord coming back again, we see how utterly out of place would be any thought of His coming except for one special object, and that is to take His redeemed out of this scene where sin is, into that scene which He has purchased by His own blood, our habitation with God forever. How the soul thrills, how the heart delights at these glorious themes and the soul fills with adoration! We think of the grace which has thus given us a perfect redemption and made it our business to be waiting. To be sure, we must work while we wait, but work out of love. We work, not for life, but by reason of life; and we wait for God’s Son from heaven. There is no joy, or hope, or victory for the believer that can compare with the glad shout that shall ring in every heart as we shall mount into His own blessed light, to be forever with Him. Salvation will get its full significance then. It is not the salvation of the soul, which we know now; it is not deliverance by His grace from the bondage of sin, which we are privileged to know now; it is not His sustaining us through various circumstances of our pilgrim path; but His full salvation, when He shall have His own way with us at last. Alas, we have not yielded ourselves up to His will as He would have us here; but when at last He shall have His own way with us, when He shall fashion our bodies of humiliation and make them like unto the body of His glory, according to the working whereby He is able even to subdue all things unto Himself, His full desires will be attained. Such, beloved, is the value of the blood of Jesus Christ, as we contrast it with all works of our own, with all human ritual, all Jewish ordinances, with all basis of acceptance in any other way. As you think of it, how you long to put it so simply that the heart shall grasp it and believe it. Nothing but the blood of Jesus Christ, nothing but the Man at God’s right hand, as the witness of what we are in God’s sight; and nothing but His coming again to cheer us and to give us songs in the night, as we think, "The coming of the Lord draweth nigh." ======================================================================== Source: https://sermonindex.net/books/writings-of-samuel-ridout-volume-1/ ========================================================================