Bible Study: Genesis - Revelation

The design of the Handbook is to assist the reader in daily study of the Word of God, to promote an enlarged and accurate acquaintance with its separate books and various subjects, and to supply a work for general reference in Biblical Studies. The limits of the book necessarily required brief and concise treatment, and to confine ourselves in the meantime, almost exclusively to the study of the Old Testament. Subjects connected more with the present dispensation are treated in a companion volume upon the New Testament. In the present work it will be found that a considerable range of subjects are introduced, numerous points of interest briefly presented, and a considerable amount of Biblical information imparted in a condensed and suggestive form.

It will be observed that such subjects as the credibility of the facts and truths revealed in the Word of God, and the “Historical Argument” for Christianity, which are generally prominent features in such works as the present, are here entirely omitted. An intellectual demonstration of the truths of Holy Scripture, however important in its place, still leaves the conscience untouched, and makes no provision for the wants of the soul. Herein consists the moral value of the Word of God, that it unfolds the thorough ruin of man, evidences his guilt, and reveals a salvation which, while it covers God with glory, meets the deepest need of the sinner in the presence of God. Does not, therefore, the Bible, like the sun, carry its own evidence with it?

The author has repeatedly and earnestly besought the Divine blessing on the work, and has devoted much time and labour in its preparation. He has not hesitated to use freely from others who have laboured in the delightful fields of Bible Research, but all direct quotations are inserted as such. Special acknowledgment is due to the author of Hebrew Proper Names, an invaluable book to the Bible student, and which has been of considerable service to us as to others.

That the studies of the reader on the profound themes and in the matchless volume of inspiration be conducted under the direct guidance of the Holy Spirit – without whose efficient teaching all human help is valueless – and that a blessing as rich and abundant may rest upon him as that enjoyed by the writer in the preparation of the book, is the fervent wish and earnest prayer of the author.

Study Notes to the Books of the Old Testament

Genesis contains in germ every truth and subject unfolded in the Word of God.

Exodus illustrates in grand and impressive types the great truth of Redemption and resulting consequences.

Leviticus treats of sacrifice and priesthood, the basis and means of drawing nigh to God.

Numbers records the trials, service and wanderings of Israel in the wilderness.

Deuteronomy reviews the wilderness and instructs us as to Canaan — ways and conduct.

Joshua treats of the wars of Canaan and conquest of and partition of the country.

Judges notes the repeated failures of the people with Jehovah’s unchangeable faithfulness and grace.

Ruth unfolds in type Israel’s future reception on the ground of sovereign grace alone.

1 Samuel shows governmental power in the hands of Saul.

2 Samuel shows governmental power in the hands of David.

1 Kings shows governmental power in the hands of Solomon and its subsequent decline.

2 Kings traces the decline of royal power, especially in the Kingdom of Israel.

1 Chronicles shows royal power and glory in David connected with the Throne and the Temple.

2 Chronicles traces the decline of royal power, especially in the Kingdom of Judah.

Ezra unfolds the ecclesiastical condition of the returned Jews to Judea.

Nehemiah unfolds the civil condition of the returned Jews to Judea.

Esther reveals the providential care of Jehovah over the mass of His people not returned to Judea.

Job details the process by which the flesh and human righteousness are withered up — all being according to the disciplinary dealings of God.

Psalms records the experiences of Christ personally, and in connection with the future remnant of Israel.

Proverbs is a Divine collection of wise maxims for a righteous walk in the world.

Ecclesiastes gives the search of the king for happiness, and the result — “All is vanity.”

Song of Solomon unfolds the changing feelings of the bride and the unchanging affection of the bridegroom.

Isaiah is the grandest and most comprehensive of all the prophetic writings.

Jeremiah is both historical and moral in character, and deals with Israel, Judah, and the nations of the past and future.

Lamentations depicts the sorrows of a heart breaking itself over the miseries of God’s people — Israel.

Ezekiel unfolds the judgment of Israel by the Chaldean, and reveals latter-day blessing connected with Israel, her land and temple.

Daniel comprehensively sketches the times of the Gentiles and their latter-day connection with Judah.

Hosea points out the sins of Israel and Judah; but also their future blessings.

Joel speaks of the day of the Lord (judgment), afterward the Spirit poured out upon all flesh — Pentecost being a sample.

Amos declares the iniquities of Israel and the nations; at the close however, glory and blessing for all Israel.

Obadiah presents a brief and forcible record of Edom’s ways and doom.

Jonah announces judgment upon Nineveh and its repentance.

Micah predicts certain judgment upon Jerusalem and Samaria, but full blessing for both in the last days.

Nahum is the announcement of final judgment upon haughty Nineveh.

Habakkuk abounds in moral reflections and exercises upon Israel’s sorrowful condition and guilty ways.

Zephaniah speaks of unsparing judgment upon Jerusalem and the nations — a remnant preserved and blest.

Haggai is Divine encouragement to the people to resume the buildings of the temple.

Zechariah unfolds the scenes of the last days; Jerusalem being the center of them all.

Malachi gives a touching record of Jehovah’s last pleadings with His people.

Threefold Division of the Old Testament

The division of the Old Testament into the Law, the Psalms, and the Prophets, does not rest on the uncertain authority of Jewish tradition, but on the authoritative teaching of the risen Lord. Here are His own blessed words — “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” (Luke 24:44).

The “Law of Moses” here refers to the first five books of Scripture, generally termed the Pentateuch. These books were originally written as one, and are read as such in modern Jewish synagogues. Christ is the holy burden of these books, as said Philip of Bethsaida (John 1:45), and the Lord before (John 5:46) and after His death and resurrection (Luke 24:44).

The “Prophets” embrace that portion of the Bible which is strictly prophetic — from Isaiah to Malachi — and also the historical books, as all having one thought in common. A prophet is one that brings the mind of God to bear upon the conscience: it may be God’s mind as to the present — that mainly characterizes the historical books — or His purpose concerning the future — as in the prophetic writings. But what is important to observe is, that in all these 29 books the mind of God is pressed upon the souls and consciences of Jehovah’s people, and in certain cases on the Gentiles too; and further, that Christ, especially in His regal dignities and glories, is mirrored in these writings. Yes, He is the center of all revelation and the burden of all Scripture.

The “Psalms” are five in number — Job, Book of Psalms, Proverbs, Ecclesiastes, and Song of Solomon. These books are denominated ‘the Psalms’ because they are really the utterances and pulsations of the human heart. Their distinctly moral character and poetic strains have entitled them to be classed under one comprehensive title. The feelings and exercises of the Blessed One, and of Jewish saints in the future crisis of their history, are fully detailed in this divine section of Old Testament Scripture; the death of Jesus and resulting consequences are developed in the Law of Moses; while, the prophetic and kingly glories of the Messiah are, in the main, the themes in the second section of the Old Testament writings.

The divisional title “the Psalms,” meaning the five books already alluded to, must not be confounded with “the book of Psalms.” When this latter is spoken of in the New Testament, as in Acts 1:20 and Luke 20:42, it refers to the separate book bearing that divine title. It may here be remarked, that Paul, by the Holy Spirit, recognizes the present numbering of ‘the book of Psalms,’ for in Acts 13:33, he refers to what is “written in the second psalm” in proof of God’s accomplishment of His promises.

It is important to remark that Jesus was not merely a manifestation of God. Revelations by and manifestations of God are characteristic of the Old Testament; but in Jesus, as portrayed to us in the Gospels, God is perfectly revealed; “and without controversy great is the mystery of godliness: God 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” (1 Tim 3:16).

The First Division of the Old Testament

The Law of Moses or Pentateuch

Comprising the following books –

Genesis, Exodus, Leviticus Numbers, Deuteronomy.

Genesis

4004 B.C. – 50 Chapters – 1533 Verses

Genesis is by far the oldest document extant, and is in many respects the most interesting book in the world. It is the basis of all science, as it alone contains a true and full account of creation, and also of the origin and unity of the human race. The groundwork of all history, whether ancient and modern, general and special, is laid in this grand old book, which traces the course of the families and nations of the earth from their respective sources — the three sons of Noah — besides furnishing a comprehensive sketch of the world’s history for the first sixteen and a half centuries. We have here, too, the only reliable and Divine source from whence we can gather light as to man and the world’s age. This is the only record preserved to us on which a safe system of chronology can be built. Nowhere else are all human relationships so fully unfolded in their original purity, whether towards God, man, or creation. What other book furnishes such a grand collection of rich and rare biographies? What work so full and positively fascinating as this in its truthful sketches of primeval life and times? Are not the far-distant lands of the east made familiar to us, while, under the Holy Spirit’s guidance, we are conducted into the tent or stand beside the altar, or through the desert, with the camel bearing its costly stores from Arabia and aromatic perfumes from Egypt and the south? How vivid the delineation of eastern manners, customs, and ways! Should not the birthplace of civilization, the cradle of the human race, and the center from whence all religion — Patriarchal, Jewish, and Christian — emanated possess an undying charm above all to the Christian student?

Genesis is not only the first book of the Pentateuch or five-volumed book of Moses, and the first in order in all Hebrew and English Bibles, but is also first in moral order as to the contents of the Bible itself. As signified by its name, it is pre-eminently the book of Divine beginnings, and has been happily termed “The seed plot of the Bible,” as it contains the germ of every truth and subject developed in the succeeding books of Holy Scripture. From the character of this divine and ancient record we would style it the book of sources, and Revelation the book of results.

This first-written book of Holy Scripture is older by several centuries than any human production. The Chinese profess to have books of a much earlier date, but their statements on this point cannot be relied upon, and although their chronology is undoubtedly very ancient, it is also involved in much obscurity. Certain Egyptian monuments, as the Great Pyramid, supply scraps of historical information shortly after the Deluge, but nothing definite. The first of all historians was Moses. Neither books nor monuments can furnish the slightest help in determining the age or characteristics of the times preceding the Flood. We are indebted alone to the Book of Genesis for a true, because Divinely-inspired, account of the world’s history for the first sixteen and a half centuries. It may be remarked that the three first words of our book — “in the beginning” — are also the three first words of the Gospel according to John; in the former, however, the start is creation, in the latter we are in eternity. What a boundless field of wealth is presented to the Christian student in this precious and interesting book.

To creation God reveals Himself as Elohim — it is a plural word denoting the fullness, glory, and power of the Creator, and is rightly enough translated God 2700 times in the Holy Scriptures. To man as such the Creator has been pleased to take the title of Jehovah, expressive of moral relationship towards the intelligent creation, more than 6850 times in the Old Testament alone. To the Patriarchs the Almighty God would be an all-sustaining power for weakness to cling to, and for faith to confide in. These are the three leading names of relationship with God found in our book.

General Divisions

Chapters 1-7 — From Adam till Noah, a period of 1656 years. The history of the old world.

Chapters 8-11 — From Noah till Abraham, a period of 427 years. Governmental dealing and general history characterize this period.

Chapters 12-50 — From the call of Abram till the death of Joseph, a period of about 276 years. God’s ways with the Patriarchs in this lengthy section of the book display the admirable wisdom of God in grace, glory, discipline and government.

Ten Sections

Besides the General Divisions, Genesis contains ten sections, each containing the words “the generations” as follows:

Chapter 2:4 — Generations of the heavens and of the earth.

Chapter 5:1 — Generations of Adam, in Seth his third son.

Chapter 6:9 — Generations of Noah.

Chapter 10 — Generations of Noah’s sons.

Chapter 11:10 — Generations of Shem, Noah’s second son.

Chapter 11:27 — Generations of Terah, Abram’s father.

Chapter 25:12 — Generations of Ishmael, founder of the Arab races.

Chapter 25:19 — Generations of Isaac, the son and heir, figure of Christ.

Chapter 36 — Generations of Esau, founder of the Edomites.

Chapter 37:2 — Generations of Jacob, from whence sprung the Jews.

In order that the general bearing of the book be apprehended and an intelligent idea of its contents be gathered up, we here append a list of the subject or subjects of each chapter: —

Chapter 1 — God’s work in creation, and man’s responsible place in it as center and Lord.

Chapter 2 — God’s rest and satisfaction in His work, and human relationships established in innocence.

Chapter 3 — Satan the tempter; details of the temptation; judgment upon the serpent by the promised seed; governmental judgment upon the woman and the man; sacrifice and righteousness prefigured in the coats of skin.

Chapter 4 — Approach to God on the ground of death; murder, a human religion, city building, polygamy, and the world-system founded, furnished, and adorned in the family of Cain.

Chapter 5 — God’s elect, and testimony to Christ’s return by Enoch (Jude 14-15), and Noah (Matt. 24:37-39).

Chapter 6 — God’s verdict of man; God’s judgment upon man; God’s remedy for man.

Chapter 7 — Salvation and judgment; or, the Ark and the Flood.

Chapter 8 — Appearing of the new world, and all blessing for man and the creature founded on sacrifice.

Chapter 9 — Institution of civil government; God covenanting with man and creation; Noah’s failure and his prophetic utterances upon his three sons — the progenitors of the nations and families of the earth.

Chapter 10 — The world peopled by the descendants of Japheth, eldest son, Ham the youngest, and Shem the second.

Chapter 11 — The first general attempt of man to form a religious center, the Tower, and human center — the City of Babel — apart from God; the line of grace traced from Shem till Abram.

Chapter 12 — The call, walk, worship, and failure of Abram.

Chapter 13 — Lot, the man of the world choosing for himself; Abram, the man of faith, has his portion chosen by Jehovah.

Chapter 14 — Beautiful millennial chapter pointing to the conflicts, royal priesthood, rest, refreshment, and blessing of the future in connection with the earth and the Jews.

Chapter 15 — The connection between heirship and sonship (“If children, then heirs”); all promise and blessing founded as to their security on sacrifice; the people delivered and their oppressors judged, and the limits of the land from west to east defined.

Chapter 16 — Hagar, (law) and Ishmael, (the flesh). The typical instruction conveyed will be found in Galatians 4.

Chapter 17 — The unconditional promises grander than ever; circumcision, i.e. death to the flesh instituted; Abram and Sarai have their names changed, and the child of promise, Isaac, here first named.

Chapter 18 — Communion with God as to the judgment of the world, and intercession founded thereon.

Chapter 19 — Lot saved from the world’s doom “as by fire”; the disgraceful origin of the Moabites and Ammonites.

Chapter 20 — Abraham fails to walk in holy separateness in presence of the world (Abimelech), yet when restored in soul intercedes with God for it.

Chapter 21 — Isaac, the child of promise, born, and weaned amidst general rejoicing; Hagar and Ishmael, law and flesh, rejected; the world entreats the favour of the man of faith.

Chapter 22 — Isaac, figure of Christ, dead and risen (Heb. 11:19), and heir of all things in Resurrection.

Chapter 23 — Sarah, covenant of grace with the Jews, dies (Acts 3:25), and Abraham, man of faith, in the presence of death.

Chapter 24 — The bride called out, adorned with Isaac’s love-gifts, and conducted through the wilderness to her heavenly and risen bridegroom under the guidance of the Holy Spirit.

Chapter 25 — Israel’s future relationship to Jehovah figured by Abraham marrying Keturah; Isaac heir of Abraham’s wealth; the sovereignty of God in the choice of Jacob instead of Esau.

Chapter 26 — The Abrahamic promises confirmed in Isaac, who fails more deeply than even his father did in chapters 12 and 20.

Chapter 27 — Jacob, representative of the Jew, is blessed with the fullness of earthly blessing; the chapter of family sin and failure.

Chapter 28 — The blessing of ‘God Almighty’ resting upon Jacob; the union of Esau and Ishmael, or of the Edomites and Ishmaelites; Jacob, the Jew, outcast from home and land, but watched over and protected by angelic care.

Chapter 29 — Jacob the deceiver in turn deceived (Mark 4:24); Jacob figures Christ as loving Rachel the Jew, but first possessing Leah the Gentile, who is fruitful in children.

Chapter 30 — Rachel the Jew gives birth to Joseph, figure of Christ in suffering and then in glory; Jacob enriched with the blessings of the earth.

Chapter 31 — Jacob’s return by Divine command to the land of his fathers; Laban by Divine command cannot injure Jacob; Jacob the Jew and Laban the Syrian enter into a covenant — Jehovah watching between.

Chapter 32 — Jacob has no confidence in ‘God’s host’ to preserve him from his brother’s enmity, but schemes and prays as to the coming meeting with Esau; God wrestling with Jacob so as to break his will.

Chapter 33 — The meeting of the long-separated brothers; Jacob again deceiving, turning his back upon Mount Seir, his brother’s possession, after promising to meet him there.

Chapter 34 — Wickedness; deceit and cruelty.

Chapter 35 — Jacob called to dwell in Bethel, ‘house of God’; worldliness and idolatry are then judged; Rachel, the loved wife of Jacob, dies after giving birth to Benjamin (Christ in power acting on the earth); the twelve sons of Jacob.

Chapter 36 — Esau figure of haughty Gentile power in opposition to God and His people established on the earth before the promised seed, illustrates the moral of 1 Corinthians 15:46.

Chapter 37 — Joseph figures Christ first in suffering, then in glory; like Christ hated ‘without a cause’; dreams of earthly glory; sold to the Gentiles and carried into Egypt.

Chapter 38 — Judah’s shameful wickedness.

Chapter 39 — Joseph’s personal integrity and his sufferings for righteousness’ sake.

Chapter 40 — Joseph (Christ), even in suffering, the wisdom of God and interpreter of His ways.

Chapter 41 — Joseph (Christ) revealing the counsels of God as to the world, and exalted to the exercise of the regal power.

Chapter 42 — Joseph (Christ) secretly nourishing his brethren, and dealing with their consciences as to their sin.

Chapter 43 — Joseph (Christ glorified) cannot reveal himself to his brethren till Benjamin (power) be united to him, thus the union of power and glory in Christ for the blessing of Israel.

Chapter 44 — Judah fully acknowledging the sin and guilt of Joseph’s (Christ’s) cruel rejection — the conscience is thoroughly searched and the sin confessed.

Chapter 45 — Joseph (Christ) revealing himself to his brethren. See Zechariah 13.

Chapter 46 — The rise of the nation from 70 souls who went down into Egypt; the touching meeting between Israel and Joseph.

Chapter 47 — Jacob the Pilgrim blessing the Monarch of the world (Pharaoh); Jacob and his sons enriched and blessed in the richest part of the country, the land of Goshen; Joseph (Christ exalted) the source of all blessing to the world.

Chapter 48 — Jacob’s dying reflections upon his chequered life; Israel and not Joseph in the mind of God as to the blessing of Manasseh and Ephraim.

Chapter 49 — The prophetic blessings of Jacob, in which the history of the nation is sketched from their rise in Egypt till settled in millennial glory.

Chapter 50 — Canaan hopes remembered both by Jacob and Joseph.

Exodus

1706 B.C. – 40 Chapters – 1213 Verses

In this book we have the commencement of Israel’s history as a nation, while in 1 Samuel the kingdom history begins. The period of time covered by the book extends from the death of Joseph till the erection of the Tabernacle, and Jehovah filling it with His glory, about 145 years. From the death of Jacob till the birth of Moses we have no regular history, save a very few connecting links. Previous to the decease of the aged Patriarch Jacob, his sons are assigned the rich and pastoral country of Goshen, Pharaoh’s own cattle being preserved there (Gen. 47:6); then we have the prophetic blessings of Jacob and his touching end, followed by the mourning of the Egyptians for 70 days. The embalmed body is carried up to Canaan, and laid side by side with Abraham and Sarah, Isaac and Rebekah, and the ‘tender-eyed’ Leah, there to await till the blast of the trump awake the sleepers to resurrection-life and glory. The fears of Jacob’s sons are answered by the tears of Joseph, the seventh time he is said to have wept (Gen. 50:15-17); then Joseph dies, is embalmed and coffined in Egypt, and thus closes the book of Genesis.

Exodus, the second book of Holy Scripture, opens with a new king on the Egyptian throne, distinctly typical of an Egyptian king in the latter days (Isa. 19). The Hebrews rapidly multiply in spite of the cruel edicts issued by the cruellest of the Pharaohs; this is followed by the birth and subsequent history of Moses, Israel’s great deliverer, which forms an integral part of the sacred narrative, and is an exceedingly instructive one to all, being fruitful in lessons of deepening importance in these days of unwonted activity and zeal. Moses the deliverer, and Aaron the High Priest, both figure Christ as saving in the power of Redemption and sustaining by the grace of priesthood. The first forty years of Moses’ life were spent in the court of the Pharaohs; the second forty in solitude with God; and the third forty in the wilderness in active service (Acts 7).

In no other book of Holy Scripture is the great truth of Redemption and its resulting consequences in bringing the redeemed nigh to God, more fully unfolded and blessedly illustrated. Its numerous and varied types are mainly of a redemptive character in keeping with the general design of the book. In the main, the two great subjects of the book are Redemption from judgment, the world, and the power of Satan, and positive Relationship to God established thereon. Chapters 12 and 14 record the deliverance of the people, the first by the blood of the Lamb — the answer to us being “Justified by His blood,” as in Romans 5:9; the second by the power of Jehovah — the answer being in Romans 4:25, “Raised again for our justification.” After the Redemption of the people had been effected, Jehovah could dwell among them. Wondrous blessing indeed! The first intimation in Scripture of God dwelling with man is found in that magnificent song of triumph (ch. 15): “Thou shalt bring them in, and plant them in the mountain of Thine inheritance, in the place, O Lord, which Thou hast made for Thee to dwell in, in the Sanctuary, O Lord, which Thy hands have established.” God walked in Paradise and visited the Patriarchs, but He had no home or dwelling on earth until after Redemption had been typically accomplished by “blood” and “power.” The first relationship of the people to God was on the ground of pure grace, and continued but a period of nearly three months — from their exodus or departure till they reached Sinai; the second principle of relationship was law, and under this they voluntarily placed themselves as the means of maintaining their connection with God; the third ground of standing before God was one of mixed law and grace (ch. 34), not of grace simply, for that they had forfeited; nor of law only, for then it must have been judgment.

In this book we have the people before Jehovah, first, as viewed in their misery; second, as redeemed from the power and judgment of Egypt; third, as in relationship to God, whether under grace or government.

The number of the people who left Egypt under the leadership of Moses, then 80 years of age, and Aaron 83 years, cannot with certainty be determined. We know, however, that 600,000 men, besides women, children, and a large mixed multitude (Ex. 12:37-38), took their departure from the land of captivity and cruel bondage, and we cannot be far wrong in estimating the whole number at about two and a half millions of people.

In the enumeration of the holy vessels there is seeming confusion. From Ex. 25:23-40 we are in the ‘holy place,’ but the incense or golden altar is omitted in the description; so also in Ex. 25, where ‘the court’ is minutely described, the brazen laver is quite passed over. These omitted vessels are found in their true place, just where God in His own wisdom has placed them, that is after the consecration of Aaron and his sons to the priestly office (Ex. 30). Beginning with the ark and ending with the court, that is, from within, or, from God to man, the great point is God variously manifesting Himself to man (Ex. 25-27); while from Exodus 28-30, the main thought is the means by which man can be brought holily and righteously to God; hence the place occupied in the divine description of the golden altar and brazen laver.

General Divisions

Chapters 1 – 14 — The state of the people, the Deliverer and the Deliverance.

Chapters 15 – 24 — The people in the wilderness first under grace, then under law.

Chapters 25-31 — The unfoldings of grace in the construction of the Tabernacle and the institution of the Priesthood.

Chapters 32-34 — The apostasy of the people; the law regiven and the name of the Lord proclaimed — law and grace.

Chapters 35 – 40 — Enumeration of the holy vessels and priestly garments; the Tabernacle reared up, and all set in due order “as the Lord commanded Moses.” Jehovah’s glory and presence fills and occupies the whole scene.

Leviticus

1490 B.C. – 27 Chapters – 859 Verses

Leviticus has been happily termed ‘The priests’ direction book,’ as it contains a full and circumstantial account of all matters connected with the sacrifices, offerings, feasts, and generally of the worship and ministry of the Priests and Levites. The whole Jewish ritual was eminently typical of Christ in His glorious person, atoning work, and priesthood. Christ as the Sacrifice, as the Offerer, and as the “Great High Priest,” is evidently the burden of this precious book. The intensely interesting types of Leviticus yield a rich and inexhaustible store of Divine truth, touching the sacrificial and priestly work of the blessed Lord; but the reader would do well to study them in light of Paul’s Epistle to the Hebrews and in the Divine presence, for the types can only be profitably handled in the seven-fold light of the sanctuary.

The previous book closed with “the glory of the Lord filled the Tabernacle”; this opens with God uttering Himself from His dwelling — “And the Lord called unto Moses, and spake unto him out of the Tabernacle of the congregation, saying.” Hence, grace is the marked feature of the precious communications which issued from the Tabernacle or presence of God. Jehovah is here regarded as dwelling in midst of His redeemed people, the mercy-seat or propitiatory sprinkled with blood the rest of the Divine Majesty; the golden cherub on either side the representatives of the moral guardians of His throne; the ark all covered with pure gold, containing the depository of His righteous claims upon man as graven by the finger of God on the unbroken tables of stone; with sacrifice the ground of approach, and priesthood the holy means of drawing near.

Atonement is characteristic of this book. Redemption is founded on blood-shedding (1 Peter 1:18-19), and is treated of nationally in the Old Testament, while individually spoken of in the New Testament, hence in Genesis there could be no distinct teaching upon this momentous theme, as it had to be illustrated in a manner worthy of God, and this is the subject of Exodus where the nation is in view before Jehovah. But atonement could no more be taught in Exodus than could redemption in Genesis. The priest was needed to atone, he only of the children of Israel could bring the blood into the presence of and before the eye of God. What a magnificent unfolding of the great truth of atonement we have in chapter 16, the central portion of the book as it is the fundamental truth of all Scripture and of our book especially. In the previous book the redemption of the people was fully secured; in this the worship of the people is as truly provided for, and naturally follows the story of redemption. In the main, the great subject of the book is, God gathering the people around Himself, filling His presence chamber — the holiest of all — with the unspeakably blessed memorials of sin righteously judged and put away forever out of His sight and mind, and also to the faith of the offerer and worshipper.

The time occupied in this book would probably not cover more than about a month, that is counting from the erection of the Tabernacle in the first month of the second year till the numbering of the people in the second month of the same year. (Compare Ex. 40:2 with Num. 1:1.) Between those events the book of Leviticus comes in in the history.

General Divisions

Chapters 1-7 — The divine order of the sacrifices, and the laws regulating their observance.

Chapters 8-10 — The consecration and establishment of Aaron and his sons in the Priesthood.

Chapters 11-15 — Man in nature, practice, and circumstances utterly ruined and undone.

Chapters 16-27 — Atonement (Chapter 16) the basis of all holiness befitting the presence of Jehovah, as also the ground of His dealing with His people from first to last.

Note

It may be well to note here the distinction in the terms Sacrifice, Oblation, and Offering. Sacrifice involved the shedding of blood, as of bullocks, lambs, etc.; oblation referred to the presentation of fruits, vegetables, where no blood was shed; offering is the mere general word, and could apply to either or both of the foregoing.

There were morning (3rd hour), evening (9th hour), weekly, monthly, and yearly sacrifices, besides other national festivals and feasts, all of which will be found specifically mentioned in this and the following books. The three national and compulsory feasts were the Passover (redemption), Pentecost (first fruits of the nation to God), and Tabernacles (millennial glory); in other words, Redemption, Liberty, and Glory.

Numbers

1490 B.C. – 36 Chapters – 1288 Verses

Passing through the rich variety of truths which crowd the pages of the book of Genesis, we are at once brought face to face with the central truth of all Scripture, Redemption; which is the starting point of the soul’s history with God, and of this the book of Exodus mainly treats. The next and necessary stage in the life of one who can, on divine authority, say I am saved, is Worship — “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12); now that is the point to which we are conducted in the book of Leviticus. Then follows the Service and trials of the wilderness, so fully detailed in the deeply instructive book of Numbers.

In the previous book Jehovah, dwelling in midst of His redeemed and happy people, gave forth His rich communications of grace, chiefly in respect to His people’s worship and communion. In this book His Tabernacle is pitched in the midst of His people numbered and gathered; Himself the center, rest, and guide of the many thousands of Israel.

This is essentially a book of wilderness trial; one, too, of Divine and unwearied patience with the murmuring host. Here are written down the records of a love which embraced the whole nation, and every individual member thereof, in all the movements, difficulties, trials, and hourly vicissitudes of the long and wearisome journey of nigh 39 years. Had they confided in God, eleven days would have sufficed to have completed their journey from Sinai (Deut. 1:2). Brief, but telling, however, is the recital of that tenderness and care that watched over every member of the mighty host — “thy raiment waxed not old upon thee, neither did thy foot swell, these forty years” (Deut. 8:4). A few of the grave events which befell Israel are grouped together in moral order by the Gentile apostle in warning the lax Corinthians against trusting in ordinances instead of Christ, and he sums up thus — may we lay it to heart! “Now all these things happened unto them for ensamples (or types): and they are written for our admonition, upon whom the ends of the world (or ages) are come. Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:1-12).

Numbers comprises a period of forty years, save fourteen months, that is from the departure from Sinai, where they lingered about a year, till their arrival on the extensive plains of Moab, preparatory to the passage of the Jordan — compare chapter 10:11 with Joshua 4:19. Before they commenced their wilderness journey the people were carefully numbered, the Levites being separated from the mass of the people and numbered by themselves. The total number of men fit for war, from 20 years old, was 603,550 (Num. 1:46); this gives an addition of 3,550 to the number who left Egypt (Ex.12:37). There was a second numbering of the people in the plains of Moab at the close of their journey 38 years afterward (Num. 26:51,64-65); none in the original census were embraced in this one, save Caleb and Joshua, all the rest having perished in the wilderness. The total number in this case was 601,730. The beautiful order and Divine arrangement of the tribes with their standards surrounding the Tabernacle, must have been an imposing sight when it elicited that inspired utterance from the apostate prophet, “How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!” (ch. 24:5). Alas! how the precious unity and ecclesiastical order of God’s Assembly on earth has signally failed as to outward testimony. How has the fine gold become dim! But while we would bow our heads in acknowledgment of signal and widespread failure, we dare not compromise the weighty truth which God has in grace to His poor church revived in late years. “There is one body, and one spirit.” We can ever count upon the grace of our God, “who abideth faithful: He cannot deny Himself.”

The Levites, typical of Christians in service, are here prominent, as the priests, typical of us in worship, were in Leviticus.

Most of the facts and incidents recorded in this deeply suggestive and highly instructive book happened in the beginning and close of their journey, that is, in the second and thirty-ninth years of their eventful history.

It will greatly assist in the simplifying of the historical portion of the book if the three points in the wilderness history be duly attended to. (1.) Shortly after the departure from Sinai, Israel arrived in the wilderness of Paran, and from Kadesh, south of Canaan, sent out spies to view the promised land; (2.) then follows an unrecorded history of many years, a silence almost unbroken, and the veil scarce lifted from the period of death, for it was during this time that the rebellious nation was under the sentence of death, and under the ban of God’s displeasure; (3.) the next great epoch in the history is their arrival a second time at Kadesh, and their journey from thence to the eastern side of Canaan, because of the scornful refusal of Edom to allow a passage through his territory. The first part is noted in chapters 1-12, the second part in chapters 13-19, the third part is in chapters 20-36.

The book is full of solemn events, and if the grace of Jehovah is here reflected on every page, no less is the holiness of that grace maintained. Ten times at least we have here recorded murmuring and rebellion against the Lord, and as often did judgment follow; but alas! man in nature is irrecoverable, hence in the brazen serpent (ch. 21; John 3:14-16), type of the crucified Saviour, and in Aaron’s budding rod laid up in Jehovah’s presence (ch. 17), type of living priesthood, we have set forth the righteous ground and holy means by which God can save the sinner and sustain the saint.

General Divisions

Chapters 1-4 — The numberings of the people for war and the Levites for Tabernacle service.

Chapters 5-10:10 — People, Priests, and Levites getting ready for the wilderness journey.

Chapters 10:11-14. — The journey from Sinai to the southern border of Canaan.

Chapters 15-20:21 — The people turned back; an almost unrecorded history of about 37 years.

Chapters 20:22-36 — The journey to the eastern side of Canaan, skirting the land of Edom, and the arrival of the people on the plains of Moab and numerous interesting events, with Divine instruction for Canaan.

Deuteronomy

1451 B.C. – 34 Chapters – 959 Verses

The previous books are on the whole well named, and, in general, describe their character. Thus Genesis, signifying production or origin, is a fitting title for the book of the beginnings. Exodus, meaning departure or going out, gives the root idea of redemption. Leviticus, so termed from the whole Jewish religious ritual carefully elaborated in the third book of Moses, and which was committed to and so far carried out by the tribe of Levi — hence Leviticus. The numbering of the people, preparatory to and at the close of wilderness walk and warfare, and of the Levites for tabernacle service, gave its name — we do not say character — to the fourth book. Deuteronomy, so termed by the Alexandrian transcribers, or seventy, and signifying the second law or law repeated, is a poor expression indeed of its contents. It is not at all the law or previous communications of God simply repeated to the new generation about to enter Canaan, but the book has a character peculiar to itself, as distinct and as important as any book in the whole canon. There is no repetition in the works of God — no two blades of grass of the countless millions adorning our fields are precisely alike — and the same principle equally obtains in the word of God. Our God never repeats Himself. If words and sentences verbally the same occur in different sections of the Holy Scriptures, it will be found that the moral purpose intended is different in each case.

What a solemn period in Israel’s history we have arrived at! What a chequered life theirs had been! How fruitful in holy lessons to us! Does not their wilderness career emphatically tell out what man is in his self-confidence, and that too in presence of ever-abounding grace and love? What a patient, holy, gracious God was theirs; and Israel’s God is ours. The people now rest on the edge of the desert — the scene of their wanderings and murmurings. In a few weeks they will cross the Jordan and enter into possession of their inalienable inheritance — the land on which the heart and eye of Jehovah rest perpetually, and which floweth with milk and honey. The former generation had passed off the scene, a solemn witness to the unchanging truth that “our God is a consuming fire.” Moses, the aged legislator, at his earnest solicitation, feasted his eyes on the goodly land, while its glories successively passed before him, on Pisgah’s height — but his feet were not to tread its sacred soil until the resurrection morning, when “they shall walk with Me in white, for they are worthy”; and our Saviour and Divine Guide will conduct His ransomed through scenes of surpassing beauty. These and other considerations drawn from the people’s apostasy and the Divine faithfulness, stamp the spoken (Deut. 1:5) and written (Deut. 28:58) communications contained in the book with peculiar solemnity. The citations from Deuteronomy by the Apostle in discussing the great question of righteousness (Rom. 10), and by our blessed Lord, who three times quoted from it (Luke 4), are important as defining the moral condition of the people when these heart-searching and pathetic appeals, with which this book abounds, were addressed to them. The utter ruin of Israel was morally complete when Christ, driven into the wilderness, foiled Satan with the words of God drawn from our book; and the Lord’s quotations from the early part of the book were not more conclusive as to Israel’s utter alienation of heart from God than was Paul’s at another day, who cited from the latter part, and that too in view of Israel’s utter corruption and departure from God. Another point of importance to the due understanding of the scope and purpose of the book, is, that no intermediate links are recognized as existing between the people and God. The relationship is immediate and direct. Priests and Levites — the links between God and the people as to worship and service — are rarely spoken of. This principle of direct connection with God is one of supreme importance in these days. In chapter 16 we have three feasts compulsory upon all the males of the people, and which were intended to show the nation morally in relationship to Jehovah (verse 16); these were: — the Passover, Redemption by the blood of the Lamb; Pentecost, the Liberty of grace; and Tabernacles, the Glory to come.

Obedience to the Commandments of the Lord is made the ground on which the people were to enter Canaan and continue therein, and this obedience is urged after a recapitulation of God’s ways with them from their departure at Sinai nigh forty years before. The motives urging to this obedience are of the most touching character. The brief review of the wilderness, which serves as an introduction to the book (Deut. 1- 4), is not to supplement the history as given in the wilderness books of Exodus and Numbers: a higher object is in view, and one worthy of God and most useful to man. In these chapters we have the moral springs of action; the roots and sources opened up and laid bare. In the previous books we have the strictly historical course of events; while here we have the inner aspect of that history — its hidden workings. From the thirtieth chapter we have a revelation of the future in its present and future bearing upon Israel. There is very little typical instruction in the book, and in this respect it stands out in marked contrast to the preceding books. Deuteronomy is eminently practical, and abounds in appeals to the conscience, which characterizes it on the whole as a moral one, and one well fitted therefore to act upon the heart, life, and ways. God’s sovereign choice of a place (Jerusalem) as a center for His people — where He would record His name — is a marked feature of the book. The word choose in this connection occurs more than 20 times.

This book supposes the people settled in Canaan, and is their guide or direction book for Canaan conduct and ways; this is self-evident from any chapter in the central portion of the book. The priests’ guide-book is Leviticus, and that of the Levites, Numbers.

No book of late years has been so bitterly assailed (save perhaps Genesis) as Deuteronomy; but we would beg the reader to carefully note that the book is cited from or specifically referred to by Solomon (1 Kings 8:29) 450 years after Moses; in the days of Amaziah, king of Judah (2 Kings 14:6), nearly 200 years after Solomon; also by Jehovah (Jer. 34:14), after another 200 years and more; again, our Lord Himself thrice quoted from the early chapters in His memorable contest with Satan (Luke 4); Peter too quotes from the book, ascribing its authorship to Moses (Acts 3:22-23); the same Messianic prophecy is used by Stephen in his truly wonderful address in the presence of the assembled leaders of Judah (Acts 7:37); while Paul freely uses the book in discussing the great question of righteousness for Jew and Gentile (Rom. 10). The Lord put His seal upon the early part of the book; Peter and Stephen the central portion, and Paul the latter part. Thus the whole fabric of Divine revelation stands or falls with Deuteronomy. The authorship, inspiration and Divine authority of Deuteronomy are vouched for by Jehovah, the Holy Spirit, Christ; also by kings, prophets, apostles, and martyrs — all of whom directly cite from or refer to it. And yet, in face of this overwhelming evidence, so-called Christian men will dare to question its Divine authority. Alas! alas! for the deniers of inspiration, their judgment is rapidly nearing.

General Divisions

Chapters 1-4 — A brief summary of God’s ways with the people from their departure at Sinai, presenting the roots of their failure, which were want of confidence in God, and presumption of the flesh.

Chapters 5-11 — The ground and motives on which the people’s obedience to the law is urged on their entrance into the land.

Chapters 12-16:17 — Divers, statutes, and ordinances for observance in the land.

Chapters 16:18-26 — Holiness, and the civil and ecclesiastical blessing of the people divinely secured in the land.

Chapters 27-34 — The curse and blessing; the new covenant in the land of Moab; the people’s latter day blessing on the principle of faith.

The Second Division of the Old Testament

The Prophets

comprising the following books —

Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi — in all, twenty nine books.

Note

Priesthood, the normal means and institution appointed by God for the blessing of His people, utterly broke down, and, instead of sustaining Israel in her need and misery, it actually became a stumbling-block in the family of Eli (1 Sam. 1 — 1 Sam. 3); then prophecy was regularly established in Samuel (Acts 3:24), and by this ordinance of sovereign divine appointment God could address Himself to the conscience of His people. The Priest was the people’s representative before Jehovah; while the Prophet was Jehovah’s mouthpiece to the people. A Prophet then, is simply one who can bring the mind of God to bear upon the conscience, it may be His mind as to present state — that mainly characterizes the historical books, as from Joshua till Esther; or it may be in the unfolding of His purposes as to the future, which is the broad feature of the books from Isaiah till Malachi. It is this application of the word prophecy (see also 1 Cor. 14) which has led to the classification of the above books under the one comprehensive title, “The Prophets.”

Joshua

1451 B.C. – 24 Chapters – 658 Verses

Joshua was an Ephraimite, born in Egypt, and at the promulgation of the law but a young man — the faithful servant of Moses — and who, on the apostasy of the people in the matter of the golden calf, beautifully maintained an unobtrusive place in the Tabernacle, while Moses — the Mediator — stood in the gap publicly vindicating the glory of the God of Israel (Ex. 33:11, etc.). As a young man even though having the Spirit (Num. 27:18), he only came to the front when so directed (Ex. 17:9-10), and “departed not out of the Tabernacle” till called. He was one of the two who proved his faithfulness to Jehovah and His people by reporting truthfully as to Canaan; consequently, with his faithful and whole-hearted companion, Caleb, alone permitted to enter the promised land of the whole generation who left Egypt forty years before. Shortly before crossing the Jordan, he was appointed by Divine command to complete the work originally appointed to Moses (Num. 27:15-23). Hoshea or Oshea, meaning deliverance or salvation, was changed by Moses to Jehoshua or Joshua (Num. 13:16), signifying the Lord’s salvation, a fitting title expressive of the work to which as leader of the Lord’s host he was divinely called. The Hebrew name Joshua and the Greek name Jesus have the same signification, hence Luke (Acts 7:45) and Paul (Heb. 4:8) term Joshua, Jesus.

The period of time covered by the book is from the death of Moses till the death of Joshua, probably a period of from 25 to 30 years (compare Josh. 1 with Josh. 24). The events chronicled in the first 22 Chapters are comprised within seven or eight years; the last two chapters of the book are occupied with the dying charges and counsels of the aged Joshua. The historical circumstances are interesting, as developing the ways of God with His people, and as establishing the faithfulness of Jehovah in conducting them in triumph into the promised inheritance, breaking the power of Satan and triumphing over every obstacle opposed to His counsels and His people’s blessing. The rest of Canaan however, was neither full nor permanent. It was a rest, conditional upon obedience, for the people must be put to the proof; their hearts must be fully tested, in order that the nothingness of man and the perfection of Divine grace be lessons graven on the soul. The day is not far distant when the heart of Israel will turn from every root and source of confidence in man to God — when the lesson of “no confidence in the flesh” will be learned through painful and humbling trial. Israel will yet be settled and blessed in the land under the peaceful sway of her Messiah, on the ground — not of her obedience surely — but of sovereign grace alone; she has forfeited by the broken law and murder of her Messiah every right to the least blessing, having sinned away every glorious hope, promise, and expectation. God will then revert to the grand, magnificent, and unconditional promises of national glory and blessing made to Abraham, confirmed in Isaac the seed, and re-affirmed to Jacob. What a day for Israel when the moral effect of centuries of trial and discipline will be fully accomplished, when in truth and verity she will say of herself in presence of abounding grace over her abounding evil: “surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child” (Psa. 131). After the passage of the Jordan, the camp was pitched at Gilgal (Josh. 4:19), and became the rallying point and center in the wars of Canaan.

After a seven years’ conflict, the people rested from war, before, however, the whole land was possessed. The southern kings were first subdued, then the northern kings, in all 31 Kings (Josh. 12). Then followed the distribution of the land by lot to the various tribes — Joseph in his two sons getting a double portion. The Tabernacle — sign of God’s connection with His people — is set up in Shiloh, rest (Josh. 18). Here the ark rested for about 350 years till taken by the Philistines (1 Sam. 4:11), whom Israel had failed to drive out (Josh. 13:1-2). The Levites had also 48 cities assigned them amongst the possessions of the tribes, all being arranged according to the law of Moses. Whatever the failure of the people: “There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass” (Josh. 21:45). Although the whole land was not actually conquered, still it was portioned out amongst the tribes as if it had been.

Geographical Allotments of the Land

The geographical allotments were as follows: —

East of the Jordan were located Reuben (south); half tribe of Manasseh (north); and Gad between both.

West of the Jordan were located Asher and on the shores of the Mediterranean, occupying the extreme north; while Naphthali lay due north-east.

Zebulon lay south of Naphthali, and touched the Sea of Galilee on the east.

Issachar was exactly south of Zebulon, and occupied an insular position.

Manasseh — One-half of this tribe lay north of Ephraim, and had the Mediterranean on the west and the Jordan on the east.

Ephraim’s territory extended west and east from the great sea till the Jordan.

Benjamin had Judah due south, and Dan on her western side.

Dan bordered on the country of the Philistines, and lay north-west of Judah.

Judah and Simeon were the two most southern tribes.

During the millennium, the tribes will not be arranged in the irregular form as here given, but the portions will be more evenly distributed. The size of the country will be considerably enlarged, both north, south, and east (the Mediterranean always being the western boundary), and the tribes arranged across the breast of the country. The millennial Throne, Temple, City, with surrounding suburbs, being situated between the portions assigned to Judah and Benjamin (Ezek. 48). Dan, the seat of idolatry in Israel, and omitted in the sealing of the twelve tribes (Rev. 7), is first named in the future division of the land.

Joshua, the distinguished captain and leader of the Lord’s host, dies, being 110 years old; also Eleazar the priest, son of Aaron; and the bones of Joseph brought up out of Egypt are buried. Thus the book opens with the death of the Mediator, Moses, and closes with the death of the Priest, Eleazar: “for all flesh is as grass, and all the glory of man as the flower of grass.” ‘Gilgal,’ the place of power, because the place of self-judgment, characterizes the book; as ‘Bochim’ the place of tears, because of the general failure, does the book of Judges. The epistle to the Ephesians might be profitably read and studied in connection with this book, and, as presenting to us in type what is there so vividly set forth by Joshua and Canaan. After the triumphant crossing of the Jordan, and the moral preparation of the people had been affected, war, and not rest was maintained for a series of years, the people possessing just so much of the country as they actually conquered. Canaan, therefore, is not heavenly rest after death, but present conflict with “wicked spirits” in heavenly places, as the consequence of crossing the Jordan, that is passing in the death and resurrection of Christ into present blessing (Eph. 1), where also Christian conflict is carried on (Eph. 6). In the first chapter of the Epistle, I am seated in heavenly places, in the full enjoyment of Canaan blessing; in the last chapter of the Epistle I am standing in heavenly places, practically making good Canaan blessing and position; in the former chapter I am looked upon as possessor of all; in the latter chapter I am viewed as a soldier maintaining it all. It is one thing to accept the position which God in grace has given me, but it is quite another to maintain that position in the energy of the Holy Spirit.

General Divisions

Chapters 1 - 5 — The Jordan crossed; Canaan entered; and the spiritual preparation of the people for the wars of Jehovah.

Chapters 6-12 — The victories and failures of the people.

Chapters 13 - 22 — The division of the land amongst the tribes, and the whole treated as Jehovah’s, though not actually conquered.

Chapters 23-24 — Joshua’s dying charge. The people again placing themselves before God, on the ground of obedience.

Judges

1425 B.C. – 21 Chapters – 618 Verses

The utter failure of Israel in maintaining their conquests in Canaan; their wickedness and idolatry through association with the heathen and their general unfaithfulness to Jehovah; their misery, captivities, and tears make up a painful and exceedingly humbling history. The story of Israel’s declension from God and His testimony is here broadly noted on every page of the inspired record. The energy of faith characteristic of the first part of the book of Joshua present a sorrowful contrast to the history recorded in this book. Here all is changed; the atmosphere you breathe is heavy; Israel is under a dark cloud. Why all this? Has God failed them? No; “He abideth faithful — He cannot deny Himself,” while everything entrusted to man and the church has proved a signal failure. Man is a leaking vessel, and cannot hold the blessing, be it ever so fully and preciously freighted. But the counsels of God, whether as they respect Israel, the world, or the church, will be infallibly secured, because the divine purposes are lodged for their accomplishment in Christ, the second man. This book, however, is not one only of failure, for it records many and sovereign acts of deliverance wrought for the people when they cried to Jehovah. The evil in Israel waxed worse and worse, until it culminated in the rejection of the theocracy, or the divine government of Jehovah (1 Sam. 8).

“The misery into which their unfaithfulness brought them moving the compassion of God, His mighty grace raised up deliverers by His Spirit in the midst of the fallen and wretched people. “For His soul was grieved for the misery of Israel.” But Israel was unchanged. “And yet they would not hearken unto their judges ... And it came to pass, when the judge was dead, that they returned and corrupted themselves more than their fathers, in following other gods, to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.” This is the sorrowful history of the people of God; but it is also the history of the grace of God and of His compassion towards His people.”

This book gives the dark period of Israel’s history under thirteen judges (which gives its name to the book) from the death of Joshua till the death of Samson, adding some supplementary matter which presents an awful picture of Israel’s idolatry and wickedness. The judges here specified did not administer the affairs of all Israel, but exercised their sovereignty only over a limited district or part of the country. The judgeship of Samuel was an exception (1 Sam. 7:15-17). Although Eli the priest, and Samuel the prophet, both in succession judged Israel, yet they are wisely omitted from the history of the judges as recorded in this book, as that was not what characterized them in the mind of the Spirit of God. It is the mission of the first book of Samuel to develop and show the connection of the three great institutions designed for the blessing of man and creation, namely, Priesthood, Prophecy, and Kingly Government; hence Eli the priest, Samuel the prophet, and Saul the king, are the prominent personages in the first book of Samuel. Abimelech amongst the Judges sought to forestall the purposes of God by reigning over Israel (Judg. 9) as king, but the attempt ended in utter failure and disgrace to all connected with it.

The whole period of time covered by the Judges was 450 years (Acts 13:20). Their several oppressions in all amounted to 111 years, not counted in Divine history.

The Reformation and recovery at certain seasons of truths long buried beneath the rubbish of centuries, find a certain analogy in the book of Judges; thus the principles herein developed are of great importance to the Church of God. Revivals, in the true sense of the word, are the answer to the deliverances here accorded to Israel. The first verse of the second chapter, “from Gilgal to Bochim,” gives the key to the understanding of the book. After the death of Joshua the internal condition of the people rapidly declined, until they sunk so low as to form alliances with the very people whom they should have utterly exterminated, and, forgetful of Jehovah, gave themselves up to the worship of “Balaam and the groves.” Unfaithful within, the Israelites fall into the hands of the enemy without. The first of Israel’s deliverers was Othniel, Caleb’s younger brother, who judged Israel forty years (Judg. 3:8-11); the last was Samson, whose interesting history occupies Judges 13 to 16.

General Divisions

Chapters 1-3:7 — The utter failure of the people after the death of Joshua in not rooting out the Canaanites according to Divine command, and in turning to the idolatry of the heathen.

Chapters 3:8-16 — Israel oppressed by the surrounding nations, and the sovereign character of the deliverances vouchsafed — from Othniel to Samson.

Chapters 17-21 — A chapter of idolatry and wickedness.

The names of the thirteen Judges and the several periods of rest granted to the people consequent on the various deliverances wrought on their behalf, are as follows: —

	1. Othniel	40 years, chapter 3:8-11.
	2. Ehud	80 years, chapter 3:12-30.
	3. Shamgar	- - - - chapter 3:31.
	4. Deborah and Barak	40 years, chapters 4-5.
	5. Gideon	40 years, chapters 6-8.
	6. Abimelech	3 years, chapter 9.
	7. Tola	23 years, chapter 10:1-2.
	8. Jair	22 years, chapter 10:3-5.
	9. Jephthah	6 years, chapter 11-12:7.
	10. Ibzan	7 years, chapter 12: 8-10.
	11. Elon	10 years, chapter 12:11-12.
	12. Abdon	8 years, chapter 12:13-15.
	13. Samson	20 years, chapters 13-16.

Ruth

1322 B.C. – 4 Chapters – 85 Verses

This is a beautiful book, and is evidently a typical one, sketching Israel’s past, present, and future history. Domestic life and primitive customs are simply and charmingly told — customs which exist to this day in all their ancient simplicity. The meaning of the names of the persons will greatly assist in the intelligent understanding of this broadly-marked type of the reception to grace and blessing of Israel in her coming future:

	ELIMELECH, [to whom] God [is] King.	MAHLON, sick.
	NAOMI, my pleasantness.	CHILION, a pining.
	ORPAH, a hind or fawn.	MARA, bitterness.
	RUTH, beauty.	BOAZ, in whom is strength.

Elimelech figures Jehovah as the husband and King of Israel (Jer. 31:32; Psa. 89:18); Naomi representing the nation in marriage relationship with the Lord (Isa. 5:7; Jer. 31:20). But, on leaving the land of Israel, Elimelech dies; that is, Israel outside the land of Immanuel and amongst the Gentiles loses God as her husband and king, while the two sons — Mahlon and Chilion — sicken (Mic. 6:13) and pine away (Ezek. 24:23). Thus Israel outside Canaan is neither owned of God as wife or people, but sickens and dies, and is lost amongst the nations. Ruth, the future Jewish remnant, is a Gentile destitute of right or title, but she identifies herself with the desolate condition of the afflicted people (Mara), and Boaz, figure of Christ, in whom is strength, undertakes the cause of Ruth, the latter-day remnant, marries her, redeems the inheritance (the land of Israel), and raises up the lost memorial of Israel.

The principles of grace and redemption are here most clearly prefigured; and as Ruth is one of the four women mentioned in the Lord’s genealogy according to the flesh (Matt. 1), it must be a deeply interesting study to a spiritual mind to trace the providential chain of circumstances which could introduce a Moabitess amongst the Lord’s ancestry, whose origin was most disgraceful (Gen. 19), and who, by the Levitical Law, was forever debarred from entering the congregation of the Lord (Deut. 23:3). This book affords a wonderful illustration of what grace — divine and sovereign grace — can accomplish. While it is true that the events and incidents recorded took place during the times of the Judges, it is equally important to recognize the distinctness of the book from that of the Judges. If that book gives the dark side of Israel’s history, this unfolds in lovely detail the bright side of that same period.

The book of Ruth should be regarded as the link between the subjects presented in the preceding one (Judges) and those contained in the book which follows (1 Samuel). The predictions respecting Christ as of the royal tribe of Judah (Mic. 5:2; Gen. 49:10), and of the lineage of David (Jer. 23:5; Psa. 132:11), are marvellously linked in this interesting history. (Compare Ruth 5:18-22 with Matt. 1:3-6.) Is not this a striking illustration of that divine oracle, “The Scripture cannot be broken”? Boaz and Ruth are the leading characters in the book and history. Boaz, in whom is strength, points to Christ, in whom is treasured up the sure mercies of David, and who will take up the cause of Israel in the closing days. Ruth (beauty) figures the future Jewish remnant, who, because of the nation’s utter apostasy, will have no more claim upon the promises and glory than would a poor despised daughter of Moab. Hence Israel, having sinned away her every right to blessing, will be taken up on the simple ground of pure and sovereign grace. The re-gathering and blessing of all Israel will be on the ground of the unconditional promises made to the fathers.

General Divisions

Chapter 1 — The historical circumstances and situation. A famine in the land of Israel — sad fruit of their sin, undoubtedly, but “thou dwell in the land, and verily thou shalt be fed” (Psa. 37:3); instead of which Elimelech, his wife, and two sons leave the chosen land and sojourn in the country of Moab, and contrary to the law (Deut. 7:3), marriages are contracted with the daughters thereof. Death in the land of Moab. Ruth’s touching devotedness to Naomi; she cleaves to the God and people of Israel.

Chapters 2-3 — Ruth, figure of latter-day Israel destitute of right or title; and Boaz, figure of Christ. Israel will yet be taught to confide in her Messiah and Bridegroom.

Chapter 4 — Relationship fully established, and the Redemption of Israel’s forfeited inheritance made good.

First Samuel

1171 B.C. – 31 Chapters – 810 Verses

We have had Israel in the loins of Abram thus individualized, so to speak; then growing into a family (Genesis), and from that into a populous nation (Exodus); then, redeemed by the blood of the Lamb, they worship before Jehovah (Leviticus), and tread the sands of the desert as strangers and pilgrims, journeying to the rest beyond (Numbers); they are carefully instructed too, in the conduct becoming such a people about to enter into the promised land (Deuteronomy); again, we see them as the Lord’s host, fighting the battles of their God and King in Canaan (Joshua), followed by the dark ages of Israel’s history (Judges); but mercy rejoices over judgment even during that same period (Ruth).

All this previous preparation and disciplinary process was most needful for Israel’s establishment as a kingdom. The nation’s rejection of Jehovah as their King evidenced a total want of confidence in God. Was not His presence in their midst a sufficient guarantee that their safety and blessing would be amply secured? Surely the glorious wonders of Jehovah’s grace and power wrought for His people in Egypt, the wilderness, and Canaan, were magnificent pledges that their interests, in all time to come and in presence of all hostile powers, were in safe because Divine keeping! The demand of the people, therefore, “Make us a king to judge us like all the nations” (1 Sam. 8), was the distinct and positive rejection of Jehovah and His reign, and consequently a step of the gravest importance to them; but, on the other hand, God turned their sin into an occasion for bringing out His purposes in royalty to be accomplished in Christ — God’s last resource in blessing for man, Israel, and creation. In David, ever regarded as the head and root of royalty in Israel, that purpose is first unfolded. The reign of Saul, which like the law came in by the way, only proved what the kingdom would become in man’s hands. Saul’s reign before David, Jehovah’s anointed, was typical of the reign of the antichristian king in Israel (Dan. 11:36) before the glorious reign of Jesus — David’s Son and Lord. Thus the reign of Saul was no part of Jehovah’s purpose, although an integral part of His plan.

In considering the history of the kingdom as developed in the six books of Samuel, Kings, and Chronicles, it will be well for the reader to carefully peruse this book, as it unfolds the successive and preparatory steps which led to it. In the first book of Samuel we have truly a humbling picture of that which constituted the true glory of Israel. The priesthood, the original means of maintaining the people’s relationship with Jehovah, completely breaks down in the person and family of Eli, the high priest (1 Sam. 3:11-14). How then could the people be brought nigh to God, when their representative was himself under the ban of the Divine displeasure? Sacrifice, the basis of approach to God, was “abhorred” by men, owing to the dreadful conduct of those who were set for the maintenance of the truth and testimony (1 Sam. 2:12-17); while the ark, the distinguishing center and glory of the whole Levitical system, was taken captive by the rejoicing Philistines (1 Sam. 4:12-18) — truly “the glory is departed from Israel.” But all this only ripened the purpose of God, which was to establish His King on Zion, the source and means of all blessing to His creatures; and so the prophet Samuel is raised up the first of that long line of prophets (Acts 3:24) which closed with John the Baptist — a period of more than 1000 years. The circumstances attending the birth and entrance to the prophetic office of Samuel, with the connection between prophecy and priesthood, and the value attached to the Word of God, prayer, and praise, are subjects on which we might profitably linger, and which the reader would find to his everlasting profit to muse over in the Lord’s presence. As the priest became the medium of intercourse between the people and God, so the prophet became the link between God and the people. The former represented the people before Jehovah, the latter represented God to the people. But, besides this, the prophet anointed and introduced the king; thus becoming the intermediate link between priesthood and kingly power. The subordination of the priest to the king is intimated in 1 Samual 2:35, “and he shall walk before mine anointed forever.” The prophet too failed; yea, it was the failure of Samuel in making his sons judges over Israel which immediately prepared the way for the introduction of kingly government. But first, man and the object of his choice (Saul meaning demanded) must be fully exposed, and the lesson graven on the blessed pages of inspiration, if not on the heart of man, that the accomplishment of God’s purposes can alone secure happiness. All blessing for Israel depended upon the faithfulness and piety of the reigning king. Individual piety ever shone through the darkest periods of Israel’s history; but all governmental blessing for Immanuel’s land and people was lodged in the then reigning monarch. The truth of this principle will be found abundantly verified in the history of the kingdoms of Judah and Israel. The reign of Jesus in the millennial age will be the bright and distinguished witness that, of all which have preceded Him, of every previous steward of the grace or goodness of God, He alone can maintain the glory of God in unsullied purity, and uphold the true blessing of man.

In this book then we have four great subjects — First, the utter failure of the Levitical system in the family of Eli. Second, the designation of Samuel to the prophetic office, and his ministry chiefly in connection with Saul and David. Third, the immediate government of Jehovah rejected, and Saul, the people’s choice, Israel’s first king, who reigned forty years. Fourth, God’s rejection of Saul, the people’s man, and David, the man after God’s own heart, anointed king, who is henceforth regarded as the head of royal power in Israel.

The two books of Samuel constituted originally one work. The division was made by the Greek translators as a matter of convenience, so as to close the first book with the death of Saul, and begin the second with David’s accession to the throne. This division was followed by the Vulgate, and was introduced by Daniel Bomberg into the printed Hebrew text. To the original whole work the name of Samuel was appropriately given; for he is not only the central personage in the history which it records to the establishment of the kingdom, but it was also through him, as the acknowledged prophet of the Theocracy, that both Saul and David were designated and anointed for the kingly office. The Greek Septuagint designates these books from their contents, First and Second of the Kingdoms, and First and Second of Kings.

The two books of Samuel, the two books of Kings, and the two books of Chronicles, originally constituted three books; as they are, however, they give the full history of monarchical government in Israel. We can see no difficulty whatever in accepting Jewish tradition which assigns the first twenty-four chapters of the book to the authorship of Samuel, and the remaining portion, with the second book, to the prophets Gad and Nathan. Assuming this to be correct, we have thereby an explanation of 1 Chronicles 29:29.

The first book of Samuel covers a period of nearly 100 years — from the birth of Samuel to the death of Saul.

General Divisions

Chapters 1 – 4 — The complete breakdown of the Priesthood in the house of Eli.

Chapters 5-7:2 — God vindicating the authority and glory of His name (the Ark) amongst the heathen.

Chapters 7:3-8 — The government of Samuel and his sons, and the people’s rejection of the Theocracy.

Chapters 9-15 — The reign of Saul and his rejection by God.

Chapters 16-20 — David (type of Christ) anointed King; Saul, type of the wilful king (Dan. 11:36); Jonathan pointing to the future Jewish remnant cleaving to Christ.

Chapters 21-31 — Saul’s thorough rejection of and growing hatred to David. The Anointed King, and his strange eventful history before he ascended the throne, foreshadowing Christ, Israel’s rejected Messiah.

Second Samuel

1056 B.C. – 24 Chapters – 695 Verses

In this book we have the reign of David, first over Judah at Hebron for about seven years, then in Jerusalem over all Israel for thirty-three years (2 Sam. 5:4-5), in all 40 years — the period of time comprehended in the book. The reign of David foreshadows the victorious power of the Lord Jesus in the establishment of the future millennial kingdom. Solomon typifies Christ afterward reigning in peace and glory, and sought for by the Gentiles, as the Queen of Sheba sought Solomon. Psalm 45 would represent the Davidical reign, while Psalm 72 would as fittingly set forth the Solomon reign. In this book David represents the Lord as King (1 Sam. 5), as Priest (1 Sam. 6), and as Prophet (1 Sam. 23). In the former book we have traced the Kingdom — its history and sorrowful issue in the hands of man; while in this we have its establishment according to God — in David typically of course.

In the first book of Samuel everything is cast in a Jewish mould, in the second book the typical bearing is more of a Gentile character. In the first book Saul figures the anti-Christ opposed to the Messiah, the central object in Old Testament prophecy. Jonathan, whose love and devotedness to David is most touching, sets forth the Jewish remnant cleaving to Christ, and Kingdom-hopes and prospects. The future and personal anti-Christ will unite in his own person royal power and prophetic energy, thus, “the King” (Dan. 11:36) in Israel is also “the false prophet” (Rev. 19:20). Saul at one time united in himself both characters. In the typical application to the future crisis, the first book of Samuel would answer to the rule of Antichrist amongst the Jews, after the removal of the Church to heavenly glory, and before the descent of the Lord to take and establish the Kingdom. Now in this second book of Samuel we have in Absalom additional features of antichristian wickedness in the closing days. From 1 John 2, we learn that Antichrist will head up Jewish apostasy — the denial of royal power in the Messiah; and also sum up Christian apostasy — the denial of grace in the revelation of the Father and the Son. Thus, in this second book, we meet with that truly beautiful expression, “the kindness of God” (ch. 9:3), and that shown to a member of Saul’s family, the sworn enemy of David. Again and again does the grace of Jehovah and of Jehovah’s anointed King shine out in this book; surely this is distinctive of Christianity. Absalom, then, sets forth the Antichrist, but in special connection with Christendom — the worst of all apostasy. The opposition of Absalom to David was in certain respects much worse than that of Saul’s. In the former every feeling of filial relationship was trampled upon. The grace of David, too, in forgiving Absalom for the cruel murder of his brother, was equally set at naught, and pride and deceit filled the foolish young man. In Absalom we have a type of him who is “the bloody and deceitful man,” insensible to the grace shown him, and inflated with his beauty and self-importance, setting himself against all that is called God (2 Thess. 2:4), that is, against all divinely constituted authority; for David, be it remembered, being God’s King on earth, became thereby the source of all power and authority in Israel. Thus the typical bearing of this book, in its broad features and general principles, is clearly applicable to the great events of the closing period of this age.

It may be well to remark that in the first book of Samuel the prophet and the priest are identified with the rejected King; whereas in our book, Ahithophel, the wise counsellor, but not the priest, is identified with the usurper Absalom. Why this? Because in the future crisis, of which all this is distinctly typical, the Antichrist will set himself against the royal and prophetic rights of the blessed Lord. Satan is now the great anti-priest on high. Very soon, however, he will be cast down to the earth (Rev.12:9-10), and will then raise up the Antichrist to oppose the Lord in His earthly relationships as King over the earth and Prophet amongst His people.

The faith of David, his exercises, trials, and confidence in God, is a study of a most delightful character, and one full of profound instruction. Surely if the Holy Spirit in the book of Psalms has freely used the life of the shepherd-King — the man after God’s own heart — as ground and material in writing many of the most plaintive strains ever penned, in composing odes of the most magnificent and grand description, we may enter upon, with deep and deepening soul profit, the study of a life which is second to none in the rich stores of experience to be gathered, and of typical instruction concerning Christ in His afflictions and glories. Using the book, however, as a figure of Christ taking the kingdom gradually, and then reigning in Jerusalem, the seat of royal government, as did David, affords valuable insight as to the manner in the establishment of the coming millennial kingdom.

In the historical circumstances noted in this interesting book, three things are worthy of careful attention, and in fact characterize the history. It is the sovereign election of God, and not the will or responsibility of the creature, which secures the blessing of man, and accomplishes the counsels of God. Had the establishment of the kingdom been dependent upon man, then its utter ruin were full and final in Saul. This surely is demonstrated in the first book of Samuel. But the calling of God is without repentance or withdrawal, because founded on His sovereign will. Psalm 78 clearly establishes this point, one which ought ever to be the boast and security of our souls. “Moreover He refused the tabernacle of Joseph, and chose not the tribe of Ephraim: But chose the tribe of Judah. ... He chose David also His servant.” But not only is the tribe, and the family, and the person chosen of God, in whom his counsels would be surely accomplished, but Zion, the seat of Divine government, the center from whence David pursued his victorious career of war and conquest, is “chosen” of God, and is the “desired” place of Jehovah’s habitation and rest forever (Psa. 132). Thus the three historical circumstances alluded to are, first, the sovereign choice of David, the king; second, the sovereign choice of Zion as seat of government on the earth, and of Jehovah’s habitation and rest; and third, the ark, the basis and center of God’s moral dealings and relationships with His people — called “His strength” and “His glory” — brought in triumph to Jerusalem, and established there, so that God could make Zion His habitation and rest. These things will find their full development, according to God, in the coming reign of the Lord Jesus Christ.

“Isles of the deep, rejoice! rejoice!

Ye ransom’d nations, sing

The praises of your Lord and God,

The triumphs of your King.

“He comes — and at His mighty word,

The clouds are fleeting fast,

And o’er the land of promise, see,

The glory breaks at last.

“There He, upon His ancient throne,

His power and grace displays,

While Salem, with its echoing hills,

Sends forth the voice of praise.”

Sir Edward Denny

General Divisions

Chapters 1-4 — David’s reign in Hebron over Judah only, for seven and a half years. The first verse of the third chapter gives the key to this portion of the book, which will find its antitype in the opening years of the millennial reign.

Chapters 5-12 — David, King over all Israel; Jerusalem the seat of government. David victorious in war and conquest, thereby establishing the ground of blessing to the people, and restoring the relationship of the people with God in bringing home the ark to Zion.

Chapters 13-24 — Absalom figuring the antichrist of the last days; consequent upon his death, David, fully established on the throne, clears the land of the Philistines, etc. enemies within the territory of Immanuel. The Messiah, the great subject of the book and prophecy. Compare Psalm 18 with chapter 22. The last words and last actions of David.

Note

David was anointed for the throne when about 15 years old; after the death of Saul he reigned 40 years, and died when about 71 years old. He was the only one of the kings of Judah who was born at Bethlehem — the birth-place of our Lord.

First Kings

1015 B.C. – 22 Chapters – 816 Verses

The two books of Kings which, like those of Samuel and Chronicles, originally constituted but one work, unfold the Kingdom established in power and glory under Solomon, then traces its gradual decline, noting the sources of its corruption in Solomon (1 Kings 11) when in the very zenith of its glory and prosperity, followed by division into the separate kingdoms of Judah and Israel, and continuing the history until the removal of Israel or the Ten Tribes to Assyria, and subsequently the deportation of Judah and Benjamin to Babylon, and the destruction of Jerusalem by Nebuchadnezzar, a period of more than 400 years.

In this book, after the death of Solomon and the division of the kingdom, the history is specially that of Israel, which, beginning with Jeroboam, is brought down to the reign of Ahaziah. The notices of Judean matters are exceedingly brief and scanty, and are in general so presented as to show their connection with the affairs of Israel. The reign of the apostate Ahab and his wicked and idolatrous consort Jezebel, was one in which the Lord signally bore witness to His rich and sovereign grace and His tender love and solicitude for His people. The prophets Elijah and Elisha exercised their ministry during this reign, and wrought miracles surpassed only by those accomplished by Moses in Egypt and the Red Sea. The wonders instrumentally wrought by Moses were when the people were in slavery, and were intended to accomplish their deliverance from the world’s power; those of Elijah when the people were in a state of apostasy, and to affect their emancipation from the world’s idolatry. The condition of Israel in the coming crisis will be analogous to the state of the people in the times of Moses and Elijah. Captivity to the Gentile power and apostasy under the Antichrist will characterize their truly awful condition; the miracles which attested the mission of Moses and of Elijah will be the same in character as those which will accredit the testimony of the witnesses in the coming future (Rev. 11:3-6). The prophetic ministry of Elijah — the prophet of fire — displayed the power of Jehovah in contrast to idols; the prophetic service of Elisha — the prophet of grace — manifested the grace of Jehovah in meeting the people’s sin.

It is very touching to observe God’s love to His fallen people, that while prophets were sent to the Jews or two tribes, and addressed themselves to the heart and conscience of Judah, yet no miracles were wrought amongst them; it was reserved for the still more guilty kingdom of Israel — founded by Jeroboam, its first king in idolatry of the basest kind, and at a time when wickedness, Baal worship, and almost entire forgetfulness of Jehovah characterized that guilty people — that God thus remarkably interposed in His sovereign goodness. But, alas, it is ever the sorrowful history of the first man that no amount of grace can win back to God the alienated heart and affections of the creature. Israel went from bad to worse; scarcely one gleam of light relieves the dark and darkening gloom, and amongst her 19 kings — all wicked — there is only one of whom it is written he “besought the Lord.” The four Judean kings whose reigns are noted in this book are Rehoboam, Abijam, Asa, and Jehoshaphat. The two former were bad men, and their united reigns only amount to 20 years; whereas the two latter were pious men, and their united reigns amount to 66 years. The outward condition and prosperity of the people were also dependent upon the personal faithfulness or unfaithfulness of the king — a principle amply illustrated in the state of Judah and Israel under her kings. The blessing of Israel and of the world will, in the millennium, be fully secured in the glorious reign of Jesus. Solomon’s wealth, glory, wisdom, magnificence, and extent of kingdom are but a faint image of Him who will sit as a “priest upon His throne” (Zech. 6:13). The glory of Jesus exceedeth far. Solomon building the Lord’s house, sitting on the throne of Jehovah, sought for by the Gentiles to hear his wisdom and pour their treasures at his feet and lend their willing service, the combination of priestly grace and royal glory, the abundant peace abroad and the full blessing of the people, the fame of his wisdom and the magnificence of his court attracting the near and distant heathen, are all typical of the millennial glory of the Lord Jesus Christ. In marked contrast to the stability of Messiah’s kingdom and reign (Psa. 72), we have here presented to us the inability of man to hold the blessing committed to him, for Solomon brought on the ruin of his house and the dismemberment of his kingdom (although God will yet build all up in Christ) by adding “riches,” thus feeding pride, and “horses,” thus begetting self-confidence, and “wives,” alienation of heart from Jehovah (1 Kings 10-11), all forbidden by the law (Deut. 17:16-17).

General Divisions

Chapters 1-2 — David in old age and his dying charge to Solomon. The kingdom established in judicial righteousness in Solomon.

Chapters 3-4 — Solomon as King and Priest. The wisdom, magnificence, glory, and extent of his reign — all typical of the future.

Chapters 5-10 — The building of the temple — all being covered with gold; glorious without and within. No “veil” is noticed here as the point is not drawing near, but rather God dwelling in midst of His people. The veil is set up as noticed in the description given in the Chronicles, because, there it is the drawing near of Israel in millennial glory which is prefigured. Here it is God dwelling, because the glory is come, and all established according to Divine righteousness (the gold). The Gentiles (Hiram) assist in the work. Solomon’s prayer in the dedication of the temple — the longest in Scripture record. Solomon too acts as Prophet, Priest, and King.

Chapters 11-16 — The ruin of the kingdom foretold. Its division under Rehoboam, and the history, especially of the Kingdom of Israel, from Jeroboam, the idolater, till Ahab the apostate.

Chapters 17-22 — The prophetic ministry of Elijah and Elisha to apostate and rebellious Israel (see Rev. 11:5-6). Ahab increasingly wicked, and the unholy alliance formed between the houses of Israel (Ahab) and Judah (Jehoshaphat).

Second Kings

896 B.C. – 25 Chapters – 719 Verses

In this book we have the history of the kingdom continued from about the conclusion of the Elijah ministry till the destruction of Jerusalem by Nebuchadnezzar. It also records the downfall of the ten-tribed kingdom, and the captivity of Israel to Assyria, which took place about 130 years before that of Judah to Babylon. The book opens with fresh illustrations of the judicial character of Elijah’s ministry in midst of an apostate people (2 Kings 1), and in type (Jordan and the ascension of Elijah) sets forth the start of the ministry of grace (Elisha) to be, whether for the church or Israel, the death and ascension of Jesus. It was outside the land of Israel, on the other side of the Jordan, and consequently outside the range of the law; this is important as to moral teaching and application. The Elijah ministry was prominent in first book of Kings, while the Elisha ministry is prominent in second book of Kings.

The gradual decline and irretrievable ruin of the kingdoms of Israel and Judah is the great subject of this book. Increasing wickedness and idolatry, spite of prophetic testimony divinely attested, soon led to the utter ruin of the house of Israel. God in righteousness removed them out of His sight, and Assyria became the country of their captivity and the center from whence they were scattered worldwide (2 Kings 17). After the deportation and complete blotting out of their nationality till restored in sovereign goodness by the hand of Jehovah Himself (Ezek. 20), the history is that of Judah only, who, instead of learning from the fate of her guilty sister Samaria, also played the harlot, and filled Immanuel’s land with wickedness and murder (Hosea). Judah’s last king, Zedekiah, caused Jehovah’s name and glory to be dishonoured before the Gentiles (Rom. 2:24) by breaking the oath extorted from him by Nebuchadnezzar, the heathen monarch. This filled up the cup of iniquity. The king, priest, and people filled Jerusalem and the temple with the vilest idolatry and practices of the heathen. For three-and-twenty years did Jeremiah (Jer. 25:3) expostulate with and weep over the house of Judah. “And the Lord God of their fathers sent to them by his messengers, rising up betimes and sending; because He had compassion on His people, and on His dwelling place.” What was the people’s answer to Jehovah’s grace and patience? — “But they mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till there was no remedy” (2 Chron. 36).

Judah’s last king, princes, priests, and people were sent into captivity to Babylon; Jerusalem’s walls were broken down, her temple destroyed after being plundered of its sacred treasures, and the dread sentence “Lo-ammi — not my people” written upon the nation. A few of the poorest of the people were left in the land under the governorship of the kindly-disposed and humane Gedaliah. Such is the sorrowful history and terrible end of the kingdom established in responsibility in David. All blessing of a divine and permanent character await the reign of Jesus. A little while, and the coming One will come and establish His kingdom over Zion and all the earth.

It may be well to remark that each monarch’s reign was written separately; thus, for the reign of Solomon we are referred for a fuller account to “the book of the acts of Solomon.” (1 Kings 11:41). Besides many individual records and histories, we have more general documents referred to; thus the expression after each monarch’s reign, “the book of the Chronicles of the Kings of Judah,” and of Israel’s monarchs, “the book of the Chronicles of the Kings of Israel.” Those kingdom records have not been preserved to us, but the Holy Spirit has registered every official and individual act, and all must pass in calm and solemn review before the judgment seat of Christ. Solemn thought to us each one. May we personally lay it to heart! (2 Cor. 5:10; Rom. 14:12.)

The first book of Kings comprehends a period of about 126 years; the second book about 300 years.

General Divisions

Chapters 1-2 — Conclusion of the Elijah ministry.

Chapters 2:12-8:15 — Elisha’s ministry of grace to Israel.

Chapters 8:16-17 — The royal succession in Israel and Judah continued till the captivity of Israel to Assyria.

Chapters 18-25 — History of the Kingdom of Judah from Hezekiah till the capture of Jerusalem, destruction of the temple, and deportation of the King, nobles, and people to Babylon.

Monarchs of the United Kingdom

1. Saul, who reigned 40 years. 2. David, who reigned 40 years.

3. Solomon, who reigned 40 years.

Sovereigns of Judah and Israel

THE SOVEREIGNS OF Judah.		THE KINGS OF Israel.
Rehoboam reigned	17 years	Jeroboam reigned	22 years
Abijah “	3 years	Nadab “	2 years
Asa “	41 years	Baasha “	24 years
Jehoshaphat “	25 years	Elah “	2 years
Jehoram “	8 years	Zimri “	7 days
Ahaziah “	1 year	Omri “	12 years
Athaliah “	6 years	Ahab “	22 years
Joash “	40 years	Ahaziah “	2 years
Amaziah “	29 years	Jehoram “	12 years
Uzziah “	52 years	Jehu “	28 years
Jotham “	16 years	Jehoahaz “	17 years
Ahaz “	16 years	Jehoash “	16 years
Hezekiah “	29 years	Jeroboam II “	41 years
Manasseh “	55 years	Zachariah “	6 months
Amon “	2 years	Shallum “	1 month
Josiah “	31 years	Menahem “	10 years
Jehoahaz “	3 months	Pekahiah “	2 years
Jehoiakim “	11 years	Pekah “	20 years
Jehoiachin “	3 months, 10 days	Hoshea “	9 years
Zedekiah “	11 years

Note.

The origin of the Samaritans is given in chapter 17.

First Chronicles

4004 B.C. – 29 Chapters – 942 Verses

The two books of Samuel, the two books of Kings, and the two books of Chronicles originally constituted three independent books. The rejection of direct Divine government, formation of the kingdom, its establishment in man’s hands, with the interesting connection between prophecy, priesthood, and kingly power, along with full biographical accounts of Samuel, Saul, and David, are the main subjects of the books of Samuel. The public history of the kingdom established according to Divine purpose in David, its glory, extent, decline and ruin, the temple, the figure of heaven our dwelling place (without a veil), and the kingdom of Israel or the ten tribes specially noticed, are the important matters treated of in the books of Kings. In their typical import, the books of Kings and Chronicles set forth the glory and majesty of the millennial kingdom of our Lord, but with this manifest difference, that in the former, besides the public and general history of the kingdom, the heavenly character of the blessed future and our place in it, is the great point; hence in the description of the temple with its many rooms (John 14:2), neither veil nor ‘brazen altar’ are mentioned. The veil set up would represent a people outside, whereas we dwell in the house; while the altar, the point of approach to an earthly people, could have no application to us, for we are already brought to God (1 Peter 3:18). But in the books of Chronicles, where the temple and its furniture are minutely described, both veil and altar are seen, the reason being that these books figure the earthly aspect of the coming kingdom in which the Jews and the saved nations are in the foreground, and however blest on earth, they will still have to draw near, as those not in the immediate circle of the Divine presence.

In the books of Chronicles the kingdom of Israel is but little noticed, the great points being the establishment of royalty in the house of David according to God and the history of kingly government from its rise till its utter ruin in Judah; thus, while covering the same period as the books of Kings, the inner history is more fully recorded. The grace of God in connection with the throne and the temple and their relation to the future millennial glory (typically), are prominent subjects in those books. David, Solomon, Jehoshaphat, Hezekiah, and Josiah are the leading personages of these inspired records.

In the restoration of the commonwealth, the returned remnants from Babylon would find the genealogical lists (from Adam) contained in the first nine chapters of all importance in determining the lineage of priests and Levites, the sole authority to minister in holy things (Ezra 2:62); and their value to the people was equally great as enabling them to recover their former place and inheritance in Israel. Thus these two books were invaluable to the remnants, having been drawn up (1 Chron. 6:15) during their captivity, and amongst other purposes intended for their special help and blessing. The adultery of David, the idolatry of Solomon, and other grave faults are omitted in these books, the grace of God being everywhere prominent in the history as here recorded. David’s history is presented, not biographically as the man, or officially as the king, but only in those actions and events which constituted him a marked and fitting type of the Lord, hence his history generally is not at all the point in this book. Distinct typical teaching is given in the books of Chronicles; while as distinct moral teachings and lessons are characteristic of the books of Samuel. The temple and its services are also very specially in view. David is everything and everywhere in this first book of Chronicles. He is here seen making all ready for the peaceful and glorious sway of Solomon. Thus the first part of Christ’s millennial reign will be the full answer to this book.

“Remark here that the extent of authority which David exercised was very great and of wide bearing. The whole religious order was reconstructed. Everything, even to the age of the Levites’ service, depends on the authority and regulations of David, as formerly on those of Moses. All the patterns of the temple and of its vessels are given him by inspiration, as that of the tabernacle and all belonging to it had been given to Moses.”

General Divisions

Chapters 1-9 — Genealogy and history according to the sovereign goodness of God from Adam to the captivity.

Chapters 10-21 — From the death of Saul till the sacrifice on the threshing-floor of Ornan the Jebusite, whereby the judgment of God upon Jerusalem was arrested.

Chapters 22-29 — David’s preparation for the erection of the house of God, its services, ministers and priests closing in worship, and the accession of Solomon to the throne of Jehovah.

Parallelism Between the Books of Chronicles and Samuel

We are indebted to another for the following parallelism between the books of Chronicles and Samuel. The slight differences in several instances are quite in keeping with the moral purpose intended in each book: —

	1 Chronicles 11:1-9	2 Samuel 5:1-10
	1 Chronicles 11:10-47	2 Samuel 23:8-39
	1 Chronicles 13:1-14	2 Samuel 6:1-11
	1 Chronicles 14:1-17	2 Samuel 5:11-25
	1 Chronicles 15, 16	2 Samuel 6:12-23
	1 Chronicles 17	2 Samuel 7
	1 Chronicles 18	2 Samuel 8
	1 Chronicles 19	2 Samuel 10
	1 Chronicles 20:1-3	2 Samuel 11:1; 12:26-31
	1 Chronicles 20:4-8	2 Samuel 21:18-22
	1 Chronicles 21	2 Samuel 24

The list might be extended, but these will suffice for our purpose.

Second Chronicles

1015 B.C. – 36 Chapters – 822 Verses

It has been already observed that the united reigns of David and Solomon prefigure the millennial reign of Christ. In Solomon we see the blessed results in glory and blessing of all that David suffered (1 Samuel), of all his conflicts and victories (2 Samuel), and of his vast preparations and Spirit-given patterns of all pertaining to the temple and the sacred polity (1 Chronicles). In Joseph and Benjamin we have typified the union of glory and power; in Melchizedek the union of royalty and priesthood; and in David and Solomon the union of successful conflict and glory. The fruit therefore of the Davidical rule of the Lord (as Psa. 45) will be the establishment in glory and peace of the kingdom, of which chapter 9 is a beautiful and striking type, and of which Psalm 72 is a magnificent and glowing description.

The point in the early part of this book is Jehovah putting Himself in connection with the kingdom established in glory in midst of His people and His temple, where their worship and gladness could be accepted. The combination of kingly glory and priestly grace so as to secure the full blessing of an earthly people, and as exhibited in the reign of Solomon, will be most preciously verified when Christ will reign over Israel and “sit as a priest upon His throne.” If the description given of the temple in this book be compared with that in 1 Kings, it will be found that in the Kings’ account we have a higher range of thought, a more elevated character of teaching, than in the description contained in the Chronicles. One marked example will sufficiently illustrate the difference. In the former statement there is no mention made of the veil, because the point in the book of Kings is our immediate access to God, hence for us the veil is rent; whereas in the Chronicles the veil is seen set up in the temple, because Israel on the earth is in question, and even in millennial glory the veil will not be rent for them. They will draw near to God. The difference between a people blest on the earth governmentally and drawing nigh to God, and a people blessed in heavenly places and dwelling in God’s presence is one of vast importance. After a brief account of the establishment of the kingdom of Israel or ten tribes in Jeroboam (2 Chron. 11), the history is in connection with the house of David, and is traced down to the captivity and destruction of Jerusalem in the year 589 B.C.

In the double books of Samuel, Kings, and Chronicles, a comprehensive sketch of Jewish-kingdom history may be gathered. In the first book of Samuel we have the kingdom founded in Saul, but according to the responsibility of man. In the second book the kingdom is established in David, according to the purpose of God. In the first book of Kings we have the public history of the kingdom — from Solomon till the death of Jehoshaphat. In the second book of Kings the general history is brought down to the destruction of Jerusalem. In the first book of Chronicles David is the prominent personage before the mind of the Spirit. In the second book of Chronicles David’s house occupies the foreground in the sacred narrative, as in the books of Kings, Israel or the ten-tribed kingdom is specially in view.

We have the founding and establishing of the kingdom in the books of Samuel, the general history of the kingdom in the books of Kings, while the books of Chronicles unfold the inner history of the kingdom in connection with His sovereign grace; hence, in these latter, the omission of Solomon’s faults and, in general, also those of David.

General Divisions

Chapters 1-9 — The glory, extent, and priestly blessing of Solomon’s reign, figure of Christ’s rule over the world, the Gentiles and Israel.

Chapters 10-36 — History of the royal succession in the house of David from Rehoboam till the destruction of Jerusalem.

Books of the Jewish Restoration

The five post-captivity books may be thus briefly regarded: —

1. Ezra, who unfolds the ecclesiastical state of things.

2. Nehemiah, who depicts the civil condition.

3. Haggai, the prophet of encouragement.

4. Zechariah, the prophet of the future.

5. Malachi, the prophet of the people’s moral condition.

“Thus saith the LORD of hosts, Consider your ways.” May writer and reader lay the exhortation to heart.

Ezra

536 B.C. – 10 Chapters – 280 Verses

The return of a portion of Judah to her land, after a lengthened and sore captivity of 70 years in Babylon, was according to the prophecies of Jeremiah (Ezra 29:10), and in answer to the confession of sin and intercession of Daniel (ch. 9). The name of the deliverer and destroyer of Babylon is pointed out by Isaiah (Isa. 44:28; 45:1).

The exile of Judah was effected on three separate occasions; under the reign of Jehoiakim, also under Jehoiachin, his son (2 Kings 24), and again under the reign of Zedekiah (2 Kings 25). We have also recorded two returns of the people to Jerusalem; first, during the reign of Cyrus (Ezra 1:2); second, during the reign of Artaxerxes (Ezra 7-8). Scripture also notes two future returns of Judah to her land; first, a national return in unbelief (Isa. 18); second, an individual restoration (Isa. 27:12-13).

There are four commandments or decrees recorded in this book, but all of them have reference to the temple. This is important to note, as the commandment about the building of Jerusalem, and which has an important bearing as fixing the commencement of the prophecy of the 70 weeks, or 490 years (Dan. 9:24-27) is not found here, but in Nehemiah 2. The first company who assembled in the deserted city of Jerusalem numbered about 50,000; the second company, conducted by Ezra many years afterward, was a small but select one (Ezra 8). The foundation of the temple was laid by the first company of returned captives under Zerubbabel (Ezra 3), amidst mingled weeping and rejoicing, and its completion and dedication was celebrated with joy (Ezra 6). Sometime after the house of the Lord was finished, Ezra was commissioned to beautify the house, and conducted the second return to Jerusalem after a four months’ journey. Considerable energy of faith and devotedness to God, along with strict adherence to the written law of Moses characterized these remnants. They observed the Feast of Tabernacles, which had not been kept since the days of Joshua, even during the palmy days of Solomon; the authority of God and of the law are once again established amongst the people; unholy fellowships, sacred and domestic, are sternly rejected; the priesthood is again set up, and all regulated according to the law and genealogy, which was carefully verified. Idolatry — of which the land was purged, from the deportation to the coming of Christ — and the ways and uncleanness of the heathen were carefully shunned.

Ezra, being a priest and a scribe, unfolds the religious side, or history of returned Judah, and that for about 80 years. This distinguished scribe and ecclesiastical historian is generally regarded as the compiler of the books of the Old Testament, and his memory is still held in great reverence by the Jews. Work and worship are characteristic features of the book.

It may be worth noting by the reader that, from Ezra 4:8 till Ezra 6:18, and from Ezra 7:12 Till 26, are portions written in the Chaldee or Aramean language — the tongue of the Babylonians and Assyrians.

General Divisions

Chapters 1-6 — The return to Jerusalem of Zerubbabel’s company, and the energy of faith which, spite of all obstacles and opposition, completed the building of the temple, established the priesthood, etc. according to the law of Moses.

Chapters 7-10 — The second return from Babylon under Ezra the priest, and the holiness of priests and people maintained.

Nehemiah

446 B.C. – 13 Chapters – 406 Verses

In this sixteenth book of Holy Scripture, Old Testament history closes. Certain remnants were indeed permitted to gather once more in the land of their fathers, and build their ruined city and temple, but they do so under Gentile authority. “The times of the Gentiles” cover that long and sad phase of Israel’s history which, commencing with the transference of regal power from Judah to Nebuchadnezzar (Dan. 2), runs on till its utter destruction by the Ancient of Days (Dan. 7), and the resumption of power and the government of the world by Israel in millennial glory.

The previous book records the ecclesiastical history of the returned Judah-remnants; this unfolds their civil condition in the city and land of their fathers; hence it is the counterpart to that of Ezra, and historically comes after it.

Nehemiah occupied a very important and highly honourable post in the Persian court, namely, cupbearer to Artaxerxes the king. Having heard, upon inquiry, sad accounts of his brethren in captivity, and of Jerusalem’s utter desolation — her walls broken down and her gates burned with fire — he gave himself to prayer, fasting, weeping, and confession of his own and the people’s sin. This was a moral condition of soul truly acceptable to God, who thereupon disposed the heart of the Persian monarch to grant the needful authority for the rebuilding of the city (Neh. 2). The reconstruction of the city occupied a period of seven hebdomads, or 49 years, (Dan. 9:25), a time of bitter opposition and severe trial to the Jews. Nehemiah was also appointed Tirshatha, or Governor of Judea. The hearty and willing service of all classes of the people — priests, Levites, rulers, goldsmiths, apothecaries, merchants, daughters, and others — in building up the walls and gates (Neh. 3), and in the free-will offerings of the people (Neh. 7:70-72), is a beautiful example of the energy of faith. The perseverance in the work of the Lord in “the troublous times” of Daniel 9:25, in spite of the opposition and artifices of the crafty heads of the Samaritans, Sanballat and Tobiah, display the power of faith which, when set on God, and deriving its strength from the consciousness that His glory and interests are ours, is more than a conqueror over the whole power of the enemy.

The twelve years’ administration of Nehemiah, previous to his return to the Persian Court (Neh. 13:6), was characterized by great diligence in the correction of abuses. Usury and oppression were strongly put down, and restitution of mortgaged lands and property enforced. The genealogy of the nobles, rulers, and people was carefully verified by registry. No doubt the chronicles drawn up during the captivity (1 Chron. 6:15) were invaluable in this respect. The public and daily reading of the law, and united worship of the people (Neh. 8); the full and thorough confession of national sin, and separation from the Gentiles and surrounding heathen (Neh. 9); the holy determination to cleave to the Lord and return to the written Word (Neh. 10), Nehemiah, the Governor, and Ezra, the Priest, zealously co-operating in establishing and settling all, both sacred and secular, according to the law of Moses (Neh. 11-12) — make up a scene most touching to behold, and one most fruitful in lessons to the remnant people of these times. On Nehemiah’s return to Jerusalem from Persia (ch. 13:6-7) evils of an ecclesiastical and civil kind were most sternly dealt with. Thus closes the last historical notice of Judah till the coming of the Son of God in grace. Work and fighting are characteristic features of the book.

General Divisions

Chapter 1 — Nehemiah’s spiritual exercises and his commission to rebuild the ruined city.

Chapters 3-6 — God with the people in their services and labours; opposition without and within overcome, for God was with them.

Chapters. 7-13 — Obedience to the written Word of God, the ground of blessing and basis of action; all arranged and regulated according to the law of Moses.

Esther

521 B.C. – 10 Chapters – 167 Verses

Probably not above 60,000 of the people availed themselves of the permission granted by Cyrus to return to the ruined cities and towns of Judah — so poorly was Jerusalem inhabited that Nehemiah appointed one of every ten of the people to reside in the holy city (Neh. 11:1). During a residence of seventy years — two generations — in Babylon, the mass of the people originally deported died out, and those born during the period of servitude were, as a rule, totally indifferent to Jehovah and His land and interests.

This book, therefore, shows the care of God exercised secretly towards those of His people who, utterly indifferent to the hopes of their fathers, deliberately preferred remaining in the land of their exile. The grace of God is boundless, and His care unwearied, and so He watched with deep and tender solicitude over His apostate people. It is the book of God’s secret providence. He is here as it were hidden from His people, hence His name does not once occur in the book. Ahasuerus, the Persian monarch of this book, is usually regarded as the celebrated Xerxes of profane history, and whose invasion of Greece so stirred up the rage of the mighty Macedonian monarch, Alexander (Dan. 8:7). Certainly what is said of Ahasuerus — of his riches (chap. 1:4), of the extent of his vast empire (chap. 1:1), of his sensuality and feasting (ch. 1:5-10), of his arbitrary and tyrannical conduct (Esther 1:13-22, etc.) — agree with the character and historical account furnished by profane authors of Xerxes. The feast of Purim or lots (Esther 3:7), was instituted in commemoration of the deliverance of the people from the wicked plot of Haman, who designed their thorough extermination and destruction; this festival is termed ‘Mordecai’s day’ in the books of the Maccabees, and is even still observed in these modern times by the Jews throughout the world. The last three of the historical books of Scripture are Ezra, Nehemiah, and Esther, the latest of all being Nehemiah, which closes Old Testament history.

As to the typical bearing of the book, Vashti represents the Gentile wife who, failing to show her beauty was deposed, and Esther, the Jewish wife and queen, taken into high favour; Mordecai sets forth the blessed Lord exalted to the headship of the world and Israel; all this pointing forward to the coming future.

General Divisions

Chapters 1-2 — Vashti the Gentile deposed, and Esther the Jew exalted.

Chapters 3-7 — Haman’s wicked devices brought to naught, and he and house ignominiously destroyed.

Chapters 8-10 — Mordecai (type of the Lord in the end) exalted to the right hand of the then imperial power, and using his authority to effect the deliverance of, and also to securely establish the blessing of the people.

Persian Sovereigns

The following are the Persian monarchs specially named in the post-captivity books. As a rule the Persian sovereigns were generally kindly disposed towards the Jews: —

	NAME IN HISTORY	NAME IN SCRIPTURE
	Cyrus	Cyrus, Ezra 1, etc.
	Cambyses	Ahasuerus, Ezra 4:6
	Smerdis	Artaxerxes, Ezra 4:7-23
	Darius Hystaspis	Darius, Ezra 4:24, etc.
	Xerxes	Ahasuerus, Esther 1, etc.
	Artaxerxes Longimanus	Artaxerxes, Ezra 7; Neh. 2:1

The Third Division of the Old Testament

The Psalms

Comprising the Following Books: —

Job, The Book of Psalms, Proverbs, Ecclesiastes, Song of Solomon — in all, five books.

So termed because they are the utterances of the human heart.

Job

1520 B.C. – 44 Chapters – 1070 Verses

The scenes in this book are laid in the far distant east, in the ancient country of Arabia, “the only land in all antiquity that never bowed to the yoke of a foreign conqueror.” Its customs, manners, and people, are almost identical with the earliest ages of mankind; thousands of years have passed away, and yet the charming simplicity of patriarchal life, as exhibited in Abraham and Job, may be witnessed still in that ancient and interesting country, which has maintained its primitive character, while empires and kingdoms have flourished and fallen.

In Job, we have man put to the test. We might say, with our present knowledge, man renewed by grace, an upright man, and righteous in his ways, in order to show whether he can stand before God in presence of the power of evil, whether he can be righteous in his own person before God. On the other hand, we find the dealings of God, by which He searches the heart, and gives it the consciousness of its true state before Him. It is a book written upon the moral government of God in this world, not with a nation such as Israel, but with a God-fearing, prosperous man, yet one whose conscience had not been searched in the presence of God and in the light of His holiness. It carefully details the process by which a man learns the utter worthlessness of the flesh in its best estate. Will human righteousness avail for God? In the details of the book, Satan is used as the servant of the divine purpose for breaking the will of man, hence his power is permitted, limited, and directly controlled (chs. 1-2); it is in principle what we find in Christianity (1 Cor. 5:5). Job is also a book without dates, hence is neither characteristically dispensational nor historical. The book is also cast in the early patriarchal times between Abram and Moses — the latter being regarded by many as the writer of the book. The age of Job (ch. 42:16) and other considerations point to this ancient and inspired document as being, probably, as old as the Pentateuch. Job was no mythical personage, nor were the circumstances merely imaginary as some have strangely and unbelievingly supposed; the testimony of the prophet Ezekiel (ch. 14:14) and the apostle James (ch. 5:11), should effectually silence all such unbelieving thoughts, which are simply the product of the dark and wicked heart of man.

Job’s friends, Eliphaz and Bildad, each addressed him three times, Zophar twice, and Elihu once. Eliphaz was calm, dignified, and temperate, and, as the eldest, commenced the discussion. Bildad was more heated, more direct and personal too in his attacks upon Job. Zophar distinctly held Job responsible for the trouble which had come upon him, and speaks in a hasty, impulsive mood. Elihu, the youngest of the group, speaks, when all are silent. He vindicates God in His dealings and ways with man, and reproves both Job and his friends. Here we have the utterances of one who is standing for God — a true witness for Jehovah, and the interpreter of His character and ways as displayed in His moral government in this world.

Those speeches and Job’s answers, form a deeply interesting discussion upon the principles of the divine and moral government of this world. The reasonings of Job’s three friends, Eliphaz, Bildad, and Zophar, were to the effect that the earthly government of God in the temporal prosperity of some and in the deep afflictions of others, were according to God’s approval or disapproval of their conduct, and thus the measure of His dealings towards men, a principle both false and dangerous, and one which Job thoroughly exposes both by argument and fact. Job’s nothingness is exposed in light of God’s power (chs. 38-39), and his vileness in light of God’s presence (ch. 40). Satan retires from the scene after chapter 2. This use of Satan to accomplish the divine purposes — God using his artillery against himself — is a truth of much comfort to the saint (1 Cor. 5:5; 1 Tim. 1:20). “All power is of God” — divine, satanic, human. God is the source of all power, as He is of all goodness. Hence He limits and controls its exercise as it pleaseth Him and for the blessing of His own.

General Divisions

Chapters 1-2 — God Himself raising the question with Satan as to His servant — Job’s integrity.

Chapters 3-31 — Job’s mournful complaint and the eight speeches of his three friends with Job’s replies — the subject being the earthly government of God.

Chapters 32-37 — Elihu justifies God in all His dealings and ways, and silences Job as before Job had silenced his three friends.

Chapters 38-42:6 — Job owns his nothingness and vileness before God; the divine object being thereby gained, self-judgment, confession, and utter loathing of self are the precious points of God’s controversy with His saint and servant.

Chapter 42:7-17 — God turned the captivity of Job when he prayed for his friends and the blessed conclusion and happy issue of all.

Division by Argument

Besides those General Divisions, the contents of the book may be thus divided and arranged: —

	God, Satan, and Job	Chapters 1-3
	THE ARGUMENT STATED
	The address of Eliphaz	Chapters 4-5
	The answer of Job	Chapters 6-7
	The address of Bildad	Chapter 8
	The answer of Job	Chapters 9-10
	The address of Zophar	Chapter 11
	The answer of Job	Chapters 12-14
	THE ARGUMENT CONTINUED
	The address of Eliphaz	Chapter 15
	The answer of Job	Chapters 16-17
	The address of Bildad	Chapter 18
	The answer of Job	Chapter 19
	The address of Zophar	Chapter 20
	The answer of Job	Chapter 21
	THE ARGUMENT CONTINUED
	The address of Eliphaz	Chapter 22
	The answer of Job	Chapters 23-24
	The address of Bildad	Chapter 25
	The answer of Job	Chapters 26-31
	THE ARGUMENT CONTINUED
	The Speeches of Elihu	Chapters 32-37
	Jehovah addressing His servant	Chapters 38-41
	Job’s brokenness of spirit, and happy conclusion	Chapter 42

Psalms

150 Psalms – 2461 Verses

The title (Acts 1:20) and numbering (Acts 13:33) of this divine collection of heart utterances are fully owned of God. The headings, many of which are untranslated, are of very ancient date, being found in the Septuagint or Greek version of the Old Testament, nearly 300 years B.C. There are 116 Psalms titled or headed, the remaining 34 being strangely enough styled ‘Orphan Psalms.’ The name of David occurs in the headings in more than the half of those titled Psalms. Those dedicated to “the Sons of Korah” are evidence that God remembered mercy in that awful scene of judgment recorded in Numbers 16, for to them were committed the choral services of worshipping Israel. The Psalms historically cover the whole period from Moses (Psa. 90) till the Judean captivity in Babylon (Psa. 137), about 1000 years.

The meaning of the word selah, which occurs about 70 times, and three times in the Prophet Habakkuk, chapter 3, has been the subject of much dispute amongst scholars; but let any sober-minded Christian look up a few of the Psalms where the word is found, and will he not naturally pause and consider as he reads it? Whatever the word may signify critically, we are convinced that the force and value of the word ‘selah’ are to be gathered from moral considerations.

The two main subjects of the book of Psalms are, first, a godly remnant as distinguished from the mass of the nation of Israel (Psa. 1); and second, the Messiah the object of counsel and prophecy (Psa. 2). Thus the two first Psalms form the ground work of the whole inspired collection.

Divisions of the Book of Psalms

The Hebrews, ancient and modern, divided the 150 Psalms into five books, disregarding historical sequence or chronological order. The spiritual and soundly instructed have owned that the Hebrew arrangement of the book must have been of divine ordering.

There are in all 150 psalms, not chronologically but morally divided into five books, thus: —

Book One contains Psa. 1-41. Of these Psalms, 37 contains the name of David in the headings, and Jehovah is the characteristic Divine title throughout.

Book Two contains Psalms 42-72. All these Psalms are titled, save three, and 18 bear the name of David, while God is the characteristic Divine title.

Book Three contains Psalms 73-89. All these Psalms are headed and titled. The Divine names God and Jehovah occur in about equal numbers, although God is more prominent in the first 11 Psalms.

Book Four contains Psa. 90-106. There are only three of these Psalms titled. Jehovah is here the characteristic Divine title.

Book Five contains Psalms 107-150. Of these Psalms 16 are titled. Jehovah is the Divine name which is here almost exclusively used.

The First Book contains Psalms 1-41. We have here a good deal of the personal history of the Messiah, also the covenant name ‘Jehovah,’ or Lord, which is written about 270 times, whereas ‘God,’ the creation title, does not occur more than 50 times. As a suffering remnant of Israel, or rather Judah, is here recognized in their land, and the Messiah’s identification with them, as in Matthew 3 — this identification being historically past, and prophetically future — we easily account for so much of the life-history of Christ being given, and for the frequent occurrence of the covenant title Jehovah.

The Second Book contains Psalms 42-72. The Judah-remnant, which occupies such a large place in the prophetic Scriptures, is here prophetically viewed as driven out from Judea and Jerusalem, and undergoing a baptism of blood, but are cheered and sustained by the presence and promises of their Messiah. God does not publicly own this remnant, whom governmentally He has driven out of the land, and hence Jehovah, the relationship title, not being enjoyed, only occurs about 30 times; whereas God, the creation title, really characterizing the people then, occurs about 200 times.

The Third Book contains Psalms 73-89. The whole history of the nation is here divinely sketched from her rise in Egypt till her settlement in millennial glory and blessing. The names Jehovah and God occur in nearly equal numbers.

The Fourth Book contains Psalms 90-106. The successive announcements of Jehovah’s (Christ’s) coming, and the blessing attending His reign and personal presence, are the grand subject of these joyous Psalms, the Jews being regarded as the center, and Jerusalem the metropolis of all earthly glory. The relationship of Israel to God being restored, Jehovah occurs about 100 times, and God about 20 times.

The Fifth Book contains Psalms 107-150. This division is not so prophetic in character as the others, but is more distinctly moral. Jehovah’s character and doings are grandly celebrated in songs unrivalled for sublimity and poetic sweetness and fervour. The songs of degrees, 15 in number, (Psa. 120-134), while historically applying to the return from Babylon to Jerusalem, look forward to the various stages of Israel’s moral return to Jehovah, the name of whom occurs 230 times and more, while God is only written about 30 times.

Psalms Directly Apply to Israel Not the Church

The direct application of the Psalms is to the Messiah and Israel, not to Christ and the Church — to a people under the moral government and disciplinary dealings of God. Judah will be restored to her land by Gentile intervention on her behalf, undertaken for political motives merely (Isa. 18), and will then be disciplined and scourged under the governmental anger of Jehovah; for have they not as a nation persistently rejected the Holy Spirit, persecuted the prophets, betrayed and murdered the Just One, and broken the Law which they faithfully promised to keep (Acts 7:51-53)? These solemn counts in Israel’s indictment will be pressed upon the conscience of the guilty nation, and will be fully owned by the God-fearing part of Judah, whose experience, prayers, trials, and confessions, are the subject-matter of many of these Psalms.

The dispensational character of the book, as a whole, has been greatly overlooked; and Christian standing, experience, and hopes have been imported into the book, when they are really not to be found. There is, of course, much truth common to the saints of all ages, and a certain experience of God’s goodness, which all may enjoy. But it is a fatal mistake in the apprehension of this book to read it as recording true, full Christian experience.

Christian Blessings Not Found in the Psalms

The following blessings, characteristic of Christianity, will not be found in the book of Psalms:

1. — The knowledge of eternal life (John 5:24).

2. — Sins forgiven and the conscience purged (Heb. 10).

3. — Union to Christ in the heavens (Eph. 1).

4. — Immediate access to God, because the veil is rent (Heb. 10).

5. — The consciousness of relationship — ”Father” (Rom. 8).

The book of Psalms primarily regards a people under law and as the immediate objects of the earthly government of God.

General Divisions

Psalms 1-41 — Christ associating Himself with the Jewish remnant of the latter days.

Psalms 42-72 — Messiah identifying Himself with the godly out of the land in the last days.

Psalms 73-89 — History of all Israel from her rise in Egypt till her blessing under the rule of the Messiah.

Psalms 90-106 — The coming of Jehovah (Messiah) for the blessing of Israel and creation.

Psalms 107-150 — Moral truths; songs and universal praise.

The three first divisions end with the words “Amen, and Amen”; the two last divisions close with “Praise ye the Lord” or Hallelujah.

Proverbs

1000 B.C. – 31 Chapters – 915 Verses

This book unfolds the path of wisdom and way of blessing, not for eternity but for time, and not for heaven but for earth. Its maxims are the result of experience, are fully owned of God, and have been communicated to us by Divine inspiration, hence they are not to be regarded merely as a part of the 3000 proverbs spoken by King Solomon (1 Kings 4:32), for the authority of God is distinctly attached to this book, which is meant to apply to our every-day life and to its multitudinous details. All, whether king or subject, master or servant, father or son, mother or daughter, husband or wife, will find the sayings contained here, invaluable, and he who directs his life accordingly will, under the moral government of God, spend a happy, useful, and prosperous life. The book should be carefully studied by all, and especially would it be to the advantage of the young, were these proverbs stored up in the heart and memory, and right blessed will the man be who orders his life by them. Let it be carefully noted, however, that the book is a faithful and wise directory for earth, not for heaven. It is highly important, also, for the Christian to recognize that he is in title a heavenly man (1 Cor. 15:48); hence the fuller application of these ‘Proverbs’ to an earthly people, whose place and blessing will be secured for them on this earth by the introduction of God’s king.

Of Agur and his pupils Ithiel and Ucal (ch. 30:1) and King Lemuel (ch. 31:1) Scripture reveals nothing.

General Divisions

Chapters 1-9 — The principles of God’s moral government on the earth with individuals.

Chapters 10-24 — The application of these principles of God’s moral government in the details of daily life.

Chapters 25-29 — The application of general truths and principles to daily life, briefly and tersely expressed.

Chapters 30-31 — The words of Agur (chap. 30) and of King Lemuel (chap. 31), the former rich in moral truth, and the latter describing the character of a good king and a virtuous woman.

The first three divisions are each introduced with the preface “The Proverbs of Solomon.”

Ecclesiastes or the Preacher

977 B.C. – 12 Chapters – 222 Verses

This book records the experience of King Solomon, the wisest, richest, and happiest king that ever sat upon a throne. Was there a cup of earthly bliss which Solomon had not fully tasted? Wisdom, riches, pleasures, honour, power had been poured in rich and abundant profusion into the lap of the King. The world and its varied stores utterly failed to satisfy and fill the heart of the monarch, and “What can the man do that cometh after the king?” Here is detailed the experience of one who had both capacity given him from God, and the means to minister to it fully, also divinely given. Hence it is important to see that we have not in this book the morbid experience of a misanthrope, nor of one who had failed in the search after every form of human happiness. Moreover, it is the record of the musings of a heart which had not drunk in, and enjoyed, every kind of lawful pleasure merely, but besides had gratified to the full every unlawful pleasure and lust. The book was written by Solomon at the close of his life, and after his repentance because of his idolatry and other sins (1 Kings 11). Calmly the aged monarch reviews his life. To him the world had yielded its choicest stores. Is he satisfied? He takes pen in hand, and, gazing up and all around, he writes down “All is Vanity.” “Everything beneath the sun” is pronounced unworthy as an object for the heart of man. “All is vanity” is the solemn and true verdict of the King, and the whole duty of man as to this world is to “fear God and keep His commandments.” This book searches everything “beneath the sun” to find a satisfying object large enough for the heart, and the utter failure is here announced.

O for grace to learn and read the lesson to present and everlasting profit, that there is but one whose glory is above the brightness of the sun, even Jesus, who alone can fill the heart and satisfy the deepest longings of the soul.

General Divisions

Chapters 1-6 — The vanity of everything beneath the sun.

Chapters 7-12 — The path of true wisdom through the world.

Song of Solomon

1014 B.C. – 8 Chapters – 117 Verses

Amongst the 1005 songs sung or composed by King Solomon (1 Kings 4:32), this one is pre-eminently “the song of songs.” The Spirit of God has been pleased to convey this Song to us, which, like all other portions of Holy Scripture given by inspiration of God, will be found most needful for the Christian (2 Tim. 3:16-17). What became of the 1004 songs we know not. Had it been to our profit to know, we would have been divinely informed. Our true wisdom is to learn from what God has preserved and chosen in His sovereign goodness to communicate to us.

This book does not figure the relationship existing between Christ and the church, and the affections and exercises of heart resulting therefrom. This Song reveals the longings and yearnings of a heart desiring an established relationship with the object loved, but the contrary is true of the Church. Her relationship with Christ is already settled, although the actual consummation is yet future (Rev. 19:7-9). Our union to Christ is as good as accomplished, as the Holy Spirit, given to dwell in the believer, is the power of present enjoyment, bringing all the blessedness of the coming day of glory into our hearts, besides imparting the consciousness that “now are we the sons of God.” Hence the feelings and heart exercises of the church as produced by the Spirit of God, result from a present, established, and known relationship.

In this precious book, King Solomon figures the Lord in His future dealings and ways with the godly remnant of Israel in drawing out their affections and desires after Himself. It is the king and the spouse, not the bridegroom and the bride. But while the book has a typical and future bearing upon Israel, we must be careful to maintain its distinctly moral application to ourselves individually. Love and Communion are in the main its themes. It comes short, however, of the love of John 17. If in Ecclesiastes the object is too small for the heart, in this book, the object is too large for the heart; in the former we need an object, in the latter an enlarged heart.

The Speakers

Careful and accurate attention to the various actors and speakers will greatly assist in the intelligent apprehension of the purport and contents of the book. We have marked them off as follows: —

The SPOUSE, Ch. 1:1-7,12-14,16-17; Ch. 2:1,3-17; Ch. 3:1-4; Ch. 4:16; Ch. 5:2-8,10-16; Ch. 6:2-3, and the two last clauses of verse 13; Ch. 7:9-13 beginning “for my beloved”; Ch. 8:1-3,6-7,10-12,14.

The KING, Ch. 1:8-11,15; Ch. 2:2; Ch. 3:5; Ch. 4:1-15; Ch. 5:1; Ch. 6:4-12; Ch. 7:1-9, middle clause; Ch. 8:13.

The COMPANIONS, Ch. 3:6-11; Ch. 5:9; Ch. 6:1, and first two clauses of verse 13; Ch. 8:8-9, and first clause of verse 5.

General Divisions

Chapter 1-2:16 — ”My beloved is mine.” The desire is towards Him and the spouse, realizing that He belongs to her.

Chapter 2:17-6:3 — “I am my beloved’s.” The desire of His heart is toward me, and I have the sweet consciousness that I belong to Him.

Chapters 6:4-8:14 — “I am my beloved’s, and His desire is toward me” (ch. 7:10). That is, I belong to Him, and the unchanging love of His devoted heart is ever set upon me.

In these divisions there is a growing and deepening apprehension of His love, and consequently a ripening experience on the part of the spouse.

Note

Chapter 3:5, “till he please,” should read “till she please.”

We are aware that this book has been questioned, that its inspiration and Divine origin have been denied, that its claim for insertion amongst the sacred writings has been rejected by many. But it has always struck us as a singular thing, that many who reject the book are most unspiritual persons. The mass of saints in all ages have richly enjoyed the reading of this Song; it has quickened their affections and spoken to their hearts of Him who loved them and died for them.

The argument usually advanced by objectors, that the book is full of love-imagery, could have no weight with Easterns. Oriental poetry and language abounds in flowery metaphor and forms of expression as dramatic in character as will be found in the Song. Neither Orientals — past nor present — nor Hebrews — ancient and modern — have ever regarded this book as the expression of voluptuous passion. It has been reserved for the cold and heartless Christianity of the Western world to find fault, where others have revelled to the delight and joy of their souls.

Jonathan Edwards, regarded by many as the “driest and most astute of scholastic theologians,” greatly delighted in this book; so Dr. Chalmers; but need we multiply? The book is of God. It formed part of the sacred Hebrew canon, and was accepted as such by the compiler of the Old Testament writings, the Jewish nation as a whole, and the Septuagint translators, who inserted it in the place where we have it in our English Bibles. Further, the Lord spoke of it as forming part of the collection then known and recognized by the Jews as “The Psalms” (Luke 24:44).

Here is an expression of honest indignation from the scholarly Spanish-Jew Rabbi, Aben Ezra, against the unbelieving attacks hurled against the Song of Solomon: “Far be it! far be it! that the Song of Songs should treat of carnal affections; but all things in it are figuratively spoken. Yea, unless its excellence had been great, it would have had no place among the sacred writings: nor is there any controversy as to that.”

“The voice of my beloved sounds

Over the rocks and rising grounds —

O’er hills of guilt and seas of grief

He leaps, He flies to my relief.”

The Second Division of the Old Testament - Continued

The Prophets

Comprising the Historical and Prophetic Books – 29 in all.

The Four Greater Prophets

Of the four greater prophets, Isaiah, Jeremiah, Ezekiel, and Daniel, two were priests, namely, Jeremiah and Ezekiel, who with Daniel were for a considerable time contemporary. Those three were pre-eminently the prophets of the captivity; Jeremiah ministering amongst the poor left in the land after the final capture of Jerusalem, and afterward continuing his mission amongst them in Egypt; Ezekiel prophesied in Mesopotamia amongst the “dispersed of Judah” located there by the Babylonian conqueror, where also considerable numbers of the “outcasts of Israel” had been transported at an earlier time by the Assyrians; while Daniel who was of the seed royal of Judah, exercised his prophetic ministry in the court of the Gentiles. Thus the witness of the Lord and His testimony to His people were most complete.

Of the personal history of Isaiah we know nothing; of Ezekiel very little; of Daniel we know a good deal; of Jeremiah much of personal biography and of his inner and outer life is revealed to us, but this is so presented as to form an integral part of his mission, being remarkably interwoven with his prophecies.

Of the style of these prophets we may also speak, for be it carefully noted that the Spirit of God takes up the human mind in all its varied peculiarities, occupies it with Himself, and uses the individual man in revealing and publishing the truths of divine revelation; thus the masterly mind of Paul is used in writing the Epistle to the Romans, the most orderly and powerfully written of all the Pauline epistles, and one which has engaged the scholarly attainments and trained intellect of the Christian through all ages; while on the other hand the loving heart of John is as surely reflected in the writings bearing his name, and which have been the source of consolation to the spiritual and godly ever since they were penned. We would, however, take this opportunity of pressing upon all, that while a cultivated mind and scholarly attainments have their due place (and surely we are much indebted to the critical labours of scholars in settling the text of Scripture, and in helping much as to the framework of the truth), yet the Holy Spirit is alone the power by which the mind of God can be understood and received (1 Cor. 2:11-16); the Corinthians were naturally a learned people, but spiritually only babes. The truth is, that individual character, style, and peculiarity, is in exact keeping with the fullest inspiration. Jeremiah, to whom we have more than once referred, is an illustration of what is strictly human, with what is as strictly divine; thus the oft recurring expression: “Thus saith the Lord” establishing the truths of inspiration and Divine authority is in perfect accord with the human element, so markedly manifested in the book of the prophet Jeremiah. The style of Isaiah is stately and grand; his rich, full and commanding descriptive powers are finely illustrated in describing the glory of Jerusalem in chapter 60 of his prophecy; Jeremiah is tender, sensitive, solemn, and pungent in his appeals to the conscience. The tears and utterances of the prophet afford a striking example of the combination of fearless exposure of sin and its condemnation, solemn dealing with the conscience, with intense love and feeling for the people. Ezekiel is full of imagery, symbol, and representation, thus his prophecies afford abundant material for the seer of the New Testament in the writing of the Revelation. The style is vigorous, forcible, and rapid. “The holy energy, indignant zeal for God, and the moral authority of the prophet in reproving Israel are strikingly apparent.” Daniel writes as the historian. The precision and exactness of details as in chapter 11, combined with the comprehensive narration of the Gentile — past, present, and future, as in chapters 2-7, has made this book invaluable to the historian and prophetic student. The characteristic and broad features of the empires which successively assumed the sovereignty of the world are wonderfully compressed into a very few words (Dan. 7:4-8), and which many pages of the learned historians fail to convey with equal exactness.

Ezekiel was carried captive to Babylon at the close of the brief reign, of but three months, of Jehoichin (or Jeconiah); the second to last king of Judah. The principal people of the land, besides the treasures of the temple and the wealth of the king’s house, were embraced in this second recorded captivity (2 Kings 24). Seven years previously Jehoiakim, with Daniel and other members of the royal family and a part of the temple vessels, had been deported to the Babylonian court. The third captivity (2 Kings 25), eleven years after the second, completed the ruin of Judah. Ezekiel with his family resided at Tel Abib, on the banks of the Chebar, a considerable distance from the metropolis of the Chaldean empire. Ezekiel’s forced exile lasted 27 years (ch. 29:17) at least, but we are not safe in affirming that he wore the prophetic mantle more than 22 years, as it was in the fifth year of Jehoiachin’s captivity that he began to prophesy (ch. 1:2).

Isaiah

760 B.C. – 66 Chapters – 1292 Verses

Isaiah signifies ‘Salvation of the Lord,’ and is to some extent descriptive of the character of this “the most sublime and elegant of the prophets of the Old Testament.” Of the Prophet’s personal history we know nothing; it is the mission and not the man; the work and not the servant we contemplate in these sublime and grandly comprehensive prophecies, which, in their range and extent are unequalled amongst the many magnificent prophecies which adorn the blessed pages of inspiration. It is, we judge, because of this book holding the first place in extent, in breadth, and completeness of its subjects, that it heads the arrangement of the prophetic writings in all Hebrew and English Bibles. Isaiah is also termed the ‘Evangelical Prophet,’ as his predictions of Christ are more full and abundant than in any portion of the Old Testament, and the quotations from his prophecy more numerous in the New Testament than from any book in the former revelation, save the book of Psalms, which in this latter respect exceedeth even Isaiah.

Israel’s future in millennial glory and blessing, Jerusalem being the metropolitan city of the redeemed earth; the judgment of the nations and their blessing afterward, but in subordination to Judah; this by the introduction of and knowledge and presence of the Messiah, are in the main the subjects of the book. This grand prophecy is divided into two great parts. First, chapters 1-35, in which God’s dealings with Judah, Israel, and the nations in the latter days are revealed; there is not much detail here, the subject being largely and comprehensively dealt with. Then follows four chapters of past historical matter (chs. 36-39) needful for the linking up of the history with the prophecy. The second main division consists of chapters 40-66, in which the two grounds of judgment upon Israel — Judah especially — are discussed at length; these are the turning to idolatry and the rejection of the Messiah.

List of Subjects

We add, from one now with the Lord, the following list of subjects: — ‘Citations from each of them will be found in the New Testament’:

	Nos.	Chapters
	1. The preface	1
	2. The day of the Lord	2-4
	3. The vineyard	5
	4. The throne of judicial glory	6
	5. The confederacy; or, Emmanuel and the children	7-9:7
	6. The Assyrian	9:8-12
	7. The threshing of the nations	13-27
	8. The five woes	28-35
	9. The historic interlude	36-39
	10. Israel in Babylon	40-48
	11. Jesus and Jerusalem	49
	12. The risen Jesus and the remnant	50-52:12
	13. The cross and its virtues	52:13-55
	14. The remnant manifested	56-57
	15. Israel trained for the kingdom	58-60
	16. The two advents	61-63:6
	17. Israel’s prayer and Messiah’s answer	63:7-65
	18. The conclusion	66

General Divisions

Chapters 1-12 — The Assyrian, the great northern invader of Judah, and the first and last enemy of Israel, will be punished after God has dealt with the conscience of and in judgment with His people, this will close the Lord’s indignation against “His own.” Christ will then stand as an “Ensign” to the peoples and nations and to Him the center of rest and glory — all will gather (ch. 11:10). Saved Israel in her magnificent song, sung in the days of her gladness and redemption from her sins and enemies (ch. 12), ascribes salvation and strength to Jehovah.

Chapters 13-27 — In this division all the powers that had to do with Israel are judged; thus the “burden of Babylon,” the “burden of Moab,” the “burden of Damascus,” the “burden of Egypt,” etc. then the world, the kings of the earth, and the “host of the high ones on high,” i.e. wicked spirits in heavenly places (Eph. 6:12, margin). Israel will be gathered individually and celebrate her full deliverance, not in song, as in chapter 12, but in worship.

Chapters 28 – 35 — In this section we are at once transported into the scenes of the closing days connected with Israel, Jerusalem being prominent. Every power opposed to the counsels of Jehovah and the blessing of His people (Idumea especially) will, consequent upon the Lord’s descent from heaven be utterly and immediately destroyed. The blessing at the close is grandly expressed. The land, the people, and the waste places share largely in the joy and blessing which God will bestow in rich and glorious fullness in that day. “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.”

Chapters 36 – 39 — The importance of this distinctly historical section is easily perceived, its main subjects forming the historical basis of the prophetic future. These are: — The captivity in Babylon, the Assyrian invasion, and the raising up from death of David’s son — thus figuring Christ.

Chapters 40 – 48 — God in controversy with His people because of idolatry; closing with the words, “There is no peace, saith the Lord, unto the wicked.”

Chapters 49 – 57 — God in controversy with His people because of their rejection of Messiah — the Servant of Jehovah in life and death; also closing with the words, “There is no peace, saith my God, to the wicked.”

Chapters 58 – 66 — The return of the Messiah to Zion; all the people righteous. Jerusalem magnificently adorned, and the wealth and homage of the Gentiles and their kings paid to it. Judgment, too, ever to be remembered (chapter 66:24), as glory will feast the eyes of Israel and the nations forever.

Note

It will be observed that Israel is spoken of as outcast and Judah as dispersed (ch. 11:12). Notice, too, that the first three divisions end with a bright millennial scene, and the last three divisions with a dark millennial picture.

Corrections in the Text of Isaiah 53

ENGLISH TEXT. CORRECTED TEXT.

Verse 8.

Who shall declare His generation? His manner of life who would declare?

(The question was alone answered by the dying robber who justified Christ, saying, “This man hath done nothing amiss” Luke 23:14.)

Verse 9.

He made His grave with the wicked. His grave was appointed with the wicked.

(Man’s appointment to lay the holy One of God in the same grave with the wicked was divinely overruled, for God had determined otherwise. John 19:38-42.)

Verse 11.

By His knowledge shall my righteous By His knowledge shall My righteous Servant

Servant justify many, for He shall instruct many (i.e. in practical righteousness),

bear their iniquities. and He shall bear their iniquities.

(In this verse we have the life work of the blessed Lord, and also His death-work. He instructed His disciples (Matt. 5-7) during his life. He bore the iniquities of sinners in His death.)

Jeremiah

629 B.C. – 52 Chapters – 1364 Verses

Jeremiah was separated to God, and ordained a prophet unto the nations before his birth, in this, like John the Baptist. He was of Aaronic descent, his father being a priest residing in Anathoth, a place about four miles from Jerusalem. He began his prophetic ministry at a very early age — in the 13th year of the reign of the godly King Josiah; his extreme youth, and the gravity and arduous nature of the service to which he was called, evidently appalled the young prophet, as he shrank from his commission, saying, “Ah, Lord God! behold, I cannot speak: for I am a child.” Strengthened and reassured that it was Jehovah’s mission, Jehovah’s word, and Jehovah’s presence (ch. 1:4-10), he began and continued his service, which was one of almost uninterrupted suffering for a period of about 40 years, all through the successive reigns of Jehoiakim and Zedekiah.

We have a good deal of the personal history of the prophet interwoven with his ministry; in this he resembles the great apostle of the Gentiles, whose personal biography and inward life and feelings are inseparably linked with truths and revelations of everlasting and vital importance. Another point of resemblance between the prophet and the apostle is in their sufferings, and as recounted by themselves; probably no Old Testament prophet suffered so much and so continuously as Jeremiah, and, certainly, no New Testament servant suffered as did the apostle Paul. In Isaiah, the glorious predictions and magnificent prophecies leave us transported amidst visions and glories and grandeurs, and we never once think of the man; but in Jeremiah the ground is lower, the atmosphere very different, our hearts are drawn to the man whose messages are treated with contempt, and the faithful unfolder of the mind of Jehovah thrown again and again into the filthy underground dungeons of Jerusalem. Apparently too, the mission of Jeremiah was fruitless, no present results were effected. Solemnly he warned the nation of impending ruin; plainly he told them of their sin, uncovered their wickedness, and spared neither king, priest, nor people. The appeals to the conscience of Judah are of the most searching character. His rebukes and remonstrances most stern and unqualified. Again, we see him breaking his heart over their impenitence and hardness, saying, “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” (ch. 9:1). But all were unavailing to win back to God the alienated heart of Judah; the tears, words, and prayers of the prophet seemed fruitless. Judah was bent upon her own way and upon her own destruction. Even during the closing years of Judah’s last king, Zedekiah, Jeremiah in the name of the Lord, again and again counselled submission to the Chaldeans then besieging Jerusalem; the dungeon and nearly death was the answer.

After the capture of the city, and when the Word of the Lord had been fully vindicated, and the predictions of the prophet been fulfilled to the letter, no reward or inducements could lead the faithful Jeremiah to forsake the feeble remnant left in the land by the Chaldean conqueror, for a life of honour and ease in the imperial city of Babylon (ch. 40). Jeremiah would cling to the land and the people on whom the eyes of Jehovah rest perpetually; most touching proof of a heart devoted to Jehovah and His people! Upon the murder of Gedaliah, the Babylonian governor of Judah, the terrified people fled for protection and safety to Egypt, and that in spite of the earnest remonstrances of the prophet, who assured them of safety by remaining in the land (chs. 41-42). But the Word of the Lord which had been so often disregarded, was again set at defiance; they went to Egypt, but thither the sword of the Chaldean reached both them and Egypt; and again, as always, the Lord vindicated His own blessed Word. The last notice of our prophet is with the apostate remnant in Egypt, lifting up his voice in testimony against their idolatry (ch. 44).

There is not at all the comprehensiveness of Isaiah in these prophecies, but there is much more direct appeal to the conscience and touching heart-breaking expressions of sorrow; Judah, too, is very specially the subject of testimony, and the object to whom these moral appeals are immediately addressed. The anticipations of future blessing for all Israel are very full; their moral condition occupying a prominent place in these latter-day prophecies (chs. 30-33). It is in this book also that the duration of the Babylonian captivity — 70 years — is stated; and, further, that at its close the Chaldean Empire would be utterly destroyed (chs. 25:11-14; 29:10-14). The prophecies of Jeremiah also formed the ground work of those wonderful communications bearing upon the full blessing of all Israel at the close of the 70 weeks or 490 years, seven years of which have yet to be accomplished (Dan. 9). The sins of the people — of Judah — and impending judgments, with details of the condition of things in Jerusalem before the Babylonian attack, and after the capture of the city amongst the poor of the people left in the country under the administration of Gedaliah, with judgment of the nations immediately or remotely connected with the Chaldean invasion of Judah, and promises of full latter-day blessing for all Israel — are the main subjects of the book; only it is well to see that the great effort is to reach the conscience of all to whom the prophecy refers.

The various dates of the prophecies are not given chronologically, hence moral sequence must be sought. The following simple threefold division may assist in the understanding of the book as a whole.

General Divisions

Chapters 1-25 — In this section the moral appeals to the heart and conscience of Judah are numerous and forcible. The history does not go beyond the capture of Jerusalem; but in the closing chapters of the section, Babylon and all the surrounding nations come in for judgment.

Chapters 26 -38 — Here many interesting details are given of the siege of Jerusalem, and of the state of things previous to that important epoch. Israel as well as Judah are embraced in the prophecies of chapters 30-33; the promises of future blessing are very full and rich.

Chapters 39 – 52 — Jerusalem captured; Jeremiah released from prison; and the history and fate of the people who went to Egypt. Babylon, Egypt, and other nations all judged with the most blessed intimations of future mercy and blessing for all Israel.

Note

The heathen are abruptly informed in their own language, the Chaldee, that their gods are doomed to utter destruction (ch. 10:11); the rest of the book is of course Hebrew.

Lamentations of Jeremiah

588 B.C. – 5 Chapters – 154 Verses

This is an exceedingly touching book as recording the feelings of the prophet over the awful desolation of Judah and scattering of her people. The predictions of Jeremiah had been fulfilled to the letter, and Jerusalem — the city of the Great King — lay ruined before the prophet’s eyes, her palaces, her glorious temple, her walls, gates, and bulwarks being utterly destroyed. He had witnessed the assaults of the enemy, the capture of the city, the slaughter of the inhabitants, and the captivity of others. Judah was without a king, throne, or temple, the ruin was complete; the destruction thorough and unsparing. The strains in which all this is told, express intense anguish of spirit. The misery, consequent upon the Chaldean’s successful capture of Judah, leads the prophet to bewail and lament over the scene of desolation, in which “every letter is written with a tear, and every word is the sound of a broken heart.” How touching the language! — ”How hath the Lord covered the daughter of Zion with a cloud in His anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not His footstool in the day of His anger!”

But while here we have a heart breaking itself over the afflictions of God’s people, it is important to note, that the weeping prophet fully recognizes God as having in righteous judgment effected the terrible desolation, whoever had been the means instrumentally in accomplishing it (ch. 2:1-8); it is well to recognize this principle, namely, to withdraw the eye from the instrument in accomplishing the disciplinary work and purpose of God, to ascribe righteousness to Him, with full confession of personal sin, while feeling for the miseries resting on others.

Both Jeremiah and Christ wept and lamented over guilty Jerusalem (Matt. 23; Luke 19:41); but in this, as in all else, Christ exceedeth.

The first, second, and fourth chapters, each containing 22 verses, are alphabetically arranged, according to the letters of the Hebrew alphabet; the third chapter of 66 verses, mostly consisting of one clause, is singularly arranged, every third verse beginning with the Hebrew alphabet in alphabetical order — a letter for every three verses; the fifth chapter contains 22 verses, but is not arranged as the others.

These lamentations originally constituted one book with the prophecy of Jeremiah, but their importance demands an examination apart.

General Divisions

Chapter 1 — Jerusalem’s utter desolation.

Chapter 2 — The Lord the author of Jerusalem’s desolation.

Chapter 3 — The prophet identifying himself with the miseries and afflictions of God’s people.

Chapter 4 — The Lord as having judged His people and will judge their enemies is before the mind of the prophet.

Chapter 5 — The Lord’s tenderness, compassion, and unchangeableness are appealed to in confidence.

Note

The Chaldean were a “bitter and hasty” people; and Zedekiah — who had sworn by Jehovah to be a true and faithful vassal of the mighty heathen monarch, Nebuchadnezzar — certainly stirred up the slumbering passions of the Babylonian. Relying upon Egypt’s help, Zedekiah despised the name of Jehovah by whom he had sworn, and threw off his allegiance to Nebuchadnezzar. The Chaldeans commenced the siege of Jerusalem in the ninth year of Zedekiah’s reign (2 Kings 25:1). The defence was a bold and protracted one. Egypt, the only hope of the despairing people, did march an army to the relief, which compelled Nebuchadnezzar to raise the siege, but the respite was but of short duration (Jer. 37), and the siege was renewed with increased vigour. The city was completely invested on all sides. Even then, had the king and nobles accepted the counsels of Jeremiah and gone out, submitting themselves to the clemency of the Babylonian, the city and people would have been spared (Jer. 38:2); but, alas! the word of Jehovah was set at naught, and the weeping prophet committed to the filthy dungeons of Jerusalem. Soon, however, famine and pestilence desolated the city, and the besiegers making a breach in the walls, the invaders poured into the doomed city, wreaking their vengeance on the truly miserable and infatuated people. No mercy was shown. The streets of Jerusalem ran with blood, and her sanctuary courts were polluted with the slain of her people. Neither youth, beauty, age, or sex, moved the heart or arrested the relentless arm of the Chaldean. The city was taken after a siege of about eighteen months (Jer. 39:1-2). The king and princes vainly attempted to escape. They were captured, and Zedekiah’s sons cruelly slain before him; and, by a refinement of cruelty, made the last object he ever beheld. His eyes were then put out, and he was taken, heavily fettered, to Babylon, where he lingered in prison till his death. Upwards of threescore of the nobles and chief men were cruelly massacred at Riblah. A month after the capture of the city (compare 2 Kings 25:3 with 2 Kings 25:8), the captain of the Chaldean army burned the temple and the palaces, and laid the whole city in ruins. The desolation was complete; hence these mournful elegies.

Ezekiel

595 B.C. – 48 Chapters – 1273 Verses

Our prophet seems to have been held in high repute amongst his exiled countrymen, and his house a meeting-place for the elders of Israel and heads of the people (chs. 8:1; 14:1; 20:1, etc.), who assembled to hear the words of the Lord from the burning and eloquent lips of the prophet.

The desolation of all Israel being now complete, the whole nation is generally embraced in these prophecies. In the book we have a good deal as to Israel’s ecclesiastical future, which might be expected from the combination of priestly service and prophetic ministry in the introduction. The future settlement of the tribes in the land, in equal and parallel bands, across the country from east to west, with numerous interesting details bearing upon Israel’s millennial position, is also given us (ch. 48).

There is no direct reference in the book either to Christ’s first advent in grace or to His second in glory — the gap between these epochs is filled up by the circumstances detailed in the book of Daniel. Another interesting circumstance may here be noted, namely, that the title ‘Son of Man,’ applied to the prophet above 100 times, is also used in the book of Daniel twice, and the blessed Lord, in the days of His flesh, applied it to Himself 60 times or thereby. Our prophet also speaks of Noah, who preached righteousness; of Daniel, who suffered for righteousness; and of Job, whose righteousness withered in presence of the Divine glory (ch. 14:14). The departure of the “glory” from the temple, then from the city (chs. 1-10), and its return to the millennial temple (ch. 43) are graphically and vividly portrayed. The future temple will be built according to Divine pattern and measurement (chs. 40-42); the long-deserted throne of Judah will also be occupied by a lineal descendant of David’s house, termed in the closing chapters of the book “the Prince.” The feasts, ordinances, and sacrifices, commemorative of Christ’s work and Israel’s glorious deliverance, will be reinstituted according to the new covenant made with the people — hence Pentecost, which has already received its fulfilment in the calling of the church, will be omitted. The new birth will be absolutely needful for Israel’s introduction into millennial blessing, while of course it is indispensable to Divine favour now. Compare Ezekiel 36:25-27, with John 3:3-12.

General Divisions

Chapters 1-24 — A series of chronologically arranged prophecies bearing upon the impending Chaldean invasion, the destruction of Jerusalem, the scattering of the people, and utter ruin of all Israel. This division closes with the destruction of Jerusalem.

Chapters 25-32 — Judgment of the nations who participated in or rejoiced in the ruin of Judah. There are seven nations (a symbolic number signifying completeness) pointed out as the objects of Divine judgment, and who rejoiced or aided in the destruction of Jerusalem and scattering of her people, namely, Ammon, Moab, Edom, Philistia (ch. 25), nations bordering upon Immanuel’s land; then Tyre (chs. 26-28:19) and Zidon (chs. 28:20-23), the great commercial centers; and, lastly, Egypt (chs. 29-32), to which latter judgments of the most unsparing kind are dealt out.

Chapters 33-39 — Judgment upon Israel; upon Gog and her allies in the closing days, with promises of future restoration and blessing of all Israel. Gog is judged after the commencement of the kingdom reign.

Chapters 40-48 — The millennial temple and its services; the throne and the people established securely in the land.

Note

Who is Gog and Magog of chapters 38, 39? We believe the reference is to the last prince or autocrat of all the Russias: Magog, or ancient Scythia, is his land. Russia will be the great antagonist and leader of the powers north and east of Israel in the coming future for Israel. The attack described in these chapters will be after the Lord has come, and at the introduction of the millennial era. The sentence, “O, Gog, the chief prince of Meshech and Tubal,” is rendered by the Septuagint, “O, Gog, prince of Rosh,” i.e. Russia. This is further confirmed by the naming of the former European and present Asiatic capitals of the empire, Moscow and Tobolsk. Gog and Magog in this book, therefore, refer to the Russian people and land; but in the Apocalypse (Rev. 20:8) the expression must be understood symbolically.

Daniel

607 B.C. – 12 Chapters – 357 Verses

We have a good deal of personal history and biography in the Prophets Jeremiah and Daniel, but so interwoven in the texture of their prophecies as to form an integral part of their prophetic utterances. Daniel was of the seed royal of Judah, and was taken to Babylon when very young — probably 14 or 15 years old. There seems to have been an invasion of Judea, at least of Jerusalem, in the third year of the reign of Jehoiakim, the third to last, king of Judah (compare ch. 1:1-2 with 2 Kings 24:1), when part of the temple treasures were removed, and the King, Princes, and members of the royal family were taken captive to Babylon. This first attack upon Jerusalem took place nearly 20 years before the final sack of the city. Daniel, therefore, must have spent the greater part of his life in the Court of the Chaldeans, as he survived that dynasty, for we find him prophesying in the third year of Cyrus, King of Persia (ch. 10:1). The consideration of these circumstances tends to give great weight to the confession of his own and the nation’s sins (ch. 9), for personally he could not have been a sharer, at least to any great extent, of the national guilt.

God did not leave Himself without ample testimony, even to the people whom, in the exercise of righteousness, He had driven from their city, country, and temple. Jeremiah, as we have already seen, prophesied amongst the poor left by the conqueror in the land. Ezekiel spake “the word of the Lord” amongst the captives settled in Mesopotamia, while Daniel interpreted the dreams of Nebuchadnezzar and revealed the visions granted to himself, in the immediate region and center of Gentile royalty itself. Thus all were left without excuse, both the conqueror and the conquered.

Attention may here be called to the interesting circumstance that the writing from chapter 2:4 till the close of chapter 7 is in the Syriac or Aramean language, and as that portion of our Prophet divinely sketches the rise, progress, and end of Gentile power, the Babylonians and Assyrians — the two powers used in the captivity of all Israel — had in their own language the mind of God upon that committed to them, the grant of sovereign authority in the world.

The Times of the Gentiles

In this book of Gentile prophecy, “the times of the Gentiles,” which historically commence with the removal of the throne and glory of God from Jerusalem, and the transference of governmental power from Judah to Nebuchadnezzar (the head of gold), are briefly sketched until the entire setting aside of Gentile rule, and the introduction of the world-kingdom of the Son of Man. The revival of the fourth or Latin Empire of the West in a ten-kingdom form, and its connection with apostate Israel in the last days of Gentile supremacy, are leading features of this prophecy. Certainly the distribution of the Empire into ten kingdoms, having a central and directly controlling head, has never taken place; yet it is clear from chapters 2 and 7 of our prophet that such will be its character at the close of this age. This new and hitherto unknown feature necessarily calls for the revival of the Empire; and indeed we know from Revelation 17, that its future revival by Satanic energy awaits fulfilment. It may simplify this important point if we direct, for fuller consideration by the reader, the four following conditions ascribed to the Roman Empire. “The beast that thou sawest was” — that is, its Imperial form as it existed in John’s day — and is not,” — that is, it has no present political existence — ”and shall ascend out of the bottomless pit,” — that is, its future revival by direct Satanic energy — ”and go into perdition,” — that is, its terrible end will be utter, awful ruin (Rev. 17:8). The ten kingdoms and the beast, or fourth imperial power, will be found in direct conflict with the Lamb and His heavenly saints (Rev. 17:12-14) in that awful crisis which will usher in the Kingdom of Christ. Daniel alone of the prophets and the Apocalypse occupy the field covered by “the times of the Gentiles.” The nations, headed by the Assyrian and Gog, express their hatred to the Jews as a people; while the nations of the West, comprised in the empire of or headed by the beast or “little horn” of Daniel 7, express their hatred to the Lamb, while politically favouring the apostate nation, then returned to her land, having received the “Antichrist.” Isaiah, and the prophets generally, treat of the political enemies of restored Judah and Israel, while Daniel and the Revelation treat specially of the last phase of the fourth empire, and its relation to the Jews (subject of the prophet) and to the Lamb (object of the apostle).

The Four Great Gentile Empires

The political history of the four great empires is given us in chapters 2 and 7; the former chapter symbolizing them as metals, and the latter chapter as beasts. First, the Babylonian power, as “head of gold,” highest and purest character of governmental power, and “lion,” the majesty of that power. Second, the Persian empire, as “arms and breast of silver,” inferior character of power to the former, being lodged in the hereditary nobles of the empire, and binding even the sovereign, and “bear,” the grasp it maintained upon its conquered and numerous dependencies. Third, the Grecian Empire, as “belly and thighs of brass,” lower character of power still, being practically in the generals and officers of the army, and “leopard,” the almost marvellous rapidity by which Alexander accomplished his extensive conquests. Fourth, the Roman Empire, as “legs and feet of iron and clay,” the constitutional forms of monarchical government, and “fourth beast,” its extensive and cruel absorption into the empire of near and distant kingdoms and states.

The “little horn” of chapter 7 is the great Gentile leader in the West; the “little horn” of chapter 8 is the distinguished leader in the East. They are distinct personages. The seventy weeks or 490 years, date from the commission granted to Nehemiah (Neh. 2) to restore Jerusalem. The last seven of these years have yet to run. They will commence after the Temple is rebuilt and Jewish worship reinstituted, which of course supposes the Jews restored to their land (ch. 9:27). Chapter 11:1-35 records the conflicts between the kings of the North (Syria) and South (Egypt) — Israel, the object of contention by both powers, lying between. From verse 36 to the end the history is distinctly future. The previous part of the chapter has been historically fulfilled, but its typical bearing upon the coming crisis must not be overlooked. To do so is to make the prophetic word of “private interpretation” (2 Peter 1:20-21).

Verse 11 of the last chapter is that referred to by our Lord in His great prophetic discourse on Mount Olivet (Matt. 24:15). Its future application is evident from the Lord’s use of it in that chapter speaking of it to be fulfilled.

General Divisions

Chapters 1 – 6 — The dreams of Nebuchadnezzar and their interpretation by Daniel, unfolding the history of Gentile power from its rise till its close.

Chapters 7-12 — The visions of Daniel, and the connection of the Grecian (chs. 8-11) and Roman Empires with Daniel’s people — the Jews in their latter-day history.

Notes

Chapter 2 — The great image represents Gentile authority or government.

The gold represents the Babylonian empire.

The silver represents the Persian empire.

The brass represents the Grecian empire.

The iron and clay represent constitutional governments.

The stone out of the mountain represents Christ in judgment.

Chapter 7 — The four beasts represent the four universal empires.

The lion represents Babylon.

The bear represents Persia.

The leopard represents Greece.

The four wings represents the fourfold partition of Alexander’s empire.

The fourth beast represents Rome.

The ten horns represents the ten kings of the Roman empire.

The little horn represents the personal head of the empire.

“Till the thrones were cast down,” read “till the thrones were placed or set up.”

Chapter 8 — The ram with two horns represents the Medo-Persian empire.

The goat from the west represents Alexander the Macedonian.

The great horn was broken — Alexander’s empire was broken up on his death.

“Four notable ones” represents the fourfold division of the empire.

Little horn (verse 9) represents Antiochus the Syrian king.

Chapter 11 — The first 33 verses record past fulfilment; from verse 36 to the end, the application is yet future.

The days of Daniel and the Apocalypse are literal, and apply to the time of the end. Horns signify kings; beasts, empires; and heads, the governing powers.

Hosea

785 B.C. – 14 Chapters – 197 Verses

This prophet lived and exercised his ministry during one of the darkest periods of Israel’s history — a period extending through the reign of several sovereigns (ch. 1:1). He was contemporary, or at least partly so, with the prophets Isaiah, Micah, Joel and Amos. The kingdom of Israel (or ten tribes) was rapidly drawing to its end. Idolatry, murder, and usurpation were crimes exceedingly prevalent in Israel during the reigns of the kings noted in chapter 1 of our prophet; and the Assyrians were becoming as troublesome to the ten-tribed kingdom by their repeated invasions, as the Babylonians subsequently to the house of Judah. Hosea, Amos, and Jonah prophesied when Assyria was in the very zenith of its glory. Our prophet anticipates the ruin of Israel by the Assyrian, as later the ruin of Judah by the Babylonian. “He is filled with the afflictions and the guilt of Israel as a whole, and more than any other of the twelve shorter prophets breaks forth into passionate and renewed grief over the people.”

For about 60 years Hosea energetically warned of sure and coming judgments upon Israel, upon Judah, and also upon the whole nation as such, but omits all prophetic mention of the Gentiles either for blessing or for judgment. There are many exceedingly bright predictions of Israel’s glorious future, such as in chapter 2:14-23. Ephraim, or the ten tribes, and Samaria, the capital, are particularly specified as the objects of Divine judgment.

The quotations of Paul and Peter from this book are extremely interesting. The Gentile Apostle (Rom. 9:25-26) quotes chapter 1:10, and applies it to vindicate God’s sovereign call of the Gentiles to grace and blessing, while the Jewish Apostle (1 Peter 2:10) quotes chapter 2:23, in proof that the believing Jewish remnant in his day entered into blessing alone by the sovereign call and choice of God.

General Divisions

Chapters 1 – 3 — The dispensational ways and dealings of God with His earthly people set forth under striking prophetic symbols.

Chapters 5-14 — Moral appeals to the conscience of the nation as a whole, to Israel and to Judah severally, in view of their sins.

Joel

800 B.C. – 3 Chapters – 73 Verses

In considering the prophecies of Joel, the son of Pethuel, we must do so entirely from an internal examination of their contents, as we have no historical data to aid us in their study. That he was one of the earliest of the Judah prophets is generally allowed, although it would be difficult to fix the precise time when he uttered “the word of the Lord.” The silence of Scripture should teach us as distinctly as its utterances.

Judah and Jerusalem and the state of things then existing; famine and a terrible incursion of locusts and other insects who devastated the whole country, forms the text on which the prophet enlarges and announces the coming day of Jehovah, not upon Judah only, but upon all the earth. Joel for “vividness and power of description is not surpassed by any of the prophets.” What an elegant account is furnished of the triumphant Assyrian army through the land of Immanuel (ch. 2), and which, undoubtedly, in its fullness extends to the future crisis when the land will be invaded and Jerusalem besieged more than once by the then representative of Assyria, the first, as she will be the last of Israel’s enemies. This book is one of judgment — of Jehovah’s judgment upon all nations. In and around Jerusalem, wrath to the uttermost will fall upon the Gentiles (ch. 3).

The signs and wonders referred to by Joel precede the day of the Lord (ch. 2:30-31); but the blessings especially the distinguished one of the Holy Spirit poured out on Israel — will be after the day has set in. Peter, in his great Pentecostal discourse (Acts 2:16-21), quotes part of the prophecy of Joel, not in proof of fulfilment, but as showing that the extraordinary effusion of the Spirit and striking results were in perfect accord or agreement with what the prophet testified. Joel’s prophecy yet awaits fulfilment.

“More than half the short prophecy of Joel contains a wonderfully fine and vigorous description of a flight of locusts, and the devastation they occasion. There is not in all literature a description of any like subject comparable to this; and if, in our happy exemption from such visitations, we have been incapable of appreciating the serious nature of a calamity occasioned by mere insects, we have only to listen to the solemn tones in which the prophet speaks of it as a national judgment, calling for acts of public mourning and humiliation, to be satisfied that the visitation from locusts is among the most awful dispensations which a land can sustain. The present is indeed the standard Scripture passage on the subject.”

One who has personally witnessed the march of these terrible insects thus writes: — ”Riding up a hill, I found the whole surface, as it were, animated and rolling down the declivity. There were millions of young locusts, not yet able to jump, looking like a mass of semi-fluid mortar. On another occasion a flight of locusts did considerable injury, and disappeared. But they laid their eggs; and after a while the news arrived that these were hatched and the young ones on their march. They were without wings, and about the size of full-grown grasshoppers. The whole face of the mountain was black with them. On they came like a living deluge. We dug trenches and kindled fires, and beat and burned to death heaps upon heaps; but the effect was utterly useless. Wave after wave rolled up the mountainside, and poured over rocks, walls, ditches, and hedges — those behind covering up and bridging over the masses already killed.”

General Divisions

Chapter 1 — An appeal to the nation, grounded on present calamity, but in view of the period of public and governmental judgment, known as “the day of the Lord.”

Chapter 2 — The day of Jehovah upon Judah, also with intimation of future spiritual blessing upon all flesh, of which Pentecost was a distinct and blessed pledge.

Chapter 3 — The mighty gathering of the nations; the Gentiles summoned; they gather in the Holy Land to feel the strength of Jehovah’s arm in awful judgment; then Judah abides in Jerusalem from generation to generation.

Amos

787 B.C. – 9 Chapters – 146 Verses

This was one of the earliest of the prophets, and contemporary with Hosea. The latter, however, confines his predictions to the ancient people only; whereas our prophet denounces judgment upon the surrounding nations, as well as upon Israel and Judah. The date of the prophecy — ”two years before the earthquake” (ch. 1:1), which happened in the long reign of Uzziah, king of Judah — is regarded as an important epoch in the prophetic writings. We have no account of this earthquake — the fact only being recorded; but it must have been a truly dreadful calamity, as the terror inspired and hasty flight of the people from the awful catastrophe are symbolic to some extent of the flight of the Jews for shelter into the miraculously-opened valley on the yet future occasion of the Lord’s descent from heaven to Mount Olivet for the deliverance of His earthly people (Zech. 14:5).

Amos prophesied in the country of Israel, and chiefly in Bethel, the southern seat of idolatry in that land (1 Kings 12-13). He seems, however, to have been a Jew residing in Tekoa, a small town south-east of Bethlehem, and from thence Divinely called to prophesy in midst of Israel. The prophet’s account of himself is told with charming simplicity. Amaziah, the apostate priest of Bethel, as well as all Israel (ch. 7:10-15), was so troubled by the plain, outspoken threatenings of judgment upon king and people, that the monarch was appealed to, and the apostate priest forced to own the true and Divine character and mission of the prophet; he said unto Amos, “O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there.” The reply of Amos is striking for its very simplicity: “I was no prophet, neither was I a prophet’s son; but I was an herdman (or shepherd) and a gatherer of sycomore fruit: and the Lord took me as I followed the flock, and the Lord said unto me: Go, prophesy unto My people Israel.”

This pastoral prophet, therefore, has judgment as the great burden of his prophecy. The hypocrisy and wickedness of Israel are specially pointed out. Stephen, in Acts 7, and James, in Acts 15, quote from this prophet. Israel’s blessed future, as in all the prophetic writings, is also unfolded, and expressed chiefly in symbols drawn from the quiet occupations of a pastoral life.

These prophecies of unsparing judgment upon Damascus, Syria, Gaza, Philistia, Tyre, Ammon, Moab, also upon Judah and Israel (chs. 1-2), were in measure fulfilled upon the nations bordering on Immanuel’s land by the splendid victories and successes of Jeroboam II. who restored to Israel something of her ancient glory (2 Kings 14:23-29), and also Judah’s magnificent conquests over the adjoining nations under Uzziah (2 Chron. 26:6-15). But these judgments were only an earnest or pledge on Jehovah’s part of future retribution upon the troublers of His people.

Israel is threatened with “captivity beyond Damascus,” and this after her guilt had been forcibly expressed and proved from the time of her departure out of Egypt. The captivity of the ten tribes to Assyria, and of the two tribes to Babylon, vindicated this Word of Jehovah (ch. 5).

The last five verses of the prophecy are peculiarly rich and full in their anticipations of Israel’s future blessedness under the sway of their Messiah.

General Divisions

Chapters 1-2 — Judgment denounced upon various states, nations, and cities, including Israel and Judah.

Chapters 3-6 — Idolatry and other wickednesses of Israel (or ten tribes) pointed out, and their captivity to Assyria predicted.

Chapters 7-9 — Symbolic visions of judgment upon all Israel, with promises of future restoration and blessing.

Note

Jewish tradition asserts that our prophet was badly used by the apostate priest Amaziah, on his refusal to leave the land of Israel for Judah, and, further, that the priest’s son completed the work of his father by driving a nail into the prophet’s temple, whose friends then removed him in a dying condition to his native place, where he died, and was buried in the sepulchre of his fathers, but, as we have already observed, this is merely tradition.

Obadiah

587 B.C. – 21 Verses

This, shortest of all the prophetical writings in the Old Testament, announces the doom of the Lord upon Edom, the land possessed by the descendants of Esau — Jacob’s brother. Edom will be utterly destroyed in the future deliverance of Judah, and her judgment will be executed by the victorious hosts of Jehovah — the Jewish people (Ezek. 25:14; Isa. 11:14). The pride and arrogancy of the Edomites, secure in their mountain fastnesses and rocky dwellings, is the subject of verses 3 and 4; their destruction would be full and entire, and their friends and confederates would aid in their unsparing doom (verses 5-7); their wisdom in allying themselves with the successful invaders of Judah, would be baffled and all, yea, individually they would be cut off by slaughter (verses 8-9). Language could not be conceived more precise or definite intimating judgment which would clear the land of the Edomites, and utterly exterminate the whole race and house of Esau, than is supplied in verse 18; only be it remembered that this final judgment is yet future, that the people against whom the Lord hath indignation forever is not extinct; they will reappear in the closing days, as will all the nations in their representatives. To man, nations and peoples referred to in that important and early chapter, Genesis 10, have entirely passed off the scene, but not so to God. All collective and individual responsibility has to be answered for in the future; on this earth all the nations who have played their part, will come up in the closing days in their descendants or representatives, and will have meted out to them the judgment due. The land and possessions of Edom and of the Philistines and Canaanites will yet be fully occupied by restored Israel (verses 19-20); the blessed and glorious conclusion of all is stated in verse 21; the world-kingdom of Christ will secure righteousness, power, and glory.

The ground of these judgments upon Edom, the ancient and bitter enemy of Israel, is given us in the touching verses 10-14, in which God rehearses the doings of Esau to His beloved people. It is a serious thing to meddle with the saints of God; they are as the apple of His eye. To do them a wrong is to enter into a controversy with God Himself; to do them a blessing is to merit His hearty commendation.

Esau, the brother of Jacob, thus in a certain external relationship to God began his history by profanely despising the God of blessing (Heb. 12:16-17), and in the course of his descendants we see manifested the most inveterate hatred to Israel. They actively assisted the Babylonians in their attacks upon Jerusalem, seizing the property of the Jews, cutting off their retreat from the city and delivering up those whom they captured, besides proudly rejoicing over the distress of the people and desolation of the city. The Psalmist thus prays: “Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof” (Psa. 137:7). Edom is also prominent in the scenes of the last days, being first named in the wicked confederacy of the nations purposing to cut off the very remembrance of Israel from the earth (Psa. 83:4-18). The land of Edom will also witness to the Lord’s vengeance upon the nations; there they will assemble and there be utterly destroyed — Isaiah 34 giving us the details. Edom’s desolation will be “perpetual,” even as she had a “perpetual” hatred to Israel (Ezek. 35).

It is interesting to note in reference to Jacob and Esau (Rom. 9:13) that the Lord’s call of and love to Jacob are fully expressed in the first book of Scripture, but “Esau have I hated” in the last book of Old Testament Scripture — that is, the race descended from Jacob’s twin brother had fully developed their character, ways, and doings before God records His hatred of them.

Note

Mr. Kelly in his Lectures Introductory to the Study of the Minor Prophets, remarks: “What has been employed to prove a late date is invalid, from forgetting that the prophetic vision presents things future, as already seen. For present time with a prophet is when a prophecy is accomplished, not when it is given. I believe he (Obadiah) was early, not late.”

Jonah

862 B.C. – 4 Chapters – 48 Verses

Jonah was the son of Amittai, of Gath-hepher in Galilee. It was probably because of the Gentile mission to which Jonah was separated that led the ecclesiastical heads of Israel in Christ’s day to a convenient forgetfulness that a prophet had arisen out of Galilee (John 7:52). This book is one of the earliest among the prophetic writings. We may not be able to determine with certainty that Jonah was contemporary with Elisha, the prophet of grace to guilty Israel; but we are safe in affirming that he must have nearly succeeded him. This we gather in an incidental way from 2 Kings 14:25, in which we are told that Jeroboam II recovered from the Syrians certain territory bordering on the Mediterranean, formerly belonging to Israel. This was in accordance with a prediction uttered by Jonah some time before.

Jonah’s unwillingness to undertake the mission of judgment to the great Gentile metropolis, reminds us of Peter’s unwillingness to bear a message of grace to the Gentiles in his day (Acts 10-11). Both the prophet and the apostle were thoroughly Jewish, and both had to be taught the lesson (and we through them) that God is sovereign in His actions, and that when it pleaseth Him to go out of the ordinary ways and channels in the exercise of a wisdom altogether His own, neither saint nor servant must say unto Him “What doest thou?” The mission of the prophet Jonah was certainly an extraordinary one. Assyria was at that time the mistress of the world, and Nineveh, her proud, wicked, and exceedingly strong and large city, was to be destroyed in 40 days, which would, of course, involve the destruction of the empire. Such was the Divine threat. But when God threatens, it is with a view to repentance. The king to the meanest of his subjects humbled themselves before God; proclaimed a fast; cried mightily to God and turned from their wickedness. On the repentance of the people, God graciously turned from His purpose, and Nineveh was spared for about a century and a half, when Nahum was commissioned to announce its total destruction. God’s ways with the Ninevites afford us valuable insight into His public and governmental dealings.

The personal history of the prophet too — which occupies the greater part of the book — is exceedingly instructive to the servant of the grace and glory of God. Jonah’s disappointment at the sparing of the city and people of Nineveh, because his credit as a prophet was at stake, is a lesson worth pondering by all serving the master. Jonah, away from God, was the source of trouble to all in the ship; on his account, Jehovah caused a “mighty tempest in the sea,” and the destruction of the poor ignorant Gentile mariners was imminent. This will be remarkably verified in the coming crisis. The Jew will be the occasion of judgment to the Gentiles in the latter days of their history. ‘The Eastern Question’ will have to be solved and settled in connection with Judah’s land and people (Zech. 14); and while, in the first place, the Jew will be the occasion of judgment to the nations, when received into Divine favour and blessing, she will become the source and channel of universal blessing, “And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” Jonah is also in some respects a type of the blessed Lord, first in death, then in resurrection, and then, as now, in testimony to the world (compare Jonah 2 with Matt. 12:39-41).

General Divisions

Chapters 1-2 — The Divine commission to destroy Nineveh. The prophet, instead of going eastward to execute the Divine command, went westward to flee from the presence of the Lord. Jonah turns from himself in the fish’s belly to the Lord, saying “Salvation is of the Lord.”

Chapters 3-4 — The second commission to destroy the city. The people’s repentance and the prophet’s great disappointment at the exceeding grace of God in averting the threatened judgment, because his word apparently comes to naught, and his credit as a prophet seriously imperilled.

Note

What is the moral value to the Christian in discussing the capabilities of existing aquatic animals of swallowing a man? The pen of Divine inspiration has written these words: “Now the Lord had prepared a great fish to swallow up Jonah.” Whether by immediate creation or by an existing species we are not informed, but surely the word of the Lord is enough, and as if to rebuke the daring unbelief of this century, Jesus Himself reaffirms the statement of the fact (Matt. 12:40).

Micah

750 B.C. – 7 Chapters – 105 Verses

Micah is termed “the Morasthite,” from Moresheth-Gath, a town of Judea. He was one of the early prophets, being contemporary with Isaiah, who, like our prophet, looks forward to Israel’s external enemy in the closing days — the Assyrian. Hosea and Amos were also contemporary prophets. His predictions were continued through the reigns of three of Judah’s kings, and had special reference to the capitals of the two kingdoms, Samaria and Jerusalem (ch. 1:1). The whole nation is sometimes spoken of as Jacob (what the people were by nature), and at other times as Israel (what the people were by grace).

We have a prediction of Micah’s referred to in Jeremiah (ch. 26:18). Other instances of a similar kind might be adduced, as Jonah in 2 Kings 14:25, showing how each part of the Word of God is bound up with the other, and that if Divine authority is denied for any book, you must for all, for the Word of God is one whole; one mind pervades the blessed volume, and “the Scripture cannot be broken.” This unity of design is further illustrated by comparing the beautiful millennial scene of Micah 4:1-3 with Isaiah 2:2-4. Other points of resemblance might be adduced between these prophets, both in the subjects and style of treatment. Isaiah, of course, is wide and comprehensive, much more so than any of his prophetic brethren.

Jerusalem, being specially named as the object of Divine judgment, necessarily involved the nation of which it was the center. The same thing is true of Samaria, capital city of the ten-tribed kingdom of Israel. The world, too, comes in to share the judgment in connection with Israel, for Jehovah “cometh forth out of His place”; judgment is His strange work. The intimation of a glorious future for the nation of Jehovah’s choice, as also for the world at large, is very full, and strongly, and beautifully expressed. “The Assyrian,” so largely treated of in the prophets, especially Isaiah (chs. 10, 28, 30, etc.), comes in here for special notice. The first oppressor of Israel and her last, will again enter Judea after the people have been restored, but will be opposed by Christ, then returned to the land. The Assyrian will be hopelessly destroyed, and Christ will become the peace of restored and happy Israel.

Earlier Scripture had pointed out the suffering and reigning Messiah as descended from Abraham, from Judah (the royal tribe), and from David (the royal house); but another link in the chain of Messianic prediction was needed, and this Micah 5:2 supplies. The birth-place of our Lord is here named, and it was this Scripture that the priests and scribes referred to in proof of our blessed Lord’s human genealogy (Matt. 2:4-6).

The prophetic announcement of judgment upon the religious capital of Judah, and the proud capital of Israel — Jerusalem and Samaria — have been fulfilled with remarkable exactness (chs. 1:6; 3:12). Samaria has been more than once termed by the sublimest of the prophets, “the crown of pride” (Isa. 28). Where is the city that reared its head in pride and glory above the surrounding towns and villages? She is gathered in HEAPS! The broken columns, stones, and ornaments composing the city have been hurled down the mountain on which it stood, and discovered “the foundations thereof.”

Zion was to “be ploughed as a field.” The plough was literally passed over the site of the city after its destruction under Titus, by the Roman general, Turnus Rufus, who did so under orders received from Rome. This ancient custom was meant to express the utter degradation of the conquered city.

General Divisions

Chapters 1 – 2 — Jehovah’s summons to the people and earth. Expostulations and threatenings followed by promises securing the triumph of all Israel.

Chapters 3-5 — Jehovah’s summons to the heads and princes of Israel. In this section the predictions of future blessing are unequalled in the prophetic word.

Chapters 6 -7 — Jehovah’s summons to the mountains and foundations of the earth. God’s controversy with the people and the iniquity owned.

Nahum

713 B.C. – 3 Chapters – 37 Verses

Of Nahum nothing is known, save that he was from Elkosh, a Galilean town.

“The burden of Nineveh” is the subject of the prophecy. When the prophet wrote these predictions, there was not the least probability of Nineveh’s downfall. Assyria exercised a proud and arrogant sovereignty over the surrounding nations, and was then planning the conquest and subjugation of Judah (ch. 1:11). Nineveh’s repentance under the preaching of Jonah about 150 years previously had been genuine, but neither lasting nor deep; now the Lord announces His purpose to destroy it utterly, giving no space for repentance. But what an unspeakable comfort to remember amidst scenes of desolating judgment, that “the Lord is good, a stronghold in the day of trouble; and He knoweth them that trust in Him” (ch. 1:7).

Nineveh was a city of extraordinary strength and size. Jonah calls it “an exceeding great city of three days’ journey”; it was one well fitted from its natural position, and the strength and skill of its fortifications to defy almost any invading force. Its walls were said to have been a hundred feet high, with fifteen hundred strong towers. But strong and mighty as the city and empire was, utter ruin was decreed, the proud and “bloody city” must fall, and the insolent and haughty Sennacherib be taught that Jehovah will “make his grave” when in the very zenith of his power.

The pride, cruelty, and idolatry of the city are wonderfully and graphically portrayed, but we cease to wonder, as we reflect that the pen of inspiration traced these burning words.

She is ironically invited to prepare herself for a lengthened siege, to strengthen her walls and bulwarks, and victual the great city (ch. 3:14). The surprise and alarm on the capture of the city is powerfully and graphically told.

Babylon was destroyed by the Persians, who diverted the famous river Euphrates, which flowed through the city into other channels; they then entered by the bed of the river through the two-leaved gates of brass which had been carelessly left open. Assyria too would be destroyed, partly by water, for “the gates of the rivers shall be opened” (ch. 2:6), and by fire (ch. 3:13-15); like Babylon, too, her gates would be opened, affording a passage for the enemy (ch. 3:13); while the sword and captivity would effectually dispose of her numerous and wealthy population. The total and immediate ruin of the city of Nineveh having been decreed by God, little wonder need be felt that these predictions having been fulfilled to the very letter, the site of the city was for centuries unknown, till the discoveries in recent years of the travellers Botta, Layard, and others, have revealed the utter ruin, and placed before the eyes of the sceptical nineteenth century memorials of the awful judgment which befell the “bloody city” of Nineveh.

No doubt chapter 1 verse 11 looks forward to the coming crisis, when “the Assyrian” or “King of the North,” will come upon the scene as the representative of ancient Assyria, and play one of the most important parts in that awful time. ‘The antichrist’ is a totally different person. Judah will be remembered in mercy in the future Assyrian destruction (ch. 1:14-15).

General Divisions

Chapter 1 — Jehovah’s power in judgment with mercy and blessing for Judah.

Chapters 2-3 — The “Doom of the bloody city,” with particulars of its siege.

Note

In the destruction of Babylon and Nineveh, the respective capitals of the Chaldean and Assyrian kingdoms, there are strong points of resemblance; but there is also marked contrast. The besiegers of Babylon entered the city through the almost dry bed of the river, which had been diverted from its usual course, but in the case of the latter city, the waters of the Tigris overflowed its banks and poured into the doomed city. The proud monarch retired to his palace and set it on fire, and thus perished, after sustaining a siege of about two years. The charcoal and burnt wood were plentifully found by the excavators in the ruins of Nineveh — which will never again rear its head (ch. 3:19). Assyria, however, without its capital, will share millennial blessedness (Isa. 19).

Habakkuk

626 B.C. – 3 Chapters – 56 Verses

Of the personal history, or even parentage, of this prophet Scripture is silent. He must have lived and prophesied some time before the ruin of Judah, or even its first invasion by the Babylonians, as he foretells the triumph of the Chaldeans — ”that hasty and bitter nation” — over Immanuel’s land and people. Nahum announced the destruction of the Assyrians who destroyed the Kingdom of Israel, so our prophet proclaims the utter ruin of the Chaldeans, who in turn destroyed the Kingdom of Judah. We have not so much the historical treated of in this book; the moral element prevails.

As to the subject matter of the prophecy, it is easily apprehended. The complete overthrow of the Kingdom of Judah and captivity of her princes, rulers, and people by the Chaldeans — whose warlike prowess and justly celebrated cavalry are described in language terse and beautiful — with the utter destruction of Judah’s conquerors and glorious intimations of latter-day blessing for Israel, are the themes of which Habakkuk treats. The character of the Chaldean monarchy as hasty, bitter, avaricious, violent, terrible, dreadful, proud, swift in conquest, fierce as the evening wolves, imperious, idolatrous, treacherous, the instrument of Jehovah’s vengeance upon Judah and the nations, is described in poetic and powerful terms in chapter 1:6-17. The spiritual exercises of the prophet and his identification with the people in their sin and with the future remnant of Israel (in this like Christ) turning to Jehovah and hoping in His mercy are weighty and precious instruction. O for more heart to thoroughly identify oneself with the afflictions and trials of God’s people — to watch and wait for the coming in of God in power and grace into the circumstances!

Luke (Acts 13:41) quotes chapter 1:5, and Paul applies chapter 2:4 three times: (1.) Romans 1:17; (2.) Galatians 3:11; (3.) Hebrews 10:38. These quotations in their connections are exceedingly interesting. The word ‘selah’ meaning to ‘pause’ occurs three times in the third chapter, occurring also about seventy times in the book of Psalms; that chapter also supplies other points of resemblance to the book of Psalms.

“In the small compass of this book may be found, as in a compendium, all the glories and excellencies of prophetic poetry. Nothing can be more magnificent and sublime than the Divine hymn which terminates his prophecy — nothing more terrible than his threats — nothing more biting than his scorn — nothing more sweet and safe than his consolations.” Again, “it were difficult to find words to set forth adequately the exalted claims and peculiar merits of this high minstrel of grief and joy, of desolateness and hope, of scorn and tenderness.”

The Five Chaldean Woes

It will be observed that in chapter 2 There are five woes with which the Chaldeans are taunted by the various nations and peoples so cruelly oppressed by the great Babylonian power; and further, this chapter supplies the answer to the perplexed spirit of the prophet, as shown in the previous one, especially from verses 12-17. The Chaldeans, instead of accomplishing the judgment of God — as a mission to which she was Divinely designated — maintained a haughty independence of God, and mocked its vengeance upon Judah in proud self-will. Jehovah is righteous in taking vengeance upon the destroyers of His people as these woe-stanzas indicate, which are as follows: —

The first woe (ch. 2:6-8), greed and cruelty of the Chaldeans.

The second woe (ch. 2:9-11), covetousness and self-exaltation of the Chaldeans.

The third woe (ch. 2:12-14), blood the foundation of the civil power of the Chaldeans.

The fourth woe (ch. 2:15-17), corruption and violence of the Chaldeans.

The fifth woe (ch. 2:19-20), idolatry of the Chaldeans.

General Divisions

Chapter 1 — The prophet troubled in contemplating the judgment of Judah by the Chaldeans who in turn are judged.

Chapter 2 — The prophet in faith waits upon God for a solution of that which troubles his heart, and is informed that the Chaldeans will be judged because of their sins.

Chapter 3 — The prophet turns to Jehovah for the revival of His work; for joy and salvation too.

Zephaniah

630 B.C. – 3 Chapters – 53 Verses

The pedigree of this prophet is given with more than usual care; his ancestry for four generations is named, as also the period of his prophecy — the reign of the godly reformer, Josiah (ch. 1:1). It is important to note that Zephaniah, Jeremiah, and Habakkuk, who predicted the Chaldean destruction of Jerusalem, and who prophesied during and after the reign of Josiah, omit all reference to the reformation effected by that pious king; for important as that work undoubtedly was, yet its results were neither permanent nor deep. Upon the death of the king both the succeeding prince and people lapsed into the wickedness of their fathers, and the nation became tributary to Egypt. Hence God, who knoweth the end from the beginning, passes over in silence the work of Josiah in clearing the kingdom of wickedness and idolatry.

It has been frequently remarked, and indeed it is self-evident, that the book of Jeremiah is both moral and historical in treating of Judah’s coming doom, and further, that our prophet, while occupied with the same event, does so historically; while Habakkuk, also writing of the same Judean epoch does so more as the moralist. Thus Zephaniah takes up the historical side of Jeremiah, and Habakkuk the moral side.

The references to preceding written prophecies as Isaiah, Amos, and Joel, are pretty numerous in so short a prophecy. The harmony and entire agreement in the prophetic books of the Old Testament are well worth a while’s consideration, as evidencing that one Divine mind and purpose characterize all Scripture. The great themes of all the prophets are iniquity, judgment and glory, and Zephaniah descants on these subjects, especially the latter. In the main the burden of his prophecy is the “great day of the Lord,” the day of Jehovah’s anger — an expression common to all the prophets, and signifying the future period of judgment which will succeed the translation of the church to heaven. It is therefore pre-eminently a book of judgment, but glory triumphs in the end.

The judgments predicted by this prophet are not only general and universal in their range and extent, but are also minute and particular — none escape. All creation trembles when Jehovah awakes for judgment, but glory triumphs in the end; and perhaps there is not a finer expression of Jehovah’s delight and joy in Zion within the blessed compass of revelation, than is furnished by our prophet — ”In that day it shall be said to Jerusalem, Fear thou not: and to Zion, let not thine hands be slack. 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” (ch. 3:16-17).

Thy land and people, O Immanuel, will yet be the object of Thy joy and the rest of Thy love.

General Divisions

Chapter 1 — The whole land of Judah is doomed to utter wasting and destruction; Jerusalem, the center of iniquity, will be thoroughly searched by judgment — none shall escape.

Chapter 2 — A remnant are exhorted to seek the Lord, so that they may be hid in the day of Jehovah’s anger, for all the near and distant nations will endure the wrath of the Lord.

Chapter 3 — Judah’s awful corrupt condition, but her latter-day blessing most glorious.

Table of References

Notes

“Chemarims” (Zeph. 1: 4), elsewhere translated “Idolatrous priests”(2 Kings 23:5).

Haggai

520 B.C. – 2 Chapters – 38 Verses

There are five books dealing with the returned remnants to Jerusalem and Judea. Two are mainly historical, namely, Nehemiah and Ezra; the former treating of the civil condition of things, while the latter is occupied with the ecclesiastical state of the people. The three closing books of the Old Testament, sometimes termed “Prophets of the Restoration,” prophesied in midst of these returned Jews, but in view of their utter and complete failure and ruin, uttering predictions not of judgment only, but, blessed be God! rich also in anticipations of that blessed future awaiting Israel and the earth, when after every testimony committed to man, and every steward and witness for God has proved a signal failure; when after a full and lengthened trial of the “first man,” the kingdom and glory will be established in power in the hands of the “Second man.” These times of blessing are nigh at hand.

The prophets Haggai and Zechariah (Ezra 5:1) were commissioned to encourage the people to recommence the building of the temple, which had been interrupted for a number of years by the assiduous efforts of the Samaritans, who succeeded in getting a decree from the Persian King — Artaxerxes, forbidding the work (Ezra 4). Our prophet, therefore, abounds in reproofs, warnings and encouragements. Under the faithful and energetic ministry of these two prophets, the work of the temple which had been interrupted for about 14 years, was quickly resumed and finished. During that long interval, the people displayed a remarkable zeal for their own interests, planting, house-building, and the like, but were utterly regardless of Jehovah’s things, indolently and carelessly saying — “The time is not come ... that the Lord’s house should be built.” The energetic remonstrances of the prophets named, Haggai especially, prevailed, and the people commenced building before Darius reversed the decree of Artaxerxes (Ezra 4), and granting another confirming the commandment of Cyrus, given 21 years before, and which had been so much in the people’s favour (Ezra 6); this is to be noted as showing that Jehovah was working for and His blessing resting upon the people; His presence too was with them (ch. 1:13). Thus the unalterable laws of the Medes and Persians, which bound even the monarchs themselves to obedience (Dan. 6:15), are changed according to the Divine pleasure. “The glory of this latter house,” chapter 2:9, reads “the latter glory of this house.” Paul beautifully and powerfully comments on chapter 2:6-7, in his Epistle to the Hebrews (ch. 12:25-29).

General Divisions

The book contains four messages, in each case termed “The word of the Lord.” These charges from Jehovah to the people were all delivered in the second year of Darius, and within the brief period of four months.

Chapter 1 or message 1 — Sharp and solemn reproof as to the people’s indifference to the Lord’s interests; the gracious effect produced.

Chapter 2:1-9 or message 2 — Exceedingly cheering and encouraging, and withal, beautifully prophetic of latter-day glory connected with the Temple.

Chapter 2:10-19 or message 3 — A solemn call to the people to consider their ways.

Chapter 2:20-23 or message 4 — Jehovah will overturn and destroy the kingdoms and might of the earth, but will also remember His chosen.

Zechariah

520 B.C. – 14 Chapters – 211 Verses

The two prophets, Haggai and Zechariah, were for a time contemporary — fellow-labourers among the restored of Judah (Ezra 5:1). The former prophet, however, was called to the exercise of his ministry two months earlier than his colleague (compare Zech. 1:1 with Hag. 1:1). Of Haggai we know nothing, not even his father’s name, as he is simply styled “Haggai the prophet”; but of Zechariah, we are informed of his father’s and grandfather’s name, and further learn from Nehemiah 12:4 and Ezra 5:1 That he was of priestly descent, as were also Jeremiah, Ezekiel, and Ezra. Zechariah began his prophetic ministry in the eighth month of the second year of Darius Hystaspes (ch. 1:1), and continued prophesying for more than two years at least (ch. 7:10). The accuracy with which these dates are given, even to the day of the month as well as the year, is to be noted, as they conclusively signify God’s recognition of the then Gentile Imperial Power and of the consequent degradation of His people.

Of the three prophets of the Restoration, Malachi unfolds the moral corruption of the people; Haggai warns, reproves, and encourages the remnant, promising Jehovah’s presence and blessing, even although under Gentile dominion; but our prophet widens and enlarges his sphere of testimony, and shows the relation of and connection of Judah especially to the Gentile Powers in their judgment, and then as received to favour subordinately to the Jews. Jerusalem as a city, and Judah as a people, are in the fore-front of these prophecies, with the future relations of both to the Gentile Powers of the last days. The details of the closing hours of Jewish unbelief are numerous and interesting, and the miraculous signs and physical facts connected with the Lord’s descent from heaven to Mount Olivet should possess intense interest to the student of prophecy (ch. 14).

The Eight Visions

In the first six chapters we have eight visions seen on the same night (ch. 1:7-8). The first vision represents the three empires which succeeded the Babylonian; it having passed away at the time of these prophecies. The earth was at rest under the yoke of the first of the three — the Persian power (ch. 1:8-11). The second vision represents the four empires and their final destruction after their scattering and destruction of Judah (ch. 1:19-21). The third vision represents the measuring of Jerusalem, thus signifying the appropriation of the city and people for Jehovah: the people will return in large numbers from the center, from whence they were anciently universally scattered, namely, Chaldea or the north. Surely Jerusalem is ever before the eyes of Jehovah, for in it He will yet establish His throne and His temple (ch. 2). The fourth vision represents the nation in the person of Joshua, the high priest, guilty and defiled; but God in the exercise of His sovereign grace pronounces their justification, and accepts them to favour and clothes them with glory (ch. 3). The fifth vision represents the combined glories of royalty and priesthood centring in Messiah, then returned to Judah (ch. 4). The sixth vision represents unsparing judgment upon the apostate and wicked part of the nation (ch. 5:1-4). The seventh vision represents Babylon as the seat and center of wickedness, civil and ecclesiastical (ch. 5:5-11). The eighth vision represents the providential course of the four great empires; the judgment upon Babylon having in meantime satisfied and vindicated the God of righteousness (ch. 6:8); the full execution of Divine judgment upon the Gentile imperial powers will be effected at the coming of the ancient of days (Dan. 7). Thus closes this series of visions (ch. 6).

Christ’s Triumphant Entry into Jerusalem

The triumphant entry of Christ as Israel’s Prince and King, into the royal city of Jerusalem (ch. 9:9, with Matt. 21:5), and Zion strengthened against the power of Greece (ch. 9:13) — who will play no unimportant part in the coming Jewish future — are important events in the closing days of Judean history, and introductory to the establishment of Christ’s millennial kingdom. Egypt, out of which Israel was redeemed, and Assyria, into which Israel was sent in chastisement (ch. 10:10), will yield Jehovah’s people at the epoch of their happy deliverance. The brotherhood between Judah and Israel is in meantime broken, and the Messiah of Israel is valued by the nation at thirty pieces of silver (ch. 11:12), while in retributive justice, the antichrist or “idol shepherd,” will feed upon the fat and wealth of the land, but judgment will surely overtake him (ch. 11). Jerusalem will be a burdensome stone and cause of wrath to the peoples besieging it — for Jerusalem, after the return of her people, will be besieged twice by the surrounding nations. Certain judgment will fall on the congregated nations gathering in rage against Judah, while the civil leaders of the returned people, the nation as a whole, as also the greatness and strength of Jerusalem with its inhabitants, will feel the awful stroke. The judgment and then deliverance and blessing of the remnant of Israel (ch. 13:8-9) will be followed by the general mourning of the nation in presence of their once pierced Messiah — the king (David), the prophet (Nathan), the priest (Levi), and the people (Shimei or Simeon), with “their wives apart” — that is, individually — will thus all share in the general mourning and confession of national and individual sin (ch. 12). Idolatry rooted out of the land; Jehovah owning the “Good Shepherd” on the cross as His fellow; the apostate part of the nation cut off, and a third or remnant number purified by judgment and owned as Jehovah’s people (ch. 13). The second and final siege of Jerusalem by the nations north and east of Jerusalem; the descent from heaven of the Lord, accompanied by all His heavenly saints and the miraculous signs and physical changes in and about Jerusalem; the feast of tabernacles kept yearly by the spared nations in Jerusalem, with holiness stamped upon the civil and ecclesiastical polity set up in the City of the Great King, and the utter extermination of the Canaanite closes this interesting book of combined Jewish and Gentile prophecy, which, in its fullest bearing, can only apply at the end of this age (ch. 14).

The quotation in Matthew 27:9-10, and ascribed to Jeremiah, is really from chapter 11:13 of our prophet. The difficulty has been explained on the ground that Jeremiah headed the list of prophetic writings as directed by the Jewish doctors, and consequently that any quotation from any Old Testament prophet could thus be ascribed to Jeremiah. The peculiar reference to that prophet in Matthew 16:14, does, in the opinion of many, imply some such arrangement referred to.

General Divisions

Chapters 1 – 6 — The future blessing of Judah and Jerusalem, with judgment upon the Gentile oppressors of Jehovah’s people, closing with the introduction of Messiah’s millennial reign as King and Priest upon His Throne — presented in a series of visions.

Chapter 7 – 14 — The moral condition of the people; the relation of the Gentiles to Israel in the future days, with their full and final destruction — a remnant spared and the latter-day glory — Jerusalem being the center.

Brief Synopsis of the Book

Chapter 1. — Jehovah’s jealousy for Zion; His return in mercy to Jerusalem and the destruction of the Gentile Empires who had scattered Judah.

Chapter 2. — The future establishment of Jerusalem, her glory, prosperity, and joy as chief among the nations; Jehovah in her midst.

Chapter 3. — The full justification of the Jewish people pronounced by Jehovah Himself; the guilty and defiled nation represented by Joshua, the High Priest.

Chapter 4. — The glories of royalty and priesthood would yet be established in Zion, setting her as chief in blessing on the earth.

Chapter 5. — The apostate nation of Israel under the governmental curse of Jehovah; and Babylon regarded as the seat of wickedness on earth.

Chapter 6. — Providential government exercised through the four Empires; Christ the branch building the temple and bearing the glory in the future.

Chapter 7. — Jehovah’s controversy with the priests and people; the returned remnants called to the exercise of practical righteousness.

Chapter 8. — Jehovah and the people’s future return to Zion and the latter-day glory and blessing of Jerusalem; Jehovah in her midst.

Chapter 9. — Historical fulfilment from Alexander’s overthrow of Persia till Christ; the early part of the chapter typical of the future.

Chapter 10. — Israel gathered from the north and south, Assyria and Egypt, and strengthened by Jehovah Himself.

Chapter 11. — The Messiah, all Israel, the Gentile oppressors, the Antichrist (verses 15-17), all in special relation to the last days.

Chapter 12. — Judgment of the hostile eastern powers; Israel, delivered, mourns in presence of her once crucified Saviour.

Chapter 13. — Practical cleansing of the people; mass of the nation cut off, and a third or remnant numbered delivered.

Chapter 14. — The last gathering of the Gentiles against Jerusalem, and numerous details of the closing days.

Note

The triumphal march of the Lord into Jerusalem (ch. 9:9); the price at which He was valued (the price of an ox or a slave in the marts of the east), and the use to which the money was applied (ch. 11:12-13), with the piercing of His blessed side (ch. 12:10) — are Messianic predictions fulfilled to the letter.

Malachi

397 B.C. – 4 Chapters – 55 Verses

Of Malachi, personally, nothing is known; the name signifies “My Messenger” (ch. 3:1).

This last book of the Old Testament closes with a dark and sorrowful picture of the moral condition of the returned captives. As time wore on, the state of the remnant was marked by rapid decline, so that in the days of our prophet a remnant out of it had to be distinguished (ch. 3:16-18) from the mass which had grown corrupt and wicked. At the time of the prophecy, the people had been once more established in the land, although under Gentile sovereignty and permission; the temple had been rebuilt, a regular and genealogical priesthood, and the great body of Levitical sacrifice and feasts reinstituted, but the moral state of all, both priest and people was at the lowest possible ebb.

A Most Humbling Sight

The sight presented by the closing prophet of the Old Testament is a most humbling one. The spirit of zeal for the glory of God and of worship characterized the remnant at the commencement of their return to the city and land of their fathers: here the spirit of unconcern for Jehovah and His interests, of unbelief and scorning, stamp their features upon them at the close. Contempt for all that formerly distinguished them in their early history, is terribly demonstrated in offering to God sacrificial animals expressly prohibited by the Levitical law. What an answer to the grace of Jehovah in thus offering polluted bread, and the blind, lame, and sick, yea, the blemished animals in sacrifice. What a contrast is presented in chapter 1:11; if they are so utterly indifferent to the grace and glory of Jehovah, He knows how to vindicate His own blessed name, and within the compass of the prophetic word a richer, fuller exposition of the glorious future is not to be found than in those beautiful words: “For from the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering: for My name shall be great among the heathen, saith the Lord of Hosts.” The earnest, lovely, and pleading expostulations of the Lord are received and answered in a high-handed reasoning spirit. Vision and prophecy were to be sealed up till the coming of John the Baptist, the immediate forerunner of Christ and greater prophet than all who had preceded him (Matt. 11:9-11). Elijah too is promised after Christianity and before the day of Jehovah — in the short interval lying between — who will wind up the prophetic testimony of our God. While John the Baptist was “The Messenger” (ch. 3:1), he was also to faith the Elias to come (Matt. 11:14); on the other hand, chapter 4 of our prophet distinctly declares that Elijah will come to prepare Israel for the day of the Lord; this coming, therefore, is yet future.

The opening words of the prophet are quoted by Paul in Romans 9:13; while the closing utterances are again and again referred to in the Gospels. Thus “the Scripture cannot be broken.” The Divine inspiration of the whole is attested — repeatedly attested by our Lord, the apostles, and writers of the New Testament. While the prophets and holy men of old spake the “Word of the Lord,” their testimony was not their own, but what they spoke and wrote in Jehovah’s name was in the power and inspiration of the Spirit of Christ, which was in them (1 Peter 1:10-12).

General Divisions

Chapter 1 — The moral insensibility of the people to God and His worship.

Chapter 2 — The sin and integrity of the ecclesiastical leaders of Judah.

Chapter 3 — Jehovah coming in grace, preceded by His messenger — John the Baptist, with the remnant distinguished.

Chapter 4 — Jehovah coming in judgment, preceded by His prophet Elijah.

Note

The coming of Jesus in grace was heralded by John the Baptist (ch. 3:1). The coming of the Lord in judgment is to be introduced by the ministry of Elijah the prophet (ch. 4:5).

New Testament: Introduction

We desire, in the following pages, under the guidance of the Holy Spirit, to gather together some of the many things that throw light upon the various writings which form the Book commonly called the New Testament.

We are not aware that God Himself gave the book this title, though we doubt not He guided those who first collected the sacred writings to place them in the order in which we now find them, and also over-ruled the selection of a title for the collected books.

While there was only the Old Testament writings it was not needful to call them old; but when a new dispensation was brought in, with Scriptures belonging thereto, it was necessary (while calling the whole collection the Bible — The Book) to distinguish between the writings belonging to the old order of things, and those belonging to the new order.

It is important to see that the latter is not merely a continuance of what had existed before, though all had surely come from God. Many passages of Scripture clearly point out the difference, such as “The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). “Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John” (Matt. 11:11-13). “Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved” (Matt. 9:17). In the first and second epistles of John that which Christ introduced is again and again called “the beginning,” surely signifying the beginning of Christianity.

It is therefore quite right and becoming that the inspired writings which unfold Christianity should be collected together, and have a distinguishing title such as, in the providence of God, has been given to them in the familiar but hallowed title of ‘The New Testament.’ The Christian may regard it as his Father’s ‘will.’

It will no doubt occur to the reader that the words ‘the new testament’ occur several times in the Authorized Version. They are specially used in reference to the cup in the Lord’s supper (Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25); but in these places the phrase would be better translated ‘new covenant,’ and doubtless refers to that new covenant which God has promised to make with the house of Israel (Heb. 8:10), though Christians already enjoy some of the privileges of the same. It is based upon the blood of Christ.

The New Testament has also come to us in some respects in a new way, though all Scripture is equally inspired and authoritative. Thus we read, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son” (Heb. 1:1-2). We have therein the very words of the Lord Jesus, when as a man He walked among men. We know also that the Old Testament prophets were used to communicate what, at times at least, they did not understand (1 Peter 1:10-12); whereas the apostle Paul was able to say, “Now 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. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual” (1 Cor. 2:12-13).

The New Testament naturally divides itself into four sections.

1. The four Gospels;

2. The Acts of the Apostles;

3. The twenty-one Epistles;

4. The Revelation.

Summary of Contents

A brief summary of its contents may be given thus:

(1.) God reveals Himself especially as Light and Love. In the birth of the Lord Jesus we have “God manifest in the flesh.” In His going about healing their diseases and feeding the hungry, He fulfilled the prophecies that spoke of Israel’s Messiah (Isa. 53:4; Psa. 132:15). His rejection and death, though accomplished by the hatred of man, was the means ordained by God to atone for sin, and lay the foundation for all God’s purposes of blessing. He arose from among the dead, and ascended to heaven (Acts 2:23-24). In the death of Christ the power of Satan was annulled, according to the word uttered in the garden of Eden (Gen. 3:15); the total ruin of man in the flesh was brought to light, the first man being set aside in judgment, and the second Man, Head of the new creation, exalted. The death and resurrection of Christ is the key-note of the gospel proclaimed throughout the wide world.

(2.) The descent of the Holy Spirit as a person — in distinction from His being with the Old Testament saints — to indwell believers (John 7:39) and by whom they are “builded together for an habitation of God” (Eph. 2:22), so that now the saints are the temple of God, in contrast to the temple built by Solomon. By the descent of the Holy Spirit the saints are also formed into the one body, of which Christ is the Head in heaven (1 Cor. 12:12-13). The presence of the Holy Spirit is to the world a demonstration of sin, of righteousness, and of judgment (John 16:8-11).

(3.) The existence of the church, which commenced at Pentecost, as a practical union of believers (Acts 2:44-47). Also the spread of the gospel, first at Jerusalem, when about three thousand were converted; then to the Samaritans and Gentiles (Acts 8:25; 10), and proclaimed “everywhere” by those who were scattered abroad by the persecution (Acts 8:4).

(4.) The conversion and apostleship of Paul, to whom was revealed the doctrine of the church — a mystery hid until then — and who was led to speak of the gospel he proclaimed as “my gospel”: it was the gospel of the glory of Christ.

(5.) The doctrines of Christianity as given in the Epistles of Paul, John, and Jude, giving God’s plan of salvation how a guilty man can be just before God. They detail the gifts in the church, and the order of an assembly. They also speak of the false prophets that were already associated with the church; and foretold the coming of the Antichrist, and the judgments that should fall upon apostate Christendom; but setting before the Christian the bright hope of the coming of the Lord.

(6.) The Epistles addressed to believing Jews, which place, in strong contrast, the one sacrifice of Christ with the many sacrifices under the law, and the eternal blessings of Christianity with the temporal blessings under Judaism. They also enforce the practical side of Christianity.

(7.) The Revelation, which speaks of the things that then existed in the addresses to the seven churches, though they also bear a historical application to the church as long as it is on earth. Then it speaks of the things that shall be after the church is seen in heaven, with the judgments that will fall upon apostate Christendom and on the world, Satan bound, and Christ reigning King of kings and Lord of lords, with many collateral subjects, ending with the present bright hope of the saints, the speedy return of the Lord Jesus.

Comparing the New Testament with the Old

A five-fold division of the New Testament has also been pointed out, answering in character to the five books of Moses: namely:

	1. The Gospels, Beginning.	Genesis, Beginning.
	2. The Acts, The coming out of the church.	Exodus, Redemption from Egypt.
	3. John and Paul’s Epistles (except Hebrews), The position and privileges of Christians.	Leviticus, Access to God, worship, etc.
	4. Peter, James, Jude, and Hebrews, Walk of Christians in the wilderness.	Numbers, The journey through the wilderness.
	5. Revelation, Closing scenes.	Deuteronomy, Final results.

We hope to see many of the beauties of each of the Gospels, of the Epistles and of the Revelation when we come to consider them somewhat in detail.

The more the Bible, as a whole, is studied, the more it is seen to be the handiwork of the Spirit of God. Penned as it was by so many different writers, with varying characters of mind, during a period of some thousands of years, and yet to see the supernatural network entwining and enveloping the whole, stamps upon it its true character — The Word of God. It carries its own authority with it. It commands the conscience of all readers, and works effectually in all who bow to it.

The spiritual mind apprehends the completeness of the whole. Were any part taken away the void would be felt. There is no superfluity, and there is nothing lacking.

May God vouchsafe to guide us in our studies, prevent anything erroneous being herein stated, and bless this feeble endeavor to help in the study of His inspired word; and to Him be all the glory.

The Four Gospels

The gospels have been the arena of difficulties with many Christians. Why were four Gospels written? and, if such were needful, why do they differ so much both in their order and in their contents? These questions come with increased power to those who are not well established in the plenary inspiration of the Scriptures, whereas those who firmly believe that all Scripture is God-inspired, while they may have some difficulties, know that God has a wise reason for everything, whether they understand it or not.

On the other hand, where the doctrine of inspiration is loosely held, man and not God is ever before the eye — man may have done the best he could, but has not at all times been successful, and has not always avoided mistakes.

Any Christian who has ever written a book knows how careful he has been that that book should truly and faithfully give what he intended to say; and yet how strange that some who know this, and have been thus careful in their own works, should have no higher thought of God as an Author than to suppose that He has allowed His writers to say what He did not mean, omit what He would have had them say, and indeed make mistakes in various ways; and notwithstanding all this, yet to tell us that the Scriptures are the Word of God, and that all is God inspired. Indeed, God acknowledges that He is the Author of it all. We have looked a little at Verbal Inspiration elsewhere.

All sorts of questions have been started as to the origin of the gospels. Which gospel was first written? How far did the second writer copy from the first, or did he supplement it? Had the third writer a copy of both the first and second when he wrote his gospel, and what use did he make of them? Or was there one full record of events from which all made extracts? All this and much more is perplexing, for it is not at all agreed which gospel was written first. Putting aside the Gospel of John, the other three have each been said to have been the first written.

These and many more such suppositions have arisen because God has been lost sight of as the Author, and man the instrument has alone, or almost alone, been considered. After some scheme has been supposed to be the true one, then it is admitted that the Holy Spirit aided in some way to lead the writers; but it is held by many that He did not prevent them making mistakes, omissions, etc. To what then are we to trust as the Word of God? How tell truth from error?

Whereas if we begin with God being the Author, such questions have no interest for us, and we therefore do not need any means of answering them. But, on the other hand, we shall be met with the cry, “The differences, the differences, how do you account for them if all are inspired?” The answer is very simple: the differences are as much inspired as the agreements; and the spiritual mind sees in them the marks of designed perfections, and a strong confirmation of the divine inspiration of the gospels.

Once assured of this, we can with interest inquire what light can be thrown upon why there are so many differences existing in the gospels?

This leads to another question: Why are there four gospels? If they were all alike, one would contain all and be sufficient, but God has been pleased in His wisdom to give us four distinct gospels. Surely it is right for us to seek to discover why four gospels are given, and why they differ.

These are questions that were of interest in the church from the earliest date, and in some way the four gospels were linked with the appearance of the four beasts, or living creatures, in the Revelation.

Irenaeus (A.D. 120-200) contends that there must be four gospels and no more (there are some apocryphal gospels), because (1.) there are four zones of the world, while the church is scattered throughout the world; (2.) there are four cherubim in the Revelation; and (3.) there have been four covenants given to the human race: one, under Adam, prior to the deluge; the second, from the deluge to Moses; the third, under the law; and the fourth, under the gospel.

Without endorsing much that we find in Irenaeus, it may be noticed that the allusion to the four living creatures has often been adopted since, and old books gave along with a supposed portrait of Matthew, a man; along with Mark, a lion; with Luke, an ox; and with John, an eagle.

In Ezekiel 1 also we have “the likeness of four living creatures,” and with the same faces as the above, and in the same order. “They four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle” (verse 10). No doubt there is a reason why the order in Ezekiel differs from that in Revelation 4. In the former the prophet was “among the captives by the river of Chebar”; whereas, in the Revelation the living creatures are seen in heaven along with the four-and-twenty elders, who doubtless represent the redeemed. If there is any connection between the order of naming the living creatures and the gospels, it seems right to be that in the Revelation rather than that of Ezekiel. This would place the lion with Matthew, the ox with Mark, the man with Luke, and the eagle with John.

But if there be any seeming resemblance or connection, it might need greatly modifying when we carry out the figures used. For instance, in the cherubim, the lion would speak of “majesty” as an attribute of God; but in the gospel it would be an allusion to the “lion of the tribe of Juda,” though this indeed was the royal tribe: “the sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (Gen. 49:10).

In the ox it would be plodding industry as a type of the ever-active providence of God.

In the man it is intelligence.

In the eagle the soaring above all earthly influence.

Now as these four figures are needed to set forth the active interference of God in government, may not four gospels be needed to set forth at least four of the principal characters of Christ, when He came to earth to work out redemption for man? This we believe is the key to the four gospels, and accounts for very many of the differences found in them, without saying that the gospels agree with the faces of the cherubim. In Scripture four is the number of complete display on earth — earthly perfection.

But amid the many titles and characters of the Lord what four can be chosen to be there represented? The first that seems essential is Christ as the Son of God. No redemption can be accomplished without this. The next that presents itself is Christ as Son of Man. This also is needful to accomplish redemption. A third is Christ as the Messiah, the Son of David and King, to fulfil the many prophecies given to Israel. These seem essential, but what can be named for a fourth? We believe it is Christ as Prophet and Servant, which is also needful to fulfil prophecy.

Now if the four gospels are characterized by representing Christ in the above aspects, might we not naturally expect that chronological order would not be always followed? A moral order is often better for such a purpose.

This has been illustrated by the various lives that might be written of any great man — say of the Duke of Wellington. One biographer might mainly dwell on his character as a general in the army; another as a statesman; another as a philanthropist; and another give his character in social life. We can easily see that none of these would bind the authors to a strictly chronological order; but facts and traits of character would be associated in their moral order.

So it is in the gospels: historical order has not been always followed, because, to carry out the design in each, it was necessary that certain of Christ’s acts, His words and ways, should be grouped together as we find them; or some line of teaching was the better brought out by such grouping. We may not be able at all times to discover the design, but if we adhere to the truth that God is the author of all, we are then sure there is wisdom in events or teaching being placed in one gospel in a different order from what they are in another.

From this it follows that those who have laboured to cut up the gospels, and place them all in one chronological order to form what is called a harmony of the gospels have made a great mistake. God intended them to be separate, and has so given us them. To make them into one is to lose the beauty of each, and to spoil them as a whole.

Our next question is, If the before-named four characters of Christ are the true ones, to which of the gospels does each belong? Is there anything in the gospels themselves that plainly guides us in this? Let us see.

In two of the gospels we have genealogies of Christ. The one in Matthew traces it up to “the son of David, the son of Abraham.” The one in Luke up to “the son of Adam.” This at once seems to point out that in Matthew we shall find Christ as the Messiah, the Son of David; and in Luke, Christ as the Son of Man. We shall see presently whether these things are confirmed by further details.

Almost instinctively the introduction to the Gospel of John, “In the beginning was the Word, and the Word was with God, and the Word was God,” tells us that in this gospel Christ is emphatically the Son of God.

This leaves Christ as the Prophet or Servant for the Gospel of Mark, though we may not be able to see immediately any marks of this.

In placing any one of these characters of Christ with a particular gospel, it is not meant that it is to the exclusion of the other characters; but that in each the character named is the prominent thing brought out.

Now let us look at a few of the details of each.

Matthew

The very opening words of Matthew, as we have seen, stamp its character, “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” We should naturally expect that this gospel would be especially a testimony to Israel, and would contain more quotations from the Old Testament than the other gospels; and it is a fact that it does so. In Matthew there are 36; in Mark, 17; in Luke, 19; and in John, 15. It was to prove that Jesus was the true MESSIAH spoken of in the Old Testament, leaving the Jews without an excuse.

It is the only gospel that gives the name of Christ as Emmanuel, quoting the prophecy from Isaiah that such should be the name of the Virgin’s Son. He had been prophesied of in their own Scriptures, and now He was amongst them, exactly answering the prophecy.

Here only we have the wise men asking in Jerusalem, “Where is He that is born King of the Jews?” Surely we must see how exactly this agrees with the character of this gospel.

Here only the term “kingdom of heaven” occurs: in the other gospels it is “the kingdom of God.” John the Baptist preached, saying, “Repent ... for the kingdom of heaven is at hand”: in the other gospels he preached “the baptism of repentance for remission of sins.” A kingdom was what the Jews were looking for, and one should be proclaimed to them; but it must be of heaven first before it could be on earth.

The kingdom of David was to continue forever as in Psalm 89:3-4: “I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations.” In agreement with this, Matthew does not record the ascension, but closes with Christ still alive on earth. As has been pointed out, Matthew was present at the ascension, and yet omitted to name it. Is it not clear that he did so because it would not have been in character with his gospel? The kingdom will run on after the church has been taken from the earth.

Many differences might be named. See for instance the entrance of Christ into Jerusalem. All the four gospels record this event, but Matthew alone records his being called “Son of David”: the children even cried out “Hosanna to the Son of David” (ch. 21:9,15). Surely this is not accidental, but shows God as the author of all.

We repeat that all that is meant is that Christ as Messiah is the leading thought in Matthew’s gospel: other characters also shine out. Christ came to His own, and His own received Him not. This rejection is noted, and then Christ foretells of his church (ch. 16) which is not named in the other gospels.

Mark

The gospel commences with the words, “The beginning of the gospel of Jesus Christ, the Son of God,” and we might at first suppose that the leading characteristic was Christ as Son of God. But that character belongs to the gospel by John. As we have said, we believe that Christ is here represented as the PROPHET and faithful SERVANT.

As a master says to his servant, “As soon as you have done that, do this,” or “do this at once, immediately”: so we find that the Greek word translated “immediately,” “straightway,” “forthwith,” “anon,” etc. occurs forty-two times. In Mark alone we read, “And they had no leisure so much as to eat” (ch. 6:31): how like a busy servant!

We do not find in Mark that the principles of the kingdom are laid down as in Matthew, nor the “Woe unto you” pronounced on the leaders of the people. Only in Mark do we get the words “neither the Son” added to the sentence, “Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (ch. 13:32). A servant knows not what his master doeth.

In Mark we do not find Christ saying that He had power to call twelve legions of angels; nor does He here say, “All power is given unto me in heaven and in earth.”

It is to be noted also that in this gospel Christ does not address God as His Father, except in the agony in the garden when His service of love was ended: nor do the disciples ever call Him “Lord.”

Surely all these things, and many more might be added, are not accidental, nor the mere style of the writer; but are designed, and are in beautiful harmony with Christ having taken the character of Servant.

Luke

Here Christ is as SON OF MAN. His genealogy does not stop at Abraham as in Matthew, but goes back to Adam. Here alone we get the few incidents of the early life of Christ. He was subject to His parents, and He increased in wisdom and stature and in favour with God and man. Here His manhood shines out.

This Gospel takes a wider range than Matthew. In agreement with this see the quotation from Isaiah 40 Matthew quotes, “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight,” and then stops; but Luke continues the quotation, “Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God.” In like manner in Luke, when the twelve apostles are sent forth they are not charged (as in Matthew), “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.” See also the wider commission to the seventy.

In this gospel only we get the parable of the Good Samaritan, which teaches that all men are our neighbors. Here only we have the parable of the lost sheep, the lost piece of money, and the prodigal son: God seeking the lost.

Surely all this is in beautiful harmony with Christ as the Son of Man for man.

John

In this gospel Christ is seen as SON OF GOD. We have already alluded to the opening of the gospel, and towards the close its object is distinctly stated — that men might believe that Jesus is the Christ, the Son of God; and that believing they might have life through His name.

Here we have no genealogy, and no early life; but we hear of Him being with God before creation, and of making all things. “We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”

Here alone we have the raising of Lazarus from the dead, with the declaration, “I am the resurrection, and the life.”

Here Christ is represented as sending the Holy Spirit, “whom I will send unto you from the Father.”

Here alone is omitted the agony in the garden, and the saying, “If it be possible, let this cup pass from Me.” And when they came to arrest Him here alone we read that when He said, “I am He, they went backward, and fell to the ground.”

Here alone Christ told Pilate, “Thou couldest have no power at all against Me, except it were given thee from above.” All this is consistent with the fact that Christ is Son of God, which is characteristic of the Gospel by John.

Thus, then, we believe that the four gospels are of God, and that the differences are designed by Him not only to bring out the varied characters of Christ, but that each may have its own peculiar line of teaching in agreement with that character. Instead of trying to harmonize the gospels and thus destroy those differences, it is for us to notice them, and seek wisdom from above to understand why they were made, and to learn the lessons intended by God.

Distinctive Features of the Gospels

Illustrated by the Frequency of Certain Words and Expressions

Coincidences Recorded in the Gospels

These lists are collated with the simple idea of pointing out in each gospel where the same event may have been recorded. We say may be recorded, because very similar events may have occurred at different times which are now supposed to be the same. Any one comparing the gospels must soon be convinced that some of the writers, at times at least, depart from the chronological order of the events as well as of the discourses, in order to group them together morally. The special teaching of each gospel is in this way much more effectively exhibited. (See the Four Gospels)

It is judged that in the Gospel of Mark the chronological order has been more observed than in either of the others. The Gospel of John being so very different from the other three (called the Synoptical Gospels because they give a more complete order of events) only a few references to it are given, and these may not always be correctly placed.

In the tables an attempt has also been made to record, in their order, the districts visited by the Lord, though all of them may not be placed strictly chronologically. There are three passages in Luke that are difficult to arrange. In chapter 9:51-52, we read that, “It came to pass, when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem, and sent messengers before His face”; and at a village in Samaria. He was not received because His face was turned toward Jerusalem. This seems to speak of the Lord’s last visit to Jerusalem; but in chapter 13:22 we read that He went through the cities and villages, teaching and journeying toward Jerusalem; and in chapter 17:11,”It came to pass, as He went to Jerusalem, that He passed through the midst of Samaria and Galilee.” Some refer all these three passages to the Lord’s last visit; others suppose they refer to two visits; and again others believe that three visits are referred to. Now, between the Feast of Tabernacles and the Feast of Dedication there are only two months, and this does not seem to leave time enough for the tour named in chapter 13:22 to have taken place, seeing that the Lord visited Bethany after the Feast of Tabernacles (Luke 10:38-42). From the Feast of Dedication to the last Passover, there occurs a period of four months, which allows time for another visit to Galilee, according to Matthew 19:1 and Luke 17:11. This latter passage may mean that the Lord passed between Samaria and Galilee (for if one came from the north it would be said “through Galilee and Samaria”), and then crossed the Jordan into Peraea (Mark 10:1). He travelled southward and again crossed the Jordan near Jericho. It is obvious that Luke 17:11 refers to the Lord’s last visit to Jerusalem, and it is possible that the other two passages should be assigned to the same.

TO THE FIRST PASSOVER IN THE LORD’S MINISTRY	Matt.	Mark	Luke	John
Genealogies of Jesus	1:1-17		3:23-38
Birth of John foretold to Zacharias			1:5-25
Birth of Jesus foretold to Mary			1:26-38
Mary’s visit to Elizabeth			1:39-56
Birth of John the Baptist			1:57-80
An angel appears to Joseph	1:18-24
Birth of Jesus Christ	1:25		2:1-7
Visit of the Shepherds			2:8-20
Circumcision of Jesus			2:21
Presentation in the temple			2:22-38
Visit of the Magi	2:1-12
Flight into Egypt and return	2:13-23
Jesus with the doctors in the temple			2:46-52
Ministry of John the Baptist	3:1-12	1:1-8	3:1-18
Baptism of Jesus	3:13-17	1:9-11	3:21-22
The temptation of Jesus	4:1-11	1:12-13	4:1-13
Testimony of John to Jesus and its effects				1:19-51
Miracle of water made wine, Cana				2:1-11
Jesus visits Capernaum				2:12

FROM THE FIRST PASSOVER
Jesus cleanses the temple, Jerusalem				2:13-17
John imprisoned: Jesus leaves for Galilee	4:12	1:14	4:14	4:43-45
Jesus with the woman of Samaria				4:4-42
In the synagogue at Nazareth			4:16-30
Call of Andrew, Simon, James, and John, Sea of Galilee	4:18-22	1:16-20	5:1-11
Demoniac cured, Capernaum		1:21-28	4:31-37
Peter’s wife’s mother and others healed	8:14-17	1:29-34	4:38-41
Circuit of Jesus throughout Galilee	4:23-25	1:38-39	4:43-44
Jesus heals a leper	8:1-4	1:40-45	5:12-15
He heals a paralytic, Capernaum	9:1-8	2:1-12	5:17-26
Call of Matthew (Levi)	9:09	2:13-14	5:27-28

FROM THE SECOND PASSOVER.
Miracle at Bethesda, Jerusalem				5:1-47
The corn fields: Jesus Lord of the Sabbath, On a tour	12:1-8	2:23-28	6:1-5
The withered hand healed, Galilee	12:9-14	3:1-6	6:6-11
Jesus withdraws and heals many	12:15	3:7-12
He retires to a mountain			6:12
The twelve apostles appointed	10:1-4	3:13-19	6:13-16
The sermon on the mount	5:1-8:1		6:20-49
Jesus heals the centurion’s servant,Capernaum	8:5-13		7:1-10
The widow’s son raised, Nain			7:11-17
John sends his disciples to Jesus, Galilee	11:2-19		7:18-35
The cities upbraided	11:20-24
Simon and the woman that was a sinner			7:36-50
Second circuit throughout Galilee			8:1-3
Jesus judged to be beside Himself		3:20-21
Blasphemy against the Holy Spirit	12:24-37	3:22-30	11:14-23
Disciples esteemed before natural ties	12:46-50	3:31-35	8:19-21
Woes upon the scribes, Pharisees, and lawyers			11:37-54
Disciples and the people instructed			12:1-59
Call to repentance: barren fig-tree			13:1-9
Various parables, Sea of Galilee	13:1-53	4:1-34	8:4-18; 13:18-21
Jesus crosses the sea in a storm	8:18-27	4:35-41	8:22-25
The demoniacs cured, Gadara	8:28-34	5:1-20	8:26-40
Jairus’ daughter raised: woman with issue of blood, Galilee	9:18-26	5:21-43	8:41-46
Jesus heals two blind men: a dumb spirit cast out	9:27-34
Jesus despised as the carpenter’s son, Nazareth	13:54-58	6:1-6
Third circuit round the villages	9:35	6:06
Jesus sends out the twelve	10:1-42	6:7-13	9:1-6
Death of John the Baptist	14:6-12	6:21-29
Herod fears John has arisen	14:1-2	6:14-16	9:7-9
The twelve apostles return		6:30-31	9:10
Five thousand fed, Bethsaida (Julias)	14:13-21	6:32-44	9:10-17	6:11-14
Jesus walks on the sea	14:22-33	6:45-52		6:15-21
Many healed by touching Him, Gennesaret	14:34-36	6:53-56
Jesus the living bread, Capernaum				6:22-65
Peter’s confession				6:66-69

FROM THE THIRD PASSOVER
Judgment on tradition, and on the Pharisees and scribes, Capernaum	15:1-20	7:1-23
The daughter of a Syrophenician woman healed, Coasts of Tyre and Sidon	15:21-28	7:24-30
Hearing and speech restored, East of the Sea of Galilee	15:29-31	7:31-37
Four thousand fed	15:32-38	8:1-9
The Pharisees and Sadducees again ask a sign, Dalmanutha	16:1-4	8:10-12
Jesus crosses the lake: cautions against the leaven of the Pharisees, Sadducees, etc.	16:5-12	8:13-21
Blind man healed, Bethsaida (Julias)		8:22-26
Peter confesses Jesus to be Christ, Region of Caesarea Philippi	16:13-20	8:27-30	9:18-21
Jesus foretells His death: rebukes Peter	16:21-28	8:31-38	9:22-27
On the mount of transfiguration	17:1-13	9:1-13	9:28-36
A deaf and dumb spirit cast out	17:14-21	9:14-29	9:37-43
Jesus again speaks of His deathand resurrection, Galilee	17:22-23	9:30-32	9:43-45
Miracle to pay the tribute	17:24-27
Jesus sets a child in their midst, with teachings thereon	18:1-14	9:33-50	9:46-50
The church: two or three met in Jesus’ name. A forgiving spirit enjoined	18:15-35
The seventy sent out			10:1-12
The cities upbraided			10:13-16
Jesus at the feast of Tabernacles, Jerusalem				7:2-53
The woman taken in adultery				8:3-11
A man born blind cured				9:1-41
The seventy return			10:17-24
The lawyer’s question on eternal life			10:25-29
Parable of the good Samaritan			10:30-37
Jesus with Martha and Mary, Bethany			10:38-42
The feast of Dedication, Jerusalem				10:22-38
Jesus retires beyond the Jordan				10:39-42
The raising of Lazarus, Bethany				11:1-46
The Sanhedrim seek the life of Jesus: He retires to Ephraim, near the desert				11:47-54
(Jesus leaves Ephraim and goes again into Galilee: see Matt. 19:1; Luke 17:11)
A woman afflicted 18 years made straight			13:10-17
Jesus in a Pharisee’s house			14:1-14
The great supper			14:15-24
Parable of the lost sheep, the lost piece of money, and the prodigal son			15:1-32
Parable of the unjust steward			16:1-13
Parable of the rich man and Lazarus			16:19-31
Jesus passes through Samaria and Galilee on His last journey to Jerusalem			17:11
The ten lepers cleansed			17:12-19
Parable of the unjust judge			18:1-8
Parable of the Pharisee and publican			18:9-14
Jesus goes into Peraea	19:01	10:01
Jesus questioned as to divorce	19:3-12	10:2-12
He blesses the children	19:13-15	10:13-16	18:15-17
The rich young man asks as to eternal life	19:16-30	10:17-31	18:18-30
Parable of the labourers	20:1-16
Jesus again foretells His sufferings	20:17-19	10:32-34	18:31-34
The request of James and John	20:20-28	10:35-45
The blind cured near Jericho	20:29-34	10:46-52	18:35-43
Jesus visits Zacchaeus			19:1-10
Parable of the pounds			19:11-27
Six days before the Passover, Jesus at Bethany				12:01
Triumphal entry into Jerusalem	21:1-11	11:1-11	19:29-44	12:12-19
The barren fig-tree cursed	21:17-22	11:12-14
Jesus cleanses the temple the second time	21:12-16	11:15-19	19:45-46
The fig-tree withered	21:20-22	11:20-26
Questions of authority and of John’s baptism	21:23-27	11:27-33	20:1-8
Sons sent into the vineyard	21:28-32
Fruit sought from husbandmen	21:33-46	12:1-12	20:9-18
Marriage of the King’s son	22:1-14
Question of the Herodians and Pharisees as to paying tribute	22:15-22	12:13-17	20:20-26
Sadducees and the resurrection	22:23-33	12:18-27	20:27-40
Great commandment of the law	22:34-40	12:28-34
How is Christ David’s son and David’s Lord	22:41-46	12:35-37	20:41-44
The scribes and Pharisees denounced with woes	23:1-36	12:38-40	20:45-47
The widow’s mite		12:41-44	21:1-4
Jesus leaves the temple and foretells its destruction. His second coming, etc.	24:1-51	13:1-37	21:5-36
Parable of the ten virgins	25:1-13
Parable of the talents	25:14-30
Judgment of the living nations	25:31-46
The rulers conspire to kill Jesus	26:1-5	14:1-2	22:1-2
Mary anoints Jesus, Bethany	26:6-13	14:3-9		12:2-8
Judas covenants to betray Jesus	26:14-16	14:10-11	22:3-6

THE LAST PASSOVER
Jesus keeps the Passover, Jerusalem	26:17-25	14:12-21	22:7-18	13:01
Jesus washes His disciples’ feet				13:3-17
The Lord’s supper	26:26-29	14:22-25	22:19-20
Jesus discourses with His disciples				14-16:33
The prayer of Jesus				17
Jesus in the garden of Gethsemane	26:30-56	14:26-52	22:39-53	18:1-11
Jesus before Annas and Caiaphas, Peter’s denial	26:57-75	14:53-72	22:54-71	18:12-27
Jesus before Pilate and Herod	27:1-31	15:1-20	23:1-26	18:28-40;19:1-15
The crucifixion	27:32-50	15:21-38	23:27-46	19:16-30
Events on the day of the crucifixion	27:51-61	15:39-47	23:47-56	19:31-42

AFTER THE CRUCIFIXION
Friday Evening
The women begin to prepare spices			23:56
The Sabbath
The body in the sepulchre: The women rest			23:56
Saturday Evening
Mary Magdalene and the other Mary come to the sepulchre	28:01:00
They return and finish their preparations		16:01
Sunday
Resurrection, earthquake, stone removed	28:02:00
While yet dark, Mary Magdalene comes to the sepulchre				20:01
Returns and tells Peter and John the Lord is taken away				20:02
Women at the sepulchre very early		16:2-4	24:1-3
Two angels tell them Jesus is risen	28:5-7	16:5- 6	24:4-8
They go to tell the disciples	28:08:00	16:7-8	24:9-11
Peter and John go to the sepulchre			24:12:00	20:3-9
Peter and John return: Mary remains				20:10-13
Jesus reveals Himself to Mary		16:09		20:14-16
He sends her to the disciples		16:10-11		20:17-18
Jesus meets the women	28:9-10
The watch report what happened	28:11-15
Jesus reveals Himself to Peter (1 Cor. 15:5)			24:34:00
Revealed to two going to Emmaus		16:12-13	24:13-35
Revealed to the eleven		16:14-18	24:36-49	20:19-25
Second Sunday
Jesus again appears to His disciples				20:26-29
Jesus appears at the sea of Tiberias				21:1-25
Appears to five hundred brethren (1 Cor. 15:6)
Jesus seen by James (1 Cor. 15:7)
Jesus meets all the apostles (1 Cor. 15:7)	28:16-20
The ascension at Bethany (Acts 1:4-9)		16:19-20	24:50-53

Matthew

In this Gospel our Lord is presented as the Son of Abraham (the depositary of promise), and the Son of David, the Messiah, the King, Emmanuel. He announces the kingdom of heaven, the ‘mysteries’ of which are in contrast to the earthly hopes of Israel, and He unfolds the principles of that kingdom. He is presented to Israel as their Messiah, but is rejected. The consequences that follow this rejection are detailed, running on to the end.

In chapter 16:18 and 18:17 the church is spoken of as a then future thing.

Some suppose that Matthew wrote his Gospel in Hebrew, and that the Greek is only a translation. If this were so, it is strange that only the translation is preserved, and not the original. Though early writers speak of the Hebrew original, it does not appear that any of them ever saw a copy, whereas they habitually quote the Greek as we now have it. There was an apocryphal book written in Hebrew, called ‘The Gospel according to the Hebrews,’ fragments of which remain: it is supposed that Matthew’s Gospel was confounded with this and thus gave rise to the assertion that Matthew wrote his Gospel in Hebrew.

Chapter 1

Verses 1-17 give the genealogy of the Lord from Abraham (compare with Luke 3, where it is from Adam, the Son of God), through David and through Joseph the husband of Mary. To make the three divisions to be fourteen generations each (verse 17), some names are omitted, as between Joram and Ozias (verse 8). Such persons as Thamar and Rachab being named shows how grace super abounds over sin. (This genealogy is called the legal line, that in Luke giving the natural line.)

Verses 18-25 relate the miraculous conception of the Lord by the Holy Spirit. He was to be called JESUS, (The Greek form of Jehoshua, ‘Jehovah saving’) for He would save His people (Israel) from their sins. He was Emmanuel, “God with us” (Isa. 7:14; 8:8). Instruction is given to Joseph in a dream, and he bows to it.

Chapter 2

Verses 1-12. The visit of the Magi to worship Jesus as King of the Jews. This visit was not “when Jesus was born,” as the Authorized Version in verse 1; the phrase is indefinite: “Jesus having been born.” It was probably some months later.

Herod, an Edomite (see Gen. 25:23), is reigning in Jerusalem, supported by the Gentile power (type of Antichrist in the last days). The leaders have the oracles of God, and the form of knowledge; they can inform Herod accurately, but have no heart for the Christ of God. Indeed, all Jerusalem is troubled at the report of God’s intervention: but strangers, Gentiles from the far east, come to honour the King of the Jews.

Verses 13-15. Joseph flees into Egypt. The prophecy in verse 15, spoken of Israel, is here applied to Christ; He goes through what they went through: He is the true Israel (see Isa. 49).

Verses 16-18. Herod kills the children of Bethlehem: the age, “from two years old,” was to cover the time from when the magi first saw the star in the east. Ramah was originally in the tribe of Benjamin, and Bethlehem was in Judah; but they were both near Jerusalem, and the children were to be slain in all the borders of Bethlehem. Compare Herod’s attempt to cut off Christ with Revelation 12:4.

Verses 19-23. On the death of Herod, Joseph returns to what is still called the “land of Israel,” though the nation was in bondage. They dwelt in Nazareth, that the prophecies might be fulfilled: He shall be called a Nazarene. No particular prophecy is here quoted: it is the general sense of the prophets that He would be despised.

Chapter 3

Verses 1-12. John the Baptist, in the wilderness, apart from the leaders of Israel, calls for repentance, because the kingdom of heaven is at hand, and judgment ready to be applied. He announces the Messiah who will baptize with the Holy Spirit, and (others) with the judgment of fire. It was Jehovah who would purge His floor.

Verses 13-17. Jesus is baptized by John, associating Himself with the remnant of Israel, saying, “It becometh us to fulfil all righteousness” (no repentance in Him). Now the heavens were opened, and the Holy Spirit as a dove came upon Him. A voice from heaven declared Him to be the Son of God, in whom God had His delight. (For the first time heaven was opened, and there was found on earth a Man according to the delight of God: One on whom, in virtue of His own excellence, the Spirit could abide. Believers are sealed only in virtue of accomplished redemption. The oil is put on the blood, not upon “man’s flesh.” See Ex. 30:32.)

Chapter 4

Verses 1-11. Jesus is tempted of the devil with the lust of the flesh, the lust of the eyes, and the pride of life.

1. He was hungry and Satan tempted Him to make the stones into bread (as persons help themselves in outward circumstances). Jesus waited for the word from God. Man does not live by bread alone.

2. Satan tempts the Lord to cast Himself down, quoting (inaccurately) a promise from Psalm 91:11-12 (to test God whether He would fulfil His promise). We must not tempt God.

3. Satan promised all the kingdoms of the world if the Lord would worship him (as Satan offers worldly advantages to men now). We must worship God only.

Thus the Lord takes our place before the great enemy of souls, and conquers him by the word of the Spirit, the Word of God.

Angels came and ministered to the Lord. The last temptation here is placed second in Luke 4. For mankind generally the attractions of the world would be more prominent than putting God to the test as Israel did.

Verses 12-17. On John being cast into prison, the Lord retires to the north part of Galilee, which was inhabited by a variety of nations. The ‘light’ from thence would cross the sea, and enlighten those “beyond Jordan.” (Galilee was to be, according to Isaiah 9, the scene of Messiah’s ministry, accordingly in this Gospel the Lord is not seen at Jerusalem until the close of His service, when He went up to suffer.)

The Lord now began to preach: “Repent: for the kingdom of heaven is at hand.”

Verses 18-22. Jesus calls to His service four of the apostles: Peter and Andrew, James and John.

Verses 23-25. Jesus went throughout all Galilee, preaching the glad tidings of the kingdom, confirming His mission by miracles (powers of the age to come), curing those possessed by demons, lunatics, and those suffering under various diseases. (This is a general statement embracing all the Lord’s ministry; the rest of the Gospel gives miracles and sayings grouped often in moral rather than chronological order.)

Chapter 5

Chapters 5, 6, & 7 give the Sermon on the Mount. It is an exposition of the principles of the new thing — the kingdom of the heavens, and of the moral character suited to it. It was addressed by Jesus to His disciples, though in the hearing of the people (Matt. 7:28). Righteousness and mercy (closely allied to grace) run through these three chapters, and the name of the Father is now told out.

Verses 1-12 give the character and portion of the believing remnant in the kingdom. (Compare the Psalms.)

Verses 13-16. Their position in the world.

Verses 17-48. The connection of the principles of the kingdom with the law. The law was to be fulfilled by Christ, not destroyed; but the conduct of the disciples was to be formed by principles far in advance of the law, reaching up to: “Be ye therefore perfect, as your Father which is in heaven is perfect.”

Chapter 6

Verses 1-4. The spirit in which to do their good works. Their Father would reward them.

Verses 5-15. How to pray to their Father, and to forgive if they sought to be forgiven. (See also John 16:24-27.)

Verses 16-18. How to fast, and to do it toward their Father.

Verses 19-34. Separation from the principles of the world, and from its anxieties.

Chapter 7

Verses 1-6. The spirit of their relationship with others.

Verses 7-12. Confidence in God in their new relationship.

Verses 13-23. Energy for the narrow path, and the means of discerning deceivers.

Verses 24-29. Real practical obedience their true wisdom.

Having propounded the elevated principles of the kingdom while on the mountain, the Lord descended to meet the sad need of the people.

Chapter 8

Verses 1-17. He manifests His power and grace by (1.) Curing a leper, touching him without being defiled, and proving that He was Jehovah (2 Kings 5:7). (2.) Curing the centurion’s servant at a distance, showing that far-off Gentiles would be brought into blessing in the kingdom. (3.) Healing Peter’s wife’s mother: she immediately waited on Him. (4.) Casting out demons by His word. (5.) Stilling the tempest, showing He was the Creator-God.

Verses 18-22. Discipleship must be real, without worldly advantages, and be prepared to share His rejection.

Verses 28-34. The demons own Jesus to be the Son of God, and know that torment awaits them from His power. The Gergesenes (or Gadarenes) prefer the demons and their swine to the presence of Jesus.

Chapter 9

Verses 1-8. The opposition of the Jewish rulers commences. In curing the paralytic, the Son of Man shows that He has power to forgive sins (Psa. 103:3).

Verses 9-13. Jesus chooses Matthew, and at the feast that followed, on the Pharisees objecting to His eating with tax-gatherers and sinners, He declared that He came to call sinners.

Verses 14-17. Jesus did not teach His disciples to fast while He was with them: they should fast when He was taken away. The new principles would not suit the old forms: all must be new.

Verses 18-26. His power is further manifested. A woman is cured by touching His garment; and the dead maid is raised. (Jesus said she was not dead because He was about to raise her up again, as a type of what He will do for the “daughter of my people” in the last days: see Dan. 12:2; Isa. 26:19; Ezek. 37:1-14).

Verses 27-31. Two blind men appeal to Jesus as Son of David; He owns that title, responds to their cry for mercy, and their eyes are opened.

Verses 32-34. A dumb man possessed by a demon is healed, upon which the Pharisees declared that He cast out demons by the prince of demons!

But He went on with His work of teaching, preaching, and healing the people. The multitudes were as sheep having no shepherd (for the leaders of Israel were not true shepherds); the disciples were to pray for more labourers to be sent forth.

(The miracles wrought by the Lord show what He was then prepared to do for the nation had they received Him, and they foreshadow what He will do for them in the last days, namely, deliver them from moral death, open their eyes to know Him, and their mouths to praise Him.)

Chapter 10

The prayer for more labourers is answered, and the twelve apostles are sent forth as such.

Verses 1-15 refer to the mission on which they were now engaged:

Verses 16-42 are more general, referring to the service the disciples should accomplish after the death of the Lord, really up to His return, the Spirit of the Father being promised to speak in them when brought before the judges.

In their present mission they were to go only to the lost sheep of the house of Israel, though they would be as sheep in the midst of wolves, and would meet with persecution as their Master did. They were not to fear, their Father in heaven would care for them. They were to say, “The kingdom of heaven is at hand,” and to confirm it and their mission by works of power. They were to ask in a town, Who is worthy? (who is ready to enter into the kingdom of heaven?) Those who received these disciples received Jesus. (This mission will be resumed and completed in the latter days by the believing remnant, as verse 23 indicates. The interval of Christianity is passed over in silence in this chapter.)

Chapter 11

Verses 1-6. As Jesus went on with His work of teaching and preaching, John the Baptist sent to know if Jesus was the coming One, or was another to be looked for. (John, the King’s herald, being allowed to remain in prison, appears to have wavered in faith.) His disciples were to rehearse again to him what they saw and heard. (The Lord fully answered to all that had been prophesied of Him: there was nothing beyond this: John was to be told it again.)

Verses 7-15. Jesus speaks of John’s greatness — he was greater than a prophet, for he was the forerunner of the Messiah. Did they go out to see a reed shaken with the wind? (No; they were baptized of him, and many asked, What shall we do?) Did they go to see a man in delicate raiment? (No; he wore raiment of camel’s hair, and a leathern girdle about his loins, as a prophet of God.) If they would receive it, he was the coming Elias (but they did not receive it, and he was not the Elias). The kingdom of the heavens was taken by violence (see ch. 23:13).

Verses 16-19. That generation was unwilling to be won. John did not come eating and drinking: he ate locusts and wild honey. That did not please them: they said he had a demon. Jesus came eating and drinking, and they murmured against Him. But wisdom has been justified by her children: those taught of God justify Him in all His ways.

Verses 20-24. Woe is pronounced against the cities in which His miracles had been wrought, but which had not repented. Their judgments would be according to their privileges.

Verses 25-27. Jesus praises the Father that the things He taught were hidden from the wise and prudent, but were revealed unto babes. He is entirely submissive to the will of His Father.

All things were delivered to Him, but no one knows the Son but the Father; nor does anyone know the Father but the Son, and he to whom the Son will reveal Him. The Lord being rejected as Messiah, He would have all things in heaven and on earth. (Christianity, heavenly blessing, the knowledge of the Father and the Son — eternal life — would be brought out. Here Matthew touches the line of things found in John. But the chief thought here is, rest in the knowledge of the Father outside this weary scene, and practical rest in submission of heart.)

Verses 28-30. Jesus invites to Him all that labour and are burdened (as all poor sinners are) and He will give them rest. And then to take His yoke and learn of Him, for He was meek and lowly in heart, and they should find rest to their souls. For His yoke is easy and His burden light. (In contrast, see ch. 23:4 and 1 Kings 12:1-15.)

Chapter 12

The nation is rejected on account of their contempt of the Lord.

Verses 1-8. The Lord is condemned by the Pharisees because the disciples pluck some ears of corn on the Sabbath day. He tells them that they did not understand the God who had said, “I will have mercy, and not sacrifice.” David had eaten the shewbread when exhausted by hunger; and indeed their law required work to be done in the temple on the Sabbath. There was now One among them greater than the temple: for the Son of Man is Lord of the Sabbath.

Verses 10-21. The Lord proceeds on the Sabbath to heal a man with a withered hand; and He reasoned with the Pharisees that it was right, and it was indeed their own practice to do good on the Sabbath.

Then the Pharisees took counsel how they might destroy Him. Jesus knowing it withdrew Himself; went on with His work, but charged those whom He healed not to make Him known, thus fulfilling the prophecy of Isaiah 42:1-6.

Verses 22-37. One blind and dumb, possessed by a demon, is healed. The people in surprise ask, Is not this the son of David? But the Pharisees again declare that Jesus cast out demons by the prince of demons. The Lord reasons with them that such a kingdom could not stand: only one stronger than a strong man can spoil his house: their own sons (and the apostles were such) should be their judges: they were doing the same work. Jesus cast out demons by the Spirit of God; and all manner of sin might be forgiven except this sin of blasphemy against the Holy Spirit. The opposers are denounced as the offspring of vipers!

Verses 38-45. The scribes and Pharisees ask for a sign from Jesus; but they should have no sign except that of the Lord being hid from them for three days and nights, as was Jonah.

The men of Nineveh would rise in judgment against that generation, for a greater than Jonah was present. The Queen of the South also, for a greater than Solomon was there.

An unclean spirit (as idolatry) had gone out from Israel, but seven spirits more wicked would share its place. (This will be fulfilled by the idolatry and apostasy of the Jews in the last days under Antichrist.)

Verses 46-50. The mother and brethren of Jesus desired to speak with Him; but now, whosoever would do the will of His Father was His brother, and sister, and mother (that is, the Lord now owns association with the believing remnant only, the nation having rejected Him).

Chapter 13

There are seven parables in this chapter. The Lord is no longer seeking fruit: His immediate connection with the Jews has terminated, and the kingdom is proclaimed according to the form it was to take in consequence of His rejection. First, the parable of the sower; then three giving the outward character of the kingdom of the heavens in its mysterious form in the world, and then three giving its secret character, with the result of all at the end of the age.

Verses 1-23. The parable of the sower, and the reasons why our Lord spoke in parables. Israel had rejected their King, therefore He spoke in parables that they might not understand the mysteries of the kingdom. Jesus was not now looking for fruit in Israel, but had become the Sower — a new work was commencing. The Lord explains the parable.

Verses 24-30 and 36-43. The parable of the wheat and the tares; evil men brought into the kingdom by Satan. The tares are the weed ‘darnel,’ which at first has the appearance of wheat.

Verses 31-32. Parable of the mustard seed. The outward kingdom becomes a great power in the world in which the birds of the air lodge, Satan’s servants (the birds in verse 4) take shelter in the kingdom.

Verses 33-35. The parable of the leaven (diffusion is the point of the parable: evil doctrine insinuates itself till the whole mass is characterized by it).

Verses 44-46. The parables of the hid treasure and the pearl of great price. Christ sells all that He has as Messiah on earth, and buys the world for the sake of His chosen ones.

Verses 47-52. The parable of the net, which gathers of every kind from the nations, as the gospel now does in Christendom. Then the fishermen select the good and take care of them. At the end of the age the angels will take the wicked from among the just for judgment.

Verses 53-58. Jesus is now rejected as a prophet.

Chapter 14

Verses 1-14. Herod Antipas having been reproved by John the Baptist, had put him in prison, and then beheaded him. On hearing of Jesus, Herod feared that John had risen from the dead. When Jesus hears of the death of John, He retires to a desert place in perfect human sorrow, and with the shadow of His own death upon His soul. (See ch. 17:12.)

Verses 15-21. The multitude followed Jesus, and intruded with their needs on His retirement. He heals their sick and feeds the five thousand, satisfying the poor with bread (Psa. 132:15). (Here there are twelve baskets of the fragments: in chapter 15:37, there are seven: both are perfect numbers, indicative of the full blessing there will be in the reign of Christ in the latter day.)

Verses 22-33. Christ prays for His own while they pass through tribulation. Peter attempts to walk by faith, but fails because of looking at the circumstances, but Christ is there to save him. Those in the ship said, “Of a truth Thou art the Son of God.” (Though rejected, He fed and tended the poor of the flock until taken up on high, where He becomes a Priest interceding for His saints, and the believing remnant in the last days.)

Verses 34-36. In Gennesaret, the people sought to touch the hem of His garment, and all who touched were cured. (At His return the remnant will own His glory, and there will be blessing through Him to all.)

Chapter 15

Verses 1-20 show the contrast, morally, between the doctrine of Christ and that of the leaders of Israel. (There is nothing the Lord detests more than human religion and the traditions of man. He turns away from the hypocritical Jews to show grace to the Gentiles.)

Verses 21-28. A Canaanitish woman (see Gen. 9:25) addresses Jesus as son of David, and is not regarded. Deeper lessons must be taught as to the true place of man. She takes her place as a dog, and is blessed.

Verses 29-39. Multitudes are cured, and they glorify the God of Israel. The four thousand are fed by the Lord (in whom there is a fullness to draw from, and who will not forget His own people, though grace is to go out to the Gentiles).

Chapter 16

This chapter presents four forms of unbelief.

(1.) Verses 1-4. The Pharisees join the Sadducees to tempt Jesus, asking for a sign from heaven: but no sign should be given them except that of Jonah (the death and resurrection of Jesus) as in chapter 12:39.

(2.) Verses 5-12. Jesus warns His disciples to take heed of the leaven of the Pharisees. The want of faith in the disciples leads them to suppose He alluded to their having forgotten to bring bread, forgetting how He had fed the thousands.

(3.) Verses 13-14. The various defective opinions people had as to who the Lord was.

(4.) Verses 21-23. When the Lord spoke of the necessity of His dying at Jerusalem, Peter began to rebuke Him, and sought to turn Him from His purpose, thus doing Satan’s work.

Verses 15-20. The confession of Peter that Jesus was the Christ the Son of the living God, brings out the declaration that this was a revelation from the Father.

Christ gave him a name and a position. He was Peter, a stone, and upon Peter’s confession, upon Christ the rock, He would build His church, against which the gates of Hades should not prevail. (Ever to be distinguished from what man builds, which may or may not coincide with what Christ builds: see 1 Cor. 3:11-15; Eph. 2:20-21; 1 Peter 2:4-5.)

Unto Peter were committed the keys of the kingdom of the heavens (not of the church — there are no keys of the church); what he bound on earth should be bound in the heavens; and what he loosed on earth should be loosed in the heavens. (See Matt. 18:18; John 20:23.)

He then charged His disciples that they should tell no man that He was the Christ. (The Jews had rejected Him as such, and He was soon to build His church.)

Verses 24-28. Not now the outward glory of the kingdom, but giving up the present for the future, when the Son of Man would come in the glory of His Father. But some should see His kingdom — glory before they tasted death (which they did in what immediately follows).

Chapter 17

Verses 1-13. The transfiguration, wherein Moses and Elias talked with the Lord; but the law and the prophets must give place to God’s beloved Son, in whom God was then speaking. This glory was testified of after the Lord had risen (verse 9) in 2 Peter 1:16-18.

Elias had come in the person of John the Baptist if they had received him; but, as they refused him, Elias himself was yet to come (see John 1:21; Rev. 11:3-13; Mal. 4:5-6).

Verses 14-21. The greatest contrast to the glory on the mount is seen in the melancholy spectacle of a lad, both lunatic and possessed by a demon. To add to the depression, the disciples were unable to effect a cure. The Lord exclaimed, “O faithless and perverse generation, how long shall I be with you? how long shall I suffer you?” He caused the demon to depart from the lad, and tells the disciples that the cause of their failure was unbelief. Nothing was impossible to faith, but for faith to be in exercise, communion was also needed.

Verses 22-23. The Lord again foretells His betrayal and death.

Verses 24-27. The tribute money (the didrachma) for the temple is asked for. The Son of the King was there, and He and the sons associated with Him were free; yet, in order to give no offence, a miracle provided for the Lord and Peter, the stater being two didrachmas.

Chapter 18

Matthew 18, 19, and 20, up to the end of verse 20, form a division of the Gospel, in which great principles are brought out belonging to the new order of things — principles of life and conduct, individual and collective.

Verses 1-6. The disciples asked who was greatest in the kingdom of heaven. The Lord set a little child in their midst: they must be like that: there must be humility and simplicity.

Verses 7-10. There must needs be offences, but woe to those by whom they come. Remove the offence rather than perish. In heaven the angels of the little ones behold the Father’s face.

Verses 11-14. The Son of Man seeks the lost, and it is not the will of the Father that one of the little ones should perish.

Verses 15-18. Directions how to act if a brother sins against us. If need be it must be referred to the church. A true judgment in the church will be registered in heaven.

Verses 19-20. If two agree on earth as touching any matter that they ask, it shall be done for them by the Father. For where two or three are gathered together unto the Lord’s name, He is there in the midst of them. (The assembly would replace the synagogue and the temple. The presence of the Lord would be in the midst of the saints gathered by divine power to the true center, ‘His name.’)

Verses 21-22. We are to forgive one another to an unlimited extent.

Verses 23-35. The parable of the unmerciful servant. He had been forgiven ten thousand talents (about £1,937,500, $2,421,875) but would not forgive his fellow servant a hundred pence (about £3 4s. 7d., $4). His lord condemned him. So will the Father act towards those who will not forgive their brother. (As the Jews who had been forgiven much, yet would not suffer grace to be shown towards the Gentiles.)

Chapter 19

The principles of the kingdom continued.

Verses 1-12. As to a man putting away his wife, “the beginning” (not the law) is reverted to. (Relationship of the first creation is not interfered with; on the contrary, it is replaced on the original basis. But there is a new power that can live above nature, for the sake of Christ’s interest: See 1 Cor. 7.)

Verses 13-15. The Lord blesses little children: of such is the kingdom of the heavens: simplicity and confidence.

Verses 16-22. A young man asks what he has to do to obtain eternal life. To enter into life (not eternal life) by doing he must keep the commandments. On professing that he had kept these from his youth, he is tested by being told to sell all that he had, and give to the poor, and to come follow Jesus. He went away, preferring his riches. (Nature, however amiable, is morally at a distance from God.)

Verses 23-26. The difficulty of those who are rich to enter into the kingdom. (Riches, a mark of God’s favour under the law, are a positive hindrance to receiving and following a rejected Christ.)

Verses 27-30. Those who had followed Jesus (the apostles) should in the regeneration (the state of things on earth entirely renewed, the millennium) sit on twelve thrones judging the twelve tribes of Israel. And anyone who had given up aught for the name of Jesus should receive a hundredfold, and inherit eternal life (see verse 16). But many first shall be last, and last first. (God is sovereign, as seen in the following parable.)

Chapter 20

Verses 1-16. The parable of the labourers in the vineyard exhibits God’s title to show Himself good in His sovereignty. Those who laboured all day agreed for a penny a day. To the others a promise was made of what was just. At the close of the day all received a penny. There was no injustice in the abounding grace to some. It was lawful for the householder to do what he would with his own. Would their eye be evil because his was good? Thus last shall be first, and first last: for many are called, but few chosen. (God’s sovereignty is the basis of blessing: See Matt. 22:14.)

Verses 17-19. Jesus again tells His disciples that He was going to Jerusalem, and should be crucified, but would rise again. (In contrast to this the selfishness and self-seeking of nature come out in His disciples.)

Verses 20-28. James and John ambitiously request that they may have the nearest places to the Lord in His kingdom. Those places were not His to give, but were for those for whom they were prepared of His Father. They could not drink of the same cup as the Lord in the atonement, but should be partakers of His sufferings otherwise. (If we suffer, we shall also reign with Him.)

Whoso would be chief, let him be servant of all, even as the Son of Man came to serve and to give His life a ransom for many.

Verses 29-34. Two blind men appeal to Jesus as Son of David (His titles must be proclaimed), and they receive their sight, and follow Him. (Figures of the blind nation, to whom the Messiah alone could give the recovery of sight. Isaiah 61.)

(The next three chapters show the presentation of the Lord to Jerusalem, as her King, according to Zechariah 9:9, and His rejection as such.)

Chapter 21

Jesus rides into Jerusalem, and several of His titles are proclaimed. His disciples, when fetching the ass and colt, were told to say, “The Lord” hath need of them (as Jehovah He disposes of creation). And the scripture was fulfilled which saith, “Behold, thy King cometh.” The multitudes cried, “Hosanna to the Son of David.” To the inquiry, “Who is this?” the multitude said, “This is Jesus the prophet of Nazareth.” He went into the temple of God, and said, “My house shall be called the house of prayer.” The rulers complained, but the Lord said, “Have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?”

Verses 17-22. Jesus leaves the guilty city and returns to Bethany. On the morrow, he denounces the fig-tree (type of the Jews) and it immediately withers. If the disciples had faith, all they pronounced would come to pass. And whatsoever they asked, believing, they would receive.

Verses 23-27. The rulers of Israel ask the Lord for His authority for doing what He did. But He asked them of the baptism of John: was it of heaven or of men? (They being rulers should have guided the people as to the reception of John; but their incapacity as guides, and their want of conscience are exposed before the people.)

(The Lord now traces the history of responsibility in man in connection with the law and the prophets, verses 28-46; and with grace in chapter 22:1-14.)

Verses 28-32. The parable of the two sons. The rulers were like the son who said, “I go,” but went not. The tax-gatherers and the harlots went into the kingdom before them.

Verses 33-46. The parable of the vineyard. Israel was the vineyard that should have yielded fruit to God. He had sent His Son, whom they were about to put to death. He was the stone which the builders rejected, and which God made the corner stone.

They perceived that the parable was spoken against them, and sought to lay hands upon Him, but feared the people. (The light exposed them, and they sought to put it out.)

Chapter 22

Verses 1-10. The parable of the marriage feast. Grace is offered to the Jews, and rejected. They would not come to the feast, but ill-treated and slew some of the servants (the apostles and disciples of the Lord: ch. 23:34). The king would destroy those murderers, and burn up their city (in the destruction of Jerusalem). The Gentiles were, and are still invited to the feast of grace.

Verses 11-14. But one of the guests (in the kingdom) who professed to receive the invitation had not on a wedding garment (Christ), and is cast into outer darkness (one must have Christ to enter into His joy); many are called but few chosen.

Verses 15-22. Efforts are made to entrap the Lord in His words. The Pharisees send the Herodians to ask if it was lawful to pay tribute to Caesar. The answer, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s” silenced them. (* Antagonistic parties here unite against the Lord — the orthodox and the worldly partisans of the Idumean ruler under the protection of the Gentile powers. The Pharisees conceived the Lord could not, consistently with His claim to be the Messiah, approve of the Gentile yoke; and if He refused tribute to Caesar, the Herodians could denounce Him to the governor as a political offender.)

Verses 23-33. The Sadducees (the rationalists of that day) ask about the resurrection, thinking there could be no answer to their question. But the Lord quoted the Old Testament, which they should have known, and which proved that Abraham, Isaac, and Jacob were still alive (not raised yet, but alive waiting for the resurrection of their bodies). Death does not terminate the existence of man. In the resurrection all is changed: as to marriage, those in heaven will be as the angels.

Verses 34-40. A Pharisee and lawyer asks, Which is the great commandment in the law? (This may seem to be a harmless question, but verse 35 says it was to tempt the Lord. It was a question much debated by the Jews, with whom each commandment had its special value, and the keeping of which was, they said, rewarded by so many good marks from God!) He does not get a direct answer to the question, but the Lord said the law demanded love to God and man, on which hang all the law and the prophets.

Verses 41-46. The Lord now asked the Pharisees a question as to Himself. If He was the Son of David, why did David in spirit call Him Lord? (Adonai, “Lord,” of Psalm 110:1 being the same person as “Jehovah of hosts” in Isaiah 6:3, the Messiah must be God Himself, yet a man also, of the tribe of Judah, and of the house of David.)

No man was able to answer him a word, nor did they dare to ask Him any more questions.

Chapter 23

Verses 1-33. The scribes and Pharisees are exposed and denounced before the people, and seven woes are uttered against them, ending with “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”

Verses 34-39. The Lord would send to the nation prophets and wise men, and scribes in grace, though these they would persecute and slay, so that God would require of that generation the righteous blood from Abel downwards.

Jesus would often in love and grace have gathered them under His protection, but they would not. Their house was left unto them desolate, until they could say, “Blessed is he that cometh in the name of the Lord” (see Rom. 11:29-32).

Chapter 24

Verses 1-2. Jesus departs from the temple and foretells its destruction.

Verse 3. The disciples ask three questions — (1.) When shall these things be? (2.) What is the sign of Thy coming? (3.) And of the completion of the age? The Lord does not answer them as to the time of His return, and His reply is a prophecy that embraces the Jews, the Gentiles, and Christendom.

Verses 4-44, the Jews; verses 45-25:30, the Church; 25:31-46, the Gentiles.

Verses 4-14 give general warnings of what would happen in connection with Jerusalem and the Jews: there would be a time of testimony and of persecution — see chapter 10. (The fulfilment of these verses will be during the first half of the 70th week of Daniel 9: see also Revelation 6; but the events in Judaea which immediately followed the Lord’s ascension till the destruction of Jerusalem were a partial fulfilment. Luke, rather than Matthew, notices those days.)

Verses 15-44 give the three and a half years’ persecution (the last half of the 70th week) under the beast and the false prophet of Revelation 13, and go on to the end. (The power of Satan which develops itself at this time, is shown us in Revelation 12, the order of time is in Daniel 9.) It is for earthly Jewish saints that signs of the Lord’s coming are given. The generation of unbelieving Jews will not have passed away till these things be fulfilled. No one knew when the Son of Man would come. All were to watch and be ready.

Verses 45-51. Warning is given to the saints, to the Lord’s servants, to be faithful in ministering to the household; the consequences of putting off the Lord’s coming are added.

Chapter 25

Verses 1-13. The parable of the ten virgins gives a prophetical outline of the forgetful and unfaithful course of the professing church in regard to the Lord’s coming. All fall asleep. Towards the close the hope would be revived, and there would be again individual expectation and a going out to meet the bridegroom. The unwise virgins have the lamps of profession, but not Christ nor the Holy Spirit (oil).

The virgins are Christian, not Jewish. The Jewish remnant will – (1.) Not be called to “go out,” but to remain in as a witness. (2.) They will never go to sleep; persecution, etc. will keep them awake and separate. (3.) They will not be indwelt by the Holy Spirit, like the heavenly saints during the Lord’s absence; but will have to await the outpouring in the last days. (4.) There will not be among them wise and unwise, true and false: fierce persecution will prevent any unreal profession in their ranks.

Verses 14-30. The parable of the talents. To each servant gifts are given — the Master’s goods — with which they were to trade. They were rewarded according to their faithfulness as servants. The unfaithful servant owns his master as Lord, and is dealt with, according to his profession, as a servant.

Verses 31-46. This section is linked with Matthew 24:31. The mission of the gospel is seen in verse 24; it is the gospel of the kingdom: it will go out to the whole world, and bring the remnant into contact with the nations. The living nations are judged, at the commencement of the millennium, according to the manner in which they will have treated the Jewish messengers of the kingdom, without any mention of their general sins. Everything done for those messengers is accounted as done to the Lord. Some enter into life eternal in the kingdom, and some to eternal punishment. (Contrast this judgment of the living with the judgment of the wicked dead, Revelation 20:11-15; and of Christians before the throne of Christ; 2 Corinthians 5:10; Romans 14:10.)

Chapter 26

Verses 1-5. According to the pre-determinate counsel of God, Jesus goes on to the cross: the rulers consult how to kill Him, but it must be done according to the counsel of God.

Verses 6-13. A woman refreshes the heart of the Lord by anointing His head with costly ointment. The disciples counted it a waste, but the Lord declared it to be a good work towards Him.

Verses 14-16. Judas makes a covenant with the chief priests.

Verses 17-25 and 29-30. The last Passover.

Verses 26-28. The Lord’s supper.

Verses 31-35. He foretells His desertion by all, and Peter’s denial.

Verses 36-46. Our Lord’s agony in the garden. He accepts the cup from His Father’s hand.

Verses 47-68. He is arrested and led before Caiaphas, where the elders had assembled. He confesses that He is the Christ, the Son of God, and is adjudged liable to the penalty of death. They insult and smite Him. He is as a sheep before the shearers.

Verses 69-75. Peter denied his Lord: he goes out and weeps bitterly.

Chapter 27

Verses 3-10. Judas, filled with remorse, returns the money, and hangs himself. The potter’s field is bought.

Verses 1-2,11-33. Jesus before Pilate confesses He is King of the Jews (see 1 Tim. 6:13). Pilate seeks to release Him, but to satisfy the Jews condemns Him to be crucified. He is mocked and insulted by the soldiers. It is Satan’s hour and the power of darkness.

Verses 34-50. Jesus is crucified between two robbers. The chief priests, scribes, and elders mock Him. God Himself forsakes Him, the sin-bearer, the true sin offering. He cried “My God, My God, why hast Thou forsaken Me?” After receiving the vinegar He cried with a loud voice and gave up the ghost.

Verses 51-54. The veil of the temple is rent (that is, the Jewish system is set aside, and testimony given that the way to God is now opened: Heb. 10:19-20), the graves open, and many bodies of the saints arose after the Lord’s resurrection, and appeared in the city (the power of death being set aside). The centurion owns Him to be the Son of God.

Verses 57-66. He is buried in the tomb of Joseph, a rich man (Isa. 53:9), and a guard is placed over it, for the rulers had heard that He had said that after three days he would rise again (see Matt. 28:11-15).

Chapter 28

Verse 1. Late on the Sabbath (Saturday evening) came Mary Magdalene and the other Mary to see the sepulchre.

Verses 2-4. A great earthquake, and an angel rolls away the stone from the tomb.

Verses 5-10. The angel speaks to the women, tells them that Jesus is risen, and sends them on a message to the disciples. Jesus meets them on the way, and they worship Him.

Verses 11-15. The watch agree with the chief priests, as to the disappearance of the Lord’s body; but they are really independent witnesses of the resurrection; and the rulers are obliged to listen to their testimony, but, alas! only to refuse it, and to pay the watch to say what was manifestly false.

Verses 16-20. Jesus meets the eleven in Galilee (and resumes connection with them as a Jewish remnant), and He gives them a commission to make disciples of all nations. He would be with them to the end of the age. (They stood in the place of and typified the faithful Jewish remnant of the last days.)

The gospel of Matthew closes without the ascension. Christ will be found again with Israel on earth, blessing them there.

Mark

In this gospel our Lord is presented as the Prophet, or Servant of God. It is not especially for Jews nor for Gentiles, but for all.

It traces in historical order the unceasing activities of the Lord. Though it is the shortest of the gospels, and not written by one of the apostles, yet it gives often more precise details than the other gospels. The frequent occurrence of the word εὐθέως, rendered ‘immediately, anon, straightway,’ etc. is characteristic of this gospel: immediately when one work was finished another was engaged in. {See The Four Gospels}

Mark, the penman used by the Holy Spirit to describe the service of the perfect Servant, had been himself a faulty one, if he is the ‘John’ of Acts 15:37-38, as is commonly supposed.

Having gone through the gospel by Matthew somewhat in detail, many of the same events in Mark are touched upon more cursorily, and references are given to both Matthew and Luke, and to the few corresponding places in John.

Chapter 1

Notice the omission of the birth and genealogy of the Lord, in perfect keeping with God’s design in this gospel. It is not the birth and pedigree of the divine Servant, but His faithful service and that in blessing, so that we have not here the baptism of fire. The service of the Lord is immediately entered on.

Verses 1-11. The beginning of the glad tidings of Jesus Christ, Son of God, is seen in the preaching of John the Baptist, and the baptism of Jesus (Matt. 3:1; Luke 3:3; John 1:15).

Verses 12-13. The temptation is named, but not in detail. Jesus was with the wild beasts, and angels ministered to Him (Matt. 4:1; Luke 4:1).

Verses 14-15. After John’s imprisonment (for he must retire) Jesus preaches in Galilee the gospel of the kingdom (Matt. 4:23; Luke 4:14).

Verses 16-20. Call of Simon and Andrew, and of James and John (Matt. 4:18; Luke 5:1).

Verses 21-28. Jesus teaches at Capernaum. He finds the power of the devil in the very synagogue of God’s people, and He casts out the unclean spirit. His word was with authority, and His works were in power (Luke 4:31).

Verses 29-39. Peter’s wife’s mother cured of a fever (type of the excitableness of sin). Many are cured of diseases, and demons are cast out. After a day of activity, Jesus retires to be alone with God. All were seeking Him, but He proceeds with His ministry in other parts (Matt. 8:14; Luke 4:38).

Verses 40-45. A leper is cured. Jehovah is there cleansing from this loathsome, incurable disease, type of the defilement of sin (Matt. 8:2; Luke 5:12).

Chapter 2

Verses 1-12. A man is cured of the palsy (expressive of the powerlessness of the sinner). The Son of Man has power on earth to forgive sins (Matt. 9:1; Luke 5:18; Psa. 103).

Verses 13-22. Call of Matthew (Levi): Jesus eats with tax-gatherers and sinners, the true subjects of grace. His disciples, children of the bridechamber, do not fast while the Bridegroom is with them. The new order of things requires new vessels (Matt. 9:9; Luke 5:27).

Verses 23-28. The plucking of the ears of corn on the Sabbath manifests the opposition of the Pharisees. Christ, like David, was now in rejection, everything had become common and profane (Matt. 12:1-18; Luke 6:1).

Chapter 3

Verses 1-5. Jesus heals a man with a withered hand on the Sabbath, for God cannot be hindered by an ordinance from doing good (Matt. 12:10; Luke 6:6).

Verses 6-12. The hatred of the Pharisees now reaches the point that they will unite with their adversaries, the Herodians, to plot against Christ: whereupon Jesus withdraws Himself from the hatred of the rulers. The multitude thronging Him, He asks for the use of a small boat. The unclean spirits cried out, Thou art the Son of God.

Verses 13-20. Jesus appoints His twelve apostles to participate in His ministry (Matt. 10:1; Luke 6:13). Like very busy servants, they could not so much as eat bread.

Verse 21. His relatives seek to lay hold of Him, saying He was beside Himself.

Verses 22-30. The scribes from Jerusalem (center of opposition) said that He had Beelzebub, which was blasphemy against the Holy Spirit (Matt. 12:24; Luke 11:15).

Verses 31-35. His mother and His brethren, who represent His connection with the nation after the flesh, come forward, but Jesus will now only own association with the faithful remnant, that is, the doers of God’s will. He turns from the nation, and commences a new work as a Sower (Matt. 12:46; Luke 8:19).

Chapter 4

Verses 1-20. The parable of the sower. The word, where received, produced fruit (Matt. 13:1; Luke 8:4). Testimony will be the result, namely:

Verses 21-25. The light not to be hidden. To him that hath shall more be given.

Verses 26-29. The kingdom is like seed sown, which grows and spreads in secret, and produces fruit ready for the harvest. The Lord is seen active at the beginning in sowing, and at the close in harvesting, that is, at His coming again.

Verses 30-34. The parable of the mustard seed. The kingdom would become a great worldly power in the earth during the Lord’s absence (Matt. 13:31; Luke 13:18).

Verses 35-41. His true disciples would be exposed to danger and difficulties; nevertheless, Jesus stills the tempest, and they will pass through all safely. He has power over creation (Matt. 8:23; Luke 8:22).

Chapter 5

Verses 1-20. The possessed man of the Gadarenes delivered from Satan’s power, and becomes himself an instrument of testimony to his friends (Matt. 8:28; Luke 8:26).

Verses 21-43. The daughter of Jairus, figuratively the ‘daughter of my people,’ is raised from death; and the woman with an issue of blood obtains healing by the touch of faith, while Jesus is still on His way to bless and restore His earthly people (Matt. 9:18; Luke 8:41).

Chapter 6

Verses 1-6. Jesus is contemned by His countrymen. He will not exhibit His power amongst them because of their unbelief (Matt. 13:54).

Verses 7-13. The twelve sent out by two and two; they preached that men should repent. They cast out many demons, and anointed many with oil (type of the Holy Spirit by whom the cures were effected, Matt. 12:28) and healed them (Matt. 10:1; Luke 9:1).

Verses 14-16. At the report of the Lord’s works, Herod’s guilty conscience is stirred: he fears that John is risen from the dead (Matt. 14:1; Luke 9:7).

Verses 17-29. Imprisonment and death of John the Baptist (narrated parenthetically). (Matt. 14:3; Luke 3:19).

Verses 30-44. The apostles return and relate what they had done and what they had taught. Jesus retires with them for rest into a desert place, and there feeds the five thousand (Matt. 14:13; Luke 9:10; John 6:1).

Verses 45-52. The disciples sent in a ship to Bethsaida on the other side of the lake, and Jesus retires to pray. He walks on the water and joins them in the midst of their toil (Matt. 14:22; John 6:16).

Verses 53-56. In Gennesaret many are cured by touching the border of His garment (Matt. 14:36).

Chapter 7

Verses 1-23. The traditions of the Jews exposed. They rejected the commandment of God that they might keep their own traditions, which made the Word of God of none effect (Matt. 15:1). (In contrast to such human religion the Lord shows the activity of grace.)

Verses 24-30. He leaves Galilee and goes away into Phoenice, where the Syrophenician woman, a Gentile ‘dog,’ gets blessing from Him (Matt. 15:21).

Verses 31-37. Jesus goes through Decapolis to the Sea of Galilee, and cures one who was deaf and had an impediment in his speech. The people acknowledge that Jesus did all things well (Matt. 15:21).

Chapter 8

Verses 1-9. Jesus feeds the four thousand. Though rejected, He had compassion on the multitude, and was ever ready to meet the need of the people (Matt. 15:32).

Verses 10-21. Jesus proceeds by ship into the parts of Dalmanutha. The Pharisees ask for a sign, but Jesus refuses, and leaves them, again crossing the lake. He warns His disciples to beware of the leaven of the Pharisees (Matt. 16:1).

Verses 22-26. A blind man is led out of the town, and is healed by a double application of the Lord’s hands (type of the believing remnant, subjects of the Lord’s sympathy, whom He separates from the nation, and connects with heaven).

Verses 27-33. Various opinions of the people as to Jesus; but Peter confesses Him as the Christ. He then tells His disciples that He must be killed, but would rise again. Peter began to rebuke Him, but is denounced as Satan. They were no longer to witness that He was the Messiah: as such He would be “cut off and have nothing” here on earth (Matt. 16:13; Luke 9:18).

Verses 34-38. Self and natural ambition must be relinquished by all who would have part with Christ (Matt. 16:24; Luke 9:23).

Chapter 9

Verses 1-10. The transfiguration (which shows that the kingdom is only deferred, and will in due time be set up in power) (Matt. 17:1; Luke 9:28).

Verses 11-13. John the Baptist would have been Elias (if Jesus had been received as the Christ) (Matt. 17:10).

Verses 14-29. Jesus casts out a dumb spirit which the disciples could not, although so privileged and empowered by Christ: lacking in faith, prayer, and fasting they had no power in service against Satan (Matt. 17:14; Luke 9:37).

Verses 30-32. Jesus again teaches His disciples that He will be killed and will rise again (Matt. 17:22; Luke 9:44). Immediately after —

Verses 33-37, the disciples dispute who shall be the greatest. (Matt. 18:1; Luke 9:46) and —

Verses 38-40, they would hinder one casting out demons, because he followed not with them (showing how little they entered into what the Lord had been teaching them, and how much they were thinking of themselves) (Luke 9:49).

Verse 41. A cup of cold water shall not lose its reward.

Verses 42-48. The little ones must not be stumbled. What would be a snare, or the cause of falling, must be avoided (Matt. 18:6).

Verses 49-50. Every one shall be salted with fire (in the Christian only the flesh can be consumed; but for the wicked it will be eternal punishment); and every sacrifice (see Rom. 12:1) must be salted with salt (the power of holy grace in the Christian). Salt is good; but if it loses its savour it is worthless. Have salt in yourselves, and have peace one with another.

Chapter 10

Verses 1-12. Jesus instructs as to divorce, and restores the relationships of nature to their original status at the creation (Matt. 19:3).

Verses 13-16. Little children brought to be blessed (Matt. 19:13; Luke 18:15).

Verses 17-27. The rich young man (an example of what is admirable and lovable in creation, and the Lord acknowledges it; but the heart is manifested to be far from God; he cannot count all loss for Christ). The difficulty of the rich being saved (Matt. 19:16; Luke 18:18).

Verses 28-31. None lose by giving up for Christ, and taking the way to eternal life (Matt. 19:27; Luke 18:28).

Verses 32-34. Jesus goes up to Jerusalem to be condemned. The disciples are amazed and follow in the way with fear (Matt. 20:17; Luke 18:31).

(Notice in this chapter the way of discipleship through the cross to the glory, and compare Philippians 3, where we get the Christian in the same way, but in the power of the Holy Spirit, which the disciples here had not received.)

Verses 35-45. James and John seek for themselves the nearest places in the glory; but the Lord speaks of His sufferings (Matt. 20:20).

(The Lord’s service as a prophet was now concluded, and it remained for Him to present Himself at Jerusalem, to be rejected as the One come in the name of Jehovah, and suffer on the cross: accordingly He approaches Jerusalem through Jericho.)

Verses 46-52. At Jericho blind Bartimaeus owns Him as Son of David, is cured, and follows Jesus in the way (Matt. 20:29; Luke 18:35).

Chapter 11

Verses 1-11. Jesus enters in triumph into Jerusalem. (Notice how, in keeping with the object of this gospel to describe the Servant character, the salutations as Son of David and the King are omitted.) The Lord inspects everything (Verse 11, see also Gen. 11:5; 18:21, etc.). God has the right to review man’s doings (Matt. 21:1; Luke 19:29; John 12:12).

Verses 12-14. The barren fig-tree cursed, type of Israel (Matt. 21:17).

Verses 15-19. The temple cleared of the merchants (Matt. 21:12; Luke 19:45).

Verses 20-26. The fig tree withered. ‘Have faith in God’ (then would this mountain — the Jewish polity — be removed, and be merged amongst the Gentiles) (Matt. 21:20).

Verses 27-33. The authority of Jesus demanded by the leaders, who are convicted of moral incompetency (Matt. 21:23; Luke 20:1).

Chapter 12

Verses 1-12. The parable of the husbandmen, shewing the sinful course of the nation (Matt. 21:33; Luke 20:9).

Verses 13-17. The rulers send spies to ask as to paying tribute to Caesar (Matt. 22:15; Luke 20:20).

Verses 18-27. The Sadducees and the resurrection (Matt. 22:23; Luke 20:27).

Verses 28-34. Which is the first commandment (Matt. 22:34)?

Verses 35-37. Jesus, David’s Son and David’s Lord, is to be seated in the heavens at the right hand of God (Matt. 22:41; Luke 20:41).

Verses 38-40. The scribes exposed (Matt. 23:1; Luke 20:45).

Verses 41-44. The poor widow casts into the treasury more than they all.

Chapter 13

Future events foretold in a way that gives more prominence to the service and testimony of the faithful remnant than do the parallel passages in Matthew 24; Luke 21; see also Matthew 10.

Chapter 14

Verses 1-2. Two days before the feast the priests plot to destroy the Lord (Notice how in every detail man and Satan carry out what God had willed.) (Matt. 26:3; Luke 22:1).

Verses 3-9. Jesus anointed with costly ointment by one who loved Him, thus anticipating His burial (Matt. 26:6; John 12:1).

Verses 10-11. Judas covenants to betray the Lord (Matt. 26:14; Luke 22:3).

Verses 12-25. The Passover and the Lord’s Supper (Henceforth the disciples were to remember Him the true Passover, and not the deliverance out of Egypt.) (Matt. 26:17; Luke 22:7).

Verses 26-31. The boastful confidence of Peter: it induces the others to boast also (Matt. 26:33; Luke 22:31).

Verses 32-42. The garden of Gethsemane. Jesus accepts the cup from His Father’s hand, and does His will to the end (Matt. 26:36; Luke 22:39).

Verses 43-72. The arrest of Jesus: religious trial before the high priest: denial of Peter (Matt. 26:47; Luke 22:47; John 18:3).

Chapter 15

Verses 1-41. The civil trial of Jesus; His condemnation by Pilate, and His crucifixion. Having fulfilled the Scriptures, Jesus completes His service and obedience by laying down His life (Phil. 2:8). Judaism is ended; the veil is torn; and a Gentile acknowledges Him as Son of God (Matt. 27:1; Luke 23:1; John 18:28).

Verse 42-47. The burial of Jesus. Two women to whom Jesus was dear beheld where He was laid (Matt. 27:57; Luke 23:50; John 19:38).

Chapter 16

Verses 1-8. The women at the sepulchre find He is risen, and receive a message for the disciples. The Lord would meet them in Galilee (where He had first ministered, and where according to the prophet Isaiah, the Messiah would be found. He would there renew association with them as the remnant of Israel) (Matt. 28:1; Luke 24:1; John 20:1).

Verses 9-11. Jesus appeared to Mary Magdalene: the disciples would not believe that He was risen and had appeared unto her (John 20:14).

Verses 12-13. Jesus appeared to two of the disciples, but the others would not believe their testimony (Luke 24:13).

Verses 14-18. Jesus appears to the eleven, and upbraids them for their unbelief (Luke 24:36; John 20:19). He sends them to preach the gospel to every creature: signs should follow them that believe (Matt. 28:19).

Verses 19-20. The Lord’s ascension. From heaven He is still serving, working with those whom He sends to preach the word (Luke 24:50).

Luke

In this gospel the Lord is not so much the King nor the Servant, but the blessed, perfect Man in lowly grace. The circumstances of His incarnation are here, and here only, detailed, and throughout the gospel there are special touches of humanity.

As Son of Man His genealogy is traced up to Adam, in keeping with the design of the Spirit in this gospel, not stopping at Abraham, as in Matthew.

It was written probably by a Gentile (one of Paul’s companions) to a Gentile, and it connects itself rather with Paul’s epistles. The object is to show God’s grace reaching far beyond the limits of Israel to man generally, consequent upon the nation’s rejection of Him in whom its special promises would have been fulfilled. The order is “to the Jew first, and also to the Greek.” The godly remnant of Israel (see Mal. 3:16) is seen in Zacharias, Elizabeth, Mary, Simeon, Anna, etc.

The order in this gospel is moral, not historical.

The human element in inspiration is strongly marked in the introduction (Luke 1:1-4). See “Inspiration” in the Bible Subjects Section

Having gone through the Gospel by Matthew somewhat in detail, the parallel passages in Luke are touched upon more cursorily, and references given to the other gospels.

Chapter 1

Verses 1-4. Preface to the Gospel (see Acts 1:1). Luke had an exact and intimate knowledge of all from the beginning. The first chapter is introductory, and does not go beyond Israel.

Verses 5-25. An angel appears to the pious priest Zacharias, and announces that he should have a son — John the Baptist, who should, in the power and spirit of Elijah, act as the forerunner of the Messiah. This good news was beyond his faith: though he had asked for a son (verse 13), he now had a difficulty in believing the promise (verse 18), and was in consequence dumb until John was born. Elizabeth, with feelings suitable to a holy woman, concealed herself.

Verses 26-38. The angel Gabriel appears to Mary and announces that she should bring forth a son and should call His name Jesus. He should be called ‘Son of the Highest,’ and should possess the throne of His father David. He should reign over the house of Jacob forever.

Mary asked how it should be, not, shall it be? She believed the message (verse 45). The Holy Spirit would come upon her, and the power of the Highest overshadow her, therefore should the child be holy, and be Son of God. (The humanity of Christ is holy: as man He is Son of God, the seed of the woman, not of the man.)

Verses 39-56. Visit of Mary to Elizabeth, and the rejoicing of them both. Elizabeth calls Mary ‘the mother of my Lord,’ and Mary acknowledges God as her Saviour.

Verses 57-80. The birth of John the Baptist, and the prophecy of Zacharias, which does not go beyond ‘our fathers,’ Abraham, etc. and the fulfilment of the promises.

Chapter 2

Verses 1-7. The decree of Augustus, head of the fourth Gentile empire, was the cause of Joseph and Mary going to Bethlehem at the right moment for Jesus to be born there. He was laid in a manger, for there was no room for Him in the inn. (The world and Israel are quite unconscious of the great event.)

Verses 8-20. An angel appears to the shepherds, and announces the birth of a Saviour, Christ the Lord (not ‘King of the Jews’ here, as in Matthew). A multitude of the heavenly host praise God and say, “Glory to God in the highest, and on earth peace, good will toward men.” (Compare the angels’ joy when the first creation began: Job 38:4-7.)

The shepherds visit Bethlehem and find the babe lying in the manger; they make known the visit of the angel. The people wondered, but Mary kept all these things and pondered them in her heart.

Verses 21-40. Jesus is circumcised, and presented in the temple. To Simeon it had been communicated that he should live till he had seen the Lord’s Christ. He takes the babe and praises God that his eyes had seen God’s salvation: a light for revelation of the Gentiles (as it should read), and the glory of Israel (Gentiles here put first: see Isa. 49:6).

Simeon said to Mary that Jesus was set for the fall (through their unbelief) and rising up of many in Israel. He would be the means of many hearts being revealed, for His presence would be a test.

Anna, a prophetess, also praised the Lord, and spake of Him to all that waited for redemption in Jerusalem (a remnant separate from the nation as such).

The child grew and waxed strong in spirit (the ‘tender plant’ of Isa. 53:2), filled with wisdom, and God’s grace was upon Him.

Verses 41-52. Jesus found in the midst of the doctors when twelve years old, asking questions (not yet teaching, except by His questions and His answers). He said, “I must be about my Father’s business,” but went with His parents and was in subjection to them (the two things being beautifully combined). Jesus advanced in wisdom and stature, and in favour with God and man.

Chapter 3

Verses 1-18. The rulers of the various districts of Syria are given, and the names of the high priests introduced. The preaching and baptism of John. He teaches righteousness to each class that comes before him (Matt. 3:1; Mark 1:4).

Verses 19-20. John speaking faithfully to Herod is imprisoned by him (Matt. 14:3; Mark 6:17).

Verses 21-22. Baptism of Jesus, who in grace associates Himself with those who tremble at God’s Word through John. The Holy Spirit descends upon Him like a dove, and a voice from heaven declares God’s delight in Him (Matt. 3:13; Mark 1:9).

Verses 23-38. Jesus began to be about thirty years of age. His genealogy is traced to Adam, for there is now grace to mankind generally, which is more than the fulfilment of promises to Abraham and David.

Chapter 4

Verses 1-13. The temptation of Jesus (the order of the temptations differs from that in Matthew: the spiritual and severest trial being given here last, according to the moral order in this gospel) (Matt. 4:1; Mark 1:12).

Verses 14-30. Jesus preaches in Galilee and Nazareth, where He had been brought up (and where He had been in favour with man as well as God, chapter 2:52), but on now telling them of how grace had, even in Old Testament times, gone out to the Gentiles, they reject Him, and in hatred seek to kill Him (Matt. 4:23; Mark 1:14).

Verses 31-37. Jesus at Capernaum. In their synagogue was one possessed by an unclean demon, who knew Jesus to be the Holy One of God. He is silenced and cast out (Mark 1:21).

Verses 38-39. Simon’s wife’s mother cured of a great fever (Matt. 8:14; Mark 1:29).

Verses 40-44. Many cured: the demons own Him to be the Son of God. The people wish Jesus to remain; but He said He must preach the kingdom of God to other cities also.

Chapter 5

Verses 1-11. Jesus teaches out of Peter’s ship. Peter’s conversion; he discovers God in Jesus, and learns his own sinfulness. He is called to be a fisher of men (Matt. 4:18; Mark 1:16).

Verses 12-15. Cleansing of the leper. Jesus could touch the unclean without being defiled, and could cure the incurable (Matt. 8:1; Mark 1:40).

Verses 16-26. Jesus withdraws to the desert and prays; He cures a paralytic let down through the roof, and shows that He has power on earth to forgive sins (Matt. 9:1; Mark 2:1).

Verses 27-39. Call of Levi, a tax-gatherer, who makes a great feast. The Pharisees complain that Jesus ate with sinners; but He came for sinners. The disciples of the Lord could not fast while the Bridegroom was with them. The new order of things brought in by Christ; the new wine must be put into new vessels (Matt. 9:9; Mark 2:14).

Chapter 6

Verses 1-5. The disciples pluck the ears of corn on the Sabbath-day. Jesus refers to what David did when he was hungry (Matt. 12:1; Mark 2:23).

Verses 6-11. The withered hand cured also on the Sabbath. For the Son of Man was Lord of the Sabbath, and it was lawful to do good on that day (Matt. 12:10: Mark 3:1).

Verses 12-16. Jesus retires to a mountain to pray, and continues all night in prayer. He chooses the twelve apostles (Matt. 10:1; Mark 3:13).

Verses 17-19. A multitude from Judaea and the north come to hear and to be healed. They sought to touch Jesus, for virtue went out of Him.

Verses 20-49. Teaching which applies to the remnant represented by the disciples, and the principles of the kingdom brought out (similar to the sermon on the mount). The disciples as believers are distinguished from, and contrasted with, those who are happy in this world without Christ. They are to show grace and manifest divine love, as He did, and to represent the character of God in an evil world.

Chapter 7

Verses 1-10. The centurion’s servant healed. The faith of this Gentile not only grasped the power and authority of Jesus, but it led him to own the place of nearness belonging to the Jew in seeking their mediation between himself and the Lord (Luke alone mentions this latter feature according to the principle “to the Jew first, and also to the Gentile.’’) (Matt. 8:5).

Verses 11-17. The widow of Nain’s son who had died was the only son of his mother. Jesus had compassion on her, and raised him to life. The people glorified God, and said that God had visited His people.

Verses 18-35. John, whose faith wavers, sends messengers to Jesus. He refers to what He is doing (His acts answered to the prophecies respecting Messiah); blessed were those who were not offended in Him. He then teaches respecting John. Self-righteousness had rejected God’s counsel by John, and hates the grace come in Christ (Matt. 11:2).

Verses 36-50. A woman (a child of wisdom) washes the feet of Jesus and anoints them with ointment. The Pharisee, his host, thought Jesus not even a prophet; or He would have known that she was a sinner. Jesus speaks the parable of the two debtors. The woman’s sins are forgiven. She loved much.

Chapter 8

Verses 1-3. Mary Magdalene, Joanna, and Susanna, and many others, ministered unto Jesus of their substance (grace had touched their hearts, and He could now accept the fruit thereof: see Phil. 4:17).

Verses 4-15. Parable of the sower. The seed is the Word of God. (Sowing this seed was a new work. Christianity works by what it brings into the world, for there all is ruin and barrenness.) (Matt. 13:1; Mark 4:1).

Verses 16-18. Teaching (similar to the sermon on the mount) as to the effect and growth of the word where it has been received.

Verses 19-21. The receivers and doers of the word are His mother and His brethren (Matt. 12:46; Mark 3:31).

Verses 22-25. The difficulties the doers of the word would encounter, but the Lord though absent (in sleep) was yet, in another sense, present with them in the boat; He rebuketh the storm (Matt. 8:23; Mark 4:35).

Verses 26-39. The one possessed among the Gadarenes. Though the demons had tormented the man, they now entreat the Lord not to torment them, and own Him as Son of God most high. The demons were cast out, but alas, the people begged the Lord to depart from them. They had lost their swine (Matt. 8:28)!

Verses 41-56. Jairus’ daughter raised to life; the woman with an issue of blood, whose touch of faith drew forth virtue from the Lord (Matt. 9:18; Mark 5:22).

Chapter 9

Verses 1-6. The twelve sent out to preach the kingdom of God and to heal the sick. (They, in accordance with the character of this gospel, are not here told, as in Matthew, to avoid the Gentiles and the Samaritans.) (Matt. 10:1; Mark 6:7).

Verses 7-9. Herod fears that John whom he beheaded has risen from the dead (Matt. 14:1; Mark 6:14).

Verses 10-17. The twelve return, and are taken aside privately. The five thousand fed (Matt. 14:13; Mark 6:30; John 6:1).

Verses 18-27. Unbelief and uncertain opinions respecting Jesus. Peter owns Him as God’s anointed, but now the time was past to proclaim that, for as Son of Man He would suffer and be rejected. (Hence the disciples must share in His rejection, and the glorious kingdom be postponed.) (Matt. 16:13; Mark 8:27).

Verses 28-36. The transfiguration gives a sample of the glory for the sustainment of faith, and is also the confirmation of the prophets: see 2 Peter 1. (The entrance of Moses and Elias into the bright cloud is named in this gospel, as also the consequent fear of the disciples in seeing men in the Shekinah — in the glory of God.) (Matt. 17:1; Mark 9:2).

Verses 37-45 Jesus casts out a demon, which the disciples could not; but this was to sink deep into their ears, that the Son of Man, who could command the demons, would Himself be delivered into the hands of men (Matt. 17:14; Mark 9:14).

Various forms and aspects of self are manifested to the end of the chapter.

Verses 46-48. The disciples dispute who should be the greatest, though the Lord had just been speaking of His rejection (Matt. 18:1; Mark 9:33).

Verses 49-50. One casting out demons, who followed not with the disciples, is forbidden by them. But the Lord corrects them, saying, “He that is not against us is for us” (Mark 9:38).

Verses 51-56. Jesus setting His face to go to Jerusalem, the Samaritans of a village would not receive Him. James and John asked if fire should be called from heaven to consume them. The Lord rebuked them: they knew not of what spirit they were.

Verses 57-62. Two offer to follow Jesus, and another He bids to follow Him; but there is testing for all in outward circumstances and in natural ties; no one who has put his hand to the plow and looks back is fit for the kingdom of God (Matt. 8:19).

Chapter 10

Verses 1-12. The seventy disciples sent out (their mission is mentioned only by Luke, and it is not restricted to Israel).

Verses 13-16. Woes upon the cities where the works of power had been wrought, and which had not repented (Matt. 11:20).

Verses 17-20. The seventy return with joy; but a portion in heaven was far better than power over the enemy on earth. The Lord looked forward to the end, when Satan would be actually expelled from heaven: see Revelation 12:7-13.

Verse 21. The Lord’s heavenly joy in the Father.

Verse 22. The Son known to none but the Father: the Father known to the Son, and by Him revealed to others.

Verses 23-24. The disciples were blessed in the things they saw (an insight into eternal life), which prophets and kings had desired to see.

Verses 25-37. A lawyer asks what he shall do to inherit eternal life. The Lord quotes the law to him, on the principle of Do this and live; but as he wished to justify himself, the Lord relates the parable of the good Samaritan. The grace that now comes out far exceeds all the needs of man. Helpless sinners are cured, carried, and cared for till the Lord returns.

Verses 38-42. Jesus with Martha and Mary. The one was careful and troubled about many things; the other had chosen the good thing, to sit at the feet of Jesus and hear His word.

Chapter 11

Verses 1-4. Jesus teaches the disciples to pray (in a manner suited to their position at the time, before redemption had been wrought, and before the Holy Spirit had been given) (Matt. 6:9).

Verses 5-13. Teaching similar to the sermon on the mount (Matt. 5, 6, 7).

Verses 14-26. Jesus charged with casting out demons by Beelzebub. The Lord shows the folly of a kingdom being divided against itself. One must be stronger than the strong man in order to cast him out. The last state of the nation would be worse than the first (Matt. 9:32).

Verses 27-32. The Virgin was blessed, but more blessed are they that hear the Word of God and keep it. But the people would not hear the words nor regard the works of the Lord. The queen of Sheba and the men of Nineveh should rise in judgment against that generation (Matt. 12:38).

Verses 33-36. Light is to be seen. The light of the body is the eye: if the eye be single in its object the body is full of light; but if the eye be evil, the body is full of darkness. Take heed therefore that the light that is in thee be not darkness (Matt. 5:15).

Verses 37-54. The Lord pronounces woes upon the scribes, the Pharisees, and the doctors of the law; but this only stirs up their opposition in deadly hatred (Matt. 23:13).

Chapter 12

Instead of having the Messiah on earth, the disciples are put in the place of testimony, by the power of the Holy Spirit, with the world against them.

Verses 1-7. All things shall be revealed. The disciples were not to fear those who could kill the body only, but were to fear Him who has eternal power, and to whom they were of great value (Matt. 10:26).

Verses 8-12. Encouragement to confess Christ: blasphemy against the Holy Spirit should never be forgiven. When arrested the Holy Spirit would teach them what to say.

Verses 13-21. The parable of the rich man who, in covetousness, laid up treasure on earth for himself and was not rich toward God.

Verses 22-34. By various illustrations the Lord declares the Father’s care for them. They were to seek the kingdom of the Father, and necessary things would be added to them. They were not to lay up treasures on earth, but in heaven; for where their treasure was their heart would be also.

Verses 35-48. Attitude of those who wait for their Lord, watching and ever ready to open to Him immediately; and, as faithful servants, diligently fulfilling the stewardship He has placed them in.

Verses 49-53. Jesus came to cast fire on the earth and to cause division in families (the consequence of His rejection [see ch. 2:14] and of some being called by grace).

Verses 54-57. The people were hypocrites, and did not discern the time (they were a guilty nation, and judgment was approaching).

Verses 58-59. They were to seek to be reconciled quickly, or they would have to pay the very last mite (a word to the Jewish nation, which, alas, they heeded not, and consequently were delivered up to the Gentiles: see Isa. 40:2).

Chapter 13

Verses 1-9. Calamities had overtaken some of the people, and they should all perish except they repented; but there would be a delay granted, as the parable of the fruitless fig tree shows, which was allowed to stand for another year: see Acts 1-7.

Verses 10-17. The bent-down woman healed on the Sabbath, which raised the indignation of the ruler of the synagogue; but the Lord showed that He was really undoing the work of Satan who had bound this daughter of Abraham eighteen years.

Verses 18-21. The parables of the mustard seed and of the leaven depict the kingdom which should be set up on the judgment and setting aside of the Jewish nation, though both parables teach that evil will find an entrance into that kingdom (Matt. 13:31; Mark 4:30).

Verses 22-30. Strive to enter in at the strait gate (that is, by repentance and faith in the rejected Christ). Many will strive when too late.

Verses 31-33. Jesus warned of Herod by the Pharisees. His message to “that fox.” A prophet cannot perish out of Jerusalem.

It is difficult to suppose that the Pharisees had any consideration for the safety of the Lord. They may have had some intercourse with Herod, during which he made some threat, with a desire that Jesus should leave his dominions. We know that he had a bad conscience, and supposed that Jesus was John risen from the dead (Matt. 14:2). If the Pharisees had had no communication with Herod it is not probable that the Lord would have sent a message to such a man, and have designated him ‘that fox.’ It served the purpose of the Pharisees also, for they had much more power in Judaea and Jerusalem, if the Lord could only be induced to go there. He immediately adds that no prophet could perish out of Jerusalem, as if He had meant, You need be in no hurry: I shall be there in two or three days where all the prophets perish.

Verses 34-35. Jesus laments over Jerusalem. He would often have gathered her children and protected them: but now her house was left desolate; they should not see Him till they could say, Blessed is he that cometh in the name of the Lord (Matt. 23:37).

Chapter 14

Verses 1-6. Jesus healeth a man with the dropsy on the Sabbath: the Pharisees object, but cannot answer Him.

Verses 7-11. Humility is taught. He that exalts himself shall be abased, and he that humbleth himself shall be exalted.

Verses 12-14. Whom to invite to a feast, in imitation of God.

Verses 15-24. The great supper. God’s grace does not find acceptance with man; but grace does not weary, some are brought in and others compelled, that the house may be filled (Matt. 22:1).

Verses 25-26. What discipleship involves, even hating natural relationships for Christ’s sake (Matt. 10:37).

Verses 27-33. He that does not bear His cross cannot be His disciple. He must count the cost. All must be forsaken to be a disciple of Christ.

Verses 34-35. Salt is good, but if unsavoury it is useless: not even fit for the dunghill. (An unspiritual Christian is not a fit associate for the saints, nor the world.)

Chapter 15

A three-fold description, forming one parable, in answer to the charge of Jesus receiving sinners.

Verses 1-7. The lost sheep. Jesus the Good Shepherd recovers it from the wilderness and carries it home (see Isa. 53:6). There is joy in heaven over one repenting sinner.

Verses 8-10. The lost piece of money. The Holy Spirit recovers a lost one in the house. There is joy in the presence of the angels of God over one sinner that repenteth.

Verses 11-32. The prodigal son wandered into the world in wilfulness, and spent all in riotous living. The world’s friendship ceases then, and want is the result. This makes him think of his father’s house: he will go to him, confess his sin, and ask to be made a servant. But his father’s love is not altered; the prodigal is received as a son: they began to be merry. It exemplifies how the Father receives a repentant sinner. The self-righteous brother could not understand grace.

Chapter 16

Verses 1-13. The unjust steward is commended not for his injustice, but for sacrificing the present for future advantage. The disciples are to use earthly possessions entrusted to them with a view to the future.

Verses 14-18. The covetous Pharisees reproved. They justified themselves; but they rejected the kingdom into which men pressed; they were also convicted of despising God’s law and order in the matter of divorce (see Mal. 2:14-16).

Verses 19-31. The parable of the rich man and Lazarus. (Present prosperity no longer a proof of being God’s chosen ones.) The rich man had not used earthly things with a view to eternity.

Chapter 17

Verses 1-2. Woe to those who cause offences or stumbling-blocks.

Verses 3-4. An offending brother is to be rebuked and forgiven.

Verses 5-6. The apostles ask for more faith.

Verses 7-10. Masters expect their servants to serve them before they serve themselves. (A needed word for all the Lord’s servants.)

Verses 11-19. The ten lepers. Nine are content to receive the blessing without giving thanks to the Lord; the tenth, a Samaritan, values Jesus above the ordinances of the law: his faith is beyond the dispensation.

Verses 20-37. On the coming of the Lord in power and judgment.

Chapter 18

Verses 1-8. The importunate widow (figure of Israel). If an unjust judge avenges the suppliant, how much more shall God avenge His earthly people at the coming of the Lord?

Verses 9-14. The self-satisfied Pharisee and the tax-gatherer: the latter in brokenness of spirit, and with the sense of sinfulness before God, goes to his house justified.

Verses 15-16. Jesus received little children (Matt. 19:13; Mark 10:13).

Verses 18-30. The rich young ruler asks what he shall do to inherit eternal life. He is directed to the law. He said he had kept that from his youth. He is then told to sell all that he had and distribute unto the poor, and to follow the Lord. But he clings to his earthly advantages and loses eternal blessing (Matt. 19:16; Mark 10:17).

Verses 31-34. Jesus speaks of His sufferings at Jerusalem, His death, and His resurrection (Matt. 20:17; Mark 10:32).

Verses 35-43. A blind man near to Jericho appeals to Jesus as Son of David, and receives his sight (Matt. 20:29; Mark 10:46).

Chapter 19

Verses 1-10. Zacchaeus blessed: for the Son of Man had come to seek and to save the lost. (When He comes the second time it will be to rule and judge, as is shown in the parable that follows.)

Verses 11-27. Parable of the pounds: each receives the same — gifts which the servants of the Lord receive, and for the use of which they must give account. (All who take the place of servants are dealt with as such.)

Verses 28-40. The entry of Jesus into Jerusalem. In this gospel they cry, “Blessed be the King that cometh in the name of the Lord: peace in heaven.” (It was peace on earth, in ch. 2:14. Earth had rejected the Prince of peace, hence now it is peace in heaven and glory in the highest.) (Matt. 21:1; Mark 11:1; John 12:12).

Verses 41-44. Jesus weeps over Jerusalem and foretells its destruction.

Verses 45-48. The temple cleared of the merchants. (This was done at the commencement of the Lord’s ministry, John 2:13-17, and now again at the close.) (Matt. 21:12; Mark 11:15).

Chapter 20

Verses 1-8. The authority of Jesus is demanded by the chief men of the nation. He asks them, Was the baptism of John from heaven or of men? They are afraid to say. Then He will not tell by what authority He was acting. (But He seeks to reach their conscience by a parable.) (Matt. 21:23; Mark 11:27).

Verses 9-19. The parable of the husbandmen. The rulers perceived that it referred to them; but this only still further stirred up their enmity (Matt. 21:33; Mark 12:1).

Verses 20-26. They sent some to pretend that they were just men, seeking a plea on which to accuse Him to the governor. They asked if it was lawful to give tribute to Caesar. He perceived their craftiness, and answered with such wisdom as put them to silence (Matt. 22:15; Mark 12:13).

Verses 27-38. The Sadducees and the resurrection. All the dead still live unto God, and shall rise again (Matt. 22:23; Mark 12:18).

Verses 39-44. How is the Messiah David’s Son and yet his Lord? He was God, though He was man (Matt. 22:41; Mark 12:35).

Verses 45-47. The hypocrisy of the scribes exposed (Mark 12:38).

Chapter 21

Verses 1-4. The widow’s mites (Mark 12:41).

Verses 5-19. General instructions for the future Jewish remnant, but applicable also to the disciples themselves in their Christian testimony, as seen in the Acts of the Apostles (Matt. 24:1; Mark 13:1).

Verse 20-24. The destruction of Jerusalem by the Romans in the days of vengeance, and its desolation during all the rest of the times of Gentile rule.

Verses 25-28. Events of the last days in the great tribulation.

Verses 29-38. Exhortations that the day of distress may be a sign of deliverance to those who have faith. (It is Luke’s province to notice the Gentiles: all nations, “all the trees,” etc. and he only gives, in this prophecy of the Lord, the approaching ruin of Jerusalem: ‘the days of vengeance.’)

Chapter 22

Verses 1-2. The last Passover draws near: they seek to kill the Lord, but fear the people (Matt. 26:1; Mark 14:1).

Verses 3-6. Judas covenants to betray Jesus in the absence of the people (Matt. 26:14; Mark 14:10).

Verses 7-23. The Passover and the Lord’s Supper. (Verses 19-20 are inserted parenthetically, for Judas was present at the Passover, but not at the Lord’s Supper: see John 13:30.) (Matt. 26:17; Mark 14:12).

Verses 24-30. Strife who should be the greatest. Divine love delights to serve and to take the lowest place. In the reckoning of grace He says they had continued with Him in His trials. He would appoint unto them a kingdom: they should sit on thrones judging the twelve tribes of Israel (yet in that very night they all forsook Him) (Matt. 20:25).

Verses 31-34. Peter’s fall foretold. The Lord had prayed for him, and in grace speaks of his restoration when he was to strengthen the brethren.

Verses 35-38. The disciples are told to buy a sword (as it were, to take care of themselves: He was going to leave them).

Verses 39-46. The garden of Gethsemane. The intense sufferings of the perfect Man at the prospect of bearing the judgment due to sin, is seen in this gospel. An angel strengthens Him (Matt. 26:36; Mark 14:32).

Verses 47-62. The arrest of Jesus: it was now their hour and the power of darkness. The denials of Peter, and his sorrow.

Verses 63-71. Trial of Jesus before the high priest. He would not assert His Messiahship, for henceforth as Son of Man He would be sitting on the right hand of power in the heavens — His present heavenly place during Christianity. He also confessed that He was the Son of God (Matt. 26:57; Mark 14:53; John 18:12).

Chapter 23

Verses 1-26. Jesus arraigned before Pilate. He confessed that He was the King of the Jews. He is sent to Herod, who was glad and hoped to see some miracles done by Him. The Lord would answer none of his many questions. He is sent back to Pilate in a gorgeous robe. Pilate and Herod are made friends. Pilate declares that neither he nor Herod adjudged Him to be worthy of death; but the views of the chief priests prevailed: Jesus is delivered to be crucified, and Barabbas, a murderer, is released according to their choice (Matt. 27:1; Mark 15:1; John 18:28).

Verses 27-38. The crucifixion. Many followed Him lamenting: but the Lord told the women to weep not for Him, but for themselves and their children: days of judgment were coming. The Lord prayed for His executioners, but the rulers (Jews) and the soldiers (Gentiles) derided Him. The superscription in three languages said of Him, This is the king of the Jews (Matt. 27:32; Mark 15:21; John 19:16).

Verses 39-43. The bright example of God’s grace in the salvation of the malefactor on the cross, his repentance giving refreshment to the Lord Jesus at the darkest moment.

Verses 44-49. Nature withholds its light for three hours, and the veil of the temple is rent. Jesus cries with a loud voice and into the Father’s hands commends His spirit.

Verses 50-56. The burial of Jesus in an undefiled sepulchre of a rich man: see Isaiah 53:9 (Matt. 27:57; Mark 15:42; John 19:38).

Chapter 24

Verses 1-12. Visit of the women and Peter to the sepulchre (Matt. 28:1; Mark 16:2; John 20:1).

Verses 13-32. Jesus appears to two on their way to Emmaus. He interprets out of Moses and all the prophets the things concerning Himself. He made Himself known to them in an act which sets forth His death, and then became invisible. (This illustrates Christianity — eternal life. The Christ is cut off, and His own know Him now as dead, but alive in a new place, unseen by the natural eye.)

Verses 33-49. Jesus appears to the eleven, and speaks Peace to them. He is the same Jesus, but a risen Man: not a spirit, for a spirit has not flesh and bones as He had; and He also ‘did eat before them’ (see Acts 10:41; 1 John 1:1-3). He opened their understanding that they might understand the Scriptures. Repentance and remission of sins was to be preached among all nations, beginning at Jerusalem (showing that grace super abounded); but they were to tarry at Jerusalem until endued with power from on high by the gift of the Holy Spirit.

Verses 50-53. The Lord’s ascension, without which the Holy Spirit could not come. He did not ascend from Jerusalem, but from Bethany; from whence He had set out to be presented as King to Jerusalem. (He is now a Man in the glory, waiting for the moment to arrive when He shall come to fetch His ransomed ones to be with Him forever.) (Mark 16:19).

John

In this gospel the personal and divine glory of the Lord as Son of God, is especially presented. It differs from the other gospels in that it alludes to what our Lord was “in the beginning” before creation — He was God before He became Man. We have (1) the abstract nature of Christ, (2) Christ incarnate, (3) the revealer of the Father.

The divinity of the Lord is prominent, for example, no genealogy nor birth is given; no temptation by Satan; no agony in Gethsemane; and He raises His own body and takes life again, etc. We do not get men possessed by demons: it is the Lord in His divine person, and Satan opposing Him.

John speaks much more of faith, truth, the Father, life, and eternal life, of love, and of light than do the other evangelists. God is love and God is light.

This gospel contains more statements of abstract truth than the others. The truth of new creation, eternal life, that is, the blessing that is beyond death and resurrection, and outside this world, is distinctly brought out. The ‘gospel’ in John is the manifestation of God to man.

We have both the ‘Father’ and ‘God’ in this gospel. It is ‘God’ when it refers to responsibility, and ‘Father’ when the ways of grace are unfolded.

A few only of the events which the other gospels record are referred to in this.

The Jews are viewed as cast off by God throughout the gospel, for the Lord is rejected from the very outset (John 1:10-11). ‘The Jews’ (those of Jerusalem and Judaea) are distinguished from ‘the people,’ who may be Galileans or visitors from a distance.

Chapter 1

Verses 1-5. What the Lord is intrinsically and ever was before the beginning of everything (namely, eternally existing a distinct and a divine Person). All the wisdom of God is in Christ: He is it, and He is the expression of it: He is the Word, the One who ever expressed God, and was God.

Verses 6-13. Mission of John the Baptist to bear witness to the Light. (Only the “born of God” are capable of receiving Him, and they are brought into a position and relationship altogether new for saints on earth, namely, children of God.)

Verses 14-18. What the Lord became in time, and in the world, namely, incarnate and full of grace and truth (that is, Love and Light in relation to man). His glory as the only begotten of the Father was seen.

Verses 19-28. He came after John, but was before him.

Verses 29-34. Jesus announced as the sacrificial Lamb of God, the Remover of the sin of the world: (this, the full result of His work, is not yet produced in manifestation, nor will be until the new heavens and the new earth are brought in: see 2 Peter 3:13; Rev. 21:1-8).

The seal of the Spirit was the witness of His Sonship, and that He was sent by God for us (Gal. 4:6), and He is the baptizer with the Spirit: (after the resurrection, He brings His saints into His own place of relationship, as man, with His God and Father: see verse 12; 20:17).

Verses 35-51. Some follow Jesus, and He accepts being the center for disciples and for millennial glory.

(Distinguish two days of testimony, namely, John’s and Christ’s, previous to the third day of kingdom glory and renewed relationship with Israel, the rejected wife (Hos. 2; Isa. 54, etc.). So in the last days the Elijah testimony first, then the Lord’s presentation of Himself at His appearing will attach the Jewish remnant to Himself, then the whole nation will be restored. Reckoning from verse 19 seven days can be counted by making the ‘third day’ of John 2:1 to mean the third day from the close of John 1. The third, fourth, and seventh days are connected thus: verse 35, John’s testimony, attaching the remnant to Christ; verse 43, Christ calling to Himself and making Himself known, as in Psalms 2, 8 to the true Israel; chapter 2:1, third day, the marriage, a picture of the millennium. ‘Third day’ refers to resurrection: all blessings belong to the resurrection state, or are based upon it. The present church period is passed over in the above passage.)

Chapter 2

Verses 1-11. Jesus manifests His glory by making the water to be wine; (the national repentance and self-judgment of Israel will be turned into the joy of the Lord).

Verse 12. He abides a short time at Capernaum.

Verses 13-17. He manifests His authority by driving out the traders from the temple, His Father’s house. Note, that in each gospel, the first act of the Lord, on His first public visit to Jerusalem, is to cleanse the house.

Verses 18-22. The Jews ask a sign, but He will only speak of His body, the true temple, being destroyed and raised again in three days by Himself.

Verses 23-25. Many believed on His name on seeing the miracles that He did; but He could not trust them (for however sincere their convictions, their consciences were unreached: there was no sense of need, and no work of God in them: they had not been born again. These last three verses really belong to chapter 3).

Chapter 3

Verses 1-21. Jesus first teaches Nicodemus the need of the new birth: he must be born of the word (James 1:18; 1 Peter 1:23) and of the Holy Spirit: this he, as a teacher in Israel, should have known to be necessary for the earthly kingdom: see Ezekiel 36 (verses 3 and 7 should read ‘born anew,’ completely from the beginning). He then brings out heavenly things, namely, eternal life for all who should believe (Jew or Gentile) consequent upon the judgment of sin in the cross of God’s Son, whom God had given in love to the world. But man’s bad conscience and opposed will hate the revelation of God — the Light.

Verses 22-34. Jesus came into Judaea, and was baptizing (by His disciples). John bears further testimony to Jesus, His heavenly origin and mission.

Verses 35-36. The Son has all power to bring out the Father’s counsels (ch. 17:1-3). (These verses are the evangelist’s, not the Baptist’s, to whom Christianity and eternal life were unknown.)

Chapter 4

Verses 1-3. Jesus retires into Galilee when the Pharisees heard that He had more disciples than John. (The Lord’s formal mission did not commence until John’s was closed by imprisonment — Matthew 4:12.)

Verses 4-42. Rejected in Judaea, He rejoices in winning a sinful woman of Samaria. He is the giver of living water, that is, the Spirit, whereby is a present enjoyment of eternal life in the heavens (verse 14).

Her questions bring out the true character of Christian worship: the Father is seeking for true worshippers.

Many of the men of the city believe on Christ and make Him welcome, owning Him as the “Saviour of the world” (the true Son of Jacob — Joseph, Zaphnath-Paaneah — Gen. 41:45).

Verses 31-38. Jesus declares His food was to do the will of Him that sent Him.

Verses 43-54. In Galilee, among the poor of the flock, Jesus raises the nobleman’s son by a word — His second miracle — showing that, whilst He was unfolding heavenly things according to the Father’s counsels (verses 1-42), He was at the same time, as the Christ, a healer for the remnant of Israel, which was, as it were, at the point of death.

Chapter 5

This chapter gives us the operations of the Father and the Son in grace, in new creation. The case of the powerless man illustrates the teaching that follows in the chapter.

Verses 1-9. Jesus heals the impotent man at the pool of Bethesda. He had no power to avail himself of what mercies remained of the old covenant, but the word of Christ carried power to him. He feels his Healer is superior to the Sabbath (verse 9) and holds His word paramount. Some editors omit the sentence “waiting” verse 3 to end of verse 4; but it is doubtless a part of God’s Word.

Verses 10-16. The man reveals the Lord to the Jews, and they seek to slay Him.

Verses 17-47. Jesus reasons with the Jews. Sin had come in and spoiled God’s rest, so that both the Father and Christ were at work for man. (Love and holiness cannot be inactive in the presence of sin, and of man’s misery.) He did nothing independently of the Father, though He gave life to whom He would, and will also execute judgment. “Judgment” (verses 22 and 27), “condemnation” (verse 24), and “damnation” (verse 29) are the same word in the Greek, and should be translated “judgment.” All must receive from Christ either judgment or, if believers, life eternal, and hence these shall never have judgment. The present hour of quickening souls will be followed by the hour wherein bodies will be raised. They were without excuse in rejecting Him, for testimony had been borne to Him by (1) John the Baptist; (2) His works; (3) by the Father at His baptism; (4) by the Old Testament Scriptures. Moses would accuse them.

Chapter 6

Verses 1-14. Jesus, as the Messiah, feeds the five thousand (Psa. 132:15).

Verses 15-21. On their seeking to make Him a king (verse 26) in a carnal way, He retires to a mountain alone, while the disciples are in a storm on the sea — setting forth that He would renounce Messianic blessings to ascend to heaven, and bring in the heavenly and spiritual blessings of new creation (Eph. 1:3).

Verses 22-40. The multitude reproved for following Him merely because of being fed. They ask for a sign, as Moses gave them bread from heaven; but Jesus says it was God who gave that bread, and He had now sent to them Jesus Himself, the bread of life. God’s will was that every one that believed on Him should have eternal life.

Verses 41-71. The Jews murmur at Him because He said He had come down from heaven. He replied that no one could come to Him except drawn of the Father: all should be taught of God. The bread that Jesus gave was His flesh, which He would give for the life of the world. (For it is not merely that He was the Messiah incarnate, but He must die in order to bring in new creation and heavenly blessings for man.) To have life they must eat His flesh and drink His blood (feeding by faith on His sacrificial death, the appropriation to oneself of His death, wherein the history of the first man was brought to an end in judgment; and wherein what we are was condemned. “If one died for all, then were all dead”). Then, having life, there is eating for the maintenance of life: as Jesus lived on account of the Father, so he that eateth Him shall live on account of Him. (The Son of Man had come down, and He would ascend to where He was before. Life and blessing would be in Him there, in another world, that world of the Father’s love and counsels.)

Many of His disciples were stumbled at His sayings and associated with Him no more (as branches of the vine broken off); Jesus asked the twelve if they would also leave Him. Peter said they knew He was the Holy One of God, to whom else could they go? (The common Greek text reads “that Christ, the Son of the living God” without much authority.)

This chapter and the Lord’s Supper both refer to the same thing, namely, the Lord’s death, but they do not refer to one another.

Chapter 7

Verses 1-9. The Jews seeking to kill Him, He remained in Galilee. He is rejected of His brethren. They urge Him to show Himself to the world at the feast of tabernacles. He replies, “My time is not yet come.” (In the last days, after the harvest [in-gathering of the heavenly saints and judgment of Christendom], and the vintage [judgment of the apostate vine of the earth, the Jewish nation] the Lord will show Himself in glory to the world at the millennial fulfilment of the feast of Tabernacles. But here the Lord substitutes Christianity for earthly blessings and joys for Israel.)

Verses 10-31. Jesus taught in the temple. He spoke nothing of Himself. If any would do the will of God he should know whether the doctrine was from God or of man. Moses gave them the law, they did not keep it, but sought to kill Him because He had cured a man on the Sabbath. Many believed on Him.

Verses 32-53. The Pharisees, finding many believed on Him, sent officers to take Him. He said He would go to Him that sent Him. They should not find Him.

On the great day of the feast (the eighth day, the beginning of a new state) He cried, If any one thirsts, let him come unto Me and drink, and out of his belly shall flow rivers of living water; alluding to the Holy Spirit, which should be given them when He was glorified in heaven.

(The Spirit of God sent down from Him in glory would fill the Christian with heavenly joy and satisfaction, and, through the inward spiritual affections, would go out in spreading blessings to others in this barren scene.)

The people were divided in their opinion of Him, and the officers returned without Him, saying, “Never man spake like this man.”

The Pharisees argue that neither they nor any of the rulers had believed on Him; but Nicodemus said He ought to be heard before He be condemned. They disperse to their own homes and Jesus goes to the Mount of Olives.

Chapter 8

There is a division in the gospel here. In chapters 8 and 9 Christ is seen as the Light. This subject is fittingly introduced by the case of the woman taken in adultery. She is brought alone (Lev. 20:10) merely to tempt Jesus, so that they might accuse Him: will He condemn her, or set aside the law? He brings their own sins to their remembrance, and writing on the ground gave time for conscience to work: with guilty consciences, but without honesty or faith, they crept out of the presence of the Light. The Lord did not condemn her nor speak of grace, but bade her sin no mere. (We do not find forgiveness of sins in this gospel, except it be administrative forgiveness by the disciples. As to John 8:6,8 see Jeremiah 17:13: He was not come to execute the judgments of the law.)

Verses 12-32. Jesus declares that He was the light of the world. The law declared that the testimony of two was true. He and the Father both bore witness to Him. They must die in their sins if they did not believe on Him. To those who did believe, He said if they continued in His Word they would truly be His disciples, and the truth would make them free (they would be morally set free before God, John 8:36). Verse 25 should read, “Jesus said to them, Altogether that which I also say to you.” The word that Christ spoke was the absolute expression of what He was.

Verses 33-59. The people claim to be the seed of Abraham, and were never in bondage. Our Lord admitted that (after the flesh) they were the seed of Abraham, but morally as before God they were not, but were of their father the devil, who was a murderer and a liar.

Jesus declared that anyone who kept His word should never die, but they objected that Abraham and the prophets had all died: was He greater than they? Jesus said that Abraham saw His day and rejoiced, adding “Before Abraham was, I AM” (the supreme name of God). They took up stones to stone Him, but He hid Himself. His word was rejected.

Chapter 9

Jesus is also rejected in the testimony of His works. One born blind was cured on the Sabbath. He had been born thus that the works of God should be made manifest in him. It became a test case for the rulers. They could not deny that a notable miracle had been wrought; but said, “Give God the praise: we know that this man is a sinner.” The man knew that he could now see, and believed that if Jesus were not of God He could do nothing. But they cast him out of the synagogue. (This son of light (verse 5 and 12:36) who was faithful to it, was rejected by neighbors, rulers, and parents.)

Jesus finds him, and reveals Himself to him as the Son of God. The man believes and worships Him. Jesus had come for judgment. If the Pharisees had owned their blindness, there was a remedy for their sin; but saying they saw, their sin remained.

Chapter 10

Efficacious grace that gathers out the sheep unto Himself, the new Center, outside the Jewish fold. (The Jews had been helping on the work of the Lord without knowing it in excommunicating the man in chapter 9.)

As the Shepherd of the sheep He enters by the door (submits to all the conditions of Jehovah). To Him the porter openeth (the power of God by the Holy Spirit removes all obstacles: that is, He gets access to the sheep).

He leadeth His sheep out of the Jewish fold to bring them into life in a new sphere.

He is the door (the means of their entering in). Those who enter in find salvation, liberty, and food (verse 9), intimacy (verse 14), and protection (verse 29). He came that the sheep might have life, and have it abundantly (according to all the power of the life of Jesus in resurrection and ascension: — John 20).

The good Shepherd giveth His life for the sheep. He had other sheep (Gentiles): they would hear Him, and there should be one flock and one shepherd. (The fold was abolished, and never reconstructed.)

His Father loved Him, because He laid down His life, that He might take it again: He had this authority from the Father.

There was a division among the Jews as to who Jesus was. The Jews ask Him to tell them plainly whether He is the Christ. He again tells them of His word and His works. They believed not because they were not His sheep (the principle of election shines out here, as elsewhere in this gospel: — John 6:44,65). His sheep shall never perish, but are perfectly safe in His and His Father’s hand. He and the Father are one in their care of the sheep.

Again they attempted to stone Him, because He, being a man, made Himself God. He appealed to the law (in the sense of embracing all the Old Testament), which shows (Psa. 82:6) that God’s representatives were called gods: why charge Him with blasphemy, He who was manifestly doing the works of God? They should have known that the Father was in Him, and He in the Father. They again sought to take Him, but He retired beyond Jordan.

Chapter 11

Jesus is proved to be the resurrection and the life; and the raising of Lazarus is an expression of His glory as Son of God. Though Lazarus was sick, Jesus did not visit Mary and Martha until he had been dead four days: a great trial of the faith of those He loved. He waited His Father’s time.

They knew that Lazarus would rise again at the last day; but that did not meet their present distress. Oh, that Jesus had come before he had died! Jesus seeing their misery groaned in spirit and wept. They go to the grave.

Jesus lifted up His eyes to His Father, and thanked Him that He always heard Him. He said it aloud that the people might hear and believe. Then, with a loud cry, “Lazarus, come forth,” he is raised, and comes forth, although bound hand and foot with grave clothes, and is restored to his sisters.

Many of the Jews believed, but others hastened to the Pharisees with the news. These called a council in which it was admitted that unquestionable miracles were being wrought, and that some means must be taken to stop His work: for if all believed on Him the Romans (their jealousy being aroused by such a manifestation) would take away their place and nation. But Caiaphas was used of God to prophesy that Jesus should die for the nation. The Apostle could add “not for that nation only, but that also he should gather together in one all the children of God.”

From that day they took counsel how to put Jesus to death; but He retired to Ephraim.

The last Passover approached, and He was anxiously sought for; but the Pharisees ordered that He should be betrayed that they might take Him.

Chapter 12

Verses 1-11. Jesus at Bethany, and anointed by Mary. They made Jesus a supper. Martha served (is not now rebuked); she had learned through the resurrection of her brother that Jesus was the Son of God; Lazarus sat at table with Jesus, and Mary, though not a prophetess, in true appreciation of Jesus, anoints His feet. She and her action are defended by Him. Many came to see the one risen from the dead, but the rulers sought to put Lazarus also to death, because many by reason of him believed in Jesus.

Verses 12-19. Jesus enters into Jerusalem and is hailed by the people. King of Israel. The Pharisees in dismay said, “Behold, the world is gone after Him.”

Verses 20-26. Some Greeks came and desired to see Jesus; but the Lord waives His earthly kingdom and rights for a time to take the cross, saying, He, as the corn of wheat, must die or remain alone (only after death, in resurrection life, could He associate others with Himself in blessing). The disciple’s life here must be given up in view of life eternal. The Father would honour those who served Jesus and who followed Him, and such should be with Him.

Verses 27-36. The Lord’s soul was troubled, and He asks to be saved from the hour that awaited Him, but immediately adds that it was for this that He came. He asks the Father to glorify His own name. His Father replied that He had glorified it, and would glorify it again. It was for the people to hear.

The crisis was approaching: the judgment of the world in condemning the Lord, but also the breaking the power of Satan. Christ lifted up would be the one attracting center for all mankind. The light was among them only for a little while longer. He went and hid Himself.

Verses 37-50. The unbelief of the people verified the prophecy of Isaiah. But many of the rulers believed on Him, though they feared to confess it. (For the place of confession see Romans 10:9; and for the “fearful,” Rev. 21:8.)

Jesus was not then come to judge, but to save the world. The Father was ever before Him. He spoke as the Father directed Him. This closed His intercourse with the people.

Chapter 13

Verses 1-17. Jesus now turns exclusively to His disciples. Chapters 13 to 17 are anticipatory of the cross, which is taken as accomplished.

Having loved His own, He loved them to the end, and shows how His love would be active for them during His absence.

Jesus, in spirit now in heaven, rises from the paschal supper and washes His disciples’ feet. They had been washed, and were clean (except Judas), and needed only to have their feet washed. The two words in verse 10 translated “wash” are not the same. The first signifies the body being cleansed, as in Hebrews 10:22; and the latter is the ordinary washing, as of the hands or feet. (During His absence in heaven, He would have His own enjoy their part with Him there — be in spirit in communion with Him: for this there must be a moral condition, wrought by the Word in relation to His advocacy on high.)

He, having washed their feet, teaches that, in like manner, they should wash one another’s feet (seeking to remove everything from the saints that would hinder them having fellowship with Him where He is).

Verses 18-30. His betrayal foretold and Judas pointed out to John as the one who would deliver Him up. Judas having received a sop Satan entered into him, and he went out (before the Lord’s Supper, the institution of which is not here recorded). This is the only instance recorded of Satan personally entering into a man. It was Satan’s masterpiece to get the Lord betrayed and condemned to death; but it was to his own destruction: — Gen. 3:15; Heb. 2:14; Col. 2:15.

Verses 31-35. Now was the Son of Man glorified, and God was glorified in Him: as a consequence God would glorify Him straightway, without waiting for the kingdom in manifestation.

He gave them a new commandment, that they should love one another as He had loved them (superior to the faults in the flesh). He was going to leave them.

Verses 36-38. Peter boasts of his faithfulness, but is told of his impending fall.

Chapter 14

Verses 1-14. Jesus comforts them in respect to His leaving them. He was going to prepare a place for them in His Father’s house, and would come again to fetch them unto Himself. (He is leading out more and more from Jewish earthly things to the heavenly and unseen.)

He was the way, the truth, and the life, approach to, knowledge of, and enjoyment of, the Father.

He that had seen Jesus had seen the Father. He was in the Father and the Father in Him.

He that believed on Him should do greater works than He had done (as when three thousand were converted in one day, and as when the shadow of Peter, and handkerchiefs and aprons from the body of Paul were enough to effect cures). And whatsoever they should ask in His name He would do it, that the Father might be glorified in the Son.

Verses 15-26. The Father would send them another Comforter in the name of Jesus (in chs. 15:26 and 16:7, Christ sends the Holy Spirit), the Spirit of truth, who would abide with them, teach them all things, and bring all He had said to them to their remembrance.

He that possessed His commandments, and kept them, should be loved of the Father, and Christ would love him and manifest Himself to him. Yea, He and the Father would make their abode with him that kept His words.

Verses 27-31. Jesus gave His own peace to them (the peace He had with the Father, above the enmity of the world). If they loved Him they would for His sake rejoice that He was going to the Father. Henceforth He would not talk much with them. The prince of this world was coming, but had nothing in Him. The world might know that He loved His Father, and kept His commandment by His giving up His life.

Chapter 15

Verses 1-7. Jesus, when on earth, was the true vine (as Israel ought to have been, Psalm 80:8). The branch that was bearing fruit was purged (the same word as ‘clean’ in verse 3) that it might bear more fruit. The branches must abide in the vine or they could bear no fruit. If a man abode not in Him, he was cast out as a dried branch, which men burn (mere professors, as Judas).

Verse 8. The Father would be glorified by their bearing much fruit, and they would prove themselves disciples of Him whose whole life was fruit for God.

Verses 9-17. Abiding in the love of Christ and loving one another are linked with keeping His commandments.

Verses 18-27. They would be hated of the world, as it had hated the Father and Christ.

When the Comforter was come, the Spirit of truth, He would bear witness to Christ, and the disciples should also bear witness because they had been with Him from the beginning.

Chapter 16

Jesus continues to comfort the disciples. They would be turned out of the synagogue, and some of them would be killed, their persecutors thinking they were serving God (as did Saul of Tarsus). But it was profitable for them that He should go away, for otherwise the Comforter could not come.

When He was come He would be a demonstration to the world of sin, because they believed not on Jesus (but crucified Him). Of righteousness, because He went to the Father (and was received by Him). Of judgment, because the ruler of this world is judged (who led the world to reject Him).

Jesus had many things to say to them, but they had not power to receive them until the Holy Spirit should come; the Holy Spirit would guide them into all the truth. He would shew them things to come, and would glorify Jesus in taking of His things — the things given Him by the Father — and showing them unto the disciples.

For a little while they should not see Jesus, and after a little while they should see Him. They would sorrow while He was away, but He would come again and they should rejoice. (They saw Him after He arose, but the complete fulfilment of this will be when He returns.)

They were to ask Christ nothing (in the sense of asking Him to go to the Father for them), for whatsoever they should ask the Father in His name, the Father would give them, for the Father Himself loved them, because they had loved Jesus and had believed that God had sent Him.

He had spoken to them in proverbs, but would declare to them plainly of the Father. He came from the Father, and was going to Him again. They said they believed that He came from God (missing the Lord’s meaning); but He warned them that they would all leave Him.

What Jesus spoke was in order that they might have peace in Him: in the world they would have tribulation: but He had overcome the world.

(This closes the Lord’s discourses with His disciples.)

Chapter 17

Prayer of Jesus to the Father, that the Father’s counsels may be accomplished.

Verses 1-5. His glory as Son of the Father and His work. Authority over all flesh had been given Him (see 1 Cor. 11:3), that He should give eternal life to those given to Him. This life is characterized by the knowledge of the Father and of Jesus Christ, His sent One.

Verses 6-19. Jesus puts His disciples in His own relationship with the Father, and prays that they may enjoy its full blessedness. Their consequent position in this world: not of it, as He was not of it.

Verses 20-21. Others, all Christians, to be brought into like blessings of oneness in the Father and the Son.

Verses 22-26. Results in oneness in the future, and in seeing the glory of the Son. They were to enjoy in the present time the relationship in love.

Chapter 18

Verses 1-14. Jesus enters into the garden and is betrayed by Judas. The agony in the garden is omitted in John, and the officers and men falling to the ground is only in John. But on Jesus saying, I am He, they went backward and fell to the ground. He is led to Caiaphas.

Verses 15-18; 25-27. Peter denies his Lord.

Verses 19-24. Jesus before Caiaphas.

Verses 28-40. Jesus before Pilate. Confesses Himself a King.

Chapter 19

Verses 1-18. Jesus is pronounced to be guiltless, yet is condemned by Pilate. He presents Him to the Jews in His true character as King, but they cry, “Away with Him, crucify Him.” They declared that they had no king but Caesar.

Verses 19-22. Pilate again proclaims Jesus as King of the Jews in the title over the cross.

Verses 23-24. The soldiers fulfil the Scripture by casting lots for His garment.

Verses 25-27. Jesus commits His mother to John. (In all this the sufferings of the Lord are not prominent, according to the character of this gospel.)

Verses 28-30. Jesus fulfils all, and of Himself delivers up His spirit.

Verses 31-37. The Jews asked for the bodies to be removed, for they wanted to keep a great day. Further Scriptures were fulfilled. From His pierced side blood and water flowed (1 John 5:6-8).

Verses 38-42. The Lord was laid in the tomb.

Chapter 20

A new day (first of the week), a new name (brethren), new relationship (children of God), new creation, new power, a new assemblage with a new center — Jesus in the midst.

Verses 1-10. The empty tomb visited by Mary Magdalene, Peter and John.

Verses 11-18. The Lord makes Himself known to Mary. She, representing the Jewish believing remnant of that time, would hold Him, as having Him back again as before the cross: “Christ after the flesh” but she must not touch Him, for He had not yet ascended to His Father; but was to go and tell His brethren that He ascended to His Father and their Father, to His God and their God. (All are now brought into the same relationship to the Father, and the same position as Himself before God: the Jewish hopes are replaced by eternal life.)

Verses 19-23. The features of the present moment. Jesus appears to His disciples. He speaks peace to them. As the Father had sent Him, He also sent them. He then breathed into them, and said, “Receive ye [the] Holy Spirit” (not as a divine person to abide with them, as in Acts 2, but as spirit of life in Christ — new creation: see Gen. 2:7). Whose sins they remitted, were remitted; and whose sins they retained, were retained. (Administrative forgiveness in the hands of the disciples.)

Verses 24-29. Thomas was absent and disbelieves, but is present on the second visit of Jesus, and then confesses Him as “My Lord and my God.” (Type of the Jewish remnant of the last days who will not believe till they see Jesus again (Zech. 12, 13). Our Lord said, Blessed are they that have not seen, and yet have believed (Christians, see 1 Pet. 1: 8).

Verses 30-31. Jesus did many other signs which are not here recorded; but “these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” — these being the points specially brought out in this gospel.

Chapter 21

A supplementary chapter, in which all is purposely mysterious. We get the manifestation of Jesus on earth (in figure the millennial gathering from the sea, the Gentiles). In Luke 5:6 the gospel net began to break — the system gave way, and let some fish escape: here the net, though full, does not break. The fish caught is the nations; the remnant is those on the shore.

Verses 1-14. The disciples go a fishing (from whence they had been called) but catch nothing until the Lord comes to them in the morning and directs their labour, and thus reveals Himself to them. He had bread and fish ready for them on a fire. (Type of Christ providing for His people in the millennium.)

Verses 15-23. The Lord deals individually with Peter. He had boasted that though all should forsake Him he would not; yet he had denied Him thrice, and is now asked thrice if he loved Him. Peter uses a weaker word for “love” than the one employed the first and second time by the Lord; the third time, the Lord uses the same word as Peter. The question differs each time.

The result is “Feed My lambs”; “Shepherd My sheep” (v. 16 JND); “Feed My sheep”.

Peter should die as a martyr — he is graciously allowed to do in the strength of God that which he had failed to do when he had boasted in his own strength.

It was not for Peter to know what should befall John. (John’s ministry reaches on mystically to the coming again of the Lord Jesus Christ; he tells of the antichrist, and of the church being spewed out of Christ’s mouth, etc.)

Verses 24-25. John bore testimony to the things recounted; but there were many other things not written.

Acts

This book does not give a history of all the apostles, but is rather an account of what the Holy Spirit wrought for the establishment of Christianity on the earth, following on where the Gospels leave off. The Lord’s ascension forms the link between the two, it ends the gospel history and commences that of the Acts. The events that followed the ascension are then related: the giving of the Holy Spirit and the formation of the church; the final appeal made to Israel, when, alas! they resisted the Holy Spirit, and sealed their rejection as a nation. The gospel spreads to the Samaritans and to the Gentiles. The activities of Paul, the apostle to the nations, follow with his labours as a missionary until his arrest; his imprisonment at Rome closes the book.

The Acts may be thus divided: —

Chapter 1. The ascension, the introduction to all the rest.

Chapters 2-7. The early church, and lingering grace over the nation: Jerusalem the center.

Chapters 8-12. Samaria receives the gospel: Gentiles are brought in. The free action of the Spirit extends.

Chapters 13-20. The extensive labours of Paul: Antioch the center.

Chapters 21-28. Paul a prisoner, carried from Jerusalem to Rome.

Though the name of the writer of the Acts is not given, there can be no reasonable doubt that it was written by Luke. By comparing the introductory verses of the Gospel of Luke with those of the Acts it will be seen that both are addressed to one named Theophilus; and in the Acts the writer refers to his “former treatise.”

There are also internal evidences. Take, for instance, Acts 20:5: “These going before tarried for us at Troas.” Here the writer was evidently travelling with Paul; and who of all those who travelled with him had written a “former treatise” to Theophilus but Luke?

Chapter 1

Verses 1-14. Introductory, linking the close of the history, as given in the Gospels, with the opening of that of the church. The apostles still cling to the idea that the Lord was about to restore the kingdom to Israel; but He said it was not for them to know the times or the seasons which the Father had put in His own power; and He ascended to heaven, which was the prerequisite to the great event that happened at Pentecost. The eleven, with a few others, abide at Jerusalem, and continue in prayer and supplication, waiting for the promise of the Father, the Holy Spirit.

Verses 15-26. According to the spiritual understanding of the Scriptures, another apostle is appointed to take the place of Judas (Psa. 109:8). Matthias was chosen by lot (we do not read of the lot being used after the giving of the Holy Spirit).

Chapter 2

Verses 1-13. The Holy Spirit was given, according to the promises of the Lord in the Gospels. The disciples were all filled with the Holy Spirit (making man the habitation of God), and began to speak with tongues. The report of this brought together many pious ones, who had come to the feast from various distant places, and each heard in his own dialect the great things of God. The Spirit was as “cloven” tongues, symbolical of the diverse languages spoken; and being “of fire” prefigured the penetrating power of the Word of God. (For the effect of the giving of the Holy Spirit, as to forming the church, see 1 Cor. 12:12-13.)

Verses 14-40. Peter preaches to the multitude: Jesus of Nazareth was now both Lord and the Christ (Acts 2:36). (This was not the complete fulfilment of Joel 2, but it is the same Spirit of God whose pouring out in millennial days had been foretold. His coming was evidence that Jesus of Nazareth, whom they had put to death, was glorified in the heavens, according to Psalm 110:1, after having been raised from the dead, as foretold in Psalm 16:10.)

Verses 41-47. About three thousand were converted, and persevered in the teaching and fellowship of the apostles, in breaking of bread, and in prayers. The Lord added to the church those that were to be saved — that class, not the nation nor the Gentiles, but a spared remnant of the Jews — previous to executing judgment on the nation by the Romans under Titus. (The church was thus the city of refuge for the repentant man slayers of the Messiah.)

Chapter 3

After healing a man lame from his birth, Peter makes another appeal to the Jews: he charges home their guilt in killing the Prince of life, but shows that thus the Scriptures had been fulfilled. If they would now repent, Jehovah would send His Christ back, and their sins, as a nation, would be forgiven, and the kingdom be set up, according to all the prophets. Jesus was the Prophet that Moses had announced, and the new covenant of grace was offered to them. (It seems strange that this offer should have been made after the church had commenced; but it is according to God’s practice in the Old Testament, that, though condemnation had been announced, mercy should still be offered.)

Chapter 4

Verses 1-12. The rulers endeavour to stop the preaching, and they imprison Peter and John. The testimony of the Holy Spirit, however, is presented to the rulers, who, in blind religious zeal, are found in open, wilful enmity against God. (They refuse a glorified Jesus, as they had refused Him in humiliation. The reign of Christ on earth is deferred, and heavenly citizens are now being gathered into a new, eternal, and heavenly relationship with God. The rest of the Acts relates its progress, and the opposition of Satan to it.)

Verses 13-22. They could not deny the miracles (verse 16), but they rejected the testimony (really the power of God and the name of Jesus), and commanded the apostles to speak no more in that name.

Verses 23-30. The apostles resort to their own company (showing that a separate community was being formed), and there is thanksgiving and prayer. However wicked the Roman governors and the Jews had been, they had really been carrying out the counsels of God.

Verses 31-37. The place where the disciples were assembled was shaken, and they were all filled with the Holy Spirit. In the energy thereof they had “all things common” (a beautiful exhibition of the power of God by the Holy Spirit in the heart of man).

Chapter 5

Verses 1-11. The deception of Ananias and Sapphira, seeking a reputation that did not belong to them, manifested the reality of the presence of the Holy Spirit in the church: they agreed to an act which was really tempting the Spirit of the Lord, and lying to the Holy Spirit. (Thus the committal of sin by those who were in the church of God was very early.)

Verses 12-16. There was such power in the church that those in whom there was no reality feared to associate with them. The Lord was the center of the new company, and many believers were added unto Him. The shadow of Peter was enough to heal the sick.

Verses 17-32. The rulers, filled with envy and indignation, imprison the apostles but they are miraculously delivered, and are found teaching in the temple. Brought again before the council, who now feared that the blood of Jesus would be brought upon them (Matt. 27:25), Peter again boldly declared that God had exalted Jesus (whom they had slain and hanged on a tree) to be Leader and Saviour, of which the Holy Spirit was a witness, as well as the apostles.

Verses 33-40. The council was cut to the heart and sought to slay the apostles, but God interferes and the counsel of Gamaliel is followed. The apostles are beaten and let go.

Verses 41-42. The apostles rejoice, and continue daily in the temple and in houses teaching that Jesus was the Christ. The work thus prospered, spite of Satan and the leaders of the Jews.

Chapter 6

Verses 1-7. The flesh now manifests itself among the multitude of the disciples. The Greek-speaking Jews complained that their widows were neglected in the daily ministration, and

Stephen and six others, men of good repute and full of the Holy Spirit, were chosen (all Hellenists), and on whom the apostles laid their hands. (The Lord, who is sovereign in the church, used some of the seven, namely, Stephen and Philip, for better work than serving tables.) The word of God increased, and many of the priests were obedient to the faith.

Verses 8-15. Stephen, being full of grace and power (the result of being filled with faith and the Holy Spirit), confounded certain of the synagogue, who then caused his arrest.

Chapter 7

Verses 1-53. The defence of Stephen. He gives a summary of the sinful history of Israel, but points out especially the selling of Joseph, and the rejection of Moses (both types of the rejection of Christ) and reminds them that Moses foretold the coming of Jesus “the prophet.” Then their idolatry is charged home to them, and the temple they boasted in is not really God’s dwelling-place. They and their fathers had (1) resisted the Holy Spirit; (2) they had persecuted and slain the prophets; and (3) had betrayed and murdered the Just One. (4) The law they had not kept. (Some of the details of Stephen’s address are considered in “Apparent Discrepancies”.) Thus man’s irremediable ruin was brought out and established in the most favoured and privileged nation of mankind.

Verses 54-60. The council were cut to the heart, and gnashed their teeth against him; but he, being full of the Holy Spirit, having fixed his eyes on heaven, saw the glory of God, and Jesus standing at the right hand of God, and said, “Behold, I see the heavens opened, and the Son of Man standing on the right hand of God”: (“standing,” for until this final testimony of the Holy Spirit, was rejected, it was left open for His return, according to Acts 3).

They cast him out, and stoned him, while he, like the Lord, prayed that this sin might not be laid to their charge. The clothes of the witnesses were laid at the feet of Saul, then a young man, and who consented to Stephen’s death.

Chapter 8

At this point ends the first phase of the church. Persecution scattered the assembly; but this, instead of hindering the work, really extended it. Samaria is specially named here, and in chapter 11:19, Phenice, Cyprus, and Antioch, where the gospel was preached.

Verses 5-25. The Spirit of God uses whom He will. Philip, the deacon of chapter 6, wrought miracles at Samaria and preached the gospel there. Simon Magus ‘believed,’ but afterward proved himself to be still in a lost condition. (He had been wrought upon by the miracles, John 2:23-25; not inwrought by the word.)

Those who received the word at Samaria did not form a church in separation from that in Jerusalem, nor did they receive the Holy Spirit until Peter and John came from Jerusalem; thus unity was preserved: it is the Spirit that forms into one body (1 Cor. 12:13).

Verses 26-40. Philip is sent to the Ethiopian eunuch, whom he taught and baptized: thus still further extending the work outside Judaea. (Acts 8:37 is omitted by most editors.)

Philip was caught away and was found at Azotus. He preached in all the cities until he came to Caesarea.

Chapter 9

Verses 1-22. The conversion of Saul. Saul’s companions heard a voice, but did not distinguish what was uttered. He was persecuting the believers, whom Christ owned as part of Himself. He is revealed to Saul from the heavenly glory, which gives a peculiar character to his ministry and to the gospel he proclaimed. He at once preached at Damascus that Jesus was the Son of God, and that He was the Christ. Paul became the minister of the church, the body of Christ, and the minister of the gospel of the glory of Christ to the Gentiles. The ministry of Peter and the twelve was confined more to the Jews, and flowed from a risen Christ on earth.

Verses 23-25. The Jews seeking to kill Saul, he escaped in a basket by the wall.

Verses 26-31. Barnabas had to assure the saints that Saul was a disciple when he first went to Jerusalem; from thence he went to Tarsus by way of Caesarea. (This was some years after Paul’s conversion, see Gal. 1:15-19.)

Then the church had rest, and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied.

Verses 32-43. Peter’s ministry is continued: he cures Aeneas of paralysis, and raises Dorcas to life.

Chapter 10

Peter, not Paul, is the means of opening the doors of the kingdom to the Gentiles, and thus the unity of the church and of the work of all the apostles is maintained. Cornelius, a converted Gentile, is instructed by an angel in a vision to send for Peter; and Peter, by the vision of the great sheet, is prepared to respond to the message, being taught to call nothing unclean which God had cleansed. The intimacy of Ananias in chapter 9 and of Peter here, with the Lord is very beautiful. He preached the gospel to Cornelius, to his kinsmen, and to his friends. The Holy Spirit fell upon all who heard the word, and they were baptized. (We have here four distinct things: (1) The piety of Cornelius before he sent for Peter. (2) The testimony to be believed for the remission of sins. (3) The gift of the Holy Spirit. (4) Gentiles baptized and received among the saints.)

Chapter 11

Verses 1-18. Peter is blamed at Jerusalem for associating and eating with the Gentiles, he thereupon rehearses the way the Lord had brought it about. The Gentiles were thus brought in without becoming Jews or being put under the law. The testimony could not be resisted.

Verses 19-26. The gospel extends further, and at Antioch is preached to the Greeks. Saul also, being brought to Antioch, continued there a year, and taught much people.

Verses 27-30. Prophets foretold a great famine throughout the habitable earth. It came to pass in the days of Claudius, and the disciples sent relief to the brethren in Judaea by Barnabas and Saul. (This is Paul’s second visit to Jerusalem: see Acts 12:25.)

Chapter 12

Verses 1-19. Herod (Agrippa) persecutes the church. James, brother of John, is put to death, and Peter is imprisoned, but is miraculously delivered by an angel. Prayer was being made by the assembly for him, but his deliverance was beyond their faith. Peter went to Caesarea.

Verses 20-23. Herod allows himself to be called a god, and is smitten of God and dies.

Verses 24-25. The word of God spreads. Barnabas and Saul leave Jerusalem, taking John (Mark) with them.

Chapter 13

This chapter commences another phase in the church, Antioch, instead of Jerusalem, being the place from which Barnabas and Saul are sent on a missionary journey, without the apostolic authority of Jerusalem.

Verses 1-3. The Holy Spirit sends forth Barnabas and Saul, on whom, after prayer and fasting, the hands of the disciples are laid, in token of fellowship and identification with them.

Verses 4-12. Being sent by the Holy Spirit they embark at Seleucia and go to Cyprus, travelling through the island from Salamis to Paphos. Here the proconsul desired to hear the apostles, but a certain magician sought to turn the proconsul from the faith. His name was Bar-Jesus, but he had assumed the name of Elymas, the magus, magician, or wise man. He was smitten by Saul, now called Paul, with blindness, and the proconsul believed.

Verses 13-52. They sail from Paphos to Perga in Pamphylia, where John leaves them and returns to Jerusalem (which Paul considered to be blameable: see Acts 15:38).

From Perga they go to Antioch in Pisidia, where Paul preached in the synagogue: but when the whole city gathered to hear Paul, the Jews were filled with envy, contradicting and blaspheming. Paul made a further step in advancing the church by turning to the Gentiles, according to Isaiah 49:6, which by faith he appropriated to himself. The word was published through the whole country, and the disciples were filled with joy and the Holy Spirit. Paul is now named before Barnabas: the lead was being given him. (In verse 33 it is ‘raised up’ with reference to Psalm 2:7; not ‘raised up again’: the resurrection is spoken of in verse 34.)

Chapter 14

They proceed to Iconium. A great multitude of Jews and Greeks believed; but others seeking to stone them, they fled to Lystra and Derbe and the country around.

At Lystra Paul healed a man who had been a cripple from his birth. The people took them for gods and sought to sacrifice to them; but being influenced by the Jews they stoned Paul, and drew him out of the city as dead; but he arose and came into the city.

The next day they went to Derbe and preached there. From thence they returned to Lystra, to Iconium, and to Antioch, establishing the souls of the disciples, but warning them that entrance into the kingdom of God is through much tribulation.

The apostles chose elders for them in every assembly (not by common vote, nor by ‘ordaining’ them), committed them to the Lord, and departed. Passing through the districts of Pisidia and Pamphylia, and preaching at Perga, they came to Attalia, and sailed back to Antioch. They rehearsed in the assembly how God had opened the door of faith unto the Gentiles. Thus ended their first missionary journey, and they abode a long time at Antioch.

Chapter 15

The church makes further progress by the decision that Gentiles were not to be brought under the law.

It being asserted at Antioch that without circumcision none could be saved, the question was referred to Jerusalem. (It was a grave question, and the danger was lest there should be henceforth two rival churches: a Jewish and a Gentile one, with Jerusalem and Antioch for centers. God prevented this: at Jerusalem it was settled with the apostles, elders, and the whole church, and the difficulty was removed, thus preserving the unity of the church, and defeating the enemy. It was in the assembly at Jerusalem that the question was settled, not in what has since been called a ‘general council.’)

The decision sent to the Gentiles was this, “It seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things; to abstain from meats offered to idols, and from blood, and from things strangled, and from fornication.” Judas and Silas were sent to bear witness to the decision: it caused great joy among the Gentiles. (This was Paul’s third visit to Jerusalem: he went up by revelation: see Gal. 2:2.)

Verses 36-41. A second missionary journey was proposed, but a dispute arose about taking John, a nephew of Barnabas, who had previously abandoned the work.

Barnabas took John and sailed to Cyprus, but we hear nothing of their labours.

Paul chose Silas, and departed, being committed to the grace of God by the brethren. He went through Syria and Cilicia confirming the churches.

Chapter 16

Paul meets with Timothy, circumcises him because of the Jews, and takes him with them. (Timothy being the fruit of a mixed marriage was unclean according to the law, see Ezra 10; but Paul circumcised him to satisfy the Jews; but when they were insisting that Gentiles must be circumcised, Paul resisted it, as in the case of Titus: see Gal. 2:3.)

They went through Phrygia and the region of Galatia, but were forbidden by the Holy Spirit to preach the word in Asia. (Here ‘Asia’ includes only Mysia, Lydia, and Caria: the Roman province of Asia.) They came to the border of Mysia and attempted to go to Bithynia, but the Spirit of Jesus (words ‘of Jesus’ are added by the Editors) suffered them not: so they came to Troas. (Thus Paul and his companions were immediately under the direction of God as to their path.)

Being called by vision to go into Macedonia, they proceed to Samothracia, to Neapolis, and thence to Philippi.

Verses 13-15. The conversion of Lydia.

Verses 16-24. Satan (transformed into an angel of light) patronizes and bears witness to Paul and those with him by means of a woman possessed by a demon (thus seeking to have a part in the work, the better to mar it). But Paul casts out the demon. Her masters cause Paul and Silas to be arrested, scourged, and put into prison.

Verses 25-40. The conversion of the jailor. Paul had not here spoken of being a Roman to avoid being beaten: he had been beaten, and the magistrates had taken part with the aggressors: it must not be passed over in silence. The magistrates are humbled and entreat them to depart.

Chapter 17

Verses 1-9. Paul preaches the gospel of the kingdom of God at Thessalonica. (The character of his testimony there can be seen in the Epistles to the Thessalonians.)

Verses 10-15. Paul at Berea. For security he is led to Athens.

Verses 16-34. Paul preaches at Athens. To these heathen seats of learning he proclaims the elementary truths about God: the creation; His claims; the folly of idolatry; and quotes their own poets; but proceeding to speak of the Man whom God had ordained, and raised from the dead, they would hear no more.

Chapter 18

Verses 1-17. Paul preaches at Corinth, a city given up to luxury and dissoluteness; he continues there eighteen months; being refused by the Jews, he turns to the Gentiles. (Paul’s Epistles to the Corinthians throw light upon his ministry there). Many believe and are baptized. (While at Corinth Paul writes the First and Second Epistles to the Thessalonians.)

Verses 18-23. Paul with Priscilla and Aquila sails towards Syria, having shorn his head in Cenchrea: for he had a vow. He visits Ephesus, and leaving Priscilla and Aquila there, he sails to Caesarea and goes up to Jerusalem (his fourth visit).

Paul goes to Antioch, and thence over all Galatia and Phrygia confirming the disciples.

Verses 24-28. Apollos is taught the way of God more perfectly by Aquila and Priscilla (privately: see 1 Tim. 2:12).

Chapter 19

Verses 1-7. Paul finds at Ephesus some who were as yet no more than John’s disciples; they did not know whether the Holy Spirit spoken of by John had been given. They were baptized to the name of the Lord Jesus, and Paul, laying his hands upon them, the Holy Spirit came upon them; and they spake with tongues and prophesied.

Verses 8-10. Paul reasoned in the synagogue and persuaded, for three months; but on account of the opposition, he separated the disciples from the synagogue (a fresh advance in the church) and reasoned daily in the school of one Tyrannus.

Paul continued there two years, so that all in Asia, both Jews and Greeks, heard the word.

(While at Ephesus Paul wrote the First Epistle to the Corinthians, and perhaps the Epistle to the Galatians; some place it later.)

Verses 11-20. Special miracles are wrought by the hands of Paul, and by cloths from his body.

Some Jews attempt to cast out evil spirits by the name of Jesus; but Satan knows the difference, they are overcome and wounded. Fear falls on the people; those who had been deceivers now burn their books of divination; and the word of the Lord prevailed greatly.

Verses 21-41. Paul purposes in the Spirit to go to Jerusalem, and thence to Rome; but while remaining at Ephesus, Demetrius raises an uproar. Alexander was put forth by the Jews, but they had lost all power; the people refused to hear him. The town clerk pacifies the people, and dismisses the assembly.

Chapter 20

Verses 1-16. Paul goes to Macedonia, and the “parts” adjacent. (On receiving from Titus a report of how the first epistle had been received, 2 Cor. 7:6, he writes the Second Epistle to the Corinthians.) From thence he proceeds to Greece (at Corinth writes the Epistle to the Romans: Romans 16:1,23). The Jews lying in wait for him, he returns to Macedonia: from Philippi he goes to Troas.

Here, on the first day of the week, the disciples being gathered together for the express purpose of breaking bread, Paul discoursed until midnight. Eutychus, being asleep, fell and was taken up as dead, but was raised by Paul.

Thence Paul travelled to Assos, thence to Mitylene, Samos, Trogyllium, and Miletus.

Verses 17-38. Paul calls for the elders of Ephesus, and addresses them. He appeals to their knowledge of his godly walk before them, and the faithful discharge of his mission. He forewarns them of the evil ones who would come in among them, and that some already among them would seek to destroy the work of God. He commended them to God and the word of His grace, which was able to build them up. (There is not the slightest hint found here of an ‘apostolic succession’ as a security against the incoming evil. After Paul’s departure they would have God and His Word.)

He takes an affectionate farewell of them, expecting to see them no more. They all wept sore, fell on his neck, and kissed him. (In Romans 15:23, Paul speaks of having no longer any place in these parts, and perhaps he never visited them again.)

Chapter 21

Verses 1-17. Paul and his company travel to Rhodes, thence to Patara, thence to Tyre. The disciples here say to Paul by the Spirit not to go to Jerusalem. (It is not ‘the Spirit said,’ or it would have been disobedience in Paul, but he neglected the warning given by the Spirit.) From thence they reach Ptolemais, and thence Caesarea. Here Agabus took Paul’s girdle and bound his own hands and feet, saying, “Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.” All thereon besought Paul not to go. But Paul said, “What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem.” They said, “The will of the Lord be done.” He proceeds to Jerusalem. (It was perhaps the strong affection of Paul for the Jews that was leading him up to Jerusalem, even spite of repeated warnings. He was thus apparently led aside from his own path of power and service amongst the Gentiles. Still the Lord was with him, and eventually brought him to Rome, although as a prisoner instead of a free labourer.)

Verses 18-40. Paul relates to James and the elders how God had wrought among the Gentiles. They all glorified God.

They persuade Paul, on account of the many myriads of believing Jews who were zealous for the law, to take with him four men who had a vow upon them, pay their expenses, and purify himself with them.

When the days were almost ended, some Jews from Asia recognize Paul, and call for help against him. He is thrust out of the temple, and would have been killed, had he not been rescued by the chief captain, who gives him permission to address the people.

Chapter 22

Paul speaking in Hebrew is listened to by the people. He relates his early life, his persecution of the believers, his own conversion; but on saying that the Lord had told him to depart to the Gentiles, they would hear him no longer.

The captain brings him into the fortress, and orders him to be examined by scourging; but Paul declared that he was a Roman and escaped the punishment.

The captain arranged that on the morrow he would bring down Paul into the council of the Jews.

Chapter 23

Paul began to address the council, but is ordered to be smitten on the mouth by the high priest. Paul said, “God shall smite thee, thou whited wall.” Was he to be smitten against the law by one who professed to judge by the law? But they said, “Revilest thou God’s high priest?”

Paul replied, “I was not conscious, brethren, that he was high priest.” And knowing that some of them were Sadducees and some were Pharisees, he cried out, “I am a Pharisee, son of Pharisees: I am judged concerning the hope and resurrection of the dead.” (vvs. 4-6 JND). (Alas, Paul is now ostensibly not only a Jew, and a Roman, but a Pharisee.)

This caused a contention between the Sadducees and Pharisees, and a tumult being raised, the captain rescued Paul and brought him into the fortress.

The night following the Lord stood by him and said, “Be of good courage, Pau: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.” (Thus God in grace consoled the apostle, notwithstanding his mistakes.)

The Jews sought to have Paul again brought before the council, and they resolved to lie in wait and kill him. This becoming known to the captain he sent him off by night to the governor Felix at Caesarea.

Chapter 24

Paul is accused before Felix, and makes his defence. Judgment is deferred. Paul is again heard by Felix and his wife Drusilla, when Felix being filled with fear, said, “Go for the present, and when I get an opportunity I will send for thee” (v. 25 JND). But he hoped to be bribed by Paul. After two years Porcius Festus came to succeed Felix, and Felix to please the Jews left Paul bound.

Chapter 25

The Jews at Jerusalem again plot to kill Paul, but Festus bade his accusers come to Caesarea.

Paul is arraigned before Festus. Charges are made, and Paul defends himself.

Festus, desirous of obliging the Jews, asked if Paul would go to Jerusalem to be judged there. Paul, knowing that Festus had no right to give him up to his enemies, appeals to Rome. It was decided that he should go there.

Agrippa and Bernice coming to Caesarea, Festus relates Paul’s case, and Agrippa desires to hear Paul.

He is brought into the hall of audience, and Festus states the case of Paul.

Chapter 26

Paul makes his defence before Agrippa, to whom he personally appeals. Agrippa says, “In a little thou persuadest me to become a Christian” (v. 28 JND). Such was Paul’s communion with the Lord and joy in spirit, spite of circumstances that he could wish that all who heard him were altogether like himself, except his bonds.

They judged Paul had done nothing worthy of bonds, and Agrippa said he might have been set at liberty if he had not appealed unto Caesar.

Chapter 27

Paul’s voyage toward Rome. He was a better guide than the captain of the ship, and foretold disaster, which ended in the wreck of the ship. He could tell them that an angel of God had stood by him and assured him of their safety.

Chapter 28

On the island of Melita, Paul was again honoured before the people, and wrought miracles among them. In return they furnished them with things necessary for their journey.

At Puteoli they found brethren, and tarried with them seven days. Others heard of Paul and came from Rome to meet him. Paul thanked God and took courage.

Paul is delivered to the praetorian prefect at Rome, and is allowed to dwell by himself with the soldier that guarded him.

Paul called to him the chief of the Jews, and related his case to them; but they had heard nothing respecting him, and desired to hear about the sect everywhere spoken against. He testified to them the kingdom of God, and persuaded them concerning Jesus out of the law and the prophets.

His hearers could not agree, and he quoted to them how Isaiah had foretold that they would not hear, and that the salvation of God would be sent to the Gentiles.

For two years Paul abode in his own hired house, having full liberty to proclaim the gospel to all that came to him.

(Here were written the Epistles to the Colossians, to Philemon, to the Ephesians, and to the Philippians.)

Romans

It is not recorded by what means the gospel first reached Rome. We know from Acts 2:10 that some from that city were present in Jerusalem at Pentecost, and they would doubtless carry back the gospel with them; this may have led to the formation of the church at Rome.

There were doubtless saints at Rome at an early date, for this epistle declares that their faith was proclaimed in the whole world (ch. 1:8), and Paul speaks of some there who were in Christ before himself, though these may have gone to Rome later, for they had at some time been his fellow-prisoners (ch. 16:7).

We must not conclude that because an epistle is addressed to a church located among the nations that it was composed exclusively or chiefly of Gentile converts. It is clear that many Jews resided at Rome. Pompey overran Judaea about 63 years B.C. and caused many Jews to be sold into slavery at Rome; but their masters could not prevent them from keeping the Sabbath, nor from observing many other Jewish customs, and so they liberated a good many rather than be troubled with them. A place of residence was assigned to them opposite Rome, across the Tiber. Josephus speaks of “eight thousand Jews,” belonging to Rome, joining an embassy from Judea (Ant. xvii. II, I.).

There are internal evidences in the epistle which show that the church at Rome was composed of both Jewish and Gentile converts. Paul says, “I speak to them that know the law” (chs. 7:1-4; 2:17-3:19). As to Gentile converts, Paul hoped to come to them that he might have fruit among them, as among other nations also. “I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles” (ch. 11:13).

The apostle, under the guidance of the Holy Spirit, was very careful to anticipate and meet the peculiar difficulties that would naturally arise in the minds of the Jewish converts, with whose ancestors God had formerly made the first covenant, and to whom He had given the promises (chs. 9, 10, 11).

He also exhorted the Gentile converts to walk charitably toward those who still regarded days and abstained from meats (chs. 14-15:7).

The epistle is an exhaustive statement, orderly and strong in argument, clear in expression, and convincingly earnest in tone, of the great truths which form the groundwork of the gospel. All the world is brought in guilty, and in the gospel the righteousness of God is revealed apart from law. On the ground of the blood of Christ, God justifies the ungodly who believe in Jesus.

Outline of the Book

Chapters 1-5:11 fully and effectively answers Job’s important question: “How should man be just with God?” (Job 9:2) with a consideration of all the surroundings of such a question.

Chapters 5:12-8 reveal man’s nature and the believer’s new position in Christ.

Chapters 9 – 11 take up God’s promises to Israel, showing that He had always acted in sovereignty and according to the election of grace.

Chapters 12-16 show the moral consequences of the doctrine brought out in the epistle. Man is looked at as alive in the world, and the believer is not viewed as risen, but the old man is crucified with Christ, with responsibilities of a new kind under grace.

There is a fine fitness shown in the fact that such an epistle should be addressed to the saints at Rome, the metropolis of the then known world.

The epistle was written by Paul when at Corinth, about A.D. 58 (Acts 20:1-3).

Chapter 1

Verses 1-18 give concisely the theme of the epistle.

“Paul, a servant of Jesus Christ, a called apostle, separated to God’s glad tidings ... . to all that are in Rome beloved of God, [saints by calling]” (Rom. 1:1, 7 JND).

Paul greatly desired to see them to have fruit among them as among other Gentiles.

The gospel is the power of God unto salvation. For therein is righteousness of God revealed, on the principle of faith unto faith, apart from anything of man’s doings for God. The just shall live by faith.

At the same time the wrath of God is revealed against all ungodliness (as Gentile evil and open sin) and against all unrighteousness of those who hold the truth (as Jews and, now we may add, professing Christendom) but who hold it in unrighteousness. Religious and irreligious, orthodox and infidel, are herein included. God will have reality.

Verses 19-32 give a sad but a true picture of the ungodly Gentile world. God was to be seen in creation, and had been known as Creator by the family of Noah; but men turned from God, and, setting up idolatry, dishonoured God; therefore He gave them up to dishonour themselves with vile affections. He declares the heathen to be without excuse, because of what might be known (verse 19), and also of what had been known (verse 21).

Chapter 2

Verses 1-6. Gentile philosophers had judged the evil condition of man, but did ‘the same things,’ and thus condemned themselves. The judgment of God must follow where any despise the goodness of God that leads to repentance. God, in judgment, is no respecter of persons.

Verses 6-16 state the principles according to which God will judge, namely, according to the moral character of things, and according to what is or may be known by man. Eternal life would be the reward of those only who patiently continued in well-doing; wrath and indignation that of every evil-doer. Though the Gentiles had not the law, the work of the law was in their hearts, their conscience either excusing or accusing them. They knew they were doing wrong, and yet did it. God would judge the secrets of men by Jesus Christ according to the gospel committed to Paul. (Verses 13-15 are a parenthesis: it is “judged by the law ... in the day,” etc.)

Verses 17-29. The Jew is now shown to be guilty. He had the law, but did not keep it; their transgression was such that the name of God was blasphemed among the Gentiles through them. A man was not really a Jew who was such only by birth and circumcision, and who did not in heart and in spirit regard God, and seek to answer to His claims.

Chapter 3

Verses 1-8. The Jews had great privileges, but this made them no better, for they had failed to profit by them. Their unbelief could not make void the faith (or faithfulness: — see 2 Tim. 2:13) of God, and God would be righteous in judging the Jew as well as the Gentile.

Verses 9-20. The Jews were no better than the Gentiles: all were charged with being ‘under sin.’ This is further proved by quotations from the Scriptures in which they boasted. Every mouth is stopped, and by law none could be justified. (Three classes are reviewed from ch. 1:19: (1) The openly wicked; (2) the philosophers who condemned sin in their teaching; (3) the Jews with the oracles of God: all were guilty.)

Verses 21-31. All having been proved guilty, the righteousness of God apart from law is revealed by faith of Jesus Christ (faith characterized by that name and His work) towards all alike, Jew and Gentile, and upon all that believe; the believer is justified freely by grace, through the redemption that is in Christ Jesus. Thus God is shown to be just in having passed over the sins that are past (of Old Testament saints in view then of redemption to be wrought in Christ), and (redemption having been wrought) He is now just in justifying him that is of the faith of Jesus.

A man therefore is justified without (apart from, to the exclusion of) deeds of law. God is God of the Gentiles as well as of the Jews. The Jew is justified by (on the principle of) faith in contrast to law-keeping, and the Gentile through (by means of) faith when he believes. This gospel does not make void the law; but, on the contrary, establishes its authority as nothing else could; for its sentence on the Jew is maintained, and Christ bore its curse (see Gal. 3:13).

Chapter 4

Abraham and David were justified on this same principle. Abraham believed God, and his faith was reckoned as righteousness (not because his faith had intrinsic value in itself, but God held him as righteous because of his faith). David also speaks of the blessedness of the man who was forgiven, whose sin was covered, and to whom God would not reckon sin.

Abraham was justified altogether apart from circumcision; and he became the father of all them that believe, whether they were circumcised or not. Abraham was heir of the world, not through the law, but through the righteousness of faith.

Where no law is, there is no transgression (for there is nothing to transgress), but there is sin (Rom. 2:12).

The important principle of life from the dead is now brought in, and righteousness is reckoned to us if we believe on God who raised up Jesus our Lord from the dead; who was delivered for our offences and raised again for, with a view to, our justification. Christ is the living witness that God has accepted His work; that our sins are put away; and that there is no charge against us: we are justified.

(This is an advance on chapter 3, where faith is in Jesus and in His blood, answering to the Passover, blessed as that is, and to the Lord’s lot in Leviticus 16 — propitiation. Here we have our Red Sea — God for us in power, and also what answers to the scapegoat — substitution; here it is our offences, our justification.)

Chapter 5

Verses 1-11 give us the results of being justified. (1.) We have peace with God. (2.) We have access by faith into the grace, or favour, wherein we stand. (3.) We rejoice in hope of the glory of God. (4.) We glory in tribulations also, for the sake of what they bring to us, namely, patience, experience, etc. The key to the tribulations, and the power to bear them, is that the love of God is shed abroad in (pervades) our hearts by the Holy Spirit which is given unto us (given because we are justified and forgiven). Being justified by the blood of Christ, and being reconciled to God by His death, we shall be saved from wrath, saved by His life. He lives for us in resurrection power. (5.) We joy in God, through our Lord Jesus Christ, by whom we have received reconciliation. In verse 11 “atonement” should be “reconciliation.” (It is more than joying in our salvation, we joy in God who has accomplished it in Christ.)

Verses 12-21. Hitherto man’s sins have been in question; now there is a deeper question treated of, namely, man’s nature — sin. Here we go back to Adam, and we do not hear of Jew and Gentile, but of what is common to man descended from fallen Adam. By one man sin entered, and death passed upon all men because of Adam’s sin, and because all have sinned.

(Read verses 13-17 as a parenthesis.) Adam had a law, therefore his sin was transgression: from Adam to Moses, men sinned without law and died; but where no law is, sin is not put to account, that is, in God’s government in time. (Compare Amos 3:2.)

But [shall] not, as the offence, so also [be] the free gift? For if by the offence of the one [Adam] the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man, ‘All’ refers to the scope of the action referred to; ‘the many’ to its definite effect. Jesus Christ, abounded unto the many. (Here the persons, the two Adams, are prominent, and the different measure of the results of their acts: there is ‘much rather’ and ‘abounding’ on the side of good.)

(Rom. 5:15-16 present a difficulty, for if translated as in the Authorized Version, they do not seem to agree with the context, which asserts that the extent of the remedy is as wide or wider than the ruin. If ‘shall’ and ‘be’ are added, instead of ‘is,’ as above, the difficulty is removed. None of the editors of the Greek Testament punctuate it as a question, though they had to punctuate the text as they thought best: the ancient Greek MSS. have no points.)

And [shall] not as by one that has sinned [be] the gift? For the judgment was of one to condemnation, but the free gift of many offences unto justification! (Here the difference of the kind of results is prominent: one sin brought in condemnation; the free gift, the justification of many offences, and a state of accomplished righteousness — exemplified in Christ glorified.)

For if by the offence of the one, death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one, Jesus Christ. (The final result is that the saints shall reign in life.)

Verse 18 shows the universality of the bearing of the act of Adam and of Christ towards all, and verse 19 the actual effect on those connected with the two heads — Adam and Christ. “The many” is the mass of persons actually connected with each of these heads. “Justification of life” is not merely clearance from guilt but from sin in having life in Christ beyond judgment: a life against which there is no charge.

Verse 20 asserts the super-abounding of grace over sin, and this agrees with the “much more” or “much rather” of verses 15 and 17. The law came in that the offence (not sin) might abound (it was, under law, not only a sin, but a defiance of God’s authority — it was an offence, a transgression).

Verse 21. Sin and grace both reign in turn — the one unto death, the other unto eternal life. (This verse in a few words gives the course and end of man, and the salvation of God.)

Chapter 6

Here it is practical life, and the deliverance from the power of sin. We have died to sin, therefore cannot continue therein; for our profession of Christianity by baptism was that of being baptized to Christ’s death: buried with Him by baptism unto death. Our old man has been crucified with Christ, that the body of sin might be annulled: how then can we serve sin? He that has died is justified from sin.

If we be dead with Him, we shall also live with Him. The power of death is destroyed by the resurrection of Christ. He dies no more.

Just as Christ died unto sin once (not for sin here, but He has done with the question of sin for ever), and now lives to God, we are to reckon ourselves dead to sin, and alive to God in Him (see ch. 12:1). We are not to let sin reign in our mortal bodies, nor to yield our members to be instruments of unrighteousness; but to yield ourselves to God as alive from the dead. Sin shall not lord it over us; for we are under the power of grace and not under law.

If we yield ourselves to obey we become the slaves of the one we obey. But we have obeyed from the heart the true doctrine, and are become the slaves of righteousness unto holiness. Being made free from sin and its power, we are become servants of God, and have fruit unto holiness, and the end, everlasting life. We have been delivered from sin as a master, to be now as alive from among the dead, slaves to a new Master, even Christ.

Chapter 7

This chapter treats of deliverance from the law, and in its later portion describes a soul born again, but under law, not yet knowing deliverance.

Paul illustrates the standing of a person under the law by a woman having a husband: she is bound to him as long as he lives, but may marry another if her husband be dead. So we have died to the law by the body of Christ, that we might be to another (Christ) who has been raised up from the dead in order that we might bear fruit to God. We cannot have the two husbands at the same time.

When we were in the flesh (in that condition before God) we brought forth fruit unto death; but now we are delivered from the law (not by the death of the law, but) by ourselves having died in that wherein we were held.

The workings of the law are now referred to. Paul said he had not known lust unless the law had said, “Thou shalt not covet.” (Outward sins he would have known, but it is “sin” here, the state that lusts.) This was stimulated by the commandment: sin revived, and death came upon the conscience.

The law was holy, just, and good and it was spiritual: it applied not merely to crimes, but to the inward man: the failure was in the man. And he was powerless: he could not do what he desired to do; and did that which he hated. He learnt that there was nothing good in the flesh. He willed to do good, but had no power to perform what he willed. There was a law, a power to sin that thwarted his doing good, though his delight was in the law of God after the inward man.

He sees he has no power, and cries for deliverance from this body of death, and then is able to thank God through Jesus Christ our Lord. So then, as a principle, with the mind I myself serve God’s law; but with the flesh sin’s law. The word “law” is often used in Romans as the principle of acting, and is applied to faith, works, sin, etc.

The above is not true Christian experience. It is not the conflict of the flesh and the Spirit, as in Galatians, for there is power that we should not fulfil the lusts of the flesh. In our chapter the Holy Spirit is not named, nor the power of Christ. It is the history of a converted soul under law, finding what sin in the flesh is. He learns three things: (1) that in him, in his flesh, dwells no good thing; (2) it is not “I” that sins, for being renewed he hates it; (3) the flesh is too strong for him. He needs a deliverer, and when this is experienced, and the judgment of the cross on the flesh is accepted, the power of the flesh is broken, and he is free.

Chapter 8

This chapter is in contrast to chapter 7. We are here set free (verse 2), and are not in the flesh (verse 9). It is indeed a new standing, “in Christ Jesus,” and a new state “in the Spirit”; there is now no condemnation to such. (The words, “who walk not after the flesh, but after the Spirit” should not be in verse 1: the words are found in verse 4.) Sin and death have lost their power: it is now life and liberty.

Verse 1. Here it is the believer “in Christ”; in verse 10 it is “Christ in us”: one is our standing before God; the other, true Christian state and power of life in the world.

The former part of the chapter may be said to be the unfolding of the answer to the question, “Who shall deliver?” It is what God has done in us, the action of the Spirit of God. From verse 29, it is what God has done for us.

Verses 3-4 answer to chapter 7. What the law could not do, God sending His Son for sin (or sin-offering, as in Heb. 10:6,8), condemned sin in the flesh (in the cross of Christ), in order that the righteous requirement of the law might be fulfilled in us who walk according to the Spirit.

Verse 9. Where the Spirit of God dwells, the person is not in the flesh as a state or condition, but in the Spirit. If any man have not the Spirit of Christ he is not of Him.

Verse 10. If Christ be in you, the body is dead on account of sin; but the Spirit is life on account of righteousness. (See ch. 6:11-13.)

Verse 11 speaks of full and final deliverance as to the body.

Verses 12-13. We are not debtors to the flesh to live after it and die; but if we mortify the deeds of the body we shall live.

Verses 14-17. As many as are led by the Spirit are sons of God, and have received the Spirit of adoption, whereby they cry, Abba, Father (in the consciousness of being sons). The Spirit beareth witness with our spirit that we are the children of God: and if children, then heirs.

Verses 18-28. The whole creation groaneth because of the sin of man, but it will be delivered into the liberty of the glory of the children of God (in the millennium).

We also groan waiting for the redemption of our body.

The Spirit helpeth our infirmities: for we know not what we ought to pray for, and He begetteth groanings within us. But we know that all things work together for good to them that love God, and are the called according to purpose.

Verses 29-39 reveal the wonderful chain of election that reaches backward to eternity — picks us up in time — and reaches forward to the glory. There is no separation from the love of Christ by the way, nor from the love of God: it is our eternal security.

Chapters 9, 10, 11

These chapters answer the question, if the Jew and Gentile are equally treated as sinners, what becomes of all the promises to Israel? It is shown that the sovereignty of God in showing mercy has run all through Old Testament history, or the children of Abraham must include Ishmael and Esau.

The Jews could not rely on their own righteousness: they made the golden calf, and are here reminded that, instead of destroying the whole nation, God declared His sovereignty to Moses: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” It was God’s sovereign mercy that saved any of them, and the same sovereign mercy saves the Gentiles.

Man might ask, Why does God find fault? Who has resisted His will? The answer is that God is the potter, and man the clay: He does with the clay as seemeth good to Him.

It is then shown by the prophets that a remnant only would be saved from among the Jews; and that the nation would stumble at the stumbling stone — Christ.

Israel having ruined itself under law, and having rejected Christ, what is the resource of faith? Chapter 10 brings out the word of faith in contrast to the law, and refers to Deuteronomy 29 and 30. The secret things (that is, the resources of God’s grace when the nation has broken down in its responsibility under law) are now revealed. No need to ascend, or descend, the Word of God is nigh any who turn in heart to God. According to Joel 2:32: Whosoever shall call up the name of the Lord shall be saved. The law, prophets, and Psalms announced beforehand the rebellion of Israel and the present world-wide grace to all.

In chapter 11 it is proved that God will not fail in His promises, nor cast off His people forever; for, first: Some were then being saved: there was then “a remnant according to the election of grace” (verse 5). Second: The call of the Gentiles was intended to provoke a holy jealousy in the Jews that they might repent. Third: In the latter days the whole nation would be restored, and be abundantly blessed according to promise. God had shut them all up in unbelief that He might have mercy on them all. Verse 31 should be translated, “So these also have now not believed in your mercy, in order that they also may be objects of mercy.”

The Gentiles were grafted into the olive tree of promise contrary to nature (the wild branch being put to the good tree); but the Gentiles will be broken off if they continue not in the goodness of God.

A review of the whole of God’s purposes for blessing Jews and Gentiles, calls forth a burst of praise to God (verses 33-36).

Chapter 12

Moral consequences follow according to the teaching of the epistle. As men on earth, set free by grace and redemption, the saints are exhorted to yield themselves to God to do His will.

Verses 4-8 speak of the body of Christ with its many members, each having its own office or function.

Various exhortations follow. Verse 11 refers to all God gives us to do: we are not to be slothful.

Like God Himself we are to overcome evil with good.

Chapter 13

This enforces obedience to the powers that be, irrespective of their orders being agreeable to us: they are set up by God. “Owe no man any thing,” is general: we are to render to all that which is their due — honour, fear, etc.

It is time for the Christian to awake out of sleep: the day is at hand. We are to put on the Lord Jesus Christ, and make no provision for the flesh. This is the practical power of the Christian hope, the Lord’s coming.

Chapters 14 – 15:7

This portion speaks of questions that were sure to arise between Jews and Gentiles as to keeping days, eating meats, etc. Each was to seek the welfare of his Christian neighbor: even Christ pleased not Himself.

Chapter 15

Verses 8-12. These verses again refer to Jews and Gentiles. Christ was a minister of the circumcision for the truth of God in reference to the promises made to the fathers. In reference to the Gentiles it was grace and mercy, for they had no promises. The Law, Psalms, and Prophets foretold their blessing.

Verses 13-33. Various exhortations. Paul hoped to visit Rome on his way to Spain.

Chapter 16

Verses 1-16. He commends Phebe to their care, and sends many loving greetings and salutations.

Verses 17-27. Warning is given against those who caused divisions; a few more salutations; and the epistle closes with an ascription of praise to the only wise God, who was able to establish them, through Jesus Christ, according to the mystery revealed to Paul, which mystery is set forth, not in this epistle, but in the Epistles to the Ephesians and to the Colossians. (Verse 26, ‘the scriptures of the prophets’ should read ‘prophetic scriptures,’ the New Testament epistles to Gentiles being of this character.)

First Corinthians

It was on Paul’s second missionary journey that he first came to Corinth; he remained there eighteen months (Acts 18:1-11).

According to historians, Corinth was a most impure city. Doubtless the defiled atmosphere of the place affected the saints who had been brought up in its midst.

Paul’s History with Corinth

It is held by many that Paul, after he had left Corinth, heard of the sad state of the saints there, and wrote a letter to them on the subject, which letter is alluded to in chapter 5:9-10 — a letter not preserved to us, and not intended to form a part of the canon of Scripture. Others judge that the present Epistle is alluded to in those verses: but then it may well be asked, where in this epistle are they warned “not to company with fornicators” generally? The actual word in verse 9 is the same as in verse 11 (ἕγραψα, aorist); but in verse 11 The word ‘now’ seems to contrast it with a former time.

Hearing further of the contentions among them (ch. 1:11), and of the sin in their midst (ch. 5:1), Paul wrote this Epistle. He also replied to a letter he had received from the Corinthians (see ch. 7:1).

Some have concluded that before Paul wrote the letter above named he must have paid an unrecorded visit to Corinth. This is chiefly based upon passages in the second Epistle.

2 Cor. 13:1: “This is the third time I am coming to you.”

2 Cor. 12:14: “Behold, the third time I am ready to come to you.”

2 Cor. 2:1: “But I determined this with myself, that I would not come again to you in heaviness.” He did not go in heaviness in Acts 18:1.

1 Corinthians 16:7: “For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.” This, it is alleged, seems to imply that he had once paid them a short visit, and this does not apply to his first visit.

But the first two passages may mean no more than that it was the third time Paul was in readiness to come, and not refer to a third visit. 2 Corinthians 2:1 may refer to Paul’s leaving them in sorrow (for he could not have been ignorant of the great dangers that surrounded them), and the sense be, “come back to you in sorrow.”

In 1 Corinthians 16:7 he may be alluding to the short visits he paid to some places in his missionary journeys: with the Corinthians he hoped to tarry. In 1 Corinthians 16:6 he said “it may be” that he should abide with them; and in verse 7 he hoped it would be so.

The above passages therefore do not prove that Paul paid an unrecorded visit to Corinth; and that he did not is confirmed by 2 Corinthians 1:15-16: “In this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you be brought on my way toward Judaea.”

It is evident that there were some in Corinth who despised Paul and called in question his apostleship. This however is more dealt with in the second Epistle.

Epistle on Assembly Order

This Epistle deals more with the internal order of the assembly than with great fundamental doctrines. It is marked by Christ being Lord: He is over God’s house, and His authority is asserted. We have the Lord’s table, the Lord’s supper (see also 1 Cor. 8:6; 12:5, etc.).

It should be noticed that besides being addressed to the assembly at Corinth the epistle also embraces “all that in every place call upon the name of Jesus Christ our Lord.” It thus includes professors who may not be a part of the body of Christ, though a part of the church in its outward aspect as the house. The church is looked at in that character up to the middle of chapter 10. The apostle then refers to the Lord’s table, which leads to the subject of the one body of Christ, and he says to the saints in chapter 12:27, “Now ye are the body of Christ, and members in particular.”

Written from Ephesus about A.D. 55. (Acts 19).

Chapter 1

Paul associates Sosthenes (see Acts 18:17) with himself, but this does not deny the sole authorship of Paul.

The Epistle is addressed to the church of God in Corinth, with all that in every place call upon the name of Jesus Christ our Lord. (All who then made a profession were looked upon as true believers unless proved to the contrary.)

Verses 3-9. Salutations and thanks for what God had done for them. They came short in no gift, and were waiting for the revelation of Jesus Christ. This is not the rapture. Paul had to speak of their faults; but he had confidence that they would be blameless in the day of the Lord.

Verses 10-31. The divisions in the church are at once introduced and condemned. To say, “I [am] of Christ,” may have sounded well, but it was to be condemned if it was dividing the saints into parties, and putting Christ in separation from Paul and the truths he taught. Christ had no separate school of doctrine.

These Greeks prided themselves on their wisdom, but the cross of Christ is the withering up of this world’s wisdom, and God speaks of it as foolishness. God had made foolish the wisdom of this world. Both the Jewish scribe and the Greek disputer are of no account with God. It pleased Him by the foolishness of preaching (the actual thing preached as well as the way of doing it) to save them that believe. They sought after wisdom, but the foolishness of God is wiser than men. They were of God in Christ Jesus, who was made unto them wisdom from God, and righteousness, and sanctification, and redemption. (All they needed was in Christ.) Therefore he that glorieth, let him glory in the Lord.

Chapter 2

Everything worth having must come from God. Paul when among them dwelt especially upon “Jesus Christ, and Him crucified,” not only Jesus Christ, but Jesus the lowly Man in humiliation, crucified on the cross. Not that other truths were excluded, but the cross as the end of man especially suited their carnal condition. It wrote folly on their wisdom and on the grandeur of the world.

“Them that are perfect” in verse 6, are those that know themselves in God’s place of blessing in the new creation: full-grown men.

The “wisdom of God in a mystery” (verse 7) is all that is unveiled of His counsels in Christ. If they had seen all the glory of God in Christ they would not have put Him on the cross.

That which was beyond what the eye, ear, or heart of man could embrace in Old Testament times, the ‘deep things’ of God, are now revealed by the Holy Spirit (verses 9-10). To perceive these things we must have the Holy Spirit: the apostle spoke to them in words taught by the Holy Spirit, communicating spiritual things by spiritual means (verse 13). He that is spiritual can discern all things, though he may be discerned by no other person.

Chapter 3

The Corinthian saints were fleshly, and were as babes in Christ, and not able to be fed with solid food: their pride and their divisions were hindering their spiritual growth: they walked according to man.

Paul and Apollos were fellow-workmen for God, and the saints were God’s husbandry, His building: there was no room for divided interests and party-making: on the contrary, one planted, another watered under the same Master, and God gave the increase.

Paul was the wise architect: he laid the foundation — Christ: others must take heed how they built thereon. If anything resembling wood, hay, and stubble were built thereon, it would be burned up: true work, like gold, silver, and precious stones, would bear the fire, and abide; and the workman would have a reward. The bad workman would himself be saved, though his work would be burned up: his converts might not prove real, or what he had built up not be owned of God.

The saints collectively formed ‘the temple of God,’ in which the Spirit dwelt: if any should corrupt the temple by false doctrine or practice, he should be destroyed. Only that which is of Christ is of any value in God’s sight: we can only glory in Him. All things are ours: and we are Christ’s, and Christ is God’s.

Chapter 4

Paul still dwells upon their self-importance, and their tendency to make parties: why were they scrutinizing his ministry? He knew nothing by himself, or against himself, but this would not justify him. The Lord would bring all things to light, and each would have his praise of God.

They were not to be puffed up for one teacher against another, nor think of man above what is written of him.

If they did excel others, what had they that they had not received? Why glory as if it had not been given them?

Paul contrasts his own labours, straits, difficulties, and shame, with their being full and reigning as if they were kings (verses 8-13.). He wished they really reigned, that is, that the time had come for them to reign, that is the millennium.

He warns them and beseeches them: he was their spiritual father, and had authority as an apostle, which he might have to use. He would rather come to them in love and meekness than with a rod.

Chapter 5

Paul charges the assembly with having a fornicator among them, and they had not mourned over the scandalous offence. Paul, as an apostle, judges in the name of the Lord, with the assembly gathered, and with the power of the Lord Jesus, to deliver such an one to Satan for the destruction of the flesh, that the spirit of the guilty one might be saved in the day of the Lord Jesus.

Leaven must not be allowed: a little leavens all. The old leaven (of the old nature, the flesh) and the leaven of malice and wickedness (in active expression) must not be allowed; for “ye are unleavened.” Christ our passover is sacrificed for us: let us therefore keep the feast (not the Lord’s supper, but in allusion to the seven days’ feast of the Passover) with the unleavened bread of sincerity and truth.

Intercourse with sinners of the world is not altogether avoidable; but with any called a brother who is going on with evil it is forbidden; for judgment must be exercised within the house of God. Though the apostolic power of committing to Satan is no longer here, the assembly is bound to obey the command of God, and put away from among themselves a wicked person.

Chapter 6

Verses 1-11 are against going to law before the world: the “least esteemed” among them should be able to judge of temporal matters. Did they not know that they would judge the world, yea, even angels? How much more then things of this life? They ought rather to suffer wrong, but they even wronged one another. The unholy cannot inherit the kingdom of God.

Verses 12-20. Fornication is forbidden (it was common at Corinth). Their bodies were members of Christ, and each one was a temple of the Holy Spirit, and bought with a price: “Therefore glorify God in your body. (The words “and in your spirit, which are God’s” are omitted by the editors.”

Chapter 7

This chapter is mostly on marriage. Marriage is an institution of God; but if God gives the power, Paul’s judgment is that it is better to remain unmarried. If a believer has an unbelieving partner, they may dwell peaceably together: the one being sanctified in the other: the children also are holy (see Ezra 10:3), and enjoy the external privileges of Christianity. The believer also may be the means of the conversion of the unbelieving partner.

If any that were slaves could be free, they were to choose freedom; if they could not obtain their liberty, they were to seek to glorify God as slaves.

Verses 17-24 speak of various conditions of life, and the rule is laid down: “Let every man, wherein he is called, therein abide with God.” If the calling cannot be held “with God,” it must be given up.

Verses 25-40 treat of virgins, and allude to both male and female. Translating ‘virginity’ instead of ‘virgin’ in verses 36-37 makes the meaning much plainer.

Verses 29-32 refer to the shortness of time; those that have wives should be as though they had none; everything here is transient, and is to be held with a light hand: for God would have us without anxious care.

(Difficulties raised as to inspiration in this chapter are considered in {“Inspiration”} in the Bible Subjects Section.

Chapter 8

This chapter calls for the loving consideration of the saints one towards another respecting things offered to idols. One who could with a good conscience eat such things was to consider those who thought it wrong, and not be a cause of their stumbling.

Chapter 9

Paul asserts his apostleship against his detractors. God had ordained that they who preach the gospel should live of the gospel; but Paul had not used his power in this respect: his glory was to make the gospel “without charge.” He had made himself all things to all men that he might gain some.

Verse 20 should be read with an addition, thus: “to them that are under the law, as under the law, “not being myself under law” that I might gain them that are under the law.”

Verses 24-27. A prize was in view: let all strive for it: it is incorruptible. Paul ran and was not uncertain as to reaching the goal; he fought, and the conflict was a reality. But he kept his body in subjection, lest having preached to others he himself should be rejected. This connects itself with chapter 10.

Chapter 10

Verses 1-14. These verses speak of the dangers of being seduced, and allow of the possibility of some associated with Christians being lost. Many started with Moses to go to Canaan, but never arrived there. They were associated with Moses, and had the food and the drink, which were typical of our spiritual privileges; “and that Rock was Christ”: yet, through evil lusts they perished in the wilderness.

All happened to them as types, and are written for us upon whom the ends of the ages have come. Let him that thinketh he standeth take heed lest he fall. This is our responsibility.

The temptations to the Christians at Corinth were such as are common to man. God so cares for us that He will not suffer us to be tried above what we are able to bear, and He will make the issue so that we may be able to bear the trial. (The Authorized Version has that God will “make a way to escape,” which may be taken to mean the converse of bearing the trial.)

Verses 15-22. The principle here is that the eaters are identified with the altar. (In the peace-offering part was burnt to God, part was eaten by the priest, and the offerer ate the rest, thus having communion with the altar.) We bless the cup by the giving of thanks (see 1 Cor. 14:16), and we break the one loaf. It is communion with the blood and body of Christ: being many we are one loaf, one body; for we all partake of that one loaf. (‘Body’ in verse 16 is the body of Christ given for us: ‘body’ in verse 17 is the body of Christ, His church, embracing every saint on earth.) Were we in a heathen country we could not morally drink of the cup of the Lord and the cup of demons; the eater is identified with the altar. It would provoke the Lord to jealousy.

Verses 23-33. The abstaining from lawful things, if they stumble a brother is again enforced, on the principle of considering the welfare and the consciences of others. All is to be done to the glory of God, and no occasion of stumbling be given to Jews, Greeks, or the assembly of God.

Chapter 11

Verses 1-16. Truths are brought out in answering the question whether a woman praying or prophesying should have her head covered. The divine order is, that God is the head of Christ; that Christ is the head of man; and that man is the head of the woman. The covering is a sign of subjection: the man should not cover his head, for he is the image and glory of God, he represents God as the visible head of all things: the woman should cover her head to show her subjection to the man. The woman ought to have power or authority on her head (“that is, a covering in sign that she is under the power of her husband”-margin), because of the angels: the angels should see no disorder. (Man is still called ‘the image and glory of God,’ as God’s representative, although he has lost the likeness.)

Verses 17-34. Disorders respecting the Lord’s Supper. (There were schisms among them; (‘in the church’ in verse 18 should be ‘in assembly.’) and there must be heresies, or sects, that the approved may be made manifest. (See Matt. 18:7; 1 John 2:19.)

It seems evident that a meal (the love feast: see Jude 12) was taken at the same time as, or just before eating the Lord’s supper, and that each person brought his own provisions (‘his own supper,’ verse 21), and some partook too freely of wine: others were left without any meal. Paul could not praise them in this. (Bengel quotes: “It was a custom at Athens, in the age of Socrates, for every one of those who met at supper, to bring some meat for himself, which they did not set out for general use, but every one usually ate his own.” The same custom may have been in the assembly at Corinth.)

Paul had received his instructions concerning the Lord’s Supper by revelation: it was for the church in perpetuity, and not simply for the disciples. Ye “shew the Lord’s death till He come.”

(“Take, eat,” verse 24, is omitted by the editors. “‘Broken” is omitted by some. In the principal MSS where “broken” is omitted no other word is substituted. It may have been omitted because it was thought to clash with “a bone of him shall not be broken.” It agrees with “All my bones are out of joint.”)

The Lord’s Supper was not to be eaten in any way unworthily, or the recipient would be guilty of the body and blood of the Lord, and would eat and drink judgment to himself. A man was to prove himself by self-judgment, not as to whether he was entitled to eat, but whether he had judged everything that would hinder communion. To eat without discerning the Lord’s body was to eat unworthily: it would then lose all its meaning, and the partaker would bring discipline upon himself.

Because of these disorders at Corinth many were weak and sickly, and many died. The Lord had to discipline them thus because they did not judge themselves.

They should wait for one another, and the hungry should eat at home.

Chapter 12

This chapter treats of spiritual gifts or manifestations, and teaches that one Spirit is the source of all power amid the variety of gifts in Christianity.

What spirit is leading a man is known by the judgment he expresses respecting Jesus. No one can truly say, “Lord Jesus,” unless in the power of the Holy Spirit (verse 3). No demon will confess Him Lord, until compelled in a future day.

There are different gifts, but the same Spirit (the power); different administrations, but the same Lord (the Master, toward whom responsibility is exercised); different operations, but the same God (the Author, who operates in all).

The different gifts then in the church were, the word of wisdom (divine light on the path); the word of knowledge (intelligence in what is revealed); faith (divine energy in action); gifts of healing; working of miracles; prophecy; discerning of spirits; tongues; interpretation of tongues. The same Spirit operated all these as He would. The gifted persons named are apostles, prophets, and teachers (verse 28).

There are many members, but one body — the body of Christ: into which we are baptized by the reception of the Holy Spirit. (See John 7:37-39; Acts 2:1-4.)

Seeing that God has formed the body in the power of the one Spirit, and has tempered the body together, and that all the members are necessary, there should be no division in the body — the body of Christ — and every member of that body should be owned and honoured.

We are to desire earnestly the best gifts (see chapter 14:1,3,39); and yet there is a more excellent way (to be like Christ as set forth in chapter 13).

Chapter 13

Manifestations of love, the nature of God seen in Christ on earth.

The first eight characteristics are a renunciation of self (verses 4-5).

The three that follow are joy in what is good and perfect (verses 5-6).

The last four are the positive energy of love (verse 7).

The present is not a perfect state: we see through a glass obscurely, and we know only in part, all that kind of learning will pass away.

Love is greater than faith and hope: it will abide when faith and hope are lost in sight and possession.

Chapter 14

Verses 1-14. All the gifts should be used for edification.

Prophesying in the church is speaking unto men to edification, encouragement, and comfort. This is not exactly a definition of prophecy, but these are the characteristics of it.

Instructions were given as to the exercise of the gift of tongues, that all might result in the edification of the saints.

Verses 15-22. All praying and speaking in the assembly should be with the Spirit and with the understanding, and be so plain that the simple Christian could give an intelligent response.

Verses 23-25. In the assembly there should be such prophesying as would touch the conscience, and such power manifested as would cause one coming in to confess “God is in you of a truth.”

Verses 26-33. When met together, all might take part or prophesy, one by one, if led of the Lord, but not more than three were to speak at one meeting. All was to be done unto edifying, and in order and peace: God is not a God of disorder.

Verses 34-35. Women were to keep silence in the assemblies.

Verses 36-40. The acknowledging that what Paul had written was from God would be a test of their spirituality.

Chapter 15

Speculations and false views concerning the resurrection of the body had come in: to meet this Paul declares again the gospel they had received and in which they stood. It was “according to the Scriptures.”

Christ died for our sins — was buried — rose again the third day. His resurrection was attested by many witnesses, and at different times. Lastly He was seen by Paul himself, as one born out of due time. Not as one born after the due time; but rather before the due time, an untimely birth. It is Paul’s estimate of himself as not fit to be called an apostle. His conversion is, in some respects, a pattern of that of the nation by-and-by, when they will see the glorified Messiah.

Some were denying the resurrection of the dead. Yet the resurrection of Christ was a part of the gospel they had heard and believed. If there was no resurrection of the dead, then Christ was not raised and they had believed in vain — they were yet in their sins.

But Christ is raised from among the dead, and is the first-fruits of them that slept: therefore there will follow a resurrection of the dead.

All in Adam (as head) die: all in Christ (as Head) shall be made alive. The resurrection of the wicked dead is not in view here.

Christ will eventually give up the kingdom, after all enemies are put under His feet — that God may be all and in all.

(Verses 20 to end of 28 may be read as a parenthesis.)

If no resurrection, why be baptized for the dead (take the place of the dead, fill up the ranks), and be in danger every hour? Paul’s experience agreed with the hope of a resurrection.

Verses 35-44 meet the reasoning of man as to how the dead will be raised. The body that has been redeemed is the body that shall be raised, though glorified, changed, etc.

Verses 45-49. The first Adam and the last Adam are contrasted; and that which is earthy with that which is heavenly. We are now like our Head, heavenly; and shall be conformed to His image as to our bodies.

Verses 50-54. The mystery revealed as to the dead and the living saints. (In the military signals, the last trumpet was the one that actually set them in motion.)

Josephus says, in the breaking up of the Roman camp, at the first trumpet the tents were struck and all made ready for moving. At the second trumpet, the beasts were laden, and fire was set to the abandoned camp. With the last trumpet to start them, it was demanded if all were ready, and the shout arose, “We are ready,” and with uplifted hands they marched (Wars III: 5, 4.). See also 1 Thessalonians 4:16, where there are three signals: the Lord with a shout, the voice of the archangel, and the trump of God.

Verses 55-57. A cry of victory over death and the grave. (For the “strength of sin,” see Rom. 7:8.)

Such truths should make us diligent in the work of the Lord.

Chapter 16

Instructions as to a collection for the saints. Various details as to Paul’s visiting them. Timothy is commended.

Established officers, as elders, etc. are not named; but those that had devoted themselves to the ministry were to be submitted to.

If any man love not the Lord Jesus let him be accursed: Maranatha, the Lord cometh. There should be no unholy alliance.

Paul’s love closes the Epistle.

None at Corinth are saluted by name.

Second Corinthians

After the uproar at Ephesus Paul departed to go into Macedonia (Acts 20:1); but stopped at Troas, where he expected to meet Titus with news as to the result of the first Epistle (2 Cor. 2:13).

This presents a little difficulty: for 1 Corinthians 4:17 says, “For this cause have I sent unto you Timotheus,” and nothing is said of Titus also being sent. When the second epistle was written Timothy was with Paul (2 Cor. 1:1): did he bring no tidings of the effect of the first epistle? Or, though sent by Paul, did anything prevent his reaching Corinth? It is not recorded.

While Paul waited at Troas, his anxiety was such that he had no rest in his spirit, and though a door was opened unto him for the gospel, he left and went into Macedonia. It was a critical moment, for a whole assembly might have refused the messenger of Christ and made shipwreck of faith. He had written to them with “many tears” (2 Cor. 2:4).

Titus met Paul in Macedonia and brought the good tidings that the assembly at Corinth was humbled, and had dealt with the wicked person. The guilty one was also repentant and broken down.

Paul’s heart was now enlarged towards them, and he was led by the Holy Spirit to give them higher truth than was in the first epistle. You get the superiority and power of life in circumstances of death. “Bearing about in the body the dying of the Lord Jesus” is the practice of the truth contained in Romans 6; and “If one died for all, then were all dead” is the truth as to man’s condition taught in Ephesians 2. We have also, “If anyone be in Christ, there is a new creation: the old things have passed away; behold, all things have become new” (ch. 5:17 JND).

Paul naturally rejoiced at the effect of the first Epistle; but other parts of this epistle prove that there was still unjudged evil among them, and there were some who despised the apostle and spoke against him.

This epistle is addressed to the church of God which is at Corinth, with all the saints who are in the whole of Achaia, being a smaller circle than that of the first epistle.

Written about A.D. 57, from Macedonia, but from what city is unknown.

Chapter 1

After the salutation, Paul begins by speaking of comfort and consolation, which was a great relief to his own soul, after having been in doubt as to the Corinthians.

Verses 8-11. It is thought by many that Paul alludes to some sore tribulation beyond what is related in Acts 19, because of the strong language here employed: he despaired even of life, and had the sentence of death in himself, held himself as a child of Adam under sentence of death. (The “gift” that was bestowed, in verse 11, was that his life had been spared.)

Verses 17-19 declare that Jesus Christ the Son of God was preached, and was the same whether proclaimed by Paul, Silvanus, or Timotheus: it was verity and realization.

Verses 20-24. The establishment of all the truth of God is in the Person of Christ: He embodies the fulfilment of all promises.

We are established (or rather bound together with Christ); anointed (1 John 2:20-27); sealed (Eph. 1:13); and have the pledge of the Holy Spirit.

Paul asserts his authority, but with tenderness.

Chapter 2

Paul was sorry that he had been compelled to cause them sorrow; but it had wrought repentance. The discipline had been exercised by the many (verse 6).

Seeing the guilty brother was repentant, he was to be forgiven administratively: he had been bound and was now to be loosed (Matt. 18:18; John 20:23). He was to be forgiven ‘in the person of Christ,’ as before Him (verse 10).

Paul rehearses how anxious he had been on their behalf: and though he had left an open door for the gospel, he thanked God who “always leads us in triumph in the Christ” (verse 14 JND). He was led about as in the triumphal procession of a conqueror, and the perfume to God of the gospel message was a token of death to those who refused it, and of life to the believers. He had not dealt deceitfully with (adulterated or ‘made a trade of’) the Word of God.

Chapter 3

Verses 1-6. The Corinthians were living proofs that Paul and his companions had been true new-covenant ministers of Christ: for the saints were epistles of Christ, written by the Spirit of God, in contrast to the covenant of Sinai. The letter (as the law) kills; but the Spirit giveth life.

Verses 7-16 contrast the glory attached to the giving of the law, with the abiding glory attached to the ministration of the Spirit. The Israelites could not look at the glory that shone on the face of Moses (contrast with this verse 18), nor could they see the end of the old covenant annulled (God’s purpose in it, even Christ). The veil is now on their minds and hearts, but it shall be taken away when Israel turns to the Lord.

Verses 7 to end of 16 may be read as a parenthesis: this would connect verse 17 with verse 6. “The Spirit giveth life. ... Now the Lord is that [or, the] Spirit: and where the Spirit of the Lord is, there is liberty,” in contrast with the bondage of the law.

Verse 18 is in contrast with a veiled face: we all with unveiled face behold the glory of the Lord, and thereby are now being transformed into the same image from glory to glory (that is, making progress therein), even as by the Lord the Spirit (verses 6,17).

Chapter 4

The ministry of Paul and his companions was honest: they preached Christ Jesus the Lord. God had shone into them, for the shining forth from them of the knowledge of the glory of God in the face of Jesus Christ: and this was in earthen vessels, in order that the power might be all of God.

They endured much persecution and distress. They were always bearing about in the body the dying of the Lord Jesus, that is, the cross applied to the flesh’s life, and realizing Christ’s own dying, in order that the life of Jesus might shine out of those earthen vessels.

As to the Corinthians, life worked in them. The faithful and self-denying service to Christ of the apostle resulted to them in blessing and progress in divine life: they were benefited by his labours. (This was the present result of his affliction; verse 17 speaks of the eternal results.)

In verse 1 Paul had received mercy, and says, “we faint not.” In verses 15-16 all was to redound to the glory of God, therefore he adds, “we faint not.” All resources must come from God. The body might perish, but the inner man is constantly renewed. The light afflictions, though so trying to the flesh, work out an eternal weight of glory; we look at the things not seen, which are eternal.

Chapter 5

The present state of things is contrasted with the future. The tabernacle, in which we groan, may be destroyed; but we have an eternal house in the heavens ready for us, that is, the glorified body.

We have the pledge of the Spirit, and are confident that to be absent from the body is to be at once present with the Lord. If Paul had any choice he preferred to depart.

Till then we labour that we may be (not accepted, but) acceptable, or well-pleasing to God.

We must all be manifested before the judgment-seat of Christ (see John 5:24, reading “shall not come into judgment,” and Rom. 14:11-12), that each may receive the things done in the body, whether it be good or bad. Paul was already manifested to God, and trusted he was in their consciences. Knowing the terror of the Lord, he persuaded men, and preached the gospel to them (see verse 20).

Verses 12-13. Paul honestly sought their welfare, notwithstanding those who despised him, and who were not true men.

Verses 14-17. Paul proves that all were dead, because Christ had died for all. Some of those for whom Christ died now lived: they should not therefore live unto themselves, but unto Him who died for them, and rose again.

Then if Christ died for dead sinners, and has been raised, there is an end of the state of things that existed when He was here in the flesh. Christ having been raised into a new place, and the days of His flesh ended, we know Him no more after the flesh but as the glorified Man. His death has separated us from men in the flesh. And if anyone be in Christ, it is a new creation; old things have passed away and all things are become new.

Verses 18-21. God had reconciled the apostles to Himself and sent them forth with the gospel of reconciliation. When Christ was here, God was in Christ reconciling the world — was in that attitude, ready to do it, and not reckoning their sins to them. Alas! but few received Him: the world would not be reconciled. But the apostles were ambassadors for Christ, and the gospel still goes forth, “Be ye reconciled to God.” Reconciliation was effected by Christ being made sin for us, that we might be made the righteousness of God in Him. (In verse 20 the word ‘you,’ added twice by the translators, should be omitted. It is a declaration of the message, not an appeal to the Corinthians.)

Chapter 6

Verses 1-10. Paul again refers to the ministry of the apostles: they were ministers of God, and were fellow-workers; and he then gives a list of their afflictions and exercises of soul in their labours and their trials.

Verses 11-13. The Corinthians were now in a better state, and Paul could in some measure open out his heart to them; he exhorts them to be expanded.

Verses 14-18. Separation from unbelievers is enforced; and then relationship with God as a Father would be realized: they should be to Him for sons and daughters.

Chapter 7

Suited individual holiness is called for, as collective holiness had been in chapter 6.

Paul refers to his love for the Corinthians, and to the great anxiety he had had for their spiritual welfare. He had regretted that he had made them sorry, but could now rejoice that the sorrow had wrought repentance. In verse 11 he gives them credit for the zeal they had shown to clear themselves of the defilement.

Paul did not write in view of the one that injured, nor of the one that was injured; but in view of the assembly, that they might witness his apostolic care for them in the sight of God (verse 12).

Paul was comforted in the result, and Titus also rejoiced at their obedience.

Chapter 8

This chapter treats of the collection for the poor saints in Judaea. They were reminded how the Lord, who was rich, had become poor for them, that they might be rich. Titus and trustworthy brethren would be sent for this service.

Chapter 9

The subject of the collection for the saints continued. Paul was anxious that his boasting of them should not be to their shame. “God loveth a cheerful giver.”

Chapter 10

The apostleship of Paul enforced. He speaks of his authority (verse 8). He was ready to avenge all disobedience when their obedience was fulfilled, that is, he desired to have the assembly with him in any action (verse 6). Yet he besought them by the meekness and gentleness of Christ. He had their welfare really at heart.

Chapter 11

Paul had espoused them individually, as a chaste virgin, to Christ. But there was danger from false apostles, deceitful workers, transforming themselves into the apostles of Christ, after the manner of Satan, who transformed himself into an angel of light.

Because the false teachers pleased them they allowed them to bring them into bondage, exact from them, and even to strike them (verse 20)!

All that the false teachers claimed for themselves was also true of Paul: yea, he exceeded them in his labours, and in his sufferings and trials. Added to these things he cared for all the churches. He could appeal to God that what he said was true. His ministry began with persecution, but the Lord delivered him (see Acts 9:24).

Chapter 12

Paul had had wonderful revelations: he had been caught up to the third heaven — to Paradise — and heard things he was not permitted to repeat. The visions were so real that he knew not whether his spirit was carried out of his body or not. He could glory of such things, but of himself he would not glory.

When the revelations were over, lest he should be exalted, a thorn for the flesh was given him — a messenger of Satan to buffet him. (See Job 1; Heb. 12:1-11. It shows that the flesh in the most advanced saint is never improved, and has to be judged as long as he is in the body.)

The sufficiency of God’s grace enabled him to bear the thorn, and he could glory in infirmities that the power of Christ might rest upon him.

He was ready to come to them, but he would receive nothing from them for himself. His love was such that their want of love to him would make no difference.

Paul feared that when he arrived at Corinth he should find ‘many’ who had sinned and had not repented. Their great pretensions might be associated with the allowance of evil.

Chapter 13

It was the third time he was ready to come, though his visit would be but the second time (see ch. 1:15). If he found evil he would not spare.

Christ had been crucified in weakness, but lived again in the power of God: so Paul, though weak also, would be found to live towards them by the power of God.

If they sought for a proof of Paul’s being a minister of Christ, let them examine themselves. If they were Christians, were they not such through his ministry? unless indeed they were not Christians at all.

Paul hoped to use his authority for edification, and not for casting down: he sought their perfection.

The salutation is from all the saints; but none at Corinth are greeted by name.

Galatians

It will be observed that Galatia embraces a large province in the center of Asia Minor, and therefore the churches of that district are addressed in this epistle.

Paul visited Galatia on his second missionary journey about A.D. 51 (Acts 16:6); and there is no doubt that from this visit the churches had their rise. The object of his next visit to the same district was to confirm the disciples (Acts 18:23).

From the stern way in which Paul here addresses those who were turning to the law (contrasted with the gentle way in which the Jews who were clinging to Judaism are spoken to in the Epistle to the Hebrews), it would appear that the Galatian churches were composed mostly, if not entirely, of Gentile converts (see also ch. 4:8).

The time when this epistle was written is disputed more than that of any other of the epistles, some placing it early, and others quite late. If it was written soon after Paul’s second visit, named above, it would be about A.D. 55.

It is instructive to notice the surprise and grief of Paul at how soon the saints in Galatia had been diverted from the grace of Christ to a different gospel (ch. 1:6); the epistle manifests how successful the enemy had been.

In few words the epistle may be said to contrast the law with (1) promise; (2) grace; and (3) the Holy Spirit. The apostle insists that it is impossible to combine the law and the gospel, although the latter fully confirms the authority of the former as given of God. He also repudiates the theory of apostolic succession. Paul boasts of his ministry not being derived from Peter and the other apostles: it came directly from Christ Himself, and from God by the power of the Holy Spirit.

Chapter 1

Paul at once asserts that he was an apostle and that his apostleship was from God, and not of or through man.

It was the common faith he insisted on: therefore he added “all the brethren ... with me.”

He marvelled that they were so soon led away to another gospel, which was not a gospel at all: it only perverted the gospel of Christ. No other gospel could come from God: let him be accursed, though he be an angel from heaven, who would proclaim any other (see 1 Kings 13:17-18).

God had revealed His Son in Paul, and the gospel he preached came from God. He had not received it from Jerusalem, nor through man: but by the revelation of Jesus Christ Himself.

He had seen only Peter and James the Lord’s brother on his first visit to Jerusalem, and had stayed there only fifteen days.

Chapter 2

Verses 1-10. Paul mentions his second visit to Jerusalem to attend the conference related in Acts 15. He had received his commission direct from God, and those at Jerusalem who seemed to be somewhat added nothing to him. The right hand of fellowship had been given to him by the apostles James, Peter, and John, to go to the heathen.

Verses 11-17. Paul rehearses the dissimulation of Peter: he had not acted as before God, but changed his behaviour before men. It was not an upright (straight) walk. Peter himself did not keep the law: why impose it upon Gentiles?

We are not justified on the principle of law, but on the principle of faith: could it be that in seeking to be justified in Christ, and eating with the Gentiles, they were found to be sinners? If so, would not Christ Himself have been a minister of sin? for it was He who sent Paul to the Gentiles. This could not be.

Verses 18-21. For if I build again what I once destroyed, I prove myself a transgressor (either in having pulled it down, or in building it up again).

The law condemns a guilty man. True, but by the death of Christ under the law, I am dead to the law, that I might live unto God. Yea, more, I am crucified with Christ, yet I live, though no longer I, but Christ liveth in me.

Christ has died in vain if righteousness could be by law (whether by a man keeping it himself, or by Christ keeping it for him vicariously).

Chapter 3

Christ had not died in vain. His crucifixion had been set forth among them.

Verses 2-5. On what principle had they received the Spirit? By the hearing of faith and not by works of the law. After beginning in the Spirit, were they vainly trying to be perfected by the flesh? (For putting themselves under law amounted to this.)

Verses 6-18. Abraham was justified by faith; and on the same principle all nations were to be blessed with him.

On the other hand, the law and the curse go together, for none could keep the law: the just shall live by faith.

Christ, by being made a curse, has redeemed Jewish believers from the curse of the law which they could not keep, and they receive the Holy Spirit through faith. By faith also the blessing of Abraham comes on the Gentiles in Jesus Christ. The promise was to Abraham and to his seed: which is Christ. (See Gen. 12:2-3; 22:18: not Gen 15, which refers to Israel.)

The blessing of Abraham by an unconditional promise could not be affected by the law which was added hundreds of years after. It was confirmed by God. (The words ‘to Christ’ are omitted by most Editors.)

Verses 19-29. Wherefore the law? It was added that transgressions might become manifest. It was Israel’s schoolmaster until Christ, that they might be justified by faith in Christ.

Another principle is now introduced. The law was ordained through angels (see Psa. 68:17), and in the hand of a mediator (Moses). But a mediator supposes two, as in the law there was the law-giver, and the people to whom it was given. But God is one, and as such He can make an unconditional promise, as He did to Abraham: there is no room for a mediator.

The law is not against the promise, but is on a different principle: had it been possible, righteousness would have been by law; but mercifully all were shut up under sin, that by faith all might be blessed.

There is also relationship: sons of God by faith; and a profession by putting on Christ by baptism. All are one in Christ Jesus; and are Abraham’s seed and heirs according to promise, not by law-keeping.

Chapter 4

Verses 1-5 speak of the Jews being as children under age, like servants in bondage, until God sent His Son to redeem them from the law that they might receive sonship. Christ came of a woman (for the world), and under the law (for the Jews).

Verses 6-12. The Galatians (Gentile believers) were also sons, therefore God had given them the Spirit of His Son, whereby they cried, “Abba, Father.” The sons are also heirs of God through Christ.

Why then, having been delivered from the bondage of heathen idolatry, did they turn again to beggarly rudiments and put themselves in bondage anew by observing Jewish feasts?

Paul besought them to be as he was; for he was, as they really were, free from the law: they had not wronged him by saying he was not a strict Jew.

Verses 13-20. He bears them record that they had received him, though unattractive bodily (perhaps through the thorn in the flesh) as an angel or even as Jesus Christ. Was he now their enemy because he told them the truth?

Of the false teachers, Paul says, “They are not rightly zealous after you” (verse 17 JND). They wished to withdraw the Galatians from the influence of Paul, that they might control them.

Paul stood in doubt of them: he must change his voice according to their condition, and he needed to travail in birth of them again till Christ be formed in them.

Verses 21-31. Paul would instruct them by an allegory. Abraham had two sons: one born of Hagar, the bondwoman, and one of Sarah, the freewoman. The former typified the first covenant of Sinai, and answers to Jerusalem, which is in bondage with her children: the latter was a figure of the new covenant and Jerusalem above, which is free, and is our mother. (The words ‘of all’ are omitted by most Editors.)

Jerusalem, which is now barren, shall, when God in the millennium turns again to bless Israel under the new covenant, have reckoned to her as her own children the saints gathered now, during the days of her barrenness and desolation; and they shall be found more numerous than the children she had before the Lord repudiated her (see Hos. 2).

As Ishmael persecuted Isaac, so now those born after the flesh persecute those born after the Spirit. The two cannot dwell together: the exhortation is to cast out the bondwoman and her son; for we are of the freewoman.

Chapter 5

Verses 1-15. Christ had made them free, why put themselves again in bondage? If they were circumcised, Christ would profit them nothing.

The Galatians could not rest in Christ and yet be under the law: the one denied the other. They deprived themselves of all profit in Christ; if they were justified by law they had fallen from grace.

But those led of the Spirit wait by faith for the hope of righteousness, which is the glory.

Though Paul wrote as he did, he was able to add that he had confidence in the Lord as to them, that they would be of the same mind, and that he who troubled them should bear the judgment.

Paul was persecuted because he did not preach circumcision: this setting aside man in the flesh was the offence of the cross. They might fulfil the law without being under it; for it was comprised in one word — love.

Verses 16-18. The flesh and the Spirit desire one against the other; but if we walk in the Spirit, we shall not fulfil the desires of the flesh. The Spirit is given that we should not do the things that the flesh desires. (The word ‘cannot’ in verse 17 in the A. V. is a mistranslation.)

Verses 19-26. A list is given of some of the works of the flesh, and also of the fruit of the Spirit.

They that are Christ’s have crucified the flesh with its passions and desires (see Rom. 6:6).

Since we live by the Spirit, let us walk by the Spirit: we are not under law, but under grace (the law is not needed for a holy walk any more than for justification).

Chapter 6

Verses 1-14. Special exhortations are added. Restoration of a failing one was to be sought by the spiritual (not legal: the law can but condemn the failing one).

If they wanted a law, let them fulfil the law of Christ and bear one another’s burdens, and thus fulfil the law of love. But let not one cast his burden on another: each should bear his own.

Let the taught communicate in all good things to the teacher.

Each must reap what he sows: if the sowing be to the flesh, it will result in corruption; if it be to the Spirit, it will be life everlasting.

Be not weary in well-doing: the harvest is sure — doing good to all, especially to the saints.

The state of the Galatians still presses upon Paul’s spirit. The false teachers desired to make a show of their followers and to glory in their flesh as men, and to avoid the offence of the cross. Paul desired to glory in nothing except the cross of Christ: adding, “by whom the world is crucified unto me, and I unto the world”: which is true of all Christians.

Verses 15-18. In Christ Jesus nothing but a new creation was accounted anything.

Paul wished for peace and mercy on all (Gentile believers) who walked according to the rule he had given (namely, new creation), and upon the Israel of God (Jewish believers).

Let none trouble him; for in his body he bore the brands of the Lord Jesus.

He gave the benediction of grace; but added no friendly greetings to any nor from any: his great love made him stern when they were departing from the faith.

Contrary to his usual practice, Paul had written this epistle with his own hand.

A solemn but needed epistle, showing the basis of the Gentiles’ relationship with God; but one deplorably disregarded in Christendom.

Ephesians

Paul’s first visit to Ephesus is mentioned in Acts 18:19-21. He did not remain, being on his way to Jerusalem. He left Priscilla and Aquila there, and they were joined by Apollos, one mighty in the Scriptures, but who knew only the baptism of John, until the way of God had been expounded unto him more perfectly by Aquila and Priscilla.

Paul returned to Ephesus and abode there over two years (Acts 19:1-10). When he paid his last recorded visit to them, Acts 20:31, he names three years as the extent of his labours.

He preached in the synagogue, but on account of the opposition to the gospel he separated the disciples, and met in the school of one Tyrannus. The word of the Lord grew mightily and prevailed (Acts 19:9-20).

Thus was the work of the Lord well established at Ephesus, and we may conclude that the state of the saints was such that Paul was able, as led of God, to make known to them the truths found in this epistle.

As Ephesus is the only church of the seven addressed in the Revelation to which an epistle is also sent, it may be well to glance at the other references made to this assembly.

In 1 Corinthians 15:32 Paul speaks of having fought with beasts at Ephesus, which may refer to his sharp encounters with the Jewish opposers.

Acts 20:17, etc. where he exhorts the elders, as overseers, to feed the church of God; foretells that grievous wolves would enter in, and some among themselves would speak perverse things to draw the disciples after them. He commends them to God and the word of His grace.

The epistle to the assembly comes next, written when Paul was a prisoner at Rome (Acts 28:30) about A.D. 62.

In 1 Timothy 1:3 we find that Paul had besought Timothy to abide at Ephesus, and to exhort them to teach no other doctrine; and not to give heed to fables and endless genealogies.

In 2 Timothy 1:15 we have the sad intelligence that “all they which are in Asia,” which must have included Ephesus, were turned away from Paul. In 2 Timothy 4:12 Tychicus had been sent to Ephesus.

In Revelation 2:1-7 we have the address to this church. Much is said in their favour; but they had left their first love. This was in the eye of the Lord a serious fall, from which they are called to repent, or their candlestick would be removed.

The epistle, though addressed to Gentiles (Eph. 2:11), specially shows Jew and Gentile united in one body: doubtless there were Jews also in the assembly. The language at times changes pointedly from ‘us’ (Jews) to ‘ye’ (Gentiles).

It treats of the highest truths. It begins with God and His eternal counsels concerning Christ and the saints, and their relationship to Him as His body. It sets forth new creation: therefore justification, which meets man’s responsibility as of the old creation, is not found here. Whereas Romans takes up the sinner alive in his sins, and meets his need, Ephesians speaks of God’s quickening power on behalf of those dead in trespasses and sins, displayed in raising Christ up from among the dead. The saints are seen in Christ in the heavenlies; whereas in Colossians they are risen with Christ, but are on earth, with their hope in heaven. In that epistle also ‘Christ in us’ is more the subject, and the individual’s portion is more prominent than here in Ephesians, which sets forth fully the collective things belonging to the body, after having, in the opening, stated individual blessings (ch. 1:3-7).

Note also that this epistle does not mention the coming of the Lord, for the saints are seen as made to sit in the heavenlies in Him already. Galatians is the only other Pauline epistle that does not bring in the coming.

The “heavenlies” characterize the epistle: we are blessed with every spiritual blessing in the heavenlies in Christ (ch. 1:3), who sits at God’s right hand in the heavenlies (ch. 1:20); we are made to sit together in the heavenlies in Christ (ch. 2:6); through the church is the wisdom of God made known to the authorities in the heavenlies (ch. 3:10); and our conflict is with the spiritual powers of wickedness in the heavenlies (ch. 6:12).

Chapter 1

Verses 1-6. It is addressed to the saints at Ephesus, and to the faithful in Christ Jesus.

The Epistle begins with an ascription of praise to the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in the heavenlies in Christ, according to His eternal purpose. (Election is in reference to what God is, and predestination to sonship refers to the Father’s good pleasure.)

We were chosen in Christ to be holy and without blame before Him in love (‘holy’ in character, and ‘without blame’ in conduct).

We have the adoption of sons by Jesus Christ, to the praise of the glory of His grace.

We are accepted in the Beloved.

Verses 7-12. We have redemption through His blood, that is, the forgiveness of sins, according to the riches of His grace, in which He hath abounded toward us in all wisdom and intelligence.

He has made known to us His will and purpose, for the administration of the fullness of times, namely, to gather together in one all things in Christ, things in the heavens and on the earth.

In whom we have an inheritance, being marked out for the same.

That we (Jews) who pre-trusted in Christ (before the revelation of Christ to the nation at His second coming) should be to the praise of His glory.

Verses 13-14. In whom ye (Gentiles) having heard the gospel of your salvation, ye trusted; and having believed, ye were sealed with the Holy Spirit of promise — who is the pledge of the inheritance until its possession (the earnest of the inheritance while waiting for it).

Verses 15-23. Prayer for the Ephesian saints (after giving of thanks) that the God of our Lord Jesus Christ, the Father of glory (as the source and power of all true glory) would grant them the Spirit of wisdom and revelation in the full knowledge of God, that they might know what is of God: (1) the hope of His calling (see verses 3-7); (2) the riches of the glory of His inheritance in the saints (see verses 8-14) The saints are not the inheritance; but the universe (see Eph. 1:10) when filled with glory is God’s inheritance, but He will inherit it in the saints, because united to Christ, the Heir: the saints will also enjoy the inheritance.; (3) the exceeding greatness of His power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenlies, having put all things under His feet, and given Him to be Head over all things to the church, which is His body, the fullness (as a body to a head) of Him that filleth all in all.

Chapter 2

All were dead in sins (verses 1-2, the Gentiles; verse 3, the Jewish believers), and were by nature the children of wrath.

Verses 4-7. God has co-quickened us (Jews and Gentiles) with the Christ, and has raised us up together, and made us sit together in the heavenlies in Christ (not with Him yet), in order that God might display, in the coming ages, His great grace toward us in Christ Jesus.

Verses 8-9. They had been saved by grace through faith; and that is the gift of God: not of works, lest man should boast.

Verses 10-13. We are God’s workmanship, created in Christ Jesus for good works (corresponding to the heavenly portion: see 2 Cor. 5:5). Gentiles were without Christ, without promise, without hope, and without God, and afar off; but now, in Christ Jesus believers are brought nigh by His blood.

Verses 14-18. He is our peace who has broken down the wall between Jew and Gentile, having annulled the enmity in His flesh, the law, to make in Himself one new man, making peace; that He might reconcile both Jew and Gentile unto God in one body by the cross. By His death the Lord brought into one company Jewish and Gentile saints (see John 10:16); but the church, His body, was not formed till the Holy Spirit came down. And He preached peace to the Gentiles who were far off, and to the Jews who were nigh: through Him both now have access by one Spirit to the Father.

Verses 19-22. Gentile believers are now fellow-citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and (New Testament) prophets, Jesus Christ being the chief corner stone: in whom all the building fitted together increaseth to a holy temple in the Lord (which is going on towards its completion in the glory); in whom they also had been builded together for a habitation of God in the Spirit (the church on earth at any time since Pentecost is regarded as a complete structure, and the habitation of God by the Spirit.)

Chapter 3

Verses 1-6. Paul was a prisoner of Jesus Christ for the Gentiles. (The rest of the chapter is a parenthesis.)

Had they heard that God had committed an administration to Paul, having revealed to him the mystery of the Christ? (named briefly in the end of chapter 1.)

It was not known in other ages, but was now revealed unto the apostles and (New Testament) prophets by the Spirit, that the Gentiles should be (1) joint heirs, and (2) a joint body, and (3) joint partakers of His promise in Christ Jesus by the gospel.

Verses 7-13. Of which gospel Paul had been made a minister. To whom it was given to evangelize among the Gentiles the unsearchable riches of the Christ, and to enlighten all (Jews and Gentiles) as to the administration of the mystery, hid in God from eternity. (T. R. reads ‘fellowship,’ rather than “administration” with but little MS authority.)

In order that now to the principalities and authorities in the heavenlies might be made known through the church the manifold wisdom of God, even as He purposed in Christ Jesus our Lord. In whom we have boldness and access in confidence by the faith of Him (the faith which is of Him, in whom all the purpose is).

Verses 14-21. The second prayer for the Ephesians, to the Father of our Lord Jesus Christ, of whom every family (not ‘the whole’ family) in heaven and earth is named.

(1.) That according to the riches of His glory they might be strengthened with power by His Spirit in the inner man. (2.) That the Christ through faith might dwell in their hearts (His presence, in whom all the Father’s glory centers, be realized by faith); (3.) being rooted and founded in love, in order that they might be able to apprehend with all saints what is the breadth and length and depth and height (the whole boundless arena of God’s glory in Christ), and to know the love of Christ which surpasseth knowledge. (4.) That they might be filled to all the fullness of God. (Christ fills all in all, and the Christian is full of Him by the Holy Spirit.)

(A burst of praise is added. This prayer contemplates their state, and brings in the power of God in them; whereas the prayer in chapter 1 is more standing, and God’s power for them.)

Chapter 4

Verses 1-6. Paul the prisoner of the Lord (carried forward from ch. 3:1) beseeches them to walk worthy of their calling (set forth in the end of ch. 2) using diligence to keep the unity of the Spirit in the uniting bond of peace. One of the four ‘worthys’ as to our walk: See Phil. 1:27 — worthy of the gospel; Col. 1:10 — worthy of the Lord; 1 Thess. 2:12 — worthy of God.

One body, one Spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all. (T.R. reads “you” instead of “us”; many Editors read simply “in all”: the reading is uncertain.) See also three unities in 1 Cor. 12:4-6, where the Spirit, Lord, and God are in the same order.

Verses 7-16. The gifts in the body. Each one is given grace according to the gift of Christ (every member having a gift: the grace is the gift: see ch. 3:8).

When Christ ascended He led captivity captive and gave gifts unto men. In 1 Corinthians. 12, 14 the gifts are of the Spirit, and are given to persons to use: here Christ is the giver, and the gifts are the persons. See also Psalm 68:18, where gifts for rebellious Israel are also named when they come into blessing. It is the same that descended to the lower parts of the earth that has ascended above all heavens, that He might fill all things. (The power which has overcome Satan is now exercised through gifts, which deliver souls from his authority, and build them up in Christ.)

He gave some apostles; some prophets; some evangelists; some pastors and teachers; for the perfecting of the saints, with a view to the work of the ministry, and the edifying of the body of Christ; till we all arrive (as a present thing) at the unity of the faith; the knowledge of the Son of God; the full-grown man; the measure of the stature of the fullness of the Christ. That we be no longer babes, nor be led away by those that deceive: but, holding the truth in love, may grow up to Him in all things, Christ the Head. From whom the whole body, fitted together, each part fulfilling its own function, increases to the building up of itself in love. Notice the order here: apostles and prophets as a foundation; then evangelists to gather in souls; and then pastors and teachers to care for them.

Verses 17-32. Practical exhortations for walk. The two elements on which Christian walk is founded are, first, the truth which is in Jesus: it is that we have put off the old man, and are being renewed in the spirit of our minds, and have put on the new man, which according to God is created in righteousness and holiness of truth (the character of God Himself). If we are righteously indignant (see Mark 3:5; 2 Cor. 7:11) let us not sin; let us not open the door to the devil.

Second, the Holy Spirit dwells in us, therefore we are not to grieve by our spirit or conduct the Holy Spirit of God, by whom we are sealed to the day of redemption.

Forgive, as God in Christ has forgiven us.

Chapter 5

Verses 1-9. Be imitators of God and walk in love. (God is love, and God is light.)

Ye were once darkness, but now are ye light in the Lord: walk as children of light. The fruit of the light is in all goodness and righteousness and truth. (T.R. reads ‘Spirit’; but ‘light’ is doubtless the correct reading.)

Verses 10-21. Exhortations follow. The light makes everything manifest. A quotation from Isaiah 60:1 is applied to the Christian: “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” (The Christian, if morally asleep among the dead world, must awake and arise from among the dead in order that his soul may be in the light of Christ.)

Redeem the time, by seizing every opportunity to do good: for the days are evil.

Be filled with the Spirit. Make melody to the Lord. In everything give thanks. Submit one to the other (recognizing Christ in each other).

Verses 22-24. Wives to submit themselves to their husbands as unto the Lord.

Verses 25-33. Husbands to love their wives, even as Christ (1) loved the church and gave Himself for it; (2) that He might sanctify and cleanse it by the Word, and (3) present it to Himself glorious, without a blemish. So let men love their wives and nourish and cherish them, even as Christ the church.

We are members of His body, of His flesh and of His bones (as Eve was of Adam).

A man and his wife are one flesh (see Gen. 2:24). This mystery is great, but it is spoken of Christ and the church.

Let every man love his wife, and every wife respect her husband.

Chapter 6

Children, obey your parents in the Lord. The first commandment with promise said, “Honour thy father and thy mother.”

Fathers, provoke not your children to wrath, but bring them up in the discipline and admonition of the Lord.

Servants (bondmen), be obedient to your masters (1) as unto Christ; (2) as the servants of Christ; (3) as to the Lord.

Masters, do the same unto them. Your Master is in heaven: there is no respect of persons with Him.

Finally, be strong in the Lord, and the power of His might.

Put on the whole armour (the panoply) of God, that ye may be able to stand against the wiles of the devil. We struggle not against flesh and blood (as Israel did under Joshua), but against all the array of wicked powers in the heavenlies (the deadly opposition of Satan to the gospel or rights of a heavenly Christ).

Put on the whole armour to withstand, and to stand in an evil day.

Having the loins (place of strength) girt about with truth.

Having on the breastplate of righteousness (a good conscience maintained).

On your feet the preparation of the gospel of peace (a peaceful walk: see James 3:18).

Taking the shield of faith (confidence in God), by which ye shall be able to quench all the fiery darts of the wicked one.

Have the helmet of salvation (the assurance of deliverance).

And the sword of the Spirit, which is the Word of God, the Christian’s weapon (it was used by Christ against Satan when he tempted Him; but the conflict here is not viewed as in the wilderness, but in the heavenlies).

Praying and watching with all perseverance and supplication for all saints. And for Paul that he might speak boldly as he ought to speak in making known the mystery of the gospel.

Tychicus was sent, and would tell them the affairs of Paul: he counted on the affection of the saints.

A salutation of peace, love, and grace closes the epistle.

Philippians

The first visit of Paul to Philippi was made on his second missionary journey (Acts 16:12-40). On that occasion Lydia and the jailor were converted. He visited Philippi a second time (Acts 20:6), but it does not appear that he remained there long on either occasion.

Paul was a prisoner when he wrote this epistle, and from various expressions it is gathered that it was written towards the close of his two years’ imprisonment at Rome, A.D. 63. He expected the issue of his imprisonment, and to be released, and to re-visit them. It is thought to be the last epistle Paul wrote to an assembly.

Paul and the Philippians were greatly endeared to each other. They had sent to his relief when others had not; and in chapter 4:1 he employs the most endearing expressions toward them.

In few words, this epistle may be said to treat of true Christian experience. ‘Sin’ is never mentioned, nor the ‘flesh’ as affecting the experience of the Christian: it is power of the Spirit all through. Salvation is viewed as at the end of the journey. Paul writes as a Christian and a servant of the Lord, not so much as an apostle, which was his official status.

Chapter 1

Verses 1-8. The epistle is addressed not only to all the saints in Christ Jesus at Philippi, but also to the bishops (overseers) and deacons (ministers).

Paul always thanked God on their behalf, as well as supplicated for them, because of their continued fellowship in the gospel.

God would complete the good work He had begun in them. It was meet for Paul to think this concerning them (for they were going on well, and) because they had him in their heart (as verse 7 should read); and that in his bonds and in the defence of the gospel they were all partakers of his grace, the grace that rested on him, and he longed after them in the bowels of Jesus Christ.

Verses 9-11. Paul prayed for them that their love might abound in knowledge and all intelligence; that they might approve of the things more excellent (see ch. 4:8); that they might be pure and without offence till the day of Christ; and be filled with the fruit of righteousness (such as would have been found in the life of Christ), which is by Jesus Christ unto the glory and praise of God.

Verses 12-18. Far from Paul being cast down by all that had happened to him since his arrest at Jerusalem, he wished them to know that his imprisonment had fallen out to the furtherance of the gospel: his bonds had testified of Christ in all the palace (which might otherwise never have been reached) and to others.

His bonds encouraged others to be bold to speak the word: he thanked God that Christ was preached, though some preached Him even of contention.

Verses 19-21. Being thrown more on God he knew that it would turn out for him to salvation (final victory over the enemy) through their prayers and the supply of the Spirit of Jesus Christ: it was his earnest expectation that now as always Christ should be magnified in his body either in life or in death: for to him to live was Christ, and to die was gain. (Christ was the object before his soul.)

Verses 22-26. Paul was in a strait: he had a desire to be with Christ, but to live was more profitable to the saints; and to live in flesh was fruit of labour. He had confidence then that he should remain for their help and rejoicing. (Christ’s interests were more to him than his own gain — true Christian experience.)

Verses 27-30. He exhorts that their conduct should be worthy of the gospel, and that in one spirit and with one mind they should strive for the faith of the gospel (the gospel, is here personified as carrying on a victorious warfare in the world).

They were not to be terrified by their adversaries: to Paul and to them it was given to suffer for Christ: it was the same conflict for them all.

Chapter 2

Verses 1-4. If there be any consolation in Christ, any comfort of love, any fellowship of the Spirit, any bowels and mercies (as there surely were, for they had manifested them to him), Paul exhorted them now to complete his joy concerning them by their being of the same mind, the same love, joined in soul, minding one thing.

In lowliness let each esteem another more excellent than himself — regarding the things of others, and not merely his own.

Verses 5-11. We are exhorted to have the mind which was in Christ, who, subsisting in the form of God, did not esteem it robbery to be on an equality with God; but emptied Himself, taking the form of a bondman, and becoming in the likeness of man, He humbled Himself, becoming obedient unto the death of the cross (in strong contrast to Adam, who exalted himself, and became disobedient unto death).

Wherefore God has highly exalted Him and given Him a name above every name, that at the name of Jesus (His personal name) every knee should bow, whether heavenly, earthly, or infernal, and every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Compare Col. 1:20, where things ‘under the earth’ are not mentioned as to be reconciled.

Verses 12-13. The Philippians are exhorted to obedience, and to work out, in the absence of the apostle, their own salvation with fear and trembling (there are difficulties on the road: — 1 Peter 4:18), being cast the more upon God, who worketh in them both the willing and the doing of His good pleasure (salvation being looked at in this epistle as at the end of the race).

Verses 14-18. Exhortations follow that they should be blameless and harmless (as Christ Himself was), the sons of God, and walk so that the apostle should rejoice in the day of Christ.

Verses 19-24. He hoped to send Timothy, for he found none like-minded who would care for them; for all were seeking their own things, and not the things of Jesus Christ.

Verses 25-30. He was sending Epaphroditus, his fellow-labourer, but who had been at the point of death. (Paul was ready to part with those who were a comfort to him; for the sake of the saints whom he dearly loved, he considered not himself.)

Chapter 3

Verses 1-3. Rejoice in the Lord, not in circumstances.

He warns against the Judaisers thus: Beware of dogs (those who are shameless); beware of evil-workers (who may hide their evil); beware of the concision (a term of contempt for those who enforced circumcision).

For we are the circumcision, who (1) worship by the Spirit of God (T.R. has ‘worship God in the Spirit,’ but most Editors read as given here) (2) boast in Christ Jesus; and (3) have no confidence in the flesh.

Verses 4-11. If any could have confidence in the flesh, Paul was beyond them in that. But he had counted those things (verses 5-6) loss for the excellency of the knowledge of Christ Jesus; yea, he counted all things but dung that he might have Christ for his gain (he had Christ for his soul, but he was not yet with Him), and be found in Him, having the righteousness which is of God by faith.

That he might know Him, and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death.

If by any means (even as a martyr or in any other way) he might arrive at the resurrection from among the dead, and reach Christ in the glory.

Verses 12-14. He had not attained to it yet, nor was he thus perfected; but he was on the road, that he might get possession of it; for he had been taken possession of by Christ Jesus with a view to it.

He had one thing before him, forgetting the things behind, and stretching out to the things before, he hasted towards the goal, for the prize of the calling on high of God in Christ Jesus. Christ in humiliation forms the character (ch. 2:5-8); Christ in the glory gives the energy to pursue the ‘one thing’ of chapter 3:13.

(To this point Paul speaks of his own personal experience, using ‘I’; an experience that, alas! is not true of all; not that any Christian should deem it unattainable, for the next verse speaks of ‘we’, and cheers others on.)

Verses 15-21. Let as many as be perfect (full grown) be thus minded; and if any are otherwise minded, this also God will reveal to them (the ‘unity of the Spirit’ does not allow of saints being differently minded). As far as we have attained let us walk by the same rule, let us mind the same thing, and be imitators of Paul (ch. 4:9).

Many walk otherwise, so as to make Paul weep. Some lagged behind, and some were enemies of the cross of Christ, whose end is destruction (professors then, as in Christendom now): these mind earthly things; whereas our commonwealth is in heaven; from whence we await the Lord as Saviour.

Chapter 4

Stand fast in the Lord.

Two sisters are separately besought to be of the same mind in the Lord.

Paul’s yokefellow (probably Epaphroditus) is asked to help the various labourers, whose names are in the book of life (‘those women’ may include Euodias and Syntyche of ch. 4:2).

Rejoice in the Lord constantly.

Let your moderation (gentleness) be known unto all men: the Lord is near, who will set things right.

Be careful about nothing; but with thanksgiving make your requests known to God, and the peace of God (the peace in which God Himself is) shall guard your hearts and thoughts by Christ Jesus.

Exhortations follow. Be occupied with what is good.

Paul says ‘at length’ they had thought of him, as if they had been just then a little unmindful, contrary to their former care (ch. 4:15-16); not that he complained: he had learned to be content in every experience. He did not desire a gift, but fruit to be put to their account, adding, “My God shall supply all your need according to His riches in glory by Christ Jesus.”

Glory to our God and Father to the ages of ages. Amen.

Salutations and the benediction close the epistle.

Colossians

It is not known by whom the gospel was first preached to the Colossians. Colosse was a large city of Phrygia, and at Pentecost there were Jews from this province at Jerusalem, by whom the glad tidings of salvation may have been introduced; or chapter 1:7 may mean that the gospel was first learned by them from Epaphras.

Paul was a prisoner when he wrote the epistle, and Timothy was with him. It is generally held that it was written by Paul during his imprisonment at Rome, about A.D. 62.

The epistle exhibits the personal glory of Christ as the Head, and the way in which the members of the body derive from the Head. The Colossians had little sense of this. The Holy Spirit is the power of union, and in this Epistle is only once named (ch. 1:8). It is the counterpart of the Epistle to the Ephesians. Here the saints are seen not in the heavenlies, but on earth, with their hope in heaven. Instead of the Holy Spirit having prominence, as in the Ephesians, it is Christ as our life. The Colossians not being in such a good state as the Ephesians, they needed Christ ministered to them to deliver them from tradition and philosophy, rather than to have the blessings of the church put before them.

Chapter 1

Verses 1-8. Paul, an apostle of Jesus Christ, and Timotheus, to the holy and faithful brethren in Christ which are in Colosse.

Paul gave thanks since he heard of their faith in Christ and love to the saints, on account of the hope laid up for them in heaven.

Epaphras had been a faithful minister of Christ to them, who had spoken to him of their love in the Spirit.

Verses 9-11. Paul prays for them as having this faith and love that they might (1) be filled with the full knowledge of God’s will in all wisdom and spiritual understanding; in order that they might (2) walk worthy of the Lord, pleasing Him in all things, in every good work being fruitful, and increasing by the knowledge of God; (3) be strengthened with all power, according to the might of His glory, unto all (not great deeds, but) endurance and long-suffering with joy. (These are things they needed, therefore the apostle desires them for them; but the following things are true of all the saints in Christ Jesus, and the subject of their thanksgiving.)

Verses 12-19. Giving thanks unto the Father, who hath made us fit for sharing the portion of the saints in light (where there is absolute holiness); who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love. In whom we have redemption, the forgiveness of sins.

(The glories of the One in whom we have redemption follow.) Who is the image of the invisible God (compare John 1:18); the firstborn (chief irrespective of time) of all creation (His headship in creation).

For all things were created by Him and for Him, and by Him all things subsist (He sustains all).

He (as the risen, glorified Man) is the Head of the body, the church; who is the beginning, the very origin — the firstborn from the dead, that in all things He might have the pre-eminence. (His headship in resurrection, both of the body and of all principality and authority: ch. 2:10).

In Him all the fullness was pleased to dwell. (See ch. 2:9: it is deity.)

Verses 20-23. Having made peace by the blood of the cross, by Him to reconcile all things to itself (at present in such disorder) both in earth and in heaven (not ‘under the earth’ here as bowing the knee and confession, as in Phil. 2:10). (Thus the cross is the foundation of universal blessing, which will be made good in power in the kingdom.)

The Colossians were already reconciled in the body of His flesh through death, so as to be presented holy, irreproachable, and unreprovable in God’s sight, if they continued firm in the faith, and were not moved from the hope of the gospel (which would prove that they were not mere professors. They were in danger through their turning to tradition and philosophy).

Verses 24-29. Paul now (in prison) rejoiced in his sufferings to fill up that which was behind of the tribulations of Christ for the sake of His body, which is the church (the Head had suffered, and Paul, the minister of the body, must bear his share of the same — non-atoning sufferings).

Paul had a double ministry: in the gospel (ch. 1:23), and in the church (ch. 1:25).

The mystery of Christ and the church, hitherto hidden but which was committed to Paul, fulfilled (completed) the Word of God. (What was added afterward to the Scripture was not in the same sense new truth.)

The mystery had its riches of glory, and its aspect towards the Gentiles was “Christ in you, the hope of glory.”

This was announced with admonition and teaching, that every one might be presented perfect (full grown) in Christ Jesus.

Chapter 2

Verses 1-3. Paul wished them to know the conflict he had for them and for other saints, that they might be encouraged and be knit together in love, unto all riches of the full assurance of understanding, to the full acknowledgment of the mystery of God, and in which are hid all the treasures of wisdom and knowledge (Christ being, in the purposes of God, the center of all). (The words ‘and of the Father and of Christ’ are added by a few MSS. The MSS vary.) Compare “the full assurance of faith” in Heb. 10:22, and the “full assurance of hope” in Heb. 6:11.

Verses 4-10. Paul feared lest they should be deluded by enticing words, though he rejoiced, seeing their order and the steadfastness of their faith in Christ.

He exhorted them that as they had received the Christ, Jesus the Lord, so they should walk in Him, being rooted, built up, stablished (or assured); and beware lest they be spoiled by philosophy and vain deceit, according to the teaching of men and the elements of the world, and not according to Christ. (They were not to allow worldly wisdom to seduce them from finding everything in Christ. Philosophy only treats of the world, and cannot be added to Christ.)

In whom dwells all the fullness of the Godhead bodily (see ch. 1:19); and ye are complete (filled full, referring to the “fullness” in Christ) in Him, who is the Head of all principality and authority. (There is therefore nothing to add to the standing of the Christian: neither is there anything more to take away.)

Verses 11-15. In Christ we have the reality of the things signified in the ordinances: (1) the circumcision of Christ: the putting off the body of the flesh (sin being looked at as a characteristic of the body); (2) having been buried with Christ in baptism (compare Romans) in which we have been raised through faith of the operation of God who raised Him.

Being dead in sins, God hath quickened us together with Christ, having forgiven all our trespasses (compare Ephesians).

The obligation of ordinances that was against the Jews (as a document to which they had added their signatures) has been blotted out and nailed to the cross of Christ, God, having spoiled principalities and authorities, made a public show of them in triumph by it (the cross: see Gen. 3:15; Heb. 2:14).

Verses 16-19. The Colossians were not to let any judge them as to Jewish observances: they were but shadows; the body is of Christ. Nor to let any rob them of their reward by leading them into mystical imaginations, and into worshipping of angels: such an one was not holding fast the Head, from whom all the body by joints and bands is ministered to, is united, and thus increases with the increase of God (showing that every member is united to and derives jointly from the Head).

Verses 20-23. Seeing they had died with Christ from the elements of the world, why, as if alive in it, were they subject to ordinances, (such as) handle not, taste not, touch not, after the teaching of men, just to satisfy the flesh. These things perish in the using (1 Cor. 6:13); and the ordinances are only a show of wisdom in will-worship and humility, neglecting the body (as asceticism and monachism in later times. Laws and ordinances suit men alive in the world, but the Christian has died with Christ. This is the negative side; but now in chapter 3 exhortations follow, based on the positive side that we are risen with Christ).

Chapter 3

Verses 1-7. If risen with Christ seek the things which are above: set your mind on them: for ye have died and your life is hid with Christ in God. When Christ our life appears ye shall appear with Him in glory. (Ye are now heavenly persons on earth, waiting for your Lord.)

Put to death your members (ch. 2:11) on the earth, the evil things in which ye lived when unconverted.

Verses 8-11. And put off practically wrath, etc. seeing ye have put off the old man with his deeds, and have put on the new man, renewed into full knowledge according to the image of Him that has created him. (The Christian has the divine nature, and what is morally of Christ now characterizes him, hence he has a divine knowledge of an object outside himself, Christ, the object of his faith and thoughts).

Wherein there is neither Jew nor Greek, circumcision nor uncircumcision, Barbarian, Scythian, bond, nor free; but Christ is all (as an object) and in all (as power of life to enjoy Him and know the Father).

Verses 12-17. Put on practically, as the elect of God, bowels of mercies, etc. Forgive, as Christ forgave you.

Put on love, the bond of perfectness: it is the nature of God.

Let the peace of Christ rule in your hearts. (T. R. reads ‘God’ (verse 15), and ‘the Lord’ (verse 16) with a few MSS.)

Let the word of Christ dwell in you richly ... singing with grace in your hearts to God.

Do everything in the name of the Lord Jesus, and give thanks to God the Father by Him. Practical Christianity should be manifested in every sphere of life.

Verses 18-25. Wives, submit. Husbands, love. Children, obey. Fathers, vex not. Servants, obey. (Verse 22 should read ‘fearing the Lord.’ T. R. has ‘God’ with a few MSS.)

Chapter 4

Masters, give what is just and fair.

Various exhortations follow. Our speech should be always with grace, seasoned with salt (not insipid talk).

Tychicus and Onesimus would tell them of Paul’s affairs. Salutations follow.

This epistle was also to be read to the Laodiceans; and that from Laodicea (perhaps the Epistle to the Ephesians being circulated) was to be read by the Colossians.

A message to Archippus, and Paul’s own salutation close the epistle, adding, “Grace be with you. Amen.”

First Thessalonians

The gospel was carried to Thessalonica by Paul and Silas. Some of the Jews, a great multitude of Greeks, and many chief women believed; but Paul and Silas had soon to leave the city (Acts 17:1-10).

Paul wished to visit them again soon, but Satan hindered him (1 Thess. 2:17-18); he therefore sent Timothy to confirm and encourage them (ch. 3:2), and was comforted by the news Timothy brought of their faith and love.

The epistle is principally occupied with the development of the early and fresh affections in the newly converted saints at Thessalonica — affections consequent on the relationships in which the grace of God and their own belief of the gospel placed them, and which connected their faith with the blessed expectation of the Lord’s return. The details of the Lord’s coming, as regards the dead and the living saints, are contrasted with ‘times and seasons’ and ‘the day of the Lord.’

There is a progressive order in the way the apostle sets forth the truths concerning the Lord’s coming. In chapter 1, it is simply ‘waiting for God’s Son from heaven.’ In chapter 2, truths are set forth, leading to the saints being Paul’s crown and joy at the coming of the Lord. In chapter 3, truths as to their responsibilities that they may be blameless at the coming of Christ with His saints. In chapter 4, are given the details of the Lord’s coming for His saints in connection with the resurrection of the ‘dead in Christ.’ And in chapter 5, the ‘day of the Lord’ in reference to the world.

This is held to be the first epistle by Paul; it was written during his stay at Corinth, about A.D. 52 (Acts 18:1-11). This was soon after the conversion of the Thessalonians, when they were in all the freshness of Christian life.

Chapter 1

Unto the assembly of [the] Thessalonians which is in God the Father and in the Lord Jesus Christ (so addressed doubtless because they were young in the faith: see 1 John 2:13-27; and had mostly come out of idolatry, and now acknowledged but one God and one Lord: — 1 Cor. 8:6).

Paul gave constant thanksgiving for them, as he remembered their living faith, love, and constancy of hope in our Lord Jesus Christ before our God and Father.

They were beloved of God, and Paul knew their election (their faith, hope and love gave evidence of this); for the gospel had come to them in power and in the Holy Spirit, and in much assurance.

They had become imitators of the apostles and of the Lord, being persecuted, and had themselves become models for others.

Those that had heard of their faith testified to the effect of the gospel as brought by the apostle to the Thessalonian saints who were characterized by having turned from idolatry to God, to serve Him, the living and true God, whose love had given an object for their hearts in His own blessed Son, whom they awaited from heaven.

Chapter 2

Paul reminds them, that though he had been so ill-treated at Philippi he was bold in God to preach at Thessalonica, being approved of God for this ministry.

The apostles were gentle with the converts, as a nurse would cherish her own children, yearning over them, and willing to lay down their lives for them.

They could appeal to God how piously and blamelessly they had walked before them; and entreated them, as a father would his own children, that they should walk worthy of God, who was calling them to His own kingdom and glory.

They thanked God because the Thessalonians had in simple faith received the glad tidings as the Word of God; and this worked in them that believed. The Thessalonians had become imitators of other assemblies, for they had suffered from their heathen countrymen, as the assemblies in Judea had suffered from the Jews.

Paul had greatly desired to visit them, but Satan had hindered him through the persecution which the Jews had stirred up, but though separated from them in person, it was but for a moment; and the affection which had tended them as a nurse and father looked to their being his hope and crown of rejoicing in the presence of Jesus Christ at His coming. They were his glory and joy (Paul and the Thessalonians would be together, and be happy at the coming of the Lord, an additional thought to their waiting for the Lord, as in chapter 1:10).

Chapter 3

Paul rehearses that he had felt constrained because of this separation to send to them Timothy to confirm and encourage them, and was comforted by the good news he had brought of their faith and love, adding, “for now we live, if ye stand fast in the Lord.”

Paul thanked God on their behalf, and prayed that his way might be directed unto them, and that the Lord would make their love to increase towards one another, as his did towards them; and that thus in all the freshness of divine affections their hearts might be established unblamable in holiness before God our Father at the coming of our Lord Jesus Christ with His saints (not here the rapture, as in chapter 4:15-18, but the manifestation of the saints when the results of responsibility will appear).

Chapter 4

The Thessalonians were exhorted to walk as the apostles had taught them, and to please God.

Fornication, so common among the heathen, was specially to be guarded against (ch. 4:6 refers to the same subject as touching the wife or sister of a brother).

They were again exhorted to continue in brotherly love. (Love is of God.)

They were to be quiet, attend to their own business, and work, walking reputably towards those without, that they might have need of nothing. (See 2 Thess. 3:11-12.)

Verses 13-18 contain a special revelation to Paul respecting the rapture of the saints.

He first speaks of the saints that had fallen asleep, which fact may have troubled the Thessalonians, who were not looking for death, but for the Lord to come. They feared that these would lose their place in the kingdom by not being alive when the Lord would come; but they were to believe that as Jesus died and rose again, so them which sleep through Jesus will God bring with Him in the day of His power and glory.

The revelation is how the saints who may be alive when the Lord comes will not go before those that are asleep. The Lord Himself will descend from heaven with an assembling shout, and with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. (See note to 1 Corinthians 15: 52.)

Then those that are alive will be caught up together with them in the clouds (as Christ at His ascension) to meet the Lord in the air: and so shall they ever be with the Lord. And they were told to encourage one another with these words. (This is called the rapture, ‘the catching away’ of the saints, and says nothing of our coming with the Lord, as in ch. 3:13.)

Chapter 5

The day of the Lord is quite different from the rapture: it is a time of judgments on man. The language changes from ‘we’ to ‘they’ and ‘them.’

The Thessalonians needed not to be written to concerning the times and the seasons, for they knew that the day of the Lord would come as a thief in the night, and it would be destruction to the world without escape.

The saints were already of the day, and sons of light (and would not be overtaken by the day of the Lord). Therefore they were exhorted to watch and be sober, putting on as a breastplate faith and love, and for a helmet the hope of salvation: they would not pass through the wrath (ch. 1:10), but would obtain salvation by our Lord Jesus Christ, whether they were alive watching or had fallen asleep. Therefore they were to encourage and build up one another. Compare the armour here for these saints recently converted with the full armour in Ephesians 6 where the conflict is with spiritual powers of wickedness in the heavenlies. Here it is for sons of light who watch.

They were to esteem very highly those that took the lead among them (though not holding an official place: see 1 Cor. 16:15) for their work’s sake. Exhortations follow.

They were not to hinder the action of the Holy Spirit in their midst.

Verses 20-21 should be joined: Despise not prophesyings, but prove all things; hold fast that which is good.

Counting on Him ‘who is faithful’ the apostle desired for them that the God of peace Himself would sanctify them wholly (the whole man: it does not say ‘perfectly,’ which will be only in the glory); and their whole spirit, soul and body be preserved blameless at the coming of our Lord Jesus Christ. “Faithful is He that calleth you, who also will do it.”

Greetings follow, and a charge that the epistle be read to all the holy brethren.

Second Thessalonians

Silvanus and Timothy being with Paul when this epistle was written, it has been generally held that it was, as well as the first epistle, sent from Corinth during the eighteen months that Paul remained there (Acts 18:11), but how long after the first epistle is not known.

There is evidence in this epistle that the saints at Thessalonica had been disturbed in their minds and were troubled by some supposed message or letter as from Paul, that the day of the Lord was come (ch. 2:2); and this appears to have had the more effect, seeing that they were passing through persecution. Paul instructs them on the subject of the day of the Lord, and proves that it could not have come.

Christians constantly misconstrue this epistle, and say that Paul was showing that the Thessalonians were wrong in living in daily expectation of the Lord. They make this mistake because they do not distinguish between the Lord coming for His saints (which is the hope set before them), and ‘the day of the Lord,’ which is connected with judgment. (Compare Isa. 13; Joel 2; Amos 5:18-20.) The Thessalonians were right in expecting the former, but were wrong in thinking that the judgments of the latter had come.

Probably written from Corinth about A.D. 53.

Chapter 1

Paul with Silvanus and Timotheus unto the assembly of [the] Thessalonians in God our Father and the Lord Jesus Christ: Grace and peace.

Thanks are given to God that their faith grew exceedingly, and their love one to another, so that Paul made his boast of them to other assemblies for their endurance and faith in all their persecutions; but he does not here connect their endurance with hope, which had received a rude shock.

Their sufferings were a token of their being counted worthy of the kingdom of God, for they suffered for it. When God should act in righteous judgment He would punish those who troubled them, and the persecuted would be sheltered and be at rest — at the revelation of the Lord Jesus from heaven, taking vengeance on them that know not God (sinners in general), and them that obey not the gospel of our Lord Jesus Christ. These shall be everlastingly punished when the Lord comes to be glorified in His saints and admired in all that believe, and they had believed.

Paul prayed for them that God would count them worthy of the calling, and fulfil all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ might be glorified in them, and they in Him.

Chapter 2

It is proved that the day of the Lord could not have come, because, (1) the Lord had not come, and they had not been gathered together unto Him, as explained in the first epistle; and, (2) the Antichrist had not yet been revealed, the man of sin, the son of perdition (the one to be destroyed). (The Editors read ‘Lord’ in verse 2 instead of ‘Christ,’ and it should read ‘that the day of the Lord is present’ (not ‘is at hand’): for the same Greek word see Rom. 8:38; 1 Cor. 3: 22.)

Though only a man he will exalt himself against all that is called God, or that is worshipped, and will sit down in the temple of God claiming that he is God. See Revelation 13:11-18.

Verses 6-12. The mystery of lawlessness was at that time at work, but the full development of it was hindered by a restraining power in the government of God, because the Holy Spirit and the assembly were still on earth.

When the Holy Spirit is gone at the rapture of the church, then the restraint will be removed and the lawless one (who will be destroyed by the breath of the Lord’s mouth and by the brightness, or appearing of His coming: compare Rev. 19:20) will be fully revealed. His coming is after the working of Satan, with miracles and wonders of deceit in them that perish. The ‘mystery of iniquity,’ or lawlessness, is explained by the lawlessness being hidden in verse 7, and the lawless one (a kindred word in the Greek) being revealed in verse 8. See the trinity of evil in Revelation 13. They would not receive the love of the truth that they might be saved, and now a strong delusion is given them, so that they believe a lie, that all may be judged who believed not the truth, but had pleasure in unrighteousness. (This is the end of mere profession. It will be led by Antichrist, and be judged with him.)

But Paul gives thanks for the Thessalonians, for God had chosen them to salvation by sanctification of the Spirit and belief of the truth, to the obtaining of the glory of our Lord Jesus Christ through the gospel.

They are exhorted to stand and hold fast the instructions they had received both by word of mouth and by Paul’s epistles. He prays for them.

Chapter 3

Paul asks their prayers for himself and for the word of the Lord.

He had confidence that the Lord would stablish them and keep them from evil; and that they would obey what was enjoined on them. And desires that the Lord might direct their hearts into the love of God, and into the patience of Christ.

They were enjoined to withdraw from every brother who walked disorderly and who did not obey the apostolic injunctions. The apostle appealed to his own behaviour among them, and his labour for them.

They should all work and eat their own bread. (Waiting for the Lord should not make them idle.) They should not faint in well-doing.

They should keep no company with a disobedient brother; but admonish him, and not count him as an enemy.

“But the Lord of peace Himself give you peace continually in every way. The Lord be with you all” (verse 16 JND)

First Timothy

This epistle is generally held to have been written by Paul after his two years’ imprisonment at Rome, recorded at the end of the Acts. That record implies that at the end of the two years Paul was liberated, and in the two epistles to Timothy and in the one to Titus there are certain statements that do not coincide with any of the travels of the apostle as given in the Acts: such as begging Timothy to remain at Ephesus while Paul went to Macedonia (ch. 1:3); directions to Timothy to bring a cloak and some books which Paul had left at Troas. Paul had left Trophimus at Miletus sick (2 Tim. 4:13,20). Titus was left at Crete (Titus 1:5).

The release of Paul after his first imprisonment is confirmed by the fact that in the 1St Timothy and in Titus nothing is said of his being a prisoner; but in 2nd Timothy he is again a prisoner, and looking for his speedy martyrdom.

We may probably place the 1St Timothy (from Macedonia) and Titus about A.D. 67; and 2nd Timothy perhaps a year later.

This epistle has the character of a charge to an apostolic delegate as to the sound doctrine to be maintained in the assembly, and may be said to recognize the church in its normal condition — the church, as the house of God, in order. In the second epistle the church is regarded as in disorder.

In this epistle the assembly being the house of God in contrast to the Jewish temple, the character in which God is represented is the Saviour-God with regard to men, His creatures.

Chapter 1

Verses 1-4. Paul, apostle of Jesus Christ according to the command of God our Saviour, and of Christ Jesus our hope, to Timotheus, Paul’s true child in faith: grace, mercy, and peace from God our Father and Jesus Christ our Lord. ‘Mercy’ is added because written to an individual: as such we always need mercy.

Paul had besought Timothy to remain at Ephesus, that he might enjoin some not to teach strange doctrine, nor give heed to fables and useless genealogies (Jewish fables and pedigrees, though Gnosticism seems to be alluded to in ch. 6:20).

Verses 5-17. But the end of what was enjoined to Timothy was love out of, (1) a pure heart; (2) a good conscience; and, (3) unfeigned faith: from which some had swerved, desiring to be law-teachers, but without intelligence.

The law has its use, if used lawfully. It was made for and has its application, not to the righteous, but to the wicked of every character, anything opposed to sound teaching according to the gospel of the glory of the blessed God committed to Paul.

Christ Jesus came into the world to save sinners, of whom Paul was first (or chief). The Jews had persecuted Christ as a man, before the cross: Paul persecuted Christ after the cross, when He was in the glory. Mercy was shown him that his salvation might be a delineation of the Lord’s great long-suffering to those who should afterward believe on Christ to eternal life. It calls forth a burst of praise from Paul.

Verses 18-20. The above-named charge (verses 3-4) was committed by Paul to his son Timothy, who had been pointed out by prophecy to Paul (ch. 4:14), that he might war the good warfare, and maintain faith, and a good conscience. Some had put away the latter, and had made shipwreck of faith: of these two are named who had been delivered unto Satan (see 1 Cor. 5:5) that they might learn not to blaspheme.

Chapter 2

Verses 1-4. Supplications, prayers, intercessions, and thanksgivings were to be made for all men, that the saints might be able to live quiet and tranquil lives in all piety and gravity. This is good and acceptable in the sight of our Saviour-God, who desires that all men should be saved, and come to the knowledge of the truth. (It is not the counsels of God here, but His dealings with men under the gospel, for Christianity presents a Saviour-God to men: see 2 Cor. 5:20.)

Verses 5-6. There is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, the testimony to be rendered in its own times (namely, in this bright gospel day).

Verses 7-15. Whereunto Paul was appointed a herald, an apostle, and a teacher of the Gentiles in faith and in truth.

He wills that men should pray, lifting up holy hands.

That women should adorn themselves with becoming apparel and with good works.

Women were to learn in silence and not to teach, nor usurp authority over man. (Our earthly relationships must be sought for at the beginning of creation.)

For Adam was first formed, then Eve; and Adam was not deceived, but the woman being deceived was in the transgression (brought it in, though Adam was equally guilty in following Eve: in other connections it is all charged on Adam).

But she shall be saved in child-bearing (that which bears the stamp of judgment, Gen. 3:16), if they continue in faith, love, and holiness with discretion.

Chapter 3

Verses 1-13 describe the qualifications for the office of bishop (overseer) and deacon (minister). It will be seen that no specific gift is needed, but there must be good moral character.

To desire to be a bishop is a good work. He must be blameless; the husband of one wife; rule well his own house; not a novice; must have a good report of those without.

A deacon’s qualifications are then detailed.

Those that minister well obtain a good degree and much boldness in the faith which is in Christ Jesus (Stephen and Philip were witnesses of this).

Verses 14-16. Paul hoped to come to Timothy shortly, but should he delay, these things were written that Timothy might know how to behave himself in, (1) the house of God (Eph. 2:22), which is, (2) the church of the living God; (3) the pillar and base of the truth (it is the only witness that can maintain the truth on earth: it is not the truth, but maintains it).

Confessedly the mystery of piety is great. God has been manifested in flesh; justified in [the] Spirit (the absence of all sin during His whole life was made manifest by the power of the Holy Spirit, see Rom. 1:4); has appeared to angels (in Christ the angels have seen God); has been preached among the nations; has been believed on in the world; has been received up in glory. (This gives a living epitome of what the church maintains before the world. It is Christianity as embodied in the Person of Christ.)

Chapter 4

Verses 1-5. But the Spirit declares that in the latter times some would apostatize from the faith, giving their mind to deceiving spirits, and teachings of demons, speaking lies in hypocrisy, cauterized in their conscience. These cast a slur upon God’s creation: for they forbid to marry, and bid to abstain from meats, which God has created to be received. For every creature of God is good and to be received with thanksgiving (thus going back before the restrictions of Judaism: — Gen. 9:3). Notwithstanding the curse it is sanctified by the Word of God and prayer.

Verses 6-10. Timothy was to teach these things, and he would be a good minister of Jesus Christ, nourished in the truth. He was to refuse profane and old wives’ fables. Bodily exercise (training the body) profits a little, but piety is profitable for the present life and the life to come.

The Word is faithful and worthy of all acceptation; for this Paul laboured and suffered, because he trusted in the living God, the Saviour (preserver, Matt. 5:45) of all men, and, especially of those that believe.

Verses 11-16. Timothy was to teach these things with authority, and live them: be a model to the believers in word, in conduct, in love, in faith, in purity. (‘In spirit’ is omitted by the Editors.) To give himself to reading, exhortation, teaching; and not to neglect the gift that was given to him by prophecy (1 Tim. 1:18), and with (not by here: see 2 Tim. 1:6) the imposition of the hands of the elderhood. Perhaps ‘public’ reading (as held by many), the assembly being at that time almost the only place where a copy of the Scriptures could be found.

For himself, he was to be occupied with these things, to give himself wholly to them (to live as it were in them), that his progress might appear to all; and he was to give heed to himself and to his teaching. In this way he would save both himself and those that heard him (from the false teachings, and from all other dangers to which the saints were exposed.) The apostle now turns to the work of such a workman.

Chapter 5

Verses 1-16. Rebuke not an elder sharply, but exhort him as a father, and the younger men as brethren: the elder women as mothers, and the younger as sisters, with all purity.

Honour widows that are really widows. Let their descendants, if they have any, support them.

Those really widows trusted in God and continued in prayer. Others lived in self-indulgence and were dead (spiritually) while they lived.

If any did not provide for his own, he practically denied the faith, and was worse than an unbeliever.

In the list of widows none were to be entered under the age of threescore: what should characterize them is detailed: the younger ones were to be refused: their tendencies and their dangers are described. Some had already turned aside to Satan. If any had relatives who were widows they should support them, and not let them be chargeable to the assembly.

Verses 17-25. Elders who led well were to be esteemed worthy of double honour, as the ox is not to be muzzled that treads out the corn, and the workman is worthy of his hire.

An accusation against an elder must be verified by two or three witnesses. Those that sin were to be reproved (convicted) before all, that the rest might fear.

Timothy is solemnly charged to keep these things without prejudice or favour.

Hands (in recognition) were not to be laid quickly on any man: and others’ sins were to be avoided. Some men’s sins are manifest beforehand (they are known to be sinners); in others they are hidden, but their sins will follow them to judgment. So also some good works are manifest beforehand, and indeed others cannot be hidden.

Timothy was counselled to take a little wine because of his frequent illnesses.

Chapter 6

Verses 1-8. Those under the yoke of servitude (slaves) are exhorted to honour their masters, that the name of God and His teaching be not blasphemed. If the masters are believers they are not to be despised, but to be served faithfully.

If any taught otherwise they were puffed up, knowing nothing; they were destitute of the truth, holding gain to be (the end of) piety. But piety with contentment is great gain.

Verses 9-10. The dangers of those that desire to be rich.

Verses 11-16. Timothy, as a man of God, is exhorted to a godly walk; to strive earnestly in the good conflict of faith; to lay hold on eternal life.

Timothy is again charged before God and before Christ Jesus that he should keep the command spotless, irreproachable, until the appearing of our Lord Jesus Christ: which the blessed and only Ruler shall shew in its own time, the King of kings and Lord of lords: who only has immortality; dwelling in unapproachable light; whom no man hath seen, nor is able to see: to whom be honour and eternal might. Amen. (Here it is the inaccessible majesty of God as God; to whom man is responsible, and of such a God the Christian is the representative on earth! In Revelation 19 the Lord is King of kings and Lord of lords: here He is so who will so manifest the Lord Jesus.)

Verses 17-21. Exhortations are added to the rich, that they may lay hold of what is really life. (T. R. reads “eternal life” with a few MSS.)

Timothy is again warned of what to keep and what to avoid. “Grace be with thee” ends the epistle.

Second Timothy

This epistle is of peculiar interest to the Christian, inasmuch as it shows us Paul, the devoted servant of the Lord, drawing near to his departure, and calmly reviewing his pilgrimage and service; but he had to lament that all in Asia (including even Ephesus) had turned away from him. He could see that the house (or professed church) of God was in disorder, past recovery as a whole, and could but leave instructions how to depart from evil and to walk with the godly. It is this that characterizes this epistle. Individual faithfulness was to reckon on God, and on the grace of Christ.

Paul writes from Rome, where he is again a prisoner, perhaps about A.D. 68.

Chapter 1

Verses 1-7. Paul, apostle of Jesus Christ, by God’s will, according to the promise of life in Christ Jesus, to Timothy his dearly beloved child, grace, mercy, and peace. ‘Life’ is mentioned here — not in the opening of the first epistle. Everything being ruined in man’s hand, the Spirit falls back upon that which cannot be affected by man’s responsibility. A little later John was used to bring out the whole truth as to life.

He thanks God, whom he had served from his forefathers with a pure conscience (but not always according to knowledge, as when he persecuted the saints), for his remembrance of Timothy, whose weakness and sensitiveness he considered, and he calls to remembrance the unfeigned faith in Timothy from his maternal ancestors; and desires that he might rekindle the gift that he possessed by the imposition of Paul’s own hands.

God had given them the things needed for a time of declension: the Spirit (1) of power, (2) of love, (3) of a wise discretion.

Verses 8-12. Paul exhorts Timothy not to be ashamed of the testimony of the Lord, nor of Paul His prisoner; but to be a partaker of the afflictions of the gospel according to the power of God.

Who hath saved us, and called us according to His own purpose and grace given us in Christ Jesus before the ages of time (a sure and immovable foundation for the soul); but now made manifest by the appearing of our Saviour, who has annulled death, and brought life and incorruptibility (that condition, of eternal life which puts the soul and the body beyond death and its power) to light by the gospel, whereunto Paul was appointed a herald, apostle, and teacher of the nations.

Paul knew whom he had believed, and was persuaded that He was able to keep that which he had committed to Him (as his happiness) against that day (of manifestation).

Verses 13-18. He exhorts Timothy to hold fast the outline of sound words which he had heard from Paul (an outline that embraces the various parts, now more complete since all the Scripture has been given): and to keep by the Holy Spirit that deposit (of divine truth) committed to him.

All Asia had turned away from Paul (not necessarily from Christianity; but all had evinced sad spiritual decline: — 1 Tim. 1:3-4; Rev. 2, 3).

Chapter 2

Verses 1-6. Timothy is exhorted to be strong in the grace that is in Christ Jesus.

What he had heard from Paul, in the presence of others, he was to commit to faithful men, who could teach it to others. (This is not a succession of office or authority; but a handing down of truth; the whole of Scripture was not then written.)

He must endure hardness (bear evils) as a good soldier of Jesus Christ, being disentangled from the affairs of this life. And, as one that contends in the games, he must contend lawfully (spiritually, and not with fleshly energy).

The husbandman must labour before he partakes of the fruits (as Christ’s servants labour now; full fruition awaits them).

Verses 7-14. Timothy is exhorted to consider what Paul had taught; and remember Jesus Christ of the seed of David (a token that the promises were sure: — see Isa. 55:3; Acts 13:34), raised from the dead according to Paul’s gospel (the pivot of Christianity — the elementary but fundamental lesson of death and resurrection is put before him).

Paul speaks of his sufferings as an evildoer on account of this gospel founded on resurrection. Man will not have that which sets him aside. Hence it was for the elect Paul endured suffering that they might obtain the salvation which is in Christ Jesus with eternal glory. It is now the time of suffering and death: rest and glory are to come.

The Word is faithful. If we have died with Him, we shall live with Him. If we suffer, we shall reign with Him. If we deny Him, He also will deny us. If we are unfaithful, He abides faithful, for He cannot deny Himself.

Verses 15-18. Timothy is exhorted to present himself a workman approved to God, giving every truth its true application, and avoiding what led only to impiety.

False doctrine spreads as a gangrene; some were saying that the resurrection had already taken place (as those who spiritualized it and thus virtually denied it).

Verses 19-26. But the foundation of God standeth sure, having this seal (God’s side), “The Lord knoweth them that are His”; and (man’s side) “Let every one that nameth the name of the Lord depart from iniquity” (even if the iniquity be in the house of God, as is further explained). (T. R. reads ‘Christ’ in place of “Lord” with very little authority.)

In a large house there are various vessels: some to honour, as of gold and silver and some to dishonour, as of wood and earth. If a man shall purify himself out from among these latter he shall he a vessel unto honour, and be fit for his master to use, and serviceable to every good work. (This is a resemblance of the ruined state of the church as responsible on earth, and points out that which the faithful should avoid in the house.)

Youthful lusts must be avoided, and righteousness, faith, love, peace be followed, in association with those that call on the Lord out of a pure heart. (This is the only true association when iniquity is allowed in God’s house.)

Exhortations follow. The servant of the Lord should in meekness seek that some might awake up out of the snare of the devil, those who were taken by him for his will.

Chapter 3

Verses 1-9. In the last days there will be perilous or difficult times because of the many evil workers mentioned, who have a form of piety but deny the power of it: they lead captive silly women, laden with sins, who are ever learning, but never able to come to a full knowledge of the truth.

As Jannes and Jambres withstood Moses, these evil workers withstand the truth. But they shall be stayed, and their folly be made manifest to all.

Verses 10-13. Paul alludes to his doctrine, his own godly walk, and his sufferings, and adds, “All indeed who desire to live piously in Christ Jesus will be persecuted” (verse 12 JnD). But evil men and impostors will advance in evil, leading and being led astray. (There is no hope for Christendom as a whole: what then is the resource in such a state of things?)

Verses 14-17. Timothy was to abide in the things he had learned and been assured of, knowing of whom he had learned them (verse 10), and he is reminded that from a child he had known the sacred letters, which were able to make him wise unto salvation through faith in Christ Jesus (see Acts 20:32).

Every scripture is divinely inspired and is profitable for teaching conviction, correction, instruction in righteousness (all that anyone can need at every time and under all circumstances) that the man of God may be complete, fully fitted to every good work.

Chapter 4

Verses 1-12. Timothy is charged before God and the Lord Jesus Christ who shall judge the living and the dead, and by His appearing and His kingdom, to preach the word, be urgent in season, out of season, to convict, rebuke, encourage, with all longsuffering and doctrine. (It is not the ‘coming’ of the Lord for the saints, but the ‘appearing and kingdom’ in this epistle, because of the evil, and also the responsibility of the saints.)

For the time will come when they will not endure sound teaching, but will turn from the truth unto fables, and will provide for themselves teachers who will gratify their itching ears.

Timothy is exhorted to fill up the full measure of his ministry, for Paul could no longer exercise his, he was already being poured forth (as a libation): his departure was at hand. He had fought the good fight, and had kept the faith. The crown of righteousness is laid up for him, and for all them that love Christ’s appearing. (To love Christ’s appearing, the time of manifestation and rewards, is a characteristic of Christianity: it will usher in universal blessing.)

Various details follow. Mark had been restored to confidence (see Acts 13:13; 15:36-40), and was now serviceable to Paul for the ministry.

Verses 13-15. Paul wanted his cloak (before winter, verse 21; God cares for our bodies), the papyrus rolls, and especially the parchments.

Verses 16-22. Paul had made his first defence, but all had forsaken him (as all forsook his Lord), but he prays for them. Yet the Lord stood by and strengthened him. For the present he was delivered out of the mouth of the lion, and able still to make known the gospel. The Lord would deliver him from every evil, and preserve him for His heavenly kingdom. To whom be glory from the ages to the ages. Amen.

Salutations follow, and the benediction.

Titus

When and by whom the gospel was first preached at Crete is not known. It may have been by Paul himself after his release from his two years’ imprisonment at Rome. When otherwise could he have left Titus at Crete (ch. 1:5)?

The inhabitants were remarkable for their evil habits. It had been publicly pointed out by others besides the saying of their own prophet or poet quoted in verse 12.

Among those gathered by the gospel were Jews as well as Gentiles (verse 10).

In few words, the epistle may be said to be the maintenance of order in the church and the principles on which it is founded.

There is no proof that Titus was permanently settled at Crete. Paul requests him to leave when other labourers were sent (ch. 3:12). In the subscription it is only the later MSS that say anything about Titus being ‘bishop of Crete.’

From whence the epistle was sent is not known. Its date may be about A.D. 67.

Chapter 1

Verses 1-4. Paul, servant of God and apostle of Jesus Christ according to the faith of God’s elect, and knowledge of the truth which is according to piety; in hope of eternal life, which God, who cannot lie, promised before the ages of time, but manifested, in its due season, His word through preaching which was committed to Paul — to Titus, his own son in the faith, grace, mercy, and peace from God the Father and Christ Jesus our Saviour.

Verses 5-14. Paul had left Titus in Crete, (1) to set things in order which were still unordered; and, (2) to establish elders in each city (also called ‘bishops’, or overseers, in ver. 7). The qualifications for such an office are then detailed. What the apostle deputed to Titus to do in Crete did not extend to other countries, nor to the rest of Titus’ life; still less could he pass this authority on to others. After the removal of the apostles, the saints, guided by the indication of the qualifications named, could recognize any doing the work of an overseer, and submit themselves to such (see 1 Cor. 16:15-16).

There were many deceivers, especially they of the circumcision, whose mouths must be stopped: they subverted whole houses, and taught for base gain.

One of themselves (the Cretans) had said, “The Cretans are always liars, wild beasts, lazy gluttons.” The quotation is from Epimenides, a poet of Crete, who lived in the sixth century B.C. His sayings were counted as oracles, which may have led to his being called ‘a prophet.’

This was true of them nationally: therefore Titus was to rebuke them sharply, that they might be sound in the faith, avoiding Jewish fables and commandments of men that turn from the truth.

Verses 15-16. To the pure all things are pure (for, led of God, they refuse the evil) but nothing is pure to the defiled and unbelieving, for both their mind and conscience are defiled.

Such profess to know God, but in works deny Him; they are abominable, disobedient, and as to every good work worthless.

Chapter 2

Verses 1-10. Titus was to speak things that became sound teaching, with suited exhortations to elder men, to elder women, to young women, and to young men: Titus himself being in all things a pattern of good works, and his teaching such that could not be condemned.

Servants were also exhorted to a consistent walk, so as to adorn the teaching of our Saviour-God in all things.

Verses 11-15. For the grace of God that carries salvation for all men has appeared, teaching us what to deny, and how to live; and to await the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ, who died to redeem us and to purify to Himself a peculiar people zealous for good works.

These things Titus was to teach, and where needed he was to rebuke with all authority. (Verses 11-15 give a summary of Christianity as a practical reality for man.)

Chapter 3

Verses 1-7. Titus was to put them in mind to obey the powers that be, with divers other exhortations.

We were once characterized by ungodliness, but when the kindness and love to man of our Saviour-God appeared, not on the principle of works, but according to His mercy He saved us by the washing of regeneration (the cleansing in connection with the new order of things — see Matthew 19:28), and renewal of the Holy Spirit, which He richly poured out on us through Jesus Christ our Saviour (we are not only born of the Holy Spirit, as in John 3, but He works in us, communicating to us all that is ours in Christ): we become heirs according to the hope of eternal life, having been justified by His grace.

Verses 8-15. Titus was to insist on good works being maintained by the believers; but unprofitable questions were to be avoided.

He was to have done with a heretical man after a first and second admonition.

Personal instructions follow, and salutations, and the benediction.

Philemon

Philemon is nowhere else named in the New Testament. This epistle being sent by Onesimus at the same time as the Epistle to the Colossians seems to intimate that Philemon resided somewhere in the same district. The salutations also being similar in both epistles leads to the conclusion that both were sent from Rome about A.D. 62.

Though ‘the assembly’ in his house is named in verse 2, the epistle is written to Philemon and his wife, but doubtless counting on the fellowship of the assembly in the gracious reception of Onesimus.

The occasion is that Onesimus, being a run-away slave, had been converted under Paul’s preaching, and is now sent back to Philemon, his master, not now as a slave merely, but as a brother beloved. Paul does not demand or ask for the freedom of Onesimus, for Christianity did not come to set the world right; but he did press that the slave should now be counted a brother, and indeed be received as Paul’s ‘own bowels.’ Paul did not assert any apostolic authority, but entreated as Paul the ‘prisoner’ and ‘the aged.’

To ask an injured master to receive back his runaway slave in grace was a delicate subject, but Paul, led by the Spirit, skilfully words the epistle, and meets every difficulty. If the slave had robbed his master, Paul would repay it; but he then reminds Philemon of how much he himself owed him, even his ‘own self besides’.

The grace of Christ enters into domestic matters, and elsewhere into the relations of masters and their slaves; for the ‘servants’ referred to in this connection in the various epistles were mostly slaves.

Hebrews

Of the epistles attributed to Paul, this is the only one that does not bear his name in the epistle itself. Neither in the heading nor in the subscription is Paul mentioned in any of the earliest MSS.

It was most probably written by Paul (see 2 Peter 3:15-16), but whether it was he who wrote it or not in no way touches its inspiration. Its being written to Jews, who perhaps had heard the Lord Himself speak, and had had intercourse with the other apostles, may be the reason why Paul’s name is not attached; but chiefly that it is more a treatise than an epistle, and the Lord Himself is regarded as ‘the Apostle’; the writer placing himself among those addressed by the apostleship of the Son. “Hath ... spoken unto us in [his] Son” (verse 2 JnD) Paul was the apostle to the Gentiles. The writer proves every point by quoting the Scriptures, with which the Hebrew saints were familiar.

Written to Jews

It was written to Jews as to a people already in relationship with God, but shows that believing Jews, “holy brethren, partakers of the heavenly calling” (ch. 3:1), alone continued in that position of relationship as having received Jesus as Mediator. It also shows that they no longer needed the shadows of heavenly things pertaining to the law, for in Christ Jesus they had a better covenant, better promises, better sacrifices, and Christ eclipses angels, prophets, Moses, Aaron, Joshua, Melchisedec, covenants, promises, sacrifices — indeed everything that they as Jews had rightly valued.

The epistle is marked by the bringing in of what is eternal and heavenly to the displacement of what was temporal and earthly in Judaism.

The tender way in which the apostle deals with their consciences in clinging to the Jewish ritual stands in marked contrast with his severity towards the Galatians, who, as Gentiles, never should have placed themselves under the law.

These believing Hebrews needed to be detached from the earth, and attached to Christ in heaven; but union with Christ is not taught in the epistle, nor is God spoken of as our Father. The saints are viewed as in the wilderness, on their way to the rest of God. In keeping with this the tabernacle is referred to, which is connected with the wilderness, not the temple, which belongs to the kingdom.

As might be expected, the epistle is full of quotations from the Old Testament; but there is more of contrast than of comparison.

When and where written is unknown; it was written while the temple service was being carried on, and therefore before the destruction of Jerusalem; A.D. 70 (see chs. 8:4-5; 10:11; 13:10). Perhaps, from the few intimations at the close, it was written from Italy about A.D. 63.

Chapter 1

The divine glory of Christ, the Son, who in this chapter is shown to be Son of God, as born in time, verse 5; God, verse 8; Creator, verse 10; ‘the same,’ verse 12. His office as Apostle is connected with this glory.

God had spoken at different times and by various means, but now had spoken in the Person of His Son, whom He had appointed heir of all things, and by whom He made the worlds.

Who being the effulgence of God’s glory, and the expression of His substance, and upholding all things by the word of His power, having by Himself made the purification of sins (this being here attached to His divine title), He set Himself down on the right hand of the Majesty on high, taking a much better place than the angels.

For He is Son, though a man; God His Father. All the angels worship Him. His throne, as God, is forever and ever. His sceptre is of uprightness; yet as man, loving righteousness and hating iniquity, He is anointed above His companions. We get companionship with a heavenly Christ in this epistle; but not union. He founded the heavens and the earth. (The above is proved from the Old Testament Scriptures.)

The heaven and earth shall pass away, for He shall fold them up, but Christ is the same. To no angel was it ever said, “Sit at my right hand until I put thine enemies as footstool of thy feet” (verse 13 JnD). For angels are spirits sent forth for service to those who shall inherit salvation.

Chapter 2

Verses 1-4 may be read as a parenthesis. We should take heed lest we let these things slip, or rather lest we ourselves drift away, for if the word spoken by angels (the law, see Acts 7:53) was steadfast, and disobedience was punished, there is no escape for those neglecting the great salvation, introduced by the Lord and confirmed by those who heard Him with various acts of power and gifts of the Holy Spirit. (To neglect salvation is to despise it.)

Verses 5-18 refer to the humiliation and exaltation of Christ as Man.

The world to come, the millennium, was not to be made subject to angels; but to man made a little inferior to the angels. (Gen. 1:26-28 was spoken of Adam, but through his failure the supremacy passed in a higher degree to the Son of Man. Psalm 8 has not yet been fully accomplished.)

We see not yet all things put under Him, but we see Jesus, who was made a little inferior to the angels in order to suffer death, and by the grace of God having tasted death for everyone, now crowned with glory and honour.

For it became God, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings (perfected in glory, and yet, reaching it through sufferings, He is fitted for the office).

For He that sanctifieth and those sanctified are all of one (as to order, nature, and position): for which cause He is not ashamed to call them brethren (as in Psa. 22:22); they are children given Him during the defection of Israel (Isa. 8:18).

As the children partake of blood and flesh, He also took part in the same, that through death He might (1) annul the devil, who had the power of death, and set free those who were subject to bondage (as were the Old Testament saints).

He took hold of the seed of Abraham, and was in all things made like unto His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make (2) propitiation for the sins of the people: for, having suffered, being tempted, He is (3) able to help those that are being tempted.

Chapter 3

Holy brethren, partakers of the heavenly calling (in distinction from the earthly calling of Israel, yet not in heavenly places, as in Ephesians) are exhorted to consider the Apostle and High Priest of their confession (or profession, which agrees with the character of this epistle) Christ Jesus (most editors omit the word ‘Christ.’); who is faithful to Him who appointed Him, as also was Moses in God’s house (as Apostle Christ comes from God to us, hence the administration of the house of God is His, but as Son; as High Priest He goes to God for us).

Moses had the administration of God’s house of old, but Jesus had more glory than Moses, for He built the house. He that built all things is God.

Moses was faithful in God’s house as a servant; but Christ as a Son over His house: which house are we if we hold fast the boldness and the boast of hope firm to the end.

And we are made partakers (companions, see ch. 1:9) of Christ if we hold the beginning of our assurance firm to the end.

Wherefore take warning from the Israelites while it is today (now); for they fell in the wilderness, and could not enter into the rest God had provided for them, because in unbelief they hearkened not to the Word. (See Deut. 1:26; Num. 14:43. The chief wilderness dangers are sin and unbelief, that is to say, not hearkening to God’s Word. The “ifs” of responsibility are connected with the Christian’s course toward the rest of God. In chapter 4 we have the divine provision for the Christian, namely, the Word and the priesthood of Christ.)

Chapter 4

A promise being left of entering into God’s (heavenly) rest, let us fear lest any should seem to fail of it.

Glad tidings have been preached to us, as unto them (see Ex. 3: 8), but it did not profit them, not being mixed with faith. The ‘rest’ in question still remains, for long after Joshua, in the days of David, it was still, “To day, if ye will hear His voice”: for God had in view a still future and more perfect rest — the sabbatism that remaineth to the people of God. (The ‘to day’ quoted from Psalm 95 never closes for Israel till God again takes up His ancient people for blessing.)

He who has entered into rest has ceased from his works as God did from His. Let us use diligence (energy of soul) therefore to enter into that rest (not here rest of conscience as to justification, but rest from labour).

For our preservation we have (1) the Word of God, living and operative. His eye is upon the intents of the heart, and it is our safety to be searched and detected.

(2) A great High Priest, who has passed through the heavens, Jesus the Son of God — able to sympathize with our infirmities, for he was tempted in all things as we are, apart from sin (Christ having no temptations from within).

Let us hold fast our confession, and come boldly to the throne of grace, that we may receive mercy, and find grace for seasonable help. (This is going straight to God, not to a priest.)

Chapter 5

introduces the main subject of the epistle — the priesthood and the one offering of Christ.

Every high priest in Israel was established for men — to God, to offer gifts and sacrifices; and to exercise forbearance towards the ignorant and the erring.

And no man took this honour on himself: he must be called of God, as was Aaron. So also Christ glorified not Himself to be made a high priest, but God had said unto Him, “Thou art my Son, to day have I begotten thee” (Christ’s personal glory); and also, “Thou art a priest for ever after the order of Melchisedec” (His official glory).

Who in the days of His flesh (being dependent on God) offered up strong crying and tears, and was heard in that He feared, or, for His piety (as in the garden of Gethsemane: He was heard in being enabled to take the cup from His Father’s hand, and not from the hand of Satan; and an angel came and strengthened Him, Luke 22:43; and still further in being raised from the dead: see Psalm 21:2-6).

Though He was a Son, yet He learned obedience from the things He suffered; and having been perfected (by taking His place in heaven as a glorified Man) He became to all them that obey Him the author of eternal salvation: being saluted by God as high priest after the order of Melchisedec: (the order is that of blessing, as it was with Abraham, and as it will be in the millennium).

(Verses 5:11 to end of chapter 6 may be read as a parenthesis, referring to the state of the Hebrew saints.)

Of this Melchisedec Priest the writer had many things to say, but they were not in a spiritual condition to receive them. They had become such as needed to be fed with milk, as babes, unskilled in the word of righteousness, and not with solid food as full grown men. Ordinances and religious tradition had thrown them back, they became as babes.

Chapter 6

Therefore leaving the word of the beginning of Christ (as Christ on earth), let us go on unto perfection (full growth, in connection with Christ in glory), not laying again a foundation of repentance from dead works and faith in God; of the doctrine of washings; of imposition of hands; of resurrection of the dead; of eternal judgment: (all these are ‘first principles’ and true, but they are short of a glorified Christ), for it is impossible to renew again to repentance those who have tasted of the heavenly gift (the gift is heavenly because Christ is in glory), and have shared in the presence and operations of the Holy Spirit who has come from heaven, and have enjoyed the gospel as being the good word of God (the law was not that), and have seen the miracles (as Simon Magus: see also Matt. 13:20-21) if they fall away, seeing they crucify for themselves the Son of God.

God looks for fruit from what He ministers from heaven, as He does even in nature.

But the apostle was persuaded better things than apostasy of those to whom he writes, even things connected with salvation. They had borne fruit, and are exhorted to show the same diligence to the full assurance of hope unto the end, for God’s counsel is immutable.

As an oath is with men the end of all strife, God confirmed His word by an oath, that by these two unchangeable things we who have fled for refuge might have strong consolation (see Num. 35:6).

Chapter 7

This chapter resumes from the end of chapter 5, and shows the exaltation of Christ as a priest after the order of Melchisedec: an order superior to that of Aaron in which they boasted.

Melchisedec was priest of the Most High God (the name God takes in the millennium), and to him Abraham (and in Abraham, Levi) gave a tenth. He was King of righteousness and King of peace (priesthood and royalty).

As a priest he abides continually, for the scripture mentions no parentage or successor: he is thus presented as a type of the Son of God.

If perfection were by the Levitical priesthood, why was there a change to the order of Melchisedec, involving a change of the law also? For Moses spoke only of one tribe, Levi, for the priesthood, and our Lord was clearly of the tribe of Judah.

Christ is therefore constituted a priest forever, not according to the law of a carnal, or fleshly, commandment, but according to the power of an indissoluble life, after the order of Melchisedec.

Israel’s priests were many because of death; but Christ, because He continues forever, has an unchangeable priesthood. Wherefore He is able to save completely (to the end of the journey) those who approach to God by Him, who always lives to intercede for them.

Such a high priest became us (suits us, and that for the heavenly sanctuary) — who is holy, harmless, undefiled, separated from sinners (He was always separate morally, but now separate by death and resurrection), and become higher than the heavens. Who needs not daily to offer for His own sins, then for the people, for He offered Himself once for all.

Chapter 8

Of the things spoken this is a summary. We have such a high priest who has sat down on the right hand of the majesty in the heavens, a minister of the holy places and of the true tabernacle which the Lord pitched, and not man. In chapter 1:3 Christ sat down in the glory of His Person; chapter 8:1, He sat down as High Priest; chapter 10:12, He sat down as to the perfection of His work; chapter 12:2, He sat down as to having finished the race.

As every high priest had to offer gifts and sacrifices, it was needful that this One should have somewhat to offer. On earth He would not be a priest, there being those who presented the offerings according to the law.

But He hath obtained a more excellent ministry, being also Mediator of a better covenant established upon better, unconditional promises.

In the new covenant He will put His laws into their mind, and write them upon their hearts: He will be their God, and they shall be His people.

(In chapter 9 we have the atonement; in chapter 10 the application of the blood to the individual.)

Chapter 9

The first covenant had ordinances of service, and the sanctuary a worldly one (one suited to the earth, or rather setting forth the order of the universe which will be reconciled: see Col. 1:20; Lev. 16:18-20).

The order and contents of the tabernacle are then related. In verse 3 the veil rent at the death of Christ is called “the second veil,” the curtains to the holy place being accounted the first veil.

The high priest went into the holy of holies only once a year to offer for himself and the errors of the people (on the day of atonement), signifying that the way into the holy of holies was not then made manifest.

Nor did the offerings make the conscience of the worshipper perfect. For there were divers ceremonial offerings until the time of reformation, or setting things right.

Under the first covenant there was (1) an earthly sanctuary; (2) the worshipper kept outside; and (3) imperfect sacrifices. In Christianity (1) the sanctuary is heaven morally; (2) the way is open to all believers; and (3) the redemption obtained is eternal.

But Christ is a high priest of good things to come (millennial blessings, not fully revealed in this epistle) by a better and more enduring tabernacle; and by His own blood has He entered in once for all into the holiest, having found an eternal redemption.

For if the former offerings sanctified for the purity of the flesh, how much rather shall the blood of the Christ, who by the eternal Spirit offered Himself spotless to God, purify the conscience from dead works to serve the living God?

And for this reason He is Mediator of a new covenant, so that by His death the called under the first covenant shall receive eternal inheritance.

(Read verses 16-17 as a parenthesis: a common event is brought in to illustrate Christ’s death.) Where a man makes a will or testament he must die before it is of force. God’s covenant is always absolute: the blessings of the first covenant were conditional. His new covenant will be unconditional, and so usually is a man’s will: Christ must have died for the blessings of the new covenant to be available, as a man must die before his will is of force.

The first covenant was inaugurated by blood, and nearly all things under the law were purified by blood, and without blood-shedding there is no remission; but it is necessary that the heavenly things themselves (they are defiled by sin) should be purified by better sacrifices.

Christ has entered into heaven itself to appear before the face of God for us.

And it is the portion of men once to die, and after this, judgment; thus the Christ also, having been once offered to bear the sins of many, shall appear to those that look for Him the second time without sin for salvation (in contrast to the general appointment of judgment after death for man).

Chapter 10

The law, having but a shadow of the coming good things, and not even the exact image, could never perfect by its sacrifices those that approached. For then those sacrifices would have ceased to be offered, because the worshipper once purged would have had no longer any conscience of sins. (‘Conscience of sins’ is the dread of being judged of God for sins, not to be confounded with the consciousness of having sinned, and of having sin dwelling in us. The believer knows that through the efficacy of Christ’s sacrifice he is cleansed from all his sins, and that God will never judge him for them, though the Father may discipline him in this life as His child if he should sin, and not judge himself.)

In contrast to the many sacrifices, Christ came to do God’s will: this required a sacrifice which could take away sin, and ‘a body’ in which that sacrifice could be accomplished.

By which will we have been sanctified through the offering of the body of Jesus Christ once for all. (The work by which we are saved is wholly of God’s will.)

Christ, after He had offered one sacrifice for sins, sat down in perpetuity: waiting till His enemies are made His footstool.

For by one offering He hath perfected in perpetuity the sanctified ones (in contrast to verses 1 and 2), and of this the Holy Spirit bears witness to us. Where remission of sins is, there is no more offering for sin.

Having therefore boldness to enter into the holiest by the blood of Jesus, by the new and living way, dedicated for us through His flesh, and having a great priest over the house of God, let us draw near with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water (compare the consecration of the priests in Ex. 29).

Let us hold fast the confession of the hope unwavering: for He is faithful who has promised.

Let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together (that is, assembling as Christians; they were in danger of going back to their old association with Judaism); but encouraging one another, and so much the more as we see the day drawing near. (For them ‘the day’ was the break-up of Judaism by the destruction of Jerusalem. Another day awaits apostate Christendom.)

For if we sin wilfully after receiving the knowledge of the truth, there no longer remains any sacrifice for sins, but judgment and indignation.

He that despised the law died without mercy. How much worse punishment shall he deserve who has trodden under foot the Son of God, contemned the blood of the covenant, and insulted the Spirit of grace? For vengeance belongeth to the Lord, and He will judge His people. It is a fearful thing to fall into the hands of the living God. (This is the case, not of a believer falling under temptation through unwatchfulness, but of presumptuous rebellion and renouncing of Christ after having professed faith in Him.)

But the apostle calls to their remembrance what they had suffered since their enlightenment: and exhorts them not to cast away their confidence. The just shall live by faith; but God takes no pleasure in any that draw back.

Chapter 11

The apostle gives, not a definition of faith, but the traits of the faith by which the just live.

It is the substantiating of things hoped for, the conviction of things not seen. By it the elders obtained witness (as in verse 39).

By faith we understand that the worlds were created, and framed by the word of God (therefore He had a purpose in making them: faith goes outside seen things into God’s purpose).

By faith Abel acknowledged the fall, and offered an acceptable sacrifice.

Enoch was translated for he pleased God, and was a type of the church in not dying; Noah believed in coming judgment, and was a type of the remnant saved through judgment.

Verses 8-16 shew strangership and the patience of faith, expecting God’s promise, God’s city and God’s heir.

Verses 17-22, the confidence of faith in God’s accomplishment of promises.

Verses 23-27, faith overcomes difficulties, refuses the present scene, and accepts suffering in it.

Verses 28-31, faith enters into God’s salvation.

Verses 32-35, wonders wrought by faith.

Verses 35-38, sufferings endured by faith.

All these obtained witness through faith, but did not receive the promise, God having foreseen a better thing, that they without the church should not be made perfect (in glory).

Chapter 12

Practical exhortations follow. Let us cast aside every weight (things outside) and sin (inside), and run the race with patience, looking off unto Jesus, the leader and completer of faith (He ran the whole course).

Consider Him: ye have not yet resisted unto blood (lost your lives), wrestling against sin.

Despise not the chastening of the Lord, nor faint when rebuked of Him. It yields the peaceable fruit of righteousness to those who are exercised thereby (in judgment of themselves before God).

Ye are not come to mount Sinai with all its terrors.

But ye (Hebrew believers) are come to mount Zion (the seat of royal grace) and to the city of the living God, heavenly Jerusalem (as the capital of God’s kingdom); and to myriads of angels, the universal gathering (the unseen heavenly powers); and to the assembly of the firstborn enregistered in heaven (the church); and to God the judge of all; and to the spirits of just men made perfect (Old Testament saints); and to Jesus, Mediator of the new covenant; and to the blood of sprinkling which speaks of grace, instead of vengeance as Abel’s did.

If they did not escape who refused the voice of Moses on earth, much more shall not any escape who turn away from Him that speaks from heaven.

Heaven and earth will be shaken, but we receive a kingdom that is not to be shaken; let us therefore serve God acceptably with reverence and fear: for our God is a consuming fire.

Chapter 13

Exhortations are continued.

Verse 7. Remember your leaders (those departed). Jesus Christ is ‘the same’ yesterday, to-day, and forever. Obey your leaders (those present, verse 17) and be submissive.

Verse 10. We have an altar (Christ, verse 15) of which they have no right to eat who serve the tabernacle (for whom Christ is not enough).

For the bodies of those beasts were burned outside the camp. Wherefore Jesus suffered without the gate: therefore let us go to Him without the camp, bearing His reproach: for we have not here any abiding city, but we seek the coming one.

Let us offer by Christ the sacrifice of praise continually to God, that is, the fruit of the lips, confessing His name (Aaronic action); and let us do good to others (Melchisedec action).

The apostle asks for their prayers and prays for them.

Salutations follow, and the benediction.

James

This is commonly called a ‘General or Catholic Epistle.’ The word ‘general’ is not in the early MSS: it may have been added simply because this epistle and the others so called were not written to any particular assembly.

Although addressed to the twelve tribes of Israel scattered abroad, it contemplates those among them who professed faith in Christ. It connects itself with the transitional period embraced by the Acts of the Apostles, when believing Jews were still zealous for the law, and were in association with the unbelieving nation.

The epistle is a practical one, exhibiting the holy girdle for the loins, that the external practical life should correspond with the inner divine life of the Christian, and that the will of God should be a law of liberty.

Three laws are named in the epistle. (1) The law of Moses, chapter 2:10-11; (2) the royal law, chapter 2:8; and (3) the law of liberty, chapters 1:25; 2:12.

In several particulars, as we might expect, there is an entire change from what was found under the old covenant: such as riches being no longer a sign of the divine favour; the will of God being no longer a ‘burden’, but contrariwise, being what they wished to do, etc.

It is believed by many that the epistle was written by James the apostle, the son of Alphaeus, from Jerusalem, where he remained. Some assign the epistle to James the Lord’s brother, while others think that James the son of Alphaeus is the same person as James the Lord’s ‘brother’, or cousin He calls himself ‘a servant of God,’ which Moses and the Old Testament prophets could have called themselves; but he adds, ‘and of the Lord Jesus Christ,’ which is a title that only those Jews who believed that the Jesus whom they had crucified was really ‘the Christ,’ could accept.

There is nothing to guide as to the date. Some suppose it to be about A.D. 45; others, 60.

Chapter 1

James, servant of God and of the Lord Jesus Christ to the twelve tribes (all must be included: Acts 26:7, though ten tribes be hidden for the time) which are in the dispersion among the Gentiles, greeting.

Count it joy when ye fall into trial, for the proving of your faith works endurance. Let endurance have its perfect work (as it had in the Lord) that ye may be perfect and complete (waiting on God for the issue of the trial).

If any lack wisdom let him ask of God in faith without doubting, and it shall be given him.

A man with a double object is unstable in all his ways.

The brother of low degree is exalted into the kingdom of God: the rich is humbled in being made one with the poor of the flock. Let both glory in these things. The flower of humanity passes away.

Blessed is the man who endures trial; for, having been proved, he shall receive the crown of life which the Lord has promised to them that love Him.

God cannot be tempted by evil things, and Himself tempts no one (this is temptation to evil, not to be confounded with God trying or testing His saints: see Gen. 22:1). Every one is tempted of his own lusts: lust having conceived gives birth to sin, and sin completed brings forth death. (In Romans 7:8, sin, in the nature of man, as a root, produces lust: here lust produces sin as a fruit.)

Every good and perfect gift comes down from the Father of the lights, with whom is no variation nor shadow of change. (The lights of the heavens ever shine, types of the One from whom comes all spiritual light.)

Of His own will begat He us by means of the word of truth; that we should be a kind of firstfruits of His creatures (to be followed by more manifold fruits in the millennium, see Romans 8:19-21, and by the full harvest in the new heavens and the new earth).

Accept with meekness the implanted Word which, taking root in the soul, preserves from evil. Be doers of the Word. A hearer only is like a man considering his natural face in a mirror, and going away and forgetting what he was like (forgetting what the Word says about him, his conscience not being in exercise).

He who looks into and abides in the perfect law of liberty (liberty is when the injunction coincides with the wishes, as it ever was with Christ) is blessed in his doing.

Pure and undefiled religion before God and the Father is to visit orphans and widows in their affliction, and to keep oneself unspotted from the world.

Chapter 2

The indissoluble link between faith and practice is the point of this chapter.

Do not have the faith of our Lord Jesus Christ, Lord of glory, along with respect of persons. For if in your assembly (synagogue) ye respect the rich more than the poor, is not this making a difference? and ye are judges with evil thoughts.

If ye keep the royal law, namely, Thou shalt love thy neighbor as thyself, thou shalt do well. But to have respect of persons is sin.

Whoso breaks the law in but one point has come under the guilt of all. (To break one law is to be a transgressor, and to despise the authority of Him who gave it all.)

Speak and act as those to be judged by the law of liberty; for judgment will be without mercy to him that has shown no mercy. Mercy glories over judgment.

What does it profit if a man says he has faith, and has not works, can faith save him? Faith, if it has not works (to prove its reality) is dead by itself.

But some one will say, Thou hast faith and I have works. Show me thy faith without works; and I by my works will show thee my faith. (God knows if the faith is real; we must judge of it by the works seen, hence it is “show me.”)

Thou doest well to believe there is one God: even the demons believe that, and tremble (true faith rejoices). Faith without works is dead. Was not Abraham justified by works when he had offered Isaac? (justified before men, so that we can say) Thou seest that faith wrought with his works, and by works faith was perfected. Abraham believed God, and it was counted to him as righteousness, and he was called The Friend of God.

Ye see that a man is justified by works, and not by faith only.

Was not also Rahab the harlot justified by works when she sheltered the spies? For as a body without a spirit is dead, so also faith without works is dead (being a mere human intellectual assent, which is not the faith in God that accompanies salvation).

Chapter 3

Be not many teachers, knowing that we shall receive greater judgment (teaching others we fail ourselves). For we all often offend.

If any offend not in word, he is a perfect man, able to control the whole body. (The tongue as the index of the heart follows its every impulse, and is easily set in motion.)

As the horse is controlled by the bit, and a ship by the rudder, so the tongue, though small, may defile the whole body, it sets fire to the course of nature (by stirring up strife and hatred), and is used by Satan for mischief. Out of the same mouth should not proceed both cursing and blessing.

Let the wise (in true divine wisdom) shew his works in his good conduct with meekness of wisdom; but if there be emulation and strife in the heart (in false human wisdom) do not boast and lie against the truth. The wisdom from above is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned. Those enjoy peace who walk in meekness of heavenly wisdom.

Chapter 4

Unbridled nature and will judged.

Ye have not because ye ask not, or ye ask evilly, that your pleasures may be indulged.

Friendship with the world is enmity with God. (It put His Son to death, and it is ruled by Satan.)

Think ye that the scripture speaks in vain? Does the Spirit that has taken His abode in us desire enviously? (Envious desires must be of the flesh, for He is the Holy Spirit). But God gives more grace. Submit yourselves therefore to God.

Resist the devil (his power is annulled for the Christian) and he will flee from you. Draw near to God, and He will draw near to you. But to do this the hands must be cleansed, and the heart purified.

Exhortations follow.

Arrange not for the morrow without saying, in real dependence, If the Lord will and we live.

To him that knows how to do good, and does it not, to him it is sin.

Chapter 5

Verses 1-6 are a solemn warning to the rich against amassing riches and oppressing the poor.

As the labourer patiently waits for the fruits of the earth, so we are to have patience, for the coming of the Lord draws nigh. Complain not: the Judge stands before the door (leave all to Him).

Take the prophets as examples of patient suffering, and remember the endurance of Job and the end thereof: the Lord is full of tender compassion and pitiful.

Swear not, but let your yea be yea, and your nay, nay (in all your daily walk), lest ye fall under judgment.

Does anyone suffer evil, let him pray. Is any happy, let him sing psalms. Is any sick, let him call the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall heal the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. Confess therefore your offences to one another that ye may be healed. (This is in reference to God’s governmental dealings in this life; not justification.)

The fervent supplication of a righteous man has much power. Elias is an example.

If anyone err from the truth, and one bring him back, he shall save a soul from death and shall cover a multitude of sins (by being the means of their being forgiven).

First Peter

This epistle is written to believing Jews in Pontus, Galatia, Cappadocia, Asia, and Bithynia. In these districts were several of the churches that had been visited by Paul, to some of which he also wrote epistles.

This first epistle is founded on the doctrine of the heavenly calling, in contrast to the earthly portion of the Jews. Believers are contemplated as strangers and pilgrims, salvation being regarded as future, though soul salvation was already possessed (ch.1:9). The ‘house’ is referred to, but not the ‘body,’ nor union with Christ.

The epistle contains important moral principles, which are true at all times, and are unaffected by dispensational changes.

The trials of the saints have here a large place. In chapter 1 it is from God; in chapter 2 from unrighteousness; in chapter 3 for righteousness’ sake; in chapter 4 for Christ’s sake; and in chapter 5 directly from Satan.

The government of God in favour of the saints is seen in this epistle (ch. 3:10-13); and respecting the wicked in the second epistle.

It was apparently sent from Babylon on the Euphrates, where many Jews were located at that time. Chapter 5:13 does not say ‘the church.’ The Greek is ‘co-elect’ in the feminine, and reads: ‘She that is elected with [you],’ and may refer to his wife, or to ‘the brotherhood’ named in verse 9, as that is a feminine word. There is nothing that fixes the date. It is generally placed at A.D. 60 to 63.

Chapter 1

Peter, apostle of Jesus Christ, to the sojourners of the dispersion (see John 7:35) — elect (not as a nation here, but as individuals, and not by God as Jehovah, or as the God of Abraham, Isaac, and Jacob: but) according to the foreknowledge of God the Father, by sanctification of the Spirit, unto the obedience, and sprinkling of the blood, of Jesus Christ: grace and peace be multiplied. It is the obedience of Jesus Christ. The obedience is not legal, but to obey as Jesus Christ obeyed, in contrast with the obedience promised in Exodus 24.

Blessed be the God and Father of our Lord Jesus Christ, who has begotten us again to a living hope through the resurrection of Jesus Christ from among the dead, to an inheritance reserved in the heavens (in contrast to the earthly inheritance, which was defiled and forfeited by their fathers).

They greatly rejoiced, though put to grief by trials, that the proving of their faith might be found to praise and glory and honour in the revelation of Jesus Christ.

Whom, having not seen, they loved (in contrast with the remnant by and by, who will love and believe when they see their Messiah) and exulted with joy unspeakable and were filled with glory, receiving the end of their faith, the salvation of their souls (in contrast to the many national but temporary deliverances wrought by Jehovah for Israel).

Concerning which salvation the prophets searched, as to the sufferings and the glories of Christ. To whom it was revealed that the things they ministered were not unto themselves, but unto them that now believe: and which things angels desire to look into Contrast the Spirit of Christ testifying in the prophets of things they could not fathom, with the Holy Ghost sent down from heaven, by whom the New Testament writers understood what they wrote..

Verses 13-16. Exhortations follow.

If ye invoke as Father, Him who judges according to the work of each, pass your time in fear (of displeasing Him): knowing that ye are redeemed by the precious blood of Christ, as of a lamb without blemish and without spot: who (as the Passover lamb was laid up from the tenth to the fourteenth day) was foreknown before the foundation of the world, but was manifested at the end of the (varied, preceding) times for your sakes, who by Him do believe in God, who raised Him from the dead.

They had purified themselves from their old associations through obeying the truth, now they were to love one another as brethren — Christians — for they were not connected with those born of Abraham, but of God, by the incorruptible seed of the Word.

Chapter 2

Laying aside therefore all evil, as new-born babes desire earnestly the pure mental milk of the Word, that ye may by it grow up to salvation.

Ye have come to a living stone, cast away by men, but with God chosen, precious — yourselves also as living stones are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ.

To you therefore who believe is the preciousness; but to the disobedient the stone, which the rulers of Israel cast away as worthless, is become a stone of offence.

Ye are a chosen race, a kingly priesthood (in the Melchisedec character here — royal, and imparting blessings to others), a holy nation, a people for a possession (see Ex. 19:6), to set forth the excellencies of Him who has called you out of darkness to His wonderful light: who once were not a people, but are now God’s people; who were not enjoying mercy, but now have found mercy (see Hos. 2:1,23).

Exhortations follow. — As strangers and pilgrims, abstain from fleshly lusts; and let your manner of life be honest, that the Gentiles may glorify God in a day of visitation. (See Isa. 10:3.)

Verses 18-25. Exhortations to household servants.

He bore our sins that, being dead to sins, we might live to righteousness. (‘Dead to sins’ here is in respect to practice, not as in Paul, ‘dead to sin,’ the principle.)

As sheep ye went astray; “but have now returned to the Shepherd and Overseer of your souls” (verse 25 JND)

Chapter 3

Verses 1-6. Exhortations to wives.

Verse 7. Exhortations to husbands.

Verses 8-22. Exhortations to all: principles of God’s government. None should have to suffer for unrighteousness; for Christ has once suffered for sins, the just for the unjust to bring us to God, having been put to death in flesh, but made alive in [the] Spirit, in which also going he preached to the spirits in prison, who were disobedient in the days of Noah (He preached by Noah to those now in prison: see ch. 1:11; Gen. 6:3; 2 Peter 2:5,9).

Eight souls were saved through water: which figure also now saves, even baptism, the demand (or question) as before God of a good conscience, by the resurrection of Jesus Christ (this meeting all a conscience can desire).

The apostle here encourages the faith of the Jewish believers by a comparison with the days of Noah. The unbelieving Jews could taunt them that they were in the minority, and that their Messiah was absent, and had not delivered Israel. Quite so, only eight were saved in the ark when the majority had refused the testimony of an absent One, who by His Spirit had in Noah preached to them. Their spirits were now in prison, and so also would the unbelieving Jewish nation soon be swept away from the land and be cast into prison (Matt. 5:26; Luke 21:24). Christ is now in a heavenly position of exaltation, consequently His people have now heavenly, unseen blessings, a good conscience, and soul salvation.

Chapter 4

As Christ has suffered for us in flesh, and thus died to sin and to the course of human life down here, now to live in spirit, so arm yourselves with the same mind: for he that has suffered in the flesh (by resisting evil, and refusing to do the will of the flesh) has done with sin (practically, see Rom. 6), living to God’s will the rest of his time. Not as formerly according to the will of the Gentiles, who shall render account to Him who is ready to judge the living and the dead. For to this end had the glad tidings been preached to the dead also (those now dead: ch. 3:19-20), that they might be judged, as regards men, after [the] flesh, but (rather that they should) live, as regards God, after [the] Spirit.

Let each according as he has received a gift so minister it, as good stewards of the various grace of God. If anyone speaks (in the assembly) let it be as oracles of God; if any one ministers, let it be in God’s strength; that God in all things may be glorified.

Think it not strange concerning the fiery persecution for your trial, but as ye have share in the sufferings of Christ, rejoice, that in the revelation of His glory also ye may rejoice with exultation.

If ye are reproached in the name of Christ, blessed are ye; for the Spirit of glory and the Spirit of God rests upon you.

Let none suffer as an evil-doer, but if as a Christian, let him not be ashamed, but glorify God in this name.

For the time is come for judgment to begin at the house of God. And if the righteous be difficultly saved (through evils and persecutions), where shall the impious and the sinner appear?

Let those who suffer according to the will of God commit their souls in well-doing to a faithful Creator.

Chapter 5

Peter, an elder, and witness of the sufferings of the Christ and partaker of the glory about to be revealed, exhorts the elders to shepherd the flock (see John 21:15-17), exercising oversight — being models for the flock. And when the chief Shepherd comes they shall receive the unfailing crown of glory.

Let the younger be subject to the elder.

The God of all grace, who has called you to His eternal glory in Christ Jesus, when ye have suffered for a little while, make you perfect, stablish, strengthen, ground you: to Him be the glory and the might for the ages of the ages. Amen.

Salutations follow, and the benediction.

Second Peter

Without doubt this epistle was written to the same believing Jews as was the first epistle (see ch. 3:1).

The epistle brings out divine power for life and godliness, and the government of God in judgment of the wicked — of professing ones in chapter 2, and of scoffing ones in chapter 3.

The rapture of the saints is not dwelt upon here, but the ‘coming’ of Christ, the ‘day of the Lord,’ and the ‘day of God.’

Chapter 1:14 refers to Peter’s departure being ‘soon,’ which has caused its date to be fixed about A.D. 66, written from Rome, where tradition says he suffered martyrdom.

Chapter 1

Simon Peter, bondman and apostle of Jesus Christ, to them that have received like precious faith through the righteousness of our God and Saviour Jesus Christ (faithfulness of God in fulfilling all His promises): grace and peace be multiplied, in the knowledge of God and of Jesus our Lord.

His divine power has given to us all things which relate to life and godliness, through the full knowledge of Him who has called us by glory and virtue (glory being the object, set before us to be pursued by spiritual courage).

Through which He has given us the greatest and most precious promises, that by these ye may become morally partakers of the divine nature.

Besides faith (see verse 1), use diligence to have also virtue, knowledge, temperance, endurance, godliness, or piety, brotherly love (love to others) and love (the divine nature in exercise, and embracing all saints, 1 John 5:1-2). These subjective qualities are connected with the full knowledge of God revealed in Christianity: fruit would result.

Use diligence to make your calling and election sure (in firm consciousness of being called to God’s eternal glory), for doing these things ye will never fall; for thus an entrance into the everlasting kingdom of our Lord will be richly furnished unto you. (God’s government is over the saints, and, whilst all will have a place in the kingdom, there is a rich or abundant entrance for those who walk so as to please God.)

The Lord had manifested to Peter that he (he?) must shortly be leaving the body. He wrote in order that after his (his?) departure they might always have these things in remembrance (there being no apostle to succeed him). In making known the power and coming of the Lord Jesus he had not used fables, but had been an eye-witness of His majesty on the mount of transfiguration.

The prophetic word was thus confirmed. We do well to give heed to it as a lamp shining in a dark place (this world) until the day dawn and the morning star arise in our hearts. (If Christ the heavenly hope fills the heart it anticipates His coming.)

No prophecy of Scripture has its own private interpretation (not insulated, it agrees with, and is part of the great whole of God’s purpose in Christ), for holy men of God spake under the power of the Holy Spirit.

Chapter 2

There will be false teachers among the saints, who will bring in destructive heresies and deny the Master that bought them, bringing upon themselves swift destruction. You could not say ‘redeemed’ here; all were ‘bought’, but only the saved are ‘redeemed.’

Instances are adduced of (1) the fallen angels (you could not say ‘redeemed’ here; all were ‘bought’, but only the saved are ‘redeemed.’); (2) of Noah (one of eight) and the flood; and (3) of Lot and Sodom, to show that the Lord knows how to deliver the godly out of trial, and to keep the unjust to a day of judgment.

Verses 12-22 describe the gross ungodly condition of some who had made a profession ‘through knowledge of the Lord and Saviour Jesus Christ,’ but had turned back to iniquity.

Chapter 3

This second letter was written to put them in remembrance of what they had learned. There would be mockers asking, Where is the promise of the Lord’s coming? for things remain as they were from the creation! But as the old world was destroyed by water, so the present heaven and earth are kept for fire in a day of judgment.

One day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay His promise; but He is longsuffering, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief when the heavens will pass away, and the earth and the works in it will be burned up.

But in holy conversation and godliness wait for the day of God, when the elements shall melt with heat, and for a new heavens and a new earth wherein dwells righteousness; being diligent to be found of Him in peace, without spot and blameless, and account the longsuffering of the Lord to be salvation: as Paul had also written, some things being hard to be understood (especially by those who have not grasped Paul’s gospel), and which with other Scriptures are wrested by some to their own destruction.

Knowing these things, let us take care not to be led away with the error of the wicked; but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. To Him be glory both now and to the day of eternity. Amen.

First John

It is very generally held that the three Epistles of John and his Gospel were written long after any of the other books of the New Testament.

The last we read of John in the Acts or Epistles is that he was at Jerusalem on the occasion of Paul’s third visit to that city (Gal. 2:9; Acts 15:2) about A.D. 50.

Revelation 1:9 tells us that he was in the isle of Patmos, but the date is not known. Tradition records that John left Patmos and retired to Ephesus.

It is believed that the false doctrine of Christ having no real body, which John condemned, was developed near the end of the first century, when many who had known the Lord as a real man on earth had passed away.

Others asserted that the Gospels and Epistles contained only the germ of Christianity, and that its development must be sought after, as is professed in the present day. This was met by the apostle insisting again and again on ‘that which was from the beginning’ — Christ Himself.

Morally John’s writings find their place after those of Peter and Paul, when ruin had come into the church, and the ‘last time’ had arrived. Life is his great subject. See the Lord’s words in John 21:22. In a sense John tarries till He comes.

John declares three objects in writing this Epistle: (1) That our joy may be full, having communion with the Father, and with Jesus Christ His Son, chapter 1:4; (2) That we should not sin, for God is light, etc. chapter 2:1; (3) That we may consciously know that we have eternal life, and that in the Son, chapter 5:13. The advocacy of Christ to maintain communion is also in this Epistle.

It should be noticed how frequently the expression ‘born’ or ‘begotten of God’ occurs from 1 John 2:29 to the end, showing what characterizes the divine nature.

Christ and God are often spoken of as if they were before the apostle as one Person.

The apostle speaks throughout abstractly, without stopping to show that experimentally things may be different.

Chapter 1

That which had been from the beginning (of Christianity) had been heard, seen, contemplated, and handled concerning the word of life (thus meeting the false teaching of the Gnostics: it was a man bodily they had handled); the life had been manifested, and was characterized as the eternal life which was with the Father. What the apostles had seen and heard was reported to them, that they might have part in their fellowship (common thoughts, joys, and feelings) with the Father and the Son (see John 17:3), and that their joy might be full.

The message was that God is light, without any darkness. If any say they have fellowship with Him and walk in darkness (characteristic of the unbeliever) they lie, and do not practice the truth (see 2 Cor. 6:14). If any walk in the light (characteristic of a believer) as He is in the light, they have fellowship with one another; and the blood of Jesus Christ cleanses from all sin. This is abstract, without the question of when: as one might say, ‘Quinine cures the ague.’

If any say that they have no sin (in them as in the body) they deceive themselves. If any confess their sins, God is faithful and righteous to forgive and to cleanse. (See Num. 19 for provision for cleansing by the way.) If any say they have not sinned they make God a liar (for He declares all have sinned).

Chapter 2

John wrote these things to believers that they should not sin; but if any sin, Jesus Christ the righteous is an Advocate with the Father (to restore the joy of communion), and this on the ground that He is the propitiation for their sins, and also for the whole world. The word “Advocate” is translated ‘Comforter’ in John 14:16,26; 15:26; 16:7. It is one who manages our affairs for us: Christ in heaven; the Holy Spirit on earth.

The blessed obedience of love is the test that we know Him. By this it may be known if we are in Him. He that says he abides in Him, ought to walk as He walked.

John wrote an old commandment, the word that had been from the beginning. (The Lord’s words were the expression of the Father’s commandment, and of eternal life, John 12:49-50.) Again he wrote a new commandment, what is true in Him and in the believer (it was old in Christ before the cross; the word of life is now formative of Christ in the believer, hence it is new in being in Christ and in the believer) because the darkness is passing, and the true light already shines. See John 1:4-5, where the darkness did not comprehend the light.

Thus far ‘obedience’; ‘love to the brethren’ follows. He that loves his brother abides in the light (showing how the two characteristics of God — light and love — are exemplified in the divine nature of a Christian). The converse is also true.

In chapter 2:13-17 the three stages of growth in the family of God are spoken of. (This is the more remarkable as the Epistle treats of life and the divine nature abstractly.)

John wrote unto children (all Christians, as in verses 1 and 28) because their sins were forgiven for Christ’s name’s sake (true of all Christians). He wrote to the fathers, because they had known Him that is from the beginning. He wrote to the young men, because they had overcome the wicked one (strength in conflict and service). He wrote to the little children, because they had known the Father (the babe knows he is a child of God).

Again he wrote to the fathers, because they had known Him that is from the beginning. Of the fathers it is simply repeated that they know Him that is from the beginning, that is Christ: there is nothing beyond.

He wrote to the young men, because they were strong, and the Word of God abode in them, and they had overcome the wicked one. The danger to young men was from the world. If anyone loves the world, the love of the Father is not in him: because all that is in the world is not of the Father, and is passing; but he that doeth the will of God abideth for eternity.

The danger to the little children was from seducing spirits: they are warned that it is the last hour; this was known because there were many antichrists. (It was the ‘last hour’ because the power of evil which had apostatized from Apostolic doctrine had come in; and nothing but judgment could follow: see 2 Timothy 3:1; 2 Peter 3:3; Jude 18.) The little children have an unction from the holy One, and know all things. John as an apostle wrote to them because they knew the truth. He is a liar that denies that Jesus is the Christ (as Jewish unbelievers did). The antichrist denies the Father and the Son (rejecting Christianity). Whoever denies the Son has not the Father: he that confesses the Son has the Father also. If what they had heard from the beginning abode in them they should abide in the Son and in the Father (see John 17:3).

The children (all Christians) were exhorted to abide in Christ, that when He should be manifested the apostles might have boldness, and not be put to shame at His coming.

Chapter 3

This chapter treats especially of the divine nature, hence the name of ‘God’ is found rather than ‘Father’. The last verse of 1 John 2 introduces it: “If ye know,” etc.

See what love the Father has given to ‘us,’ those born of God, that we should be called the children of God. The world knows us not, because it knew Him not. Now are we the children of God, and though not yet manifested, when He is manifested we shall be like Him, for we shall see Him as He is. It is outside the inaccessible light that the God of glory reveals Himself, and this is through Jesus. Everyone that hopes to be like Him then, purifies himself now even as He is pure. It is ‘as He is pure’ (verse 3); ‘as He is righteous’ (verse 7); ‘as He is, we also are in this world’ (4:17 JND): Christ is the measure and pattern of all.

Every one that practices sin practices also lawlessness; and sin is lawlessness (not ‘the transgression of the law’). In Him is no sin. Whoever is characterized by sinning is not one of the family of God at all.

Let none be led astray. He that practices righteousness is righteous, as He is righteous. He that practices sin is of the devil, who sins from the beginning. The Son of God has been manifested that He might undo the works of the devil. The new nature, and the believer here is looked at only according to this — cannot sin. In this are manifest the children of God and the children of the devil. (Righteousness and love are the characteristics of God’s family; sin and hatred, of Satan’s.)

We know what love is by Christ having laid down His life for us; and we ought to lay down our lives for the brethren. But if any one shows no compassion to his brother in need, how abides the love of God in him? Let us not love with word nor with tongue, but in deed and in truth; and practice the things which are pleasing in His sight. A walk like Christ’s is accompanied by confidence like His (see John 11:42).

He that keeps His commandments abides in Him (resting on the bosom of God), and He in him (for the commandment is the expression to us of what God is). We know that He abides in us by the Spirit which He has given us.

Chapter 4

Verses 1-6 are tests, whereby to discern the spirits: it is not simply owning that He was incarnate; confessing Jesus Christ come in flesh is to own the Person of Jesus, not a mystical doctrine, but what is of God come to us in a very man. We are to prove the spirits: every spirit which confesses Jesus Christ come in flesh is of God, and every spirit which does not confess Jesus Christ come in flesh is not of God. (This characterizes Antichrist.) Greater is He that is in you than he that is in the world.

Another mark of the false spirits is that they are of the world: consequently the world hears them. The apostles were of God, and he that knew God heard them.

Let us love one another, because love is of God; and every one that loves has been begotten of God. God is love, and has manifested His love by sending His only begotten Son a propitiation for our sins, and that we might live by Him.

If God has so loved us, we ought to love one another. No one has seen God at any time. (The activities of the divine nature in the saints express the love of the unseen God: compare John 1:18.) We know that we abide in Him, and He in us, in that He has given us of His Spirit. The testimony declares that the Father sent the Son as Saviour of the world.

Whoso shall confess that Jesus is the Son of God, God abides in him, and he in God. We have known and have believed the love which God has to us. And love has been perfected with us that we may have boldness in the day of judgment. (He judges by His own righteousness, and that is our righteousness.) Even as He is we also are in this world: Christ is the source of life, the stream is in us, and is not severed from its source. Perfect love casts out fear. We love because He has first loved us. The love of God is ‘manifested’ (verse 9), ‘perfected in us’ (verse 12), ‘known’ and ‘believed’ (verse 16), ‘been perfected with us’ (verse 17 JND), ‘casts out fear’ (verse 18).

This commandment we have from Him, that he who loves God, love also his brother: now -

Chapter 5

Every one that believes that Jesus is the Christ is begotten of God, and every one that loves Him loves also those begotten of Him. (Divine love is exercised in the light and in obedience, not at the expense of any attribute of the divine nature: see verses 16-17; Luke 17:3.)

All that has been begotten of God gets the victory over the world; and this victory is our faith. (Christian faith is that Jesus is the Son of God, and this was declared in resurrection); but this is He that came by water and by blood, Jesus Christ.

They that bear witness are three: the Spirit (bearing witness to life, as outside this world, and beyond death); the water (to cleansing); and the blood (to expiation); and the three agree in one. The words “in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth” (verses 7-8), are omitted by all editors. This is the witness of God, concerning His Son, namely that God has given to us eternal life; and this life is in His Son. He that has the Son has life: he that has not the Son of God has not life. These things are written that they who believe on the name of the Son of God may consciously know that they have eternal life.

If we ask Him anything according to His will He hears us. And we have the petitions which we have asked of Him.

A brother that has sinned may be interceded for, unless it be a sin unto death (of the body in discipline: see 1 Cor. 11:30). Every unrighteousness is sin, but may not be a sin unto death.

Verses 18-20. In conclusion the apostle states what the believer has conscious knowledge of. We know that every one begotten of God does not sin (the new nature sinneth not), he keeps himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies in the wicked one. And we know that the Son of God has come and has given us an understanding that we should know Him that is true; and we are in Him that is true, in His Son Jesus Christ. He is the true God and eternal life.

Children, keep yourselves from idols, that is, from any object taking Christ’s place in the heart.

Second John

This Epistle is addressed to ‘The elect lady’ and her children, but no intimation is given as to what lady is referred to. Some have taken the word κυρίᾳ as a proper name, and render it ‘To Kyria the elect.’

The epistle exemplifies love governed by truth, accompanied with obedience — in a word, Christ; and gives a warning to the faithful against false teachers, as in the first epistle. To countenance them in any way is to be a partaker of their evil deeds.

The apostle and those with him enjoin obedience, that their work should not be a failure, but that they might receive a full reward.

As in the first epistle, so here, what had been heard ‘from the beginning,’ is enforced, in contrast to any professed development of doctrine.

The idea of teachers being humanly accredited is totally absent; each was to be judged by what he taught.

Third John

This is addressed to the beloved Gaius, but there are several of this name mentioned in the New Testament. The second epistle describes those who are to be refused; this shows who are to be received.

After declaring that the greatest joy of the apostle was to hear that his children walked in the truth, the apostle commends Gaius for receiving and helping on those that traveled about doing the Lord’s work. He denounces Diotrephes who did not receive such, and who even put some out of the assembly; the evil of clericalism being clearly manifest in this. Gains was not to follow evil. The apostle commends Demetrius, and sends greetings to Gaius and to the friends.

Jude

This is supposed to have been written by the apostle Jude, ‘brother of James’ (Luke 6:16; Acts 1:13).

Jude gives a fearful description of apostates — of those who had turned away from the profession they had made in association with the saints; judgment would surely fall on such. The saints are counselled what to do amid such a state of things, and are reminded of One who is able to keep them from falling.

A great deal has been written concerning the prophecy of Enoch, on account of its not being recorded in the Old Testament, and because there is an apocryphal book bearing the name of Enoch from which Jude is supposed to have quoted. There are many conjectures as to the date and the writer of this apocryphal book, some dating it after the writing of the Epistle of Jude, and supposing the author to have copied from our Epistle. Where the inspiration of the Scripture is fully held, nothing is simpler than to see that the Holy Spirit could reveal to Jude the prophecy uttered by Enoch, though it may never have been written down before.

Jude, bondman of Jesus Christ, and brother of James, to the called ones, beloved in God the Father and preserved in Jesus Christ: mercy, peace, and love be multiplied.

Jude desired to write of the salvation common to all Christians, but it was needful that he should exhort them to contend earnestly for the faith originally delivered. For ungodly men had crept in unnoticed, who abused the grace of God, and denied our only Master and Lord, Jesus Christ.

Instances of apostasy are cited from the Old Testament.

They were to remember that after the people were saved out of Egypt, those who believed not were destroyed.

Angels have also fallen and are kept in eternal chains for the judgment of the great day.

Sodom and Gomorrha, and other cities also lie under the judgment of eternal fire (the abiding effect of the judgment on them).

Michael the archangel, when disputing with the devil concerning the body of Moses, did not dare to bring a railing judgment against him; but said, The Lord rebuke thee. But these rail against things they know not; and corrupt themselves in things they do know.

Three forms of evil found in Christendom are pointed out.

Woe to them who (1) have gone in the way of Cain (natural religion and hatred of that which is true: see also 1 John 3:12), and (2) for reward have given themselves to the error of Balaam (ecclesiastical corruption, Rev. 2:14), and (3) perished in the gainsaying of Core (opposition to Christ’s royalty and priesthood, Num. 16:1, etc.). Such were doubly dead, by nature and by apostasy, to whom has been reserved the gloom of eternal darkness. Enoch also had prophesied of the judgment that would be executed upon them when the Lord comes with His holy myriads.

These apostates exalt themselves and admire persons for their own profit. The apostles had forewarned the saints that there would be mockers, walking after their own lusts of ungodliness, and setting themselves apart (as superior), but they were natural men, not having the Spirit. Those preserved from the evil are to build up themselves on their most holy faith, and, praying in the Holy Spirit, keep themselves (practically) in the love of God, awaiting the mercy of the Lord Jesus Christ unto eternal life.

They were to distinguish between the erring: to have compassion for some, and to snatch others out of the fire; hating even the garment spotted by the flesh.

Jude closes the Epistle with a full ascription of praise to Him who is able to keep us from stumbling and to set us with exultation blameless before His glory.

Revelation

The Revelation was without doubt written by the apostle John, the writer of the Gospel and the three Epistles bearing his name. It is not known who banished John to the isle of Patmos: some suppose it was Claudius (A.D. 41-54); others Nero (A.D. 54-68), and others attribute it to Domitian (A.D. 81-96). It is generally held that all John’s writings are of a later date than any other parts of the New Testament. The Revelation is usually assigned to the date of Domitian (A.D. 95 or 96).

There are fewer Greek uncial manuscripts of this book than of any of the others, and some of these had not been discovered when the Authorized Version was made, which makes the various readings now introduced very numerous.

Outline of the Book

The book clearly divides itself under three heads: ‘things which thou hast seen’: ‘things that are’; and ‘the things which shall be after these’ (ch. 1:19 JND). The things he had seen are those found in chapter 1; ‘the things that are,’ embrace the church on earth, viewed in the seven churches which then existed (chs. 2-3), and ‘the things after these’, are contained in chapter 4 to the end.

Chapter 4 shows the saints — the four and twenty elders in heaven — and the church is not seen on earth in the following chapters.

In chapter 5 Christ is declared worthy to open the book of God’s secret counsels as to the earth. It was a roll with seven seals so placed that a portion could be unrolled between each seal.

Six of the seals are opened, and then intervenes a parenthetical chapter (7), which gives the sealing of the 144,000 of Israel, and the gathering of a great multitude of saints from the Gentiles.

The seventh seal is opened, which introduces the seven trumpets. Six trumpets are sounded, and another parenthesis occurs (chs. 10-11:13).

The seventh trumpet sounds. Christ and God reign, and this brings the prophecy to a close at the end of chapter 11:18.

Chapter 11:19 to end of chapter 14 rehearse again the prophecy from the beginning, with further detail. The birth of Christ, the resuscitation of the Roman empire; and the reign of antichrist.

Chapters 15-16. The seven vials of direct judgments.

Chapters 17 — 19:10. Papal Rome is judged, and the marriage of the Lamb follows. Christ is declared King of kings and Lord of lords.

Chapters 19:11-20:15. Christ comes in power to judge His enemies. Satan is bound for a thousand years — the millennium; then he is loosed for a season and cast into the lake of fire. The judgment of the wicked dead follows.

Chapter 21:1-8 is the eternal state. Chapters 21:9 to 22:5, the millennium, and the church in connection therewith.

Chapter 22:6-21. Conclusion.

Chapter 1

Verses 1-3 are introductory. The Revelation was of Jesus Christ given by God to show Christ’s servants future things. A blessing is pronounced on him that readeth, and they that hear and keep the things written.

John greets the seven churches which are in Asia with grace and peace from Him who is, and who was, and who is to come; and from the seven spirits which are before His throne; and from Jesus Christ the faithful Witness, the first begotten from the dead and Prince of the kings of the earth. John breaks out in praise at the mention of this name.

Verse 7 is the second advent of Christ.

Verse 8 brings before us the Alpha and Omega, the beginning and end of all the ways of God, the Jehovah of Israel, and the Almighty God, who made the promises to the patriarchs.

John in the isle of Patmos, being in the Spirit on the Lord’s day, is directed to write the vision and send it to the seven churches.

John sees seven golden lamps, and the Lord in the midst as the Son of Man, not arrayed for service, but as one ready to execute judgment (which commences on the church as responsible on earth).

John falls at His feet as dead; but is told not to fear, He is the first and the last (Jehovah); He was dead, but is alive, and has the keys of death and of hades.

John is to write (1) the things he had seen; (2) the things which are (the state of the church as described in the seven addresses); and (3) the things that should be after these (after the church is ‘caught up’).

The seven stars are the angels (administrative representatives) of the assemblies; and the lamps are the assemblies.

Chapter 2

Address to Ephesus

These things saith He that holds the seven stars in His right hand, who walks in the midst of the seven golden lamps. It should be noted that Christ bears a different character in each address; and the promises to the overcomer also differ in each. The overcomer is one who holds fast to Christ, in spite of the world, the flesh, and Satan. He knew their works and faithfulness, but they had left their first love, and this is accounted a fall, and repentance is called for or their lamp would be removed. They hated the deeds of the Nicolaitans, which He also hated. This name cannot be definitely traced; they are characterized by evil works.

To leave their first love was the first step downward. The spring of devotedness and service was thus lacking.

He that had an ear was to hear what the Spirit said unto the churches.

To the overcomer Christ would give to eat of the tree of life in the paradise of God.

Address to Smyrna

These things saith the first and the last, who became dead and lived. He knew their tribulation and poverty and the railing of those who falsely said they were Jews (claimed to be God’s hereditary people — Judaizers). The devil was about to cast them into prison and into tribulation: they are exhorted to be faithful unto death, and Christ would give them a crown of life.

He that overcame should not be hurt of the second death.

Persecution characterizes this church: historically it followed the first period. The ‘ten days’ of verse 10 may refer to the ten persecutions from Nero to Diocletian, or to the persecution of ten years’ duration under Diocletian.

Address to Pergamos

These things saith He that has the sharp two-edged sword. He knew their works and that they dwelt where Satan’s throne was (the church and the world united); they had held fast Christ’s name and had not denied His faith; but they were tolerating those who held the doctrine of Balaam (Num. 31:16) and that of the Nicolaitans.

They are called to repent, or Christ would come and fight with the sword of His mouth those who held those doctrines.

To the overcomer Christ would give of the hidden manna, and a white stone in which would be written His new name (secret communion and approval).

Historically this church is characterized by profession, when the Roman emperor Constantine professed Christianity, and when there was great conflict over creeds.

Address to Thyatira

These things saith the Son of God, who hath His eyes like a flame of fire, and His feet like fine brass (judgment).

He knew what was worthy of commendation among them, and their works are twice mentioned; but He also knew that Jezebel was permitted to seduce the saints. Judgments awaited her. Those who had not that doctrine were encouraged to hold fast what they had till Christ came (the only hope amid the apostasy).

To the overcomer power would be given to rule the nations with a rod of iron. And to him would be given the morning star. Note that in this and the three following churches the appeal to him that ‘hath an ear’ comes after the promise to the overcomer: no one now but an overcomer would have any ear to hear.

(Historically this answers to Popery. Jezebel, the mother of corruption, has children born therein; but in the midst of Jezebel’s corruption there were works recognized by Christ.)

Chapter 3

Address to Sardis

These things saith He that hath the seven Spirits of God and the seven stars. He knew their works, that they had a name to live (renown) but were dead — lifeless profession and worldliness, and the little that remained was likely to die away.

If they did not watch, Christ would come upon them as a thief (as He will come in judgment on the world: — 1 Thess. 5:2).

The overcomer should be clothed in white raiment: his name should not be blotted out of the book of life (the register of profession, agreeing with a name to live), but should be confessed before the Father and His angels.

Historically it represents Protestantism.

Address to Philadelphia

These things saith He that is holy and He that is true (titles not named in chapter 1. They are what Christ is in Himself, with administrative power to shut and open).

He knew their works. He set before them an open door, for they had a little strength, and had kept His Word and had not denied His name. They are loved and owned of Christ in the face of religious assumption.

Because they had kept the word of His patience He would keep them from the hour of the world’s trial (see ch. 12:14).

Christ would come quickly: they are exhorted to hold fast what they had that no man took their crown.

The overcomer would be made a pillar in the temple of God, and would bear the name of God and of the new Jerusalem, and the new name of Christ. (Note the word ‘my’; disowned by religious pretension they are identified with Christ.)

Historically it may be taken to represent faithfulness in the last times of the church’s sojourn on earth.

Address to Laodicea

These things saith the Amen, the faithful and true witness, the beginning of the creation of God (Christ’s own personal character).

He knew their works, and that they were neither cold nor hot (complete indifference); because they were lukewarm He was about to spue them out of His mouth.

They prided themselves on their supposed resources, but were in reality wretched, poor, naked, and blind.

They were counselled to obtain divine righteousness from Him with purity of character and spiritual eyesight.

Christ rebuked and disciplined those He loved, and exhorted them to be zealous and repent.

Christ is outside, knocking for admittance. If anyone opened, He would come in and sup with him, and he with Christ.

The overcomer should sit on Christ’s throne, as He had overcome and was sitting on His Father’s throne.

Historically it represents faithlessness in the last times of the church’s history.

The last four phases of the church continue till the Lord comes to fetch His saints, but Laodicea and Popery and Protestantism may continue as mere profession even later, until judgment falls upon apostate Christendom.

Though these seven addresses describe what actually existed at that time in the seven assemblies to which John was told to send them (ch. 1:11), there can be no doubt that they also set forth prophetically seven phases of the professing church on earth. The mystical number ‘seven’ confirms this. Other assemblies existed in the province of Asia, but these were selected because their state agreed with and foreshadowed what would prevail at different periods of the church’s history. We have, then, here the Lord’s judgment and mind as to the church’s course on earth. It is His outline of church history, and how valuable it is!

Chapter 4

The course of the church being now ended on earth, John is called up to heaven to see the things that will be after the matters related as to the church in chapters 2-3.

One sits on the throne in appearance like precious stones (divine glory), and a rainbow encircles the throne (showing that God is faithful to His promise in creation, — Gen. 8:20-9:17).

Round the throne are four and twenty thrones (not ‘seats’), and elders sitting thereon clothed in white and with crowns of gold as kings. The number 24 signifies completeness of priesthood, and they are glorified and clothed in righteousness. They symbolize all saints to the rapture as royal priests.

Tokens of judgment proceed out of the throne, and before the throne are the seven Spirits of God (to bring to light and judge what does not suit the throne).

Before the throne is a sea of glass (as the laver of the tabernacle and the sea of the temple; but now fixed, accomplished holiness), and in the midst of the throne and round it were four living creatures, emblematical of God’s power, firmness, intelligence, and rapidity of execution in creation and in providence (see Ezek. 1).

They celebrate Jehovah Elohim, Shaddai thrice holy, which was, and is, and is to come. And, when they ascribe glory, honour, and thanksgiving, the four and twenty elders worship Jesus as Jehovah and Creator.

Chapter 5

This chapter exhibits the glory of the Lamb and His victory in redemption (as in Dan. 7:13-14).

None is found worthy to open the book of the counsels of God as to the earth but the mighty One of Judah (Gen. 49:9), the Root of David (David’s Lord).

When He, as the slain Lamb, had taken the book, the living creatures and the elders, who act here as priests and present the prayers of saints, sing a new song — the song of redemption, the worthiness of the Lamb to open the book, for He has redeemed to God. (The word ‘us’ in verse 9 is omitted by most editors.)

Verses 11-12. The angels ascribe praise to the Lamb.

Verses 13-14. Every creature renders praise to Him that sits upon the throne, and to the Lamb. The living creatures add their Amen to the utterance of creation, and the elders worship.

Chapter 6

The First Seal discloses one on a white horse, to whom a crown was given (imperial conquest).

Second Seal. One on a red horse: he took peace from the earth (civil war).

Third Seal. One on a black horse. He had a pair of balances in his hand (see Lev. 26:26), famine in the necessities of life, not in the luxuries — as oil and wine.

Fourth Seal. One on a pale horse. His name was Death, and Hades followed him (affecting body and soul). He had power over the fourth part of the earth, to kill with God’s sore plagues (see Ezek. 14:21).

Fifth seal. Souls of martyrs are seen under the altar (slain for the Word of God and the testimony which they held. They are specially those martyred during the first half of the seventieth week of Daniel 9), they cry for vengeance on the earth dwellers; but they must wait a little while until others are also martyred.

Sixth seal. There is a great earthquake, and the sun, moon, and stars are affected (the break-up upon earth of government as ordained from heaven). Those in authority call upon the mountains and rocks to fall on them, and hide them from the face of God, and from the wrath of the Lamb, saying in their affright that the great day of the Lamb’s wrath had come; but these are only preliminary judgments.This subversion of ‘the powers that be’ synchronizes with Satan being cast out of heaven (Rev. 12) and marks the beginning of the latter half week of Daniel, which embraces ‘the tribulation.’

Chapter 7

A parenthetical chapter before the seventh seal. Further judgments are stayed till a perfect number (144,000) of the twelve tribes of Israel are sealed. (The spared ones of all Israel, see Rom. 11:26.)

Verses 9-17. A great multitude of all nations, peoples and tongues stand before (not ‘around’ here) the throne, and ascribe salvation to their God and unto the Lamb. They have come out of the great tribulation (not the same as ‘Jacob’s trouble,’ Jer. 30:7, though it may go on at the same time): see chapter 3:10. This company is the result of the everlasting gospel which is to be preached after the present period of the church is ended. They are rewarded with the consolations of God in His temple forever.

Chapter 8

The seventh seal introduces the seven trumpets. There is silence in heaven for half an hour. Much incense is given to an angel (Christ) to offer with the prayers of all saints at the golden altar; and fire from the brazen altar is cast upon the earth; the prayers of the saints are answered in judgments. (Compare Psa. 18:6-15.)

(The first four ‘trumpet’ judgments affect the western parts of the Roman empire, and cover the latter half of Daniel’s seventieth week. They refer to the state and circumstances of men: the last three trumpets affecting the persons themselves).

First trumpet. All human prosperity is burnt up.

Second trumpet. A great mountain burning with fire is cast into the sea. Compare Jeremiah 51:25; it corresponds to the fall of Babylon as detailed in Revelation 17; 18. A great power already under the judgment of God affects the surging masses of people with deathful influence; commercial intercourse is destroyed by it.

Third trumpet. A great star falls (a power of the heavens become apostate), and corrupts the moral sources.

Fourth trumpet. The governmental powers are disorganized and are in darkness.

A great eagle cries, Woe, woe, woe, upon those who make the earth their home, because of the judgments yet to follow. (T. R. reads ‘angel’ instead of ‘eagle’ with little authority.)

Chapter 9

In the fifth and sixth trumpets the scene is in the east, the judgments are on the people themselves.

Fifth trumpet. A star fallen from heaven. Moral darkness and the influences of Satan are let loose. They are not to destroy general prosperity, but to torment for five months those that have not the seal of God in their foreheads. (See ch. 7:6-8: this shows that those affected are principally Jews.) Those tormented desire to die, but death flees from them. (Compare Jer. 8:3.)

The symbolic description involves imperial power, with feigned righteousness and subjection to God, but cruel, pitiless, and deceptive.

Sixth trumpet. Eastern forms of Satanic wickedness, hitherto held in check at Euphrates, the boundary of the east, are let loose. The third part of men are killed by plagues. The adverse hosts of the ‘king of the north’ (Dan. 8:23-25; 11:40-45; Isa. 10) come as a scourge from God on the Antichrist and on the Jews.

Chapter 10

Chapter 10 to end of chapter 11:13 is a parenthesis. Christ is seen coming in power to take possession of the whole earth and sea, and to judge His enemies. He has an opened, not a sealed book in His hand.

He swears that there shall be no longer delay; but in the time of the seventh trumpet the mystery of God shall be complete, as was declared to the prophets.

The sealed book had been unopened till taken by the Lamb. It revealed the judgments consequent on the connection of Christianity with the powers of the world — this could be no part of O. T. prophecy: the open book was no fresh revelation, but what had been declared to the prophets.

John is told to eat the book. It was sweet to know what God had revealed, but it was bitter to reflect on the judgments. The Christian prophet has to take up again O.T. prophecy.

Chapter 11

John is now told to measure the temple (that is, the inner shrine), the altar, and the worshippers (the faithful Jewish remnant), but not the outer court, for that was given to the Gentiles: public worship is suppressed by Gentile power. The holy city is to be trodden down 42 months (the last half-week of Daniel).

Christ’s two witnesses (that is adequate testimony by the Jewish remnant) will prophesy 1260 days (half-week) clothed in sackcloth. These are the two olive trees, and two lamps that stand before the Lord of the earth (Zech. 4:3,11,14). The contest is about Christ’s rights to the earth, which Satan, the beast, and the false prophet, deny and oppose.

Their word is a word of judgment by which men are killed if they seek to hurt these witnesses. They will have power to withhold rain, to smite the waters, and the earth with all plagues. (Compare 1 Kings 17:1; 2 Kings 1:10,12; Ex. 7:19.)

When their testimony to Christ’s authority is completed, the beast from the bottomless pit (the Roman emperor, ch. 17:8) will cause their death; but their bodies will remain three days and a half in the street of the great city Jerusalem, now called Sodom and Egypt.

The joy of the earth-dwellers at the death of the witnesses is turned into fear when they see them alive again and ascending to heaven. At the same time a great earthquake destroys a tenth part of the city, killing seven thousand. The remnant give glory to the God of heaven, not yet to the God of the earth.

The second woe is past: the third cometh quickly.

Verses 15-18. Seventh trumpet. The world-kingdom of Jehovah and His Christ is come. Under this trumpet the Lord takes His power and administers judgment on His enemies which causes great joy and worship in heaven.

The prophetic history in general closes at verse 18, reserving the history of the beasts. Verse 19 belongs to chapter 12.

Chapter12

There is here a going back, even to the incarnation, and the Jewish nation is more distinctly in view: the principles and sources of the events of Daniel’s last half-week are portrayed.

The temple of God is opened in heaven, and in the temple is seen the ark of His covenant, that which secured everything for Israel — Christ Himself the true ark in heaven; symbols of judgment accompany the vision.

A great sign is seen in heaven: a woman (Israel) invested with authority and rule derived from heaven. She brings forth a man-child (Christ), who is to shepherd the nations with a rod of iron. A great red dragon (Satan’s power in form of the Roman empire) seeks to devour the child (as did Herod); but He is caught up to heaven (without here speaking of the redemption He wrought). The woman (now the Jewish remnant) flees into the wilderness, and is nourished by God for 1260 days (last half-week of Daniel).

There is war in heaven, and the devil and his angels are cast out.

Verse 10 celebrates the coming in of the kingdom. The fact is proclaimed in heaven, consequent on the accuser of the brethren being cast down.

There is woe on earth and the sea, because of the wrath of the devil, for his time is now short (only three and a half years).

He persecutes the woman (Israel), but she flees into the desert, where she is nourished for the whole half-week.

He casts a flood (peoples, armies) after the woman, but his efforts are nullified by the earth (organizations of men). He therefore persecutes the remnant of her seed (those left in Israel).

Chapter 13

A beast rises out of the sea (the mass of the Gentile people. It is the Roman empire comprised of ten kingdoms, but having the characteristics of the three previous empires: see Dan. 7:7-9).

Satan gives him his power and his throne and great authority (the ‘powers that be’ will then be, not as now ordained of God, but of Satan — political apostasy).

One of his heads (imperial form of government) was slain, but was healed (a resurrection-beast), and the whole earth wondered after the beast, and worshipped the dragon and the beast, extolling his power. Authority was given him for forty-two months (three-and-a-half years, half-week of Daniel).

He blasphemes God, and His tabernacle, and them that dwell in heaven (embracing all the saved) and makes war with the saints (on earth), and has authority over all nations. All the dwellers on earth (those who had been professing Christians) worship him.

Another beast comes out of the earth (the sphere of God’s ordered dealings). He does not manifest his true character until he speaks: then it is seen to be Satanic by those who have discernment: it is the false Christ, the Antichrist, king of Judaea.

He causes the dwellers on earth to worship the Satanic Roman empire, and deludes them by working miracles and signs, so that he brings down fire from heaven; and orders all in his dominion (Jews) on pain of death to worship an image of the first beast, to which he has given power to speak (others yield this power voluntarily: see verses 3,8). None are allowed to buy and sell but those who are marked with the name of the beast or the number (666) of his name.

Chapter 14

While the above evil things are being enacted, the prophecy turns to what God is doing.

The Lamb is seen on mount Zion, and with Him 144,000, having His name and His Father’s name on their foreheads (open confession).

A song is sung in heaven (by the martyred portion of the Jewish remnant): only the 144,000 on earth could learn it. Purity had characterized them when surrounded with evil. They have a special place of association with the Lamb before the establishment of the glory.

Verse 6 — The everlasting gospel is announced, not grace as now, but warning to all the earth to fear God, for the hour of his judgment is come.

Another angel declares that Babylon is fallen.

A third angel declares that if any worship the beast he shall come under the wrath of God, and be tormented forever. The patience of the saints is manifest in refusing to worship the beast.

A fourth angel says, Blessed are the dead that die in the Lord from that time (for the coming of the Lord to reign is the very next thing: see their blessedness in Rev. 20:4).

Christ then as Son of Man reaps the earth, which is ripe for judgment (on the Gentiles). The vine of the earth, which should have produced fruit, is cast into the wine-press of God’s wrath (judgment of apostate Jews). And the blood reached 1600 furlongs (200 miles, that is, the extent of the land of Israel, which shall become an Aceldama, a field of blood).

Chapter 15

Chapters 15 and 16 are the wrath of God in public government. Seven angels appear in heaven, with the seven last plagues, which complete the wrath of God (not of the Lamb here).

Those that had obtained the victory over the beast stand on a sea of glass mingled with fire (fixed purity reached through tribulation).

They sing the song of Moses (triumph by judgment), and of the Lamb (exaltation of the rejected One), celebrating the works and the ways of God as the King of nations. (T. R. reads ‘king of saints’ in verse 3 with but little authority.)

Verse 5. The temple of the tabernacle of witness is opened in heaven and seven angels come forth with seven golden bowls full of the wrath of God. No intercession can be made therein till these plagues are fulfilled.

Chapter 16

The portion of the worshippers of the beast. The first bowl being poured out, causes grievous misery upon those who had the mark of the beast and on those who worshipped the image.

The second bowl is poured out upon the sea (the peoples), bringing moral death upon them.

The third bowl is poured out upon the rivers and fountains (sources of influence and action) and they become blood.

God is praised, who thus judges those who had poured out the blood of the saints and prophets.

The fourth bowl is poured out upon the sun (supreme authority), and it has power to greatly oppress men as by fire; but they repent not to give God glory.

The fifth bowl is poured out upon the throne of the beast, and his kingdom becomes full of confusion and misery without any resource.

The sixth bowl is poured out upon the great river Euphrates, and its waters are dried up, and a way made for the kings from the east (led by the king of the north, the ‘Assyrian’ of the last days).

A trinity of evil spirits go forth to influence the kings of the whole earth, to gather them to the battle of the great day of Almighty God at Armageddon (that is, the ‘mountain of Megiddo,’ with reference perhaps to the defeat of the Gentile kings in Judges 5).

The seventh bowl is poured out on the air, with thunders and lightnings, and a great earthquake. The great city is divided into three parts, and the cities of the nations fall, and great Babylon comes into remembrance for judgment. There is a general break up of commonwealths, and direct final judgments from God, introducing the reign of Christ.

Chapter 17

A detailed vision concerning papal Rome, and her connection with the beast. Judgment on the great harlot that influences many peoples (verse 15). A woman is seen sitting upon a scarlet coloured beast (imperial power which supports her, and which she controls) full of the names of blasphemy, having seven heads and ten horns.

She is greatly adorned (in contrast to the white raiment of the church); her idolatry is the source of ecclesiastical and moral wickedness. She is seen drunk with the blood of saints and of martyrs.

In verse 8 the Roman empire, which was, but is not now in existence, is seen to re-appear from a diabolical source.

‘The seven heads are seven mountains,’ on which the woman sits. It is Rome’s well-known situation.

And there are seven kings: five are fallen, and one is and the other is not yet come. (Six forms of Roman government: (1) Kings, B.C. 753; (2) Consuls, 509; (3) Dictators, 498; (4) Decemvirs, 451; (5) Military Tribunes, 444; (6) Imperial, B.C. 31, the one existing when John wrote; the seventh is still future.) It is also an eighth, but is of the seven, and goeth into perdition. (It is seventh numerically, but eighth as being a new kind and resurrection number.)

Verse 12. It will be a federal empire, to the head of which ten kings will give their power and strength.

They will make war with the Lamb, but He will overcome them, being Lord of lords and King of kings.

The kings will be used of God to punish and make desolate papal Rome, which reigneth over the kings of the earth.

Chapter 18

The fall and destruction of Babylon as a city is dwelt upon, and the mourning of those who have been enriched by her.

Verse 4 is a call to the saints then on the earth to come out of her and not to be partakers of her sins, that they may not receive of her plagues. There is a call for recompense and torment for her.

This is the end of Christendom, first, as a corrupt and corrupting religious system (the woman); secondly, as a center of worldly wealth and civilization (the city): Christianity had ceased before this. Ecclesiastical corruption being no longer necessary to Satan, he openly rebels against God; the civil powers will become his great agents. It is God who judges Babylon, whoever may be the instruments employed.

Chapter 19

Verses 1-5. The judgment of the great harlot causes joy and praise in heaven. Her smoke rises up forever and ever.

Verses 6-10. The harlot’s day being over, the marriage of the Lamb and the bride is celebrated. She hath made herself ready, and is arrayed in fine linen, which is the righteousnesses of the saints. Blessed are they that are called to the marriage supper.

The spirit of prophecy is the testimony of Jesus.

A detailed vision of the appearing of the Lord is now given. Verse 11 to chapter 20:3 are warrior judgments.

Verse 11. John sees one called Faithful and True on a white horse. His eyes bespeak judgment, and on His head are many diadems. He had a name which none knew but Himself (His divine glory). He wears a raiment dipped in blood, and is called the Word of God.

He comes, with armies of heavenly saints following Him, to (1) smite the nations; (2) to rule them with a rod of iron; and (3) to tread the winepress of the righteous vengeance of God the Almighty. He is visibly manifested to be King of kings and Lord of lords (see Rev. 17:14).

The beast (the Roman emperor) and the kings of the earth (European powers) are overcome by Him, and their armies slain, and the beast and the antichrist are cast alive into the lake of fire.

Chapter 20

The dragon, the ancient serpent, which is the devil and Satan, is bound and cast into the abyss (not the lake of fire yet) for a thousand years.

The souls of those martyred (see ch. 6:9-11) and of those killed under the beast (ch. 13:7,15-17) are raised to life again, and reign with Christ a thousand years.

This is the first resurrection; but the rest of the dead are not raised until after the thousand years. Over those that have part in the first resurrection the second death (see verse 14) has no right: they shall be priests of God and of the Christ and reign with Him a thousand years (the details of the reign on earth are found in the Old Testament; the Revelation gives more the heavenly part of the kingdom).

When the thousand years are expired, Satan is loosed and deceives the nations in the four quarters of the earth, Gog and Magog (symbolic of the opposing nations, as in the prophecy of Ezekiel), to gather them to battle (a final test of man in the flesh, is seen in the millennium; at its close the nations at once follow Satan).

They compass the camp of the saints and the beloved city: and fire comes down from God, and devours them.

The devil is cast into the lake of fire where the beast and the false prophet are, and shall be tormented day and night to the ages of ages.

Verses 11-15. The heavens and the earth pass away, and the wicked dead stand before the great white throne to be judged according to their works.

And death and hades pass away forever: as the powers of Satan, seen in the wicked dead, they are cast into the lake of fire, which is the second death.

Whosoever is not found in the book of life is cast into the lake of fire.

Chapter 21

Verses 1-8. The eternal state. There is a new heaven and a new earth and the sea exists no more (Heb. 1:11-12).

The new Jerusalem comes down from heaven adorned as a bride. God will tabernacle with men, and they shall be His people. He will remove every trace of sorrow, and all things are made new. Two things belong to this eternal state: thirst is quenched from the fountain of the water of life, and the overcomer inherits all things. The Lamb and all dispensational names now cease. God is all in all.

Verses 9-27 go back to the millennium. A vision of the church in the kingdom is given, just as there was a vision of Babylon, the false church. The symbols are similar to those describing the earthly Jerusalem in Isaiah 60. The church’s place in the millennium is to reign with Christ over the earth.

The holy city is heavenly in character, and comes from heaven: it shines in divine glory as transparent jasper. It has security in its high wall, and angelic administration is connected with its twelve gates on which are written the names of the twelve tribes (see Matt. 19:28). The twelve apostles of the Lamb (see Eph. 2:20) were in their work the foundation of the heavenly city.

Its measurements are vast and perfect: it is a cube, finite perfection. The wall of jasper is divine glory; and the city is pure gold like glass, divine righteousness and holiness. The foundations of the wall are adorned with varied rays of divine glory.

The Lord God Almighty and the Lamb are its temple; the glory of God lightens the city, and the Lamb is the light-bearer.

The nations shall walk by its light, and the kings of the earth bring their glory to it. Its gates shall not be shut by day, for night shall not be there.

No evil can enter the holy city: only those written in the Lamb’s hook of life can have entrance there.

Chapter 22

Verses 1-5. The millennium continued. The river of God refreshes the city, and the tree of life constantly yields its fruit; its leaves are for the healing of the nations (blessings to the earth).

The throne of God and of the Lamb is the source of blessing: there is no more curse. His servants shall serve Him, and enjoy His constant presence, and bear His name: they shall reign forever and ever.

Verses 6-21 are a summing up of the whole hook.

The angel declares the truth of the prophecies, and that God had revealed them unto His servants. Then there is a personal word from Christ, Behold I come quickly. Blessed is he that keepeth the words of this prophecy.

The sayings were not to be sealed, for the time was near (see Dan. 12:4,9). When its testimony is closed, man’s state will be unalterable either for judgment or blessing. Christ is coming with His rewards to render to every one as his work shall be.

He announces Himself as the Alpha and the Omega, the first and the last, the beginning and the end: Jehovah.

The redeemed cleansed ones can enter the city and feed upon the tree of life. The defiled and idolaters are without.

In closing the book, addresses are given to the overcomers in the churches. The Lord is divested of His judicial aspects, and says simply, ‘I Jesus,’ the One who has title to earthly glory, and who is also the heavenly hope of the church. The Spirit and the bride respond ‘Come.’ He that heareth is also invited to say, ‘Come,’ and there is the gospel for the poor world during the interval. A solemn warning is added as to maintaining this prophecy in its entireness.

The grace of the Lord Jesus Christ be with all saints, is the closing salutation, leaving, as the last words of Jesus for the heart, His assurance that He will come quickly: the true saint heartily responds, Amen, Come, Lord Jesus.

Bible Study: Genesis - Revelation

Table of Contents

Preface

Study Notes to the Books of the Old Testament

Threefold Division of the Old Testament

The First Division of the Old Testament

Genesis

Exodus

Leviticus

Numbers

Deuteronomy

The Second Division of the Old Testament

Joshua

Judges

Ruth

First Samuel

Second Samuel

First Kings

Second Kings

First Chronicles

Second Chronicles

Books of the Jewish Restoration

Ezra

Nehemiah

Esther

The Third Division of the Old Testament

Job

Psalms

Proverbs

Ecclesiastes or the Preacher

Song of Solomon

The Second Division of the Old Testament - Continued

The Four Greater Prophets

Isaiah

Jeremiah

Lamentations of Jeremiah

Ezekiel

Daniel

Hosea

Joel

Amos

Obadiah

Jonah

Micah

Nahum

Habakkuk

Zephaniah

Haggai

Zechariah

Malachi

New Testament: Introduction

The Four Gospels

Distinctive Features of the Gospels

Coincidences Recorded in the Gospels

Matthew

Mark

Luke

John

Acts

Romans

First Corinthians

Second Corinthians

Galatians

Ephesians

Philippians

Colossians

First Thessalonians

Second Thessalonians

First Timothy

Second Timothy

Titus

Philemon

Hebrews

James

First Peter

Second Peter

First John

Second John

Third John

Jude