He did good, and lent, hoping for nothing again. He gave, and his left hand did not know what his right hand was doing. Never in one single instance, as I believe, did he claim either the person or the service of those whom he restored and delivered. He never made the deliverance he wrought a title to service. Jesus loved, and healed, and saved, looking for nothing again. He would not let Legion, the Gadarene, be with him. The child at the foot of the mount he delivered back to his father. The daughter of Jairus he left in the bosom of her family. The widow’s son at Nain he restores to his mother. He claims none of them. Does Christ give, in order that he may receive again? Does he not (perfect Master!) illustrate his own principle— “Do good, and lend, hoping for nothing again?” The nature of grace is to impart to others, not to enrich itself; and he came, that in him and his ways it might shine in all the exceeding riches and glory that belong to it. He found servants in this world; but he did not first heal them, and then claim them. He called them, and endowed them. They were the fruit of the energy of his Spirit, and of affections kindled in hearts constrained by his love. And sending them forth, he said to them, “Freely ye have received, freely give.” Surely there is something beyond human conception in the delineation of such a character. One repeats that thought again and again. He never refused the feeblest faith, though he accepted and answered, and that too with delight, the approaches and demands of the boldest. The strong faith, which drew upon him without ceremony or apology, in full immediate assurance, was ever welcome to him; while the timid soul, that approached him as one that was ashamed and would excuse itself, was encouraged and blessed. His lips at once bore away from the heart of the poor leper the one only thing that hung over that heart as a cloud. “Lord if thou wilt, thou canst make me clean,” said he. “I will; be thou clean,” said Jesus. But immediately afterward the same lips uttered the fullness of the heart, when the clear unquestioning faith of the Gentile centurion was witnessed, and when the bold earnest faith of a family in Israel broke up the roof of the house where he was, that they might let down their sick one before him.
When a weak faith appealed to the Lord, he granted the blessing it sought, but he rebuked the seeker. But even this rebuke is full of comfort to us; for it seems to say, “Why did you not make freer, fuller, happier use of me?” Did we value the giver, as we do the gift,—the heart of Christ as well as his hand, this rebuke of weak faith would be just as welcome as the answer to it.
And if little faith be thus reproved, strong faith must be grateful. And therefore we have reason to know what a fine sight was under the eye of the Lord, when, in that case already looked at, they broke up the roof of the house in order to reach him. It was indeed, right sure I am, a grand spectacle for the eye of the divine and bounteous Jesus. His heart was entered by that action, as surely as the house in Capernaum was entered by it.
Time made no change in the Lord. He is the companion of his disciples in labor after his resurrection, nay, after his ascension, as he had been in the days of his ministry and sojourn with them. This we learn in the last verse of St. Mark. On the sea, in the day of Matthew 14, they thought that they saw a spirit, and cried out for fear; but the Lord gave them to know that it was he himself that was there, near to them, and in grace, though in Divine strength and sovereignty over nature. And so in Luke 24, or after he was risen, he takes the honeycomb and the fish, and eats before them, that with like certainty and ease of heart they might know that it was he himself. And he would have them handle him, and see; telling them, that a spirit had not flesh and bones, as they might then prove that he had.
In John 3 he led a slow-hearted Rabbi into the light and way of truth, bearing with him in all patient grace. And thus did he again in Luke 24, after that he was risen, with the two slow-hearted ones who were finding their way home to Emmaus.
In Mark 4 he allayed the fears of his people ere he rebuked their unbelief. He said to the winds and the waves, “Peace, be still,” before he said to the disciples, “How is it that ye have no faith?” And thus did he, as the risen One, in John 21, He sits and dines with Peter, in full and free fellowship, as without a breach in the spirit, ere he challenges him and awakens his conscience by the words, “Simon, son of Jonas, lovest thou me?”
The risen Jesus who appeared to Mary Magdalene, the evangelist takes care to tell us, was he who in other days had cast seven devils out of her; and she herself knew the voice that then called her by her name as a voice that her ear had long been familiar with. What identity between the humbled and the glorified One, the healer of sinners and the Lord of the world to come! How all tell us, that in character as in divine personal glory, he that descended is the same also that ascended. John, too, in company with his risen Lord, is recognized as the one who had leaned on his bosom at the supper. “I am Jesus” was the answer from the ascended place, the very highest place in heaven, the right hand of the throne of the majesty there, when Saul of Tarsus demanded, “Who art thou, Lord?” (Acts 9) And all this is so individual and personal in its application to us. It is our own very selves that are interested in this. Peter, for himself, knows his master, the same to him before and after the resurrection. In Matthew 16 the Lord rebukes him; but shortly after he takes him up to the hill with him, with as full freedom of heart as if nothing had happened. And so with the same Peter, —in John 21 he is again rebuked. He had been busy, as was his way, meddling with what was beyond him. “Lord, what shall this man do?” says he, looking at John,—and his master has again to rebuke him— “What is that to thee?” But again, as in the face of this rebuke, sharp and peremptory as it was, the Lord immediately afterward has him, together with John, in his train, or in his company up to heaven. It was a rebuked Peter who had once gone with the Lord to the holy mount; and it is a rebuked Peter, the same rebuked Peter, who now goes with the Lord to heaven; or, if we please, to the hill of glory, the mount of transfiguration, a second time.
Full indeed of strong consolation is all this. This is Jesus our Lord, the same yesterday, to-day, and forever; the same in the day of his ministry, after his resurrection, now in the ascended heavens, and so forever; and as he sustains the same character, and approves himself by the same grace after as before the resurrection, so does he redeem all his pledges left with his disciples.
Prophetic Explanations: From The Book Of Daniel.
2. The four Metals of the Image. —The four successive Gentile Empires.
3. Decreasing Value of the Metals, from gold to iron. —The gradual decline of the governmental power, at first immediately derived from God. See Chapter 2:37.
4. The gold, silver, brass (or copper,) and iron. —The Empires of Babylon, Medo-Persia, Greece, and Rome, also symbolized by four wild beasts. Chapter 7.
The supreme power granted to Nebuchadnezzar the “head of gold,” who was responsible, and subject to God alone, from whom he directly received his kingdom and power. In the second, or Persian Empire, the nobles and princes made the laws, which the king confirmed. The laws and decrees of the realm were irrevocable, binding even the monarch himself (Chapter 6:7-15.), a clear departure from God’s original order, which placed the king as maker of, and above the law, God alone being his lawgiver. An inferior order of power characterized the third or Grecian Empire, the government being administered by the military authorities, who were created at the will and pleasure of Alexander. A still lower character of governmental power characterized the fourth or Latin Empire. The emperor was a mere puppet in the hands of the lawless soldiery, and the imperial crown was generally bought, and its continuance secured by currying favor with the legions. The empire was essentially military and aggressive, hence the “iron breaketh in pieces and subdueth all things.” (Chapter 2:40.) At a triumph accorded to Pompey, (one of Rome’s ablest generals) “there were exposed to view, besides kings, captives of the highest rank, and an immense treasure, the names of 15 conquered kingdoms, of 800 cities taken, of 29 recaptured, and of 1000 castles brought to acknowledge the Empire of Rome,” and adds the historian: “such was the bruising and breaking to pieces effected even by one single general.”
5. The mixture of iron and clay, (Chapter 2:41,42.)— “Brittle” or constitutional government, as at present, previous to the last phase of the Empire—a tenfold division.
6. Stone cut out of the mountain without hands. —Not a triumphing gospel, but the conquering Christ in power and glory to wind up the times of the Gentiles in judgment.
7. The winds of heaven upon the sea (Chapter 7:2.)—God in providence calling the Empires in succession out of the troubled mass of people then in anarchy and confusion, to bear rule over the earth.
8. The Lion, Wings, &c. (Chapter 7:4.)-The majesty of Babylon (the lion), its ambition and conquest (the eagle’s wings), its supremacy destroyed (the wings plucked), its utter degradation, (standing upon its feet). Nebuchadnezzar’s repentance is expressed in the last clause of the verse; see Chapter 4:34-37.
9. The Bear with ribs, etc. (chapter 7:5). —The Medo-Persian Empire cruel and tenacious of its grip over its conquered provinces, like the “bear,” “arise devour much flesh,” see Esther Chapter 1:1. The one side rising up higher than the other, would express the ultimate supremacy of the Persian over the Median, thus Darius the Median reigned before Cyrus the Persian, the latter however made the Empire essentially Persian, and raised it to the supreme place of power on the earth.
10. The Leopard with wings and heads (Chapter 7:6.)—The Macedonian Empire under Alexander, remarkable for its rapid attacks, like the leopard’s spring, and the swiftness of his movements, like the wings of the fowl, building up his mighty Empire in the course of 12 years. The “four heads” would denote the fourfold division of the Empire soon after the death of the mighty Grecian chief; see fuller details in chaps. 8 and 11.
11. The fourth beast with ten horns, etc. (Chapter 7:7). —This unnamed beast, sets forth the oppressing power, vast extent, and cruel character of the fourth or Roman power; its ten horns represent the ten kings or kingdoms into which the Empire will be distributed when revived by Satan.
12. “The little horn” —The Spirit specially directs attention to this, the personal and future head of the Western Empire.
13. “I beheld till the thrones were east down” (Chapter 7:9.) read “I beheld till the thrones were set” or “established.”
15. “Saints of the most high” (or heavenly places) as Ephesians 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3).-The heavenly saints are meant, not Jewish or earthly ones. “Most high” in verses 18, 22, 27, of Chapter 7 does not refer to God, but to the heavenly places, the sphere of blessing.
16. The two-horned Ram (Chapter 8)—The second Empire, Medo-Persia in its constitution; “the higher (horn) came up last” i.e., the Persian Cyrus who made the nation famous succeeded his uncle Darius the Median.
17. The he goat from the West—The Macedonian kingdom.
18. The notable horn—Alexander the Great.
19. The great or notable horn broken—Death of Alexander in the zenith of his glory and power.
20. “The four notable ones” i.e., horns—The fourfold partition of the Macedonian Empire after the death of Alexander.
21. “A little horn” Chapter 8:9. —Historically, Antiochus Epiphanes whose rage and cruelty against Israel knew no bounds. Typically the king of the north (Chapter 11) or Assyrian, (Isaiah 10) the future north-eastern power who will oppress Israel in the future crisis of her history.
The “little horn” of Chapter 7 is the great blaspheming power in the west and persecutor of the saints of Go; while the “little horn” of Chapter 8 is Israel’s great political enemy is the east. These horns will be mutually opposed to each other in the coming crisis.
22. “His power shall be mighty, but not by his own power” (Chapter 8:24) —This “little horn” or northern king will be upheld by his great chief, i.e., “Gog” or Russia, Ezekiel 39
23. King of the South—Egypt.
24. King of the North—Northern part of Syria.
Observe that from the time of the vision and prophecy down to the era of the Maccabees we have exact historical fulfillment (although typical of the future Jewish crisis) in the first 35 verses of Chapter 11 From the 36th verse of the Chapter to the end all is future; C. the king” of verse 36 must be distinguished from the northern and southern kings, the “Antichrist” being meant.
25. The ships of Chittim— The war galleys or naval power of Rome.
26. “Abomination that maketh desolate”— “Abomination” refers to Idolatry, 1 Kings 11:5-75For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. (1 Kings 11:5‑7); “ maketh desolate,” this Jewish idolatry will bring a desolator on the scene, i.e. king of the north.
27. Instructors amongst the Jewish people (Chapter 11:32-35). Historically the Maccabees; Typically, godly Jews seeking to instruct the nation in practical righteousness.
28. The time of trouble (Chapter 12:1). The coming tribulation; see also Jeremiah 30:77Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. (Jeremiah 30:7); Mark 13:14-2414But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judea flee to the mountains: 15And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16And let him that is in the field not turn back again for to take up his garment. 17But woe to them that are with child, and to them that give suck in those days! 18And pray ye that your flight be not in the winter. 19For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. 21And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. 23But take ye heed: behold, I have foretold you all things. 24But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, (Mark 13:14‑24); Matthew 24:15-2915When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16Then let them which be in Judea flee into the mountains: 17Let him which is on the housetop not come down to take any thing out of his house: 18Neither let him which is in the field return back to take his clothes. 19And woe unto them that are with child, and to them that give suck in those days! 20But pray ye that your flight be not in the winter, neither on the sabbath day: 21For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. 23Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25Behold, I have told you before. 26Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28For wheresoever the carcase is, there will the eagles be gathered together. 29Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: (Matthew 24:15‑29); Revelation 12
29. Sleep in the dust of the earth (Chapter 12:2). At the epoch of Messiah’s personal intervention on behalf of Judah, a portion of the nation will be amongst the Gentiles in the utmost depths of moral degradation; verse 1 refers to the Jews in the land; verse 2 to those then out of the land.
From Zechariah.
30. Vision of Chapter 1. The colored horses, red, bay, and white represent the character and energy of the three Imperial powers of Persia, Greece, and Rome. The man riding on the red horse sets forth Cyrus the Persian, the destroyer of Babylon and deliverer of the Jews, prefiguring, however, Christ, Israel’s Savior and Judge of the mystic Babylon. Revelation 18;19 The four horns (verse 18) are the four Gentile Empires which scattered Judah, while the four carpenters (verse 20) represent the instruments used of Jehovah, for the judgment of the Empires, who, in punishing Judah, exceeded their commission (verse 2).
32. Vision of Chapter 3. Here the future justification of guilty and defiled Israel, and her place in millennial glory according to the sovereign grace of Jehovah is intimated. Joshua prefigures the nation in her guilt in verse 1, in her defilement in verse 3, in her justification in verse 4, in her acceptance in verse 5, in her responsibility in verse 7, he represents Christ, however, in verse 8. The stone with seven eyes (verse 9) represents the stability of Messiah’s government exercised according to the intelligence of God.
33. Vision of Chapter 4. Saved Israel, in millennial glory, will be God’s vessel of light on the earth; now the Church is the light, or candlestick. The testimony (the olive trees) will be to the priestly grace and kingly glory of the Messiah, the former represented by Joshua, and the latter by Zerubbabel. The power—the oil, and the instruments—the golden pipes, will maintain the testimony of the Lord for at least 1000 years.
34. Vision of Chapter 5. Jehovah will surely punish His guilty people; the flying roll intimates sure and certain judgment; but the idolatry of the Gentiles which will again be rampant in the land of Judah will be removed and sent back from whence it came-the land of Shinar; Jehovah will punish His people, but He will remove her guilt, and banish her sin to its original scene and center.
35. Vision of Chapter 6. The character and geographical course of the four Gentile kingdoms are here set forth, and as accomplishing, unknowingly, the counsels of God. The black horses (Persia) go forth into the north country, viz., Babylon, and destroy it; while they, in turn, are destroyed by the white horses, Greece; the grisled horses (Rome) establish themselves in the south (verse 6). God grants universal dominion to Rome (verse 7) and rests in the destruction of Babylon (verse 8). From verse 9 to 15 we have Christ building up Zion in glory, as a Priest, too, upon His throne (verse 13), His people crowned (verse 14) and the Gentiles willingly lending their aid (verse 15). This symbolic representation beautifully confirms the prophetic Word.
36. The details of Chapter 14 are to be accepted in their literal import.
From the Revelation.
37. The Angel of the churchapter The representative or representatives of the moral condition of things; the godly person or persons, not necessarily gifted, but competent to reflect the light of heaven upon the state of things, as “stars” shine in a dark night.
38. “I will spue thee out of my mouth” (Chapter 3:16). The rejection of the professing church; its judgment is executed instrumentally by the Western Powers in Chapter 17; by God, the source of her judgment, in Chapter 18; and celebrated by the hallelujahs of heaven in Chapter 19
39. “The morning star.” The joyful return of the Lord in person; see Chapter 22:16.
40. “Four and twenty seats.” Four and twenty thrones.
41. “Four and twenty elders.” Representatives of the Old and New Testament saints.
42. The beasts, or “living ones” are so described as to set forth the judicial authority of God. His character and attributes in governmental exercise.
43. The seven-sealed book (Chapter 5). The title deeds of Christ’s inheritance claimed by the Lamb from Jehovah, in virtue of His person and work.
44. A “Beast” signifies an Imperial power, or its head.
45. A “Horn,” a kingdom, or its king.
46. A “horse,” warfare.
47. A “Throne” sets forth established conquest, hence set up for exercise of government, for reward and punishment.
48. A “crown,” general or special reward.
49. A “Sword,” bloodshed.
50. The “Sun,” supreme and controlling authority.
51. The “Moon,” derived governmental authority.
52. The “Stars,” ruling but subordinate powers; also ecclesiastical personages.
53. The “Lion,” majesty.
54. The “Jasper,” divine glory.
55. The “Sea,” men in anarchy and confusion.
56. The “Land,” or Earth, settled government.
57. The “Trees,” eminent political personages.
58. The “Grass,” general prosperity.
59. The “Ships,” commerce.
60. The “Rivers,” the moral life and principles of nature.
61. The “Dragon,” satanic authority in the fourth Empire.
62. The “Woman,” (Chapter 12). Israel.
63. The “Harlot,” corrupt churchapter
64. “Babylon,” the corrupt professing church, in her future wickedness, and worldly grandeur.
65. “New Jerusalem,” the glorified bride and wife of the Lamb in heavenly and divine splendor.
66. The “Harvest,” discriminating and separating judgment.
67. The “Vintage,” unsparing judgment.
68. The “Wine Press,” the execution of divine wrath.
69. “Virgins,” moral purity.
70. “Vine of the earth,” future union of apostate Judaism and corrupt christianity.
71. “Heads” and “Horns” (Chapter 17.7), forms or phases of government and also kings.
72. “Gog and Magog,” Symbolic representation of the last uprising of the wicked; the expression in Ezekiel 38 refers to Russia, and her future chief and lord.
Note On Prophetic Dates.
The seventy weeks of Daniel 9 give in full number 490 years. From the commandment concerning the building of the city (verse 25), which is alone recorded in Nehemiah 2 (the decrees in Ezra referring to the Temple), till the public entrance of Messiah, the prince, into Jerusalem (Matthew 21) according to the prediction of Zechariah 9:11The burden of the word of the Lord in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the Lord. (Zechariah 9:1) we have a period of 483 years The last seven needed to complete the number are yet future, and the events recorded in Revelation from Chapter 6 to 19:10 are embraced in that still future interesting period. Thus these 18 christian centuries really form a parenthesis between the 69th week and the 70th.
The periods of days in Daniel and Revelation as 1290; 1335; 1260; all refer to the last half of the future 70th week. The first 31 years of the seven are not specially noted in Scripture for reasons which we cannot at present give for want of space. The last named number of days, 1260, equal to, and refers to the same time as 42 months, and a time, times and half a time. The point from whence we reckon is the middle of the future week of seven years.