8. D. R, Carriglong. We think it is a mistake to refer Luke 12:36 to the marriage of Christ and the church: it is any wedding. None are taught to be like men waiting for the Lord when he returns from His wedding. It is not prophecy, but an Eastern wedding (in which men waited and watched for their master—a thing our Lord’s hearers no doubt had often witnessed) is used simply as an illustration. Matt. 25 is quite different. There it is our Lord Himself that the virgins wait for. “ They that were ready went in with him to the marriage.” (Ver. 10.)
9. J. H. Beek. (a) We do not think that John 5:25 refers to the resurrection; but to the dead in sins being quickened into life. It does not appear probable that the resurrection would be brought in between verses 24 and 26, which both speak of Christ having and giving life to dead sinners. Then verse 27 says that our Lord had also (as something else) authority for judgment given to Him, and then He speaks of the resurrection: some raised unto life, and some unto judgment. Notice that verse 24 speaks of death unto life, which well agrees with the dead (in sins) hearing and living, in verse 25.
(b) We do not see any difficulty in believing that there will be saints on earth after the church is caught up to be with the Lord: not Old Testament saints, they have long since fallen asleep, and they will have part, we believe, in the resurrection named in 1 Thess. 4:16. When Enoch prophesied that the Lord would come with ten thousands of His saints (Jude 14) did not this include Old Testament saints? As to there being saints on earth after the church is caught up, does not Rev. 7:9-17 point to such saints? and there will be others that will be on the earth during the millennium. We do not think that Dan. 12:2 speaks of resurrection, but of the nation being raised up, as in Isa. 26:17-19 and Eze. 37:1-14.
(c) By examination of the various passages that speak of the coming of the Lord, it appears evident that at times (as in Matt. 24) reference is made to His return generally, without being restricted to the moment when He will come for His saints. So also “the day of the Lord” (though emphatically a day of judgment) is sometimes spoken of in reference to the saints, because it will be also a day of manifestation. Thus in 1 Cor. 5:5 discipline is exercised “for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus” see also 2 Tim. 4:8. We therefore do not think that Phil. 1:6 teaches that there will be progress in sanctification after the saints are with the Lord. We are already “meet to be partakers of the inheritance of the saints in light” (Col. 1:12), though while here there is growth. When a saint dies he goes at once to be with the Lord, and we cannot conceive of progress in sanctification after that. 1 Thess. 5:23 speaks of our being preserved blameless now while here until (or at) the coming of the Lord. So 2 Pet. 3:14. 1 Cor. 3:12-15 refers to ministerial labor: every man’s work will be tried by fire, and only that which is true will bear the fire? and will stand. Bad workmen may suffer loss but be themselves saved through the fire. No doubt we shall wait for the full glory which God has in store for us until we have our glorified bodies.
10. “T. F. C.” Liverpool, (a) Isa. 53:11, 12 represents Christ’s entering into the fruits of His work, when He will be satisfied. Jehovah will divide Him a portion with the great, and our Lord Himself will divide the spoil with the strong. This carries out the figure of a great warrior entering into his triumph, when he divides the honors showered upon him with his soldiers. We are made “heirs of God, and joint heirs with Christ” (Rom. 8:17), and are to endure hardness as good soldiers of Jesus Christ. “Watch ye, stand fast in the faith, quit you like men, be strong.” (1 Cor. 16:13.) See John 17:22.
(b) The term £ kingdom of heaven é occurring only in the Gospel by Matthew seems clearly to refer it to Israel. They were looking for an earthly kingdom, but their eyes were directed to heaven. Their Messiah being rejected, He returned to heaven, and for the reception of blessing on earth their eyes must be turned heavenward. This is confirmed by finding that some of the parables, which represent the kingdom of heaven in Matthew, are referred to the kingdom of God in the other Gospels. In their present aspect the kingdom and the house of God may have similar applications, but the thought of a ‘kingdom’ is very different from that of a ‘house.’ The former supposes a ruler, with subjects owning his government; but a house implies more the internal organization. Paul wrote to Timothy that he might know how to behave himself in the house of God. (1 Tim. 3:15.) This house is said to be “the church of the living God.” whereas the ‘kingdom’ is never said to be the church.
(c) We are not aware of any symbolical teaching in the five pillars to the door of the tabernacle. They divided the end of the tabernacle into four entrances, thus affording, when liberty of access was given and the inner veil was rent, an abundant entrance. Christ is the door.
(d) In the “lace of blue,” Exod. 39:21, ‘blue’ is the heavenly color, and is often named in connection with the tabernacle. The breastplate was fastened by chains of gold (divine righteousness), and the lace of blue (heavenly purpose and relationship). Thus are we bound to our exalted Lord, though we are on earth.
(e) Moses was Jehovah’s representative when he consecrated Aaron for the priesthood. (Exod. 29:24.
(f) After Aaron and the people had sinned by making the golden calf, Moses became the mediator between Jehovah and the people, and as such must go up alone when he went up the mount the second time. There he was so near to God that his face shone when he came clown.
(g) The tabernacle referred to in Exod. 33:7, 8, 9, was not the tabernacle, and should be here translated ‘tent:’ it was perhaps the tent of Moses, though used as the tent of meeting before the tabernacle was finished. It will be seen that further instruction for making the tabernacle is given after chapter 33. It was not set up and anointed until chapter 40.
(h) To see why imperfect animals might be accepted for a free-will offering in Lev. 22:23, it should be noticed that in verse 21 anything in beeves or sheep for a free-will offering “unto the Lord” must be perfect to be accepted; but in verse 23 the words “unto the Lord” are omitted. To meet God’s claim, only such an offering as could be a type of Christ could be accepted; but He graciously accepts the devotions of our feeble and imperfect service as to free-will offerings. The offerings for a vow would have to be sacrificed to Jehovah, and must therefore be perfect.
(i) We can see no intimation in scripture as to whether the linen curtains for the court of the tabernacle were hung inside or outside the pillars. If we are typified by the pillars, the linen would probably be outside to typify the righteousness of the saints, who should so live before men that they may see our good works, and glorify our Father who is in heaven.
(j) The “brotherly covenant” of Amos 1:9 does not refer to relationship, but simply to friendship. See 1 Kings 9:11-14, in which Hiram, king of Tire, called Solomon his “brother.” The covenant is in 1 Kings 5:12.
(k) “The day of visitation” (1 Pet. 2:12) is not “the day,” as some special time, but more like “when God visits,” and this may be in grace, as in Luke 1:68, 78; 7:16; 19:44; Acts 15:14. When any are broken down under the power of God’s grace, they have to confess that God had acted in those Christians in their acceptance of Jesus Christ, whom they formerly condemned.
(l) In Hos. 6:2 it must be noticed that it speaks of Israel being “revived” after two days; and being “raised up” and “living” in the third day. It calls to mind Ezekiel’s vision of the resurrection of the dry bones of the whole house of Israel, and a nation being born in one day. “Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.” (Isa. 66:8.) After two days they will be revived; and in the third they will be raised up, and shall live in God’s sight. What more marvelous display of the power of God, in not only raising up the whole house of Israel into a nation, but the speedy way in which it will be accomplished in a yet future day.
(m) We see nothing typical in the seventh day in Eze. 45:20. On the first day of the first month the sanctuary was to be cleansed: on the seventh day an offering was graciously provided for the erring and for him that is simple; so all would be ready for the passover on the fourteenth day.
(n) In Zech. 10:4 out of Judah came forth the corner stone (the Lord Jesus Christ); out of Judah the “peg” (in allusion to a strong peg which was built in the wall of houses in the East, on which their property was hung; see Isa. 22:23-25, “a nail [or peg] in a sure place”), that which gave safety and security.
(o) Mal. 2:14-16 charges home upon the people the lightness with which they divorced their wives, the wives they had chosen in their youth. Did not God make them one? God’s Spirit did not lead otherwise. His ordinance was that they should be and remain one, and then He could bless their seed. It was in connection with marriage (when the sons of God took wives of the children of men) that we read, “My Spirit shall not always strive with man.” (Gen. 6:1-3.)
(p) Matt. 25:28 signifies that if a person does not use the gift God has given him, he loses it; whereas to one that uses his gifts, God gives more; in the same way that a master discharges a faithless servant, and trusts more and more to a faithful one. Rewards in the kingdom will be for service done. May we each be greeted by our Lord with a “Well done, thou good and faithful servant.”
(q) 1 Tim. 1:18. It was pointed out to Paul and others in a prophetic way that Timothy was a fit person for the ministry. Notice also that in chapter 4:14 the gift given to Timothy was also “by prophecy,” a special gift for this devoted servant. At a time when the scriptures were not complete, and even forged epistles were written (see 2 Thess. 2:2), it was needful that those should be acknowledged who had a “form of sound words” which they had personally received from the apostle.
(r) We doubt not that Assyria will be brought into blessing in the millennium: it had been used by God to carry away and keep captive His people Israel. Their kings had acted for God in punishing His people; in the same way God says, “Nebuchadnezzar, my servant” (Jer. 25:9, &c.) Egypt, which sheltered our Lord when Herod sought His life, will also be brought into blessing. “The Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation.... the Lord of hosts shall bless, saying, Blessed be Egypt, my people, and Assyria the work of my hands, and Israel mine inheritance.” (Isa. 19:21-25.)