Ezekiel. Chapter 31

Ezekiel 31  •  2 min. read  •  grade level: 10
11. Read from this verse to chapter 32: 21, and compare Psa. 89:77God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. (Psalm 89:7). In Isa. 9, the use of El Gibbor (the Mighty God) does not apply, in its direct force, to the essential deity of Christ, although being in righteousness it must be divine. He must be God, but it is His position not His nature which is asserted. For this we may compare, where the words show the force of the comparison, the passages above cited, and see also El (God) in any dictionary or concordance.
" The Father of Eternity," I confess, presents to me no scriptural or intelligible idea. In a word, these are His offices. His glory we know, who are Christians, who have received the knowledge of who (so far) He is; how too, He is entitled to it, being in very deed "the Son of the living God," "with God," and "God himself." It seems to me a great mistake to refer Isa. 11:55And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. (Isaiah 11:5), to anything of the essential divinity of His Person, I mean Avi-ad (everlasting Father). It is clear to me that it refers to the characteristics in which He shall be exhibited in the millennial day. Being born to the Jews, they begin to celebrate what He is; compare Isa. 22:2121And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. (Isaiah 22:21). I do not mean but this is a higher and fuller recital that is more simply the Judaic rule. The quotation of Isa. 55:33Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (Isaiah 55:3), in Acts 13:33, 3433God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. (Acts 13:33‑34), opens out the manner of connection of the two. His essential deity, qualifying Him to hold it is another question. By His resurrection life (in which He was declared to be "the Son of God with power") He was enabled to sustain abidingly the guidance and rule (in blessing, as the Fountain of honor and blessing) the government, and the rule of His house. It was in His resurrection life ("living forever," as Melchizedek) He became Avi-ad. He was the Jehovah of the Jews, and being now manifested amongst them, holding the throne of David, He became and was the Avi-ad—the abiding Source of secured blessing, because of being who He was; compare the Epistle to the Hebrews, and the common use of the word "Father" in the Jewish Scriptures. Neither ad olam (forever) nor aion express eternity abstractedly; compare the New Testament, and also eis to dienekes ("forever"—"in perpetuity"). "Head of the millennium" is its concrete form.