Preface
The careful reader may note certain inconsistencies in style throughout this book such as variations in capitalization. These arose because of the lengthy periods of time between the manuscripts. The author deems the matter inconsequential and was unwilling to invest the time to secure uniformity.
Part 1
1 A summary of the reasons for this belief will be found in an appendix to Chapter 1.14. It is located there because Heb. 12 is the moral conclusion to the epistle and so lends itself better to an examination of the question.
3. The epistle opens with Christ sitting down on the right hand of the Majesty on high 1:3 and closes with Him seated at the right hand of the throne of God 12:2. The opening statement means that He is entitled to sit there personally because of the greatness of His Person the closing statement means that God has sat Him there as His answer to the cross. This dichotomy appears in the internal structure of the epistle also, even to the similarity in the words used to describe the throne. So in 8:1 He sits down as a priest on "the throne of the Majesty in the heavens." And in 10:12 He sits down on "the right hand of God" by virtue of His one sacrifice for sins.
Chapter 1.1
1. Since the employment of nuclear weapons in 1945, men have downplayed the "glory" of war. But the history of the human race tells us that man does glorify war. Statues of great military men are found in every nation, military titles are held in great esteem, and history books record the strife of the world. So man glories in his shame. Man also glories in his mind and venerates great scientists. In summary, glory being the manifestation of a nature, human glory and divine glory are opposing concepts. Human glory consists in the exaltation of man divine glory in the exaltation of Christ the Man who humbled Himself see Phil. 2.
2. Angel is an invented word a convenient theological handle. The word in the original is messenger. The role of the angels is that of ministering spirits, going out from God's presence to serve those who shall be heirs, not of all things, as Christ, but of salvation. The angelic deliverance of Peter from prison is an illustration of this. However we cannot count on this kind of intervention in our lives, for God allowed James the brother of John to be killed with the sword. What Paul is saying is that they are available for service if it is the will of God to use them. It may not be.
Chapter 1.2
1. Note the vagueness of the reference—characteristic of New Testament quotations of the Old Testament—cf Peter's sermon in Acts 2 also. Verification of these quotes would require great diligence in an age before chapter and verse divisions of Scripture, and the compilation of Bible concordances. In ancient times this vagueness partly assumed knowledge of the Scriptures. Today it should encourage us to search the Scriptures for ourselves as the Bereans did. In any case "the certain place" is Ps 8:4-6.
2. In the second chapter God the Son has become Man, and it is as Man that the creation—"all things"—is made subject to Him, although as yet we do not see this—2:8. Man, the crown of creation in this world, is the end of creation. But in creating man God had in mind His own Son in Manhood. Like the petals of a flower unfolding, the Word of God gives us a many fold presentation of the glories of God's Son with respect to "all things"—the creation and man its crown. Christ is heir of creation—1:2, and sustains what He has created—1:3. Within this sphere which He has created and upholds, "all things" are made subject to Him, though this is not apparent to the natural eye—2:8. However we are brought into association with 'Him as a first step in this direction, so to speak. First we are associated with Him as the Heir and Sustainer of "all things"—2:11. Then there is His assumption of our humanity, apart from sin, of course, that He might be made like His brethren—2:17. The reason for this is explained in the last two verses of Chapter 2.
3. To sanctify is to set apart in holiness. We know that God has done this to us but the reader might wonder how it could apply to Christ even though here He is called "He who sanctifies." The meaning is that He sanctifies Himself by becoming our High Priest—a subject referred to at the close of this Chapter. That is the explanation of John 17:1919And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:19) "and for their sakes I sanctify Myself, that they also might be sanctified through the truth."
4. It was from the horns of the—a savage extinct animal like a buffalo, only fiercer—i.e. from the piercing of the cross—that the Father answered Christ's cries in Ps 22:1,2, 20 and 21. Immediately the response is "I will declare Thy Name to My brethren—in the midst of the congregation will I praise Thee." In resurrection the Lord fulfilled the first part of this Scripture, saying to Mary Magdalene—"go to My brethren and say to them I ascend to My Father and your Father, and to My God and your God"—John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17).
5. Although the term "the family of God" is not found in Scripture it is implied in the many references to God's children. Perhaps the closest to it is "the whole family which I brought up from the land of Egypt"—Amos 3:11Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, (Amos 3:1). It is a handy expression like "the Trinity"—also not found in Scripture. "The family of God" in common usage means the people of God in all ages.
6. The question of suitability for these tasks is taken up and answered here too. To deal with sin and sins God prepared Christ a body of flesh and blood, not subject to death like ours, but capable of it. In this body He was made sin, He who knew no sin, that we might be made the righteousness of God in Him. But in this body He also displayed all the tender sympathies of a true Man under adverse circumstances. Only by experiencing all the trials we must face could He sympathize with our trials. That is what Paul means when he writes "for in that He Himself has suffered being tempted, He is able to succor those who are being tempted."
Chapter 1.7
The sum of the expression "this Melchizedec, King of Salem, priest of the most High God" in Greek is 7980 which factors into (354 God) + (961 and the beast was taken) + (929 it shall crush head) + (2368 Jesus Christ) + (3368 Lord Jesus Christ).
Chapter 1.8
Except when He was both priest and sacrifice on the cross. But at that time "He was lifted up from the earth" – John 12:3232And I, if I be lifted up from the earth, will draw all men unto me. (John 12:32).
Chapter 1.10
This symbolizes the death of Christ, for when the soldier pierced His side "forthwith came there out blood and water." John writes—"This is He who came by water and blood, Jesus the Christ, not by water only but by water and blood"—1 John 5:66This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. (1 John 5:6). The blood expiates from sin. The water cleanses because it reminds us that the world caused our Savior's sufferings. It cleans us by teaching us what the world really is, and so how our natural longing for the world and the things in it is wrong. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." ¤ John 1:1515John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. (John 1:15).
2. The formula is—(Perimeter measurement of God's throne) x [(Plane measurement of God's throne) + (Cubic measurement of the Ark):]= (Cubic measurement of Brazen Altar). The meaning of the formula is that man is reconciled to God—as symbolized by the Mercy Seat, His throne, through the cross of Christ—as symbolized by the Brazen Altar.
3. Like any other tree the Almond is barren in winter but bursts out in beauty in spring. In the land to which Israel was going the Almond comes out early in the spring. So God chose it to represent "Christ the Firstfruits." The Golden Lampstand then, speaks of the death and resurrection of Christ. The death of Christ is brought before us in the hammered work on the gold—Ex 25:36 which speaks of His suffering and death. The Almond knobs and flowers speak of His resurrection from among the dead.
4. Ex 30:4 tells us that the Golden Altar of incense had rings to receive the staves which carried it. Because authorities disagree as to their location they have not been shown in the drawing of the Holy Place.
5. Saltau believes the Golden Censer was one of the vessels connected with the service of the Golden Lampstand (see his note to the altar of incense p 105) which was stored in the Holy of Holies with the handle protruding into the Holy Place to procure it on the Day of Atonement. This is significant. It would reinforce the thought that only by a cloud of incense covering the High Priest's flesh could he enter God's presence. The storage of the Golden Censer in the Holy of Holies emphasizes this truth.
6. "Strange fire", is offering false worship to God. To be acceptable, approach to God must be linked to the Brazen Altar, the symbol of the work of Christ on the cross. The fire from the altar—i.e. the judgment of God for sin borne by Christ at the cross—alone meets God's holy requirements. To take one's own coals of fire to approach God means to ignore the cross. That has been the sin of the liberal clergy, who deny the fall of man, and preach instead a social gospel to "improve" a world under judgment. Paul tells us there are those who preach "another gospel"—2 Cor. 11:44For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. (2 Corinthians 11:4). They will be accursed at the coming of the Lord—1 Cor. 16:2222If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. (1 Corinthians 16:22) and cut off like Nadab and Abihu—Lev.10:1, 2.
7. This tells us that God will judge the world for shedding His Son's blood. That is because the last sprinkling of the blood, from the throne to the horns of the altar, makes 21 applications—an allusion to the 21 judgments of Revelation seven seals, seven trumpets, and seven bowls. These judgments proceed out of the throne. The horns of an animal are its offensive strength -i.e. symbolically power to execute the judgments of the throne.
8. See Collected Writings of J.N. Darby Vol. 19 p 369 Morrish edition.
9. The Burnt Offering is the highest kind of offering, for it tells us of Christ doing the will of God even to death and that the death of the cross. It was the earliest of offerings. Job offered burnt offerings for his sons—Job 1:55And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. (Job 1:5). Noah offered burnt offerings after the flood. This was a sweet savor to the Lord, who pronounced a blessing on the earth afterward—Gen 8:20,2220And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. (Genesis 8:20)
22While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. (Genesis 8:22). Here we find the Burnt Offering at the end for it is God's side of the cross.
Chapter 1.11
1. Vol. 5 page 96 Ministry of J.B. Stoney.
2. In the epistles Christ's appearing is generally looked at as His coming on the world in judgment accompanied by His already raptured saints—see Col 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4), 2 Ti 4:1,2, Jude 14, 1514And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. (Jude 14‑15). But in Hebrews 9 the sense in which the three appearings are presented is a simple one—much like "the Lord is risen indeed and has appeared to Simon"—Luke 24:3434Saying, The Lord is risen indeed, and hath appeared to Simon. (Luke 24:34).
3. God's salvation is spirit, soul and body for that is the way man fell. But in this present earthly tabernacle we groan "earnestly desiring to be clothed upon with our house which is from heaven"—2 Cor. 5:22For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2). When the Lord appears from heaven we will receive our glorified bodies. In the meantime "now is our salvation nearer than when we believed"—Rom 13:1111And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13:11)—for each heart beat brings us closer to that blessed event.
4. The Story of the Glory and Other Poems—J. Boyd, Morgan and Scott, London 1911.
Chapter 1.12
1. J.B. Stoney once remarked that in Chapter 9 the Lord has gone into heaven itself and in Chapter 10 the figure was changed into the Holy of Holies—“through the veil” and “into the Holy of Holies” in Chapter 10 being moral expressions. He also commented—“His presence makes this—and then I say, I am always in His presence. I may not be in the enjoyment of it, but I am there, and if I am in His presence I am in the holiest of all, morally.”
Chapter 1.13
1. Classical literature and the ruins of the temples of the gods throughout the world are silent reminders of Satan's rule over man. Additional evidence has come to light since archaeologists have uncovered the Roman cities of Pompeii and Herculaneum buried in volcanic ash by the eruption of Vesuvius in A.D. 79.
In the shops and public places paintings of serpents were everywhere. In the villas of the rich, mosaics and wall paintings depicted mythological scenes of the union of humans with both the lower animals and the gods. A favorite theme was Leda, the wife of the king of Sparta, who bore two children to Zeus, the king of gods and men—i.e. Satan. Same murals depicted a woman flying in pitched darkness, or mythical beings with the body of a horse and a human head, flying in mid heaven, and so on. Modem man too hankers after the ancient sins as can be seen in his attempts to contact "intelligent beings from outer space"—the contemporary euphemism for the fallen angels.
3. We see the same principle at work in the story of the palsied man in Mark 2—"when Jesus saw their faith"—Mark 2:55When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. (Mark 2:5). This is a picture of evangelists who have faith God will save others.
4. Much knowledge especially in the field of mathematics and astronomy attributed today to Greece as its source actually originated in Egypt. The Egyptians used this knowledge in the construction of their pyramids and temples. They were world leaders in medicine—see Science and Secrets of Early
Medicine Jurgen Thorwald—Harcourt, Brace and World.
5. See 1 Ki 17:17-24 for Elijah's miracle and 2 Ki 4:18-37 for Elisha's.
Part 2
1. The grand subject of the Ephesian letter is the will of God to which there are seven references—"Paul an Apostle of Jesus Christ by the will of God" 1:1—"the good pleasure of His will" 1:5—"the mystery of His will" 1:9—"the counsel of His own will" 1:11—"the will of the Lord" 5:17—"the will of God" 6:6 and "with good will doing service" 6:7. The first four references are more to the will of God per se; the last three are the practical side of things.
Chapter 2.1
This is the preferred rendering. The distinction between children and sons is succinctly stated thus in the words of a highly qualified man—"children puts them in the place of relationship, but sons are considered as of full age. John speaks of children—Paul of sons." Miscellaneous writings of J.N. Darby Vol. 4 p 143 Morrish Edition.
Chapter 2.2
1. Ministry of J.B. Stoney—out of print Vol. 10 p 263.
2. It is remarkable how the devil has counterfeited the thousand year duration of Christ's kingdom. This should be expected for John tells us there are already many antichrists. Hitler repeatedly spoke of his 1000 year Reich (Empire). Winston Churchill said "If the British Empire and Commonwealth should last 1000 years." Guru Maharaj Ji, who spoke at the Houston Astrodome, U.S.A., advertised "a thousand years of peace for people who want peace" Millennium '73.
3. The inheritance was the subject of prophecy but the prophets could not visualize an inheritance so immense, without limits, nor were they intended to. Their vision was confined to this world and so in fact will Israel's part be—"cure, blessed of My Father, inherit the kingdom prepared for you from the foundation of the world"—Mat 25:3434Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: (Matthew 25:34). On the other hand we were chosen in Christ before the foundation of the world 1:4—a fact on which our universal inheritance is founded.
Chapter 2.3
This is beautifully illustrated in John 20. At the sepulcher the two angels asked Mary Magdalene why she was crying. Never having sinned they could not understand Mary's feelings. The Lord repeated the angels' question to Mary but also asked her who she was searching for. Then He reveals Himself to her by saying 'Mary' (for He calls His own sheep by name). She replies 'Teacher.' Those whom God teaches are fallen sinners redeemed by grace.
Chapter 2.4
1. In 4.4 the hope of our calling is connected with 2:22—"in whom you also are built together for an habitation of God in the Spirit"—which relates to earth as this to heaven. 2. It has been suggested that in heaven one's wife would be one's sister, alleging that God does not depart from His order in creation. This is a poor argument for it does not distinguish between the old and new creations. At the end of the Bible we find the Man (Christ, the Man of God's purposes—see Rom 5:1414Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:14)) and the woman (the Church, the Lamb's bride). These are the counterparts in new creation of the man and woman in the old creation in Gen 1. God maintains the substance while discarding the shadow.
3. Composed by G.V. Wigram—a 19th Century classical scholar whose works on the Hebrew and Greek are still in print.
Chapter 2.5
1. The union is effected by the Holy Spirit given to us in answer to Christ's prayer to the Father—John 14:16, 1716And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:16‑17). However the Holy Spirit could not come to earth until Jesus was glorified in heaven, as we learn from John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39). Then on the Day of Pentecost He descended to link the Head in heaven with His numbers on earth, thus forming the Church. So although man had cried 'away with this Man' they discovered that they were unable to expel Christ from the earth by crucifying Him. He is still here in His members the Church which is His body—1:23.
2. Note that while we find the Holy Spirit in Chapter 1 as the seal and earnest (pledge) this is in relation to the individual believer—not what is corporate.
3. The Apostle uses "you" "we" and "us" to denote Gentiles, Jews, or both in this part of the text so that the context must be weighed to understand to whom he is referring.
4. This beautiful thought is not mine but J.B. Stoney's. It helped me greatly to understand the principle God uses to communicate His thoughts on the new creation to us, that is, that He reverses the images of the various shades of suffering we have formed in this creation as the result of our life experiences in it. At the opening of Rev.21, for example, we are given a brief description of the eternal state. It is in tens of negatives—no death, no sorrow, etc. This is because now we see through a glass darkly—1 Cor. 13:1212For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (1 Corinthians 13:12)—we are not ready yet for a communication of what will be.
6. From "The Collected Writings of J.N. Darby" Vol. 27 p 43 Morrish Edition.
7. A striking instance of this principle is found in John 17:44I have glorified thee on the earth: I have finished the work which thou gavest me to do. (John 17:4). Although the cross was future at the time, the Lord said—"I have finished the work which Thou gayest Me to do."
Chapter 2.7
1. The notes to J.N. Darby's translation, cross-indexed to Net 5:17 are helpful here. He says—"Give the fullness of." "It is not to fulfill a command in the way of obedience, nor to complete another thing by adding to it; but to fill up some system sketched out, or that which is expressed in the thing fulfilled, as a whole. Thus the doctrine of the Church completed the Word of God, made full what was expressed by it Col. 1:2525Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:25)."
2. Poem by T.L. Mather.
Chapter 2.8
1. In Luke 19:1010For the Son of man is come to seek and to save that which was lost. (Luke 19:10) we are told that "the Son of Man has come to seek and to save that which is lost." This refers to responsible man. Being lost he must be sought for first, then saved. However in Net 18:11 we are told that "the Son of Man has come to save that which was lost." Here there is no seeking, for the irresponsible cannot be reached—e.g. infants, children too young to understand the gospel, the insane, etc.
Such are assuredly saved by the precious blood of Christ. The Judge of all the earth shall do right. They could not, of course, form part of the Church, but do constitute a distinct family in heaven.
2. Bellett writes in the Bible Treasury Volume 17—"Every family, then, though part is in heaven and part on earth, shall be one, as owning one Father, the Father of our Lord Jesus Christ. The heavenly branch of it is to be with the Firstborn in the Father's house, His God their God, His Father their Father, His dwelling their dwelling, His inheritance theirs also, the fullness of the Father's love theirs as His (John 17:26; 20:1726And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. (John 17:26)
17Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)). 'Ye shall be My sons and daughters, saith the Lord Almighty.' And the branch of it which is to be found on earth will be gathered by and into a Father's love also; for the true Solomon, Christ as David's Son, the Head of Jewish glory, shall enjoy that ancient promise of His God—'I will be to Him a Father and He shall be to Me a Son'; and this joy resting in fullness on His head shall circulate among the thousands of His Israel...for Jehovah of old spake of Israel as His son, as His firstborn—Ex. 4:2222And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: (Exodus 4:22)." In the same volume he writes further "Jacob's vision of the ladder, whose foot was set upon the earth, and the top of which reached into heaven, also gives us another image of the same fellowship. The heavens were seen, as it were, shining in their brightness, high above the earth on which the patriarch was resting, but all the while the angels of God were travelling up and down the ladder. So shall the saints, the children of the resurrection, who shall be 'as the angels' and shall become sharers of the Son's throne, pass and re-pass throughout the regions which acknowledge Him the Heir of all things; and what less shall the earth then be than 'the gate of heaven'?"—Gen 28:1717And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. (Genesis 28:17).
Chapter 2.9
Chapter 2.10
Young's literal translation. See also "The Calling and Hope of the Christian" (reprinted in the German edition of the Bible Treasury—1969 Vol. 7 page 90). The editor William Kelly writes "angels are servants—they never rise above the nature of servants. The archangel even never rises above the place of a servant. The angels are called the sons of God in a certain sense, as all men are by virtue of creation. Angels are a spiritual class of beings, but they have not the intimacy of those born of God, the place of children, the Spirit of adoption, etc. Now I call your attention to this, because it is but feebly understood by Christians in general."
Chapter 2.11
1. J.N. Darby writes—"if I say I have put off the old man, this is the same as that I am dead with Christ. I have passed through death, and been circumcised with the circumcision of Christ, and row I can fight the battles of God with Satan"—Collected Writings of J.N. Darby Vol. 10 p 169 Morrish Edition.
2. Note the three postures of the Man of Ps 1—i.e. Christ—"Blessed is the Man who walks not in the counsel of the ungodly, our stands in the way of sinners, our sits in the seat of the scornful."
Chapter 2.12
The seven temporary earthly relationships to which we must submit and be obedient are listed from 5:21 to 6:9. Of the first three one is general—submitting yourselves to one another in the fear of Christ—then wives are to submit themselves to their own husbands—and husbands are to love their wives. Of the last four, children are to obey their parents—fathers are to bring up their children in the discipline and admonition of the Lord, employees are to obey their managers and employers are to treat their employees fairly and not threaten them. Both have the same master.
Chapter 2.13
Ministry of J.B. Stoney Vol. 9 page 61—out of print. 2 But note how God has guarded against those who would try to twist His Word. In 1 Pet 2:18 the word "domestics" is used—that is household servants, not slaves—and these are to be as obedient as the slaves to whom Paul refers here.
Chapter 2.15
1. The time sequence is interesting. The Church began on the Day of Pentecost. Christ had been glorified and the time had come to send the Holy Spirit down to earth to link the glorified Head of the body in heaven to His members on earth, so forming the Church. But Peter's view of the Church—the Holy Temple—preceded that event—(Mat 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18))—whereas Paul's view of the Church—the body of Christ—followed that event—Acts 9:55And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. (Acts 9:5).
2. Solomon's Temple was erected after David's victorious wars introduced government in peace under Solomon. Solomon's Temple at Jerusalem was God's throne in the world until He allowed the Gentiles to seize power because of Israel's sin. That Temple was symbolical of what was regal, austere—of measured dignity. Its setting, as already mentioned, was a world at peace. So it will be when Christ the true Solomon reigns in His kingdom. Solomon's Temple foreshadowed the coming glory of Christ's kingdom in the way the wings of the cherubim were extended in blessing to the whole world—see 1 Ki. 6:2727And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house. (1 Kings 6:27). In Christ's kingdom there will, of course, be an actual Temple on the earth at Jerusalem—this is described in Ezekiel—but there will also be a Holy Temple above. We are concerned only with the latter here, and what we can learn saints, the children of the resurrection, who shall be 'as the angels' and shall become sharers of the Son's throne, pass and re-pass throughout the regions which acknowledge Him the Heir of all things; and what less shall the earth then be than 'the gate of heaven'?"—Gen 28:1717And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. (Genesis 28:17). about it from the study of the earthly Temple in Scripture.
Chapter 2.16
The two Church epistles—Ephesians and Corinthians—give us opposite views of our warfare. In Ephesians, we are under attack by the wicked one; in Corinthians we are on the offensive, laying siege to his fortresses—"for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds"—2 Cor. 10:44(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) (2 Corinthians 10:4).
Chapter 2.17
In his classic book "On War" Clausewitz, the Prussian interpreter of Napoleon, defines war as "an act of violence intended to compel our opponent to fulfill our will." We might comment that war is almost always the will to seize the territory of another nation or to defend one's own. Pulling these two observations together the warfare in Ephesians is nothing less than the clash of God's will and Satan's over the rule of heaven and earth.
2. As -J.B. Stoney pointed out—"these are the very words used in 1:19—the power is first toward you, in 3:20 it is in you, and in 6:10 it is from you." Ministry of J.B. Stoney—New Series 1966 Vol. 7 page 434.
3. Commentary on the epistles to the Ephesians and Colossians by Simpson and Bruce—Eerdman's Publishing—Grand Rapids, Michigan—page 148. Bruce is a contemporary authority on the Greek.
4. The sword is a close quarter weapon. Goliath's sword, figuratively Satan's power of death over man, was taken away by David, a type of Christ. So Satan must resort to fiery darts—distant warfare.
Chapter 2.19
1. The moral declension of the Church stemmed from Ananias and Sapphira. But at that time corporate truth was not known. Paul was God's vessel to reveal it. Hence corporate declension stemmed from Ephesus. It received the apex of Paul's corporate teachings both orally and in writing. That is why, when Christ judges the seven Churches in Asia He begins with Ephesus, for it received the highest truth. The seven churches in Asia have a protracted character, ranging from the Ephesus of John's day to the close of the Church's 'corporate history on earth represented by Laodicea. It is remarkable that Christ, in vision, judges these seven churches or phases of the Church on earth. This is because the Church is the body of Christ, a figure Scripture uses to depict the Church on earth. The Lord is judging what man has done with Paul's work in the Church on earth.
At the end of Revelation John takes up another figure of the Church—the Bride. Appropriately she is in heaven as the body was on earth. This distinction is important to the prophetic student, for it shows that the Church cannot pass through the tribulation. Chapter 3 ended the Church's history as a corporate entity on earth with the Lord's pronouncements on her from Ephesus to the end. Chapter 4 opens in heaven where John sees an open door and hears the invitation 'come up here.' Only then do the judgments follow. They are poured out on the earth from heaven where we will be.
2. "The World of Late Antiquity"—Peter Brown—Thames and Hudson, London, 1971.
3. "Brief Notes on the Epistle to the Ephesians and the Church at Thessalonica"—p 23 Morrish Edition.
4. For example the measurements of the Ark are given us in Scripture. We also know that the species on the earth today could not be accommodated by a vessel of the Ark's dimensions. The conclusion is inescapable—that the animal and bird life which entered the Ark were in effect prototypes of life forms on the earth today. Even in man there is the greatest diversity—height, skin coloration, bone structure, intelligence, and other variables. God built the ability to change into living creatures so they could adapt to varying environments—hence the proliferation of forms in life. Rather than using this as an argument against a Creator God, man should see divine wisdom in it all and glorify God.
5. U.S. News and World Report of April 18, 1966 says—"In Britain only 15% of the population is believed to attend Church although 70% of all Britons are listed officially as Church members...Declining attendance is seen as pushing churches toward merger." Twenty years later the picture is darker. Writing in the Globe and Mail, Toronto, Feb 10, 1986, a St. John's writer O'Flaherty comments—"Britain is no longer a Christian country, and makes no pretence of being one...there is as little attention paid to God in Britain as in Cuba. We see emerging there the grim paganism of twentieth century life. The jettisoning of Jesus Christ does not mean there is no object of public adoration. Nowadays the growing religion is animal worship."
6. Since the razing of, Solomon's Temple by Nebuchadnezzar, the Gentiles have built empires in the world in the vain hope of world dominion. But God will never allow any man to rule this world except Christ. He may allow man to rise up to a point but will then intervene, for the power and the glory belong to Christ alone. This is clearly stated in the Bible—"I will overturn, overturn, overturn it! This also shall be no more, UNTIL HE COME WHOSE RIGHT IT IS, AND I WILL GIVE IT TO HIM" Ezek. 21:2727I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. (Ezekiel 21:27). There is an interesting parallel between the end of professing Israel and the Church. When the Lord was on earth the Temple had been outwardly restored just as Christianity today has returned from its spiritual Babylonian captivity. But because He was rejected He had to pronounce judgment on the Temple, calling it "your house" not God's and that it should be left to them desolate—Mat 23:3838Behold, your house is left unto you desolate. (Matthew 23:38). When the judgment fell not only was the Temple razed again but Israel's political power came to an end also. This pattern is repeated in Revelation for the Church and the World. Babylon falls—the spiritual Temple no longer recognized as God's House—and the political power of the world comes to an end afterwards. The kingdom is introduced by judgments on everything in the world which misrepresents God.
7. Nothing is more instructive than noting the gradual erosion of Satan's power leading on to its complete disappearance. It began with the divine sentence on the serpent in Eden "because thou past done this...I will put enmity between thee and the woman and between thy seed and her seed; it shall crush thy head and thou shalt crush His heel"—Gen 3:14,1514And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Genesis 3:14‑15). But who was this woman's seed and when would He appear in the world? Generation after generation entered and left the world but this question remained unanswered. Finally God made another prediction—this time about the manner of His birth "behold a virgin shall conceive, and bear a Son and shall call His name Immanuel"—Isa 7:1414Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14) meaning "God with us" just as 1 John 1:1,21That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) (1 John 1:1‑2) describes Him. This prospect makes Isaiah almost burst out in song as he writes shortly afterward "For unto us a Child is born, unto us a Son is given and the government shall be upon His shoulder—and His Name shall be called Wonderful, Counselor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this"—Isa 9:6, 76For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. (Isaiah 9:6‑7).
So Isaiah tells us that the woman's seed, born of a virgin, should rule in power in the world—David's Son and David's Lord—and thus by inference crush the serpent's head.
When the Lord is born into the world the angels tell the shepherds that "this shall be a sign to you"—the Babe in the manger. Clearly they were referring to the predicted sign of the virgin birth in Isaiah, for a Babe in a manger by itself could not be a sign of anything. Then when the Lord was taken into the temple Simeon said to Mary "Behold this Child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against. Yea a sword shall pierce through your own soul also"—Luke 2:34, 3534And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 35(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. (Luke 2:34‑35)—an allusion to the cross. The Lord Himself expanded on this sign when the Jews challenged Him—"What sign showiest Thou unto us, seeing that Thou doest these things?"—John 2:1515And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; (John 2:15). The Lord replied "Destroy this temple" (i.e. His body) and in three days I will raise it up." Elsewhere He called this "the sign of the prophet Jonas." It is instructive to note how these two signs (a sign in Scripture language is a miracle with special teaching) differ from the signs the Lord did in the world. The latter were immediate—water into wine, multiplying the loaves and fishes, etc. The two signs concerning Him were prophetic, stretching out over a vast period of time in the case of His birth and from His Manhood to His death in the sign of the prophet Jonas. His birth was miraculous—born of a virgin but so was His death—see John 10:17,1817Therefore doth my Father love me, because I lay down my life, that I might take it again. 18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. (John 10:17‑18). Once Christ was raised from the dead by the glory of the Father the overthrow of Satan's power in the world became only a question of God's appointed time. That will be when the glorified saints exclaim "The kingdoms of this world are become the kingdoms of our Lord and of His Christ"—Rev.11:15.
Part 3
Chapter 3.1
1. Poem by T.L. Mather.
Chapter 3.2
Why does John initially view the Holy City Jerusalem from the vantage point of "a great and high mountain" on earth?—Rev. 21:1010And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, (Revelation 21:10). It is because the mountain is Christ, the stone cut out without hands—Dan 2:3434Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. (Daniel 2:34). To understand this we must read the story of Nebuchadnezzar's dream—which Daniel Interpreted—in Dan 1. The image in the dream was a figure of Gentile rule which Christ, "the stone cut out without hands" terminates in the 21 judgments in Revelation which precede the account of the Holy City Jerusalem. Then the stone "became a great mountain, and filled the whole earth"—meaning that Christ's earthly kingdom has been established. Jerusalem will become the centre of glory and government on the earth—the delayed answer to the Apostles' question—"Lord wilt Thou at this time restore the kingdom to Israel?"—Acts 1:66When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? (Acts 1:6).
We know that in the Millennium there will be an earthly city Jerusalem with a temple—and a heavenly city Jerusalem with no temple. But to make this knowledge living in our souls God pulls back the curtain and shows us the destruction of His enemies and the triumph of good over evil. That is why Ezekiel's write up of the temple in the earthly Jerusalem is delayed until the last of Israel's enemies are destroyed. Similarly John does not see the Holy City Jerusalem until God's enemies are destroyed in the 21 judgments of Revelation. To connect these two events in our minds both Ezekiel and John are taken to a very high mountain to see the fruition of the exalted thoughts of God after He has triumphed over His enemies.
2. As a young Christian this used to puzzle me. Why no mention of Paul, the minister of the Church—Col. 1:24, 2524Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:24‑25)—the man whose writings constitute the bulk of the New Testament? The answer is that the twelve Apostles were witnesses of the death and resurrection of Christ—the foundation doctrine on which everything is built. The Lord gave them a signal place of honor when He said "Ye are they which have continued with Me in My temptations. And I appoint unto you a kingdom, as My Father hath appointed unto Me that ye may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel"—Luke 22:28-3028Ye are they which have continued with me in my temptations. 29And I appoint unto you a kingdom, as my Father hath appointed unto me; 30That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (Luke 22:28‑30). Here that kingdom has come.
3. The Holy Spirit gives us the figure of Christ passing through the waters of death in Ps 69:1-2—"Save Me O God, for the waters are come in unto My soul. I sink in deep mire, where there is no standing—I am come into deep waters, where the floods overflow Me." The Lord confirmed this as applying to Himself when He called His death and resurrection "the sign of the prophet Jonah"—the man who went down into deep waters but was delivered.
5. The Holy of Holies in the tabernacle measured 103 cubits—in the temple 203 cubits. The Holy City measures 12,000 stadia. In the tabernacle and temple cubits are used—in the Holy City stadia—(the stadium was 400 cubits or 700 feet). This may be to draw our attention to an important contrast. In the tabernacle and temple the death of Christ was future—in the Holy City past. The Holy of Holies was an enclosure in the tabernacle and temple for God could not come out to man until Christ died and He tore the veil of the temple. The Holy City however is only a cube by visualization since it is open at the top as the ark would be if not supporting the mercy seat, the figure of God's throne. In the Holy City the throne of God and of the Lamb is inside and God is free to go outside with the invitation "whosoever will may come."
6. A reed was an ancient measuring device. The Roman soldiers thought they had the measure of Christ when they put a reed in His right hand—Mat 27:2929And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! (Matthew 27:29). So did Judas Iscariot, who sold Him for thirty pieces of silver. By way of contrast the angel holds a golden reed—the standard of divine righteousness. His task was to measure the city and its gates and its wall—see 21:15. However he does not attempt to measure the gates, for they speak of the death of Christ. No creature—man or angel—can measure that, for it is known only to God. Furthermore the angel's commission does not include the measurement of the foundations—the resurrection of Christ. The resurrection is the seal of God's approval of Christ's work. It is our hope in Christ too—1 Cor. 15:12-2312Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13But if there be no resurrection of the dead, then is Christ not risen: 14And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16For if the dead rise not, then is not Christ raised: 17And if Christ be not raised, your faith is vain; ye are yet in your sins. 18Then they also which are fallen asleep in Christ are perished. 19If in this life only we have hope in Christ, we are of all men most miserable. 20But now is Christ risen from the dead, and become the firstfruits of them that slept. 21For since by man came death, by man came also the resurrection of the dead. 22For as in Adam all die, even so in Christ shall all be made alive. 23But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:12‑23) realized at last in the Holy City.
7. The river of the water of life which flows out of God's throne must have gone out of the gates—or its refreshing waters could not be offered to the thirsty—22:17. Death and life meet at the gates. Waters will also flow out of the earthly temple in Jerusalem during Christ's millennial kingdom—Ezek. 47:1-51Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. 2Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side. 3And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. 4Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins. 5Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over. (Ezekiel 47:1‑5)—the throne moves outside the city to judge those who preferred death to life. Light and life go together and death and darkness go together. In Gen. 1 The light and darkness are physical—in Revelation moral.
Christ died outside His royal city. He judges the lost outside His royal city—22:15. The lake of fire is called "the second death" or "outer darkness"—Mat. 8:12. There was nothing but God or darkness at the beginning—there can be nothing but God or darkness at the end.
While each of the things in the Holy City has to be considered by itself it is also true that taken together some beautiful unities emerge. Consider, for example, the three unities—one wall, one street, one pearl. The pearl is linked to the river which is clear as crystal and belongs to one of four transparencies. Just as the river is clear as crystal so is the city viewed from the outside, the inside view being "like clear glass." The street of the city is "like transparent glass." The meaning of this clarity and transparency is that nothing is hidden or will ever need to be hidden in the Holy City. NO evil thoughts, no distrustfulness of one another, will ever obtrude there. Fallen man does not enter that city—only man in Christ. God finds rest in us for that reason—and we in Him. This is our eternal home.
8. The baneful influence of Satan and his evil spirits in heavenly places was what wounded them. In Rev. 12:7-97And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8And prevailed not; neither was their place found any more in heaven. 9And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. (Revelation 12:7‑9) they are cast out of heaven to earth—in Rev.20:1-3 they are consigned to the abyss, and in Rev. 21:1010And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, (Revelation 21:10) the Holy City descends out of heaven. Those inside the Holy City eat the fruit of the tree of life—the nations in the world below are sheltered by its leaves—the display of a divine administration characterized by life, as Satan's had been characterized by death and destruction.
10. The sum of the following Greek words in Rev.21:4—(776 every tear) + (701 death) + (414 mourning) + (532 crying) + (470 distress) = 2893 or (1110 this is the interpretation of the thing—Dan 5:2626This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. (Daniel 5:26)) + (1783 prophesy—Mark 14:6565And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. (Mark 14:65)). Thus the interpretation is confirmed by the united testimonies of the Old and New Testaments—each written in different languages and separated from one another by great periods of time.